HANDBOUND
AT THE
C.1VJXJ
9
VIKING CLUB TRANSLATION SERIES— VOL. II.
BElfcer or poetic
COMMONLY KNOWN AS
S^EMUND'S EDDA
PART I.— THE MYTHOLOGICAL POEMS.
EDITKD AND TRANSLATED WITH INTRODUCTION AND NOTES
BY
OLIVE BRAY.
ILLUSTRATED BY
W. G. COLLINGWOOD.
PRINTED FOR THE VIKING CLUB, £
KING'S WEIGHHOUSE ROOMS, LONDON. G^
y\
PRINTED BY TITOS WILSON, KENDAL.
PT
7224
Es.Bj
V.I
CONTENTS.
Introduction - -
Grimnismal : The Sayings of Grirnnir the God in Torment
Alvissmal : The Wisdom of All-wise
Vaf}>ruJ>nismdl : The Words of the Mighty Weaver
Havamal : The Words of Odin, the High One -
Hymiskvtya : The Lay of Hymir -
PrymskviJ>a : The Lay of Thrym -
Skirnismal : The Story of Skirnir -
Grotigaldr; Fjolsvinnismal : Day-spring and Menglod
Harbar}>slj6)> : Greybeard and Thor
Rigsjmla : The Song of Rig
Voluspa en Skamma : The Vala's Shorter Soothsaying -
Hyndlulj6|> : . The Lay of Hyndla"
Baldrs Draumar : Baldr's Dreams -
Lpkasenna : Loki's Mocking
Fragments from the Snorra Edda
Voluspa : The Soothsaying of the Vala
Bibliography -
Indexes .-...-.
LIST OF ILLUSTRATIONS.
Page
Title : The Tree of Yggdrasil i
Odin in Torment 2
The Chariot of the Sun 3
All-wise answers Thor - 24
Sun shines in the Hall - 25
Vidar (motive from the Gosforth Cross) 38
Odin's last words to Baldr - 39
The Stranger at the Door - - 60
Odin's Self-sacrifice - - - 61
Thor slays the Ox (motive from a cross-base at Carlisle) - 112
Thor's Fishing - 113
Loki's flight to Jotunheim - - 126
Thrym's \Vedding-feast - 127
The Lovesickness of Frey - - 138
Skirnir's message to Gerd - - 139.
Groa's Incantation - - 156
Day-spring finds Menglod - 157
Thor threatens Greybeard - - 181
Greybeard mocks Thor - 182
Rig in Great-grandfather's Cottage - 2Q2
The Crow warns Kon - 203
Heimdal and his Nine Mothers - - 218
The Vision of the Mighty One - 219
Freyja awakes Hyndla - 224
The Ancestry of Ottar 225
Odin rides to Hel - - 238
The Death of Baldr 239
Loki taunts Bragi - - 244
Loki Bound (motive from the Gosforth Cross) - 245
Skadi's longing for the Mountains - - 270
Njord's desire of the Sea - - 271
Ragnarok (motive from the Heysham hogback) - - 276
The Restoration (motive from the Heysham hogback) - 277
INTRODUCTION
A translation is only a compromise at best, and effected with a
sense of resting in defeat. It has therefore always some need
of apology, especially to those who are already acquainted with the
original, and for a work which is entitled to a high place in inter-
national literature. Such place we claim for the Edda, not only as
the fountain head of Germanic mythology and tradition, but for its own
beauty of expression — the art of the Scandinavian poets. They sent it
forth long since armed with winged words and girded with power, and
only for want of speech in different tongues has it remained so little
recognised. Two previous renderings into English by Thorpe and
York Powell might well have proved its worth, but the first was
allowed to fall out of print while interest was only beginning to
awaken, and the second is included in the Corpus Poeticum Boreale
with other less worthy material in a form that cannot appeal to the
general reader. Both have been used in preparing the present book,
which is offered less to scholars and students than to all who have
sufficient taste for mythology, and understanding of old lore, to recog-
nise the truth and beauty which are not expressed in precisely the
forms and language of to-day ; but who are also insistent, like our-
selves, that old books are not true because of their age, nor old lamps
beautiful unless they can be polished anew. To satisfy truth and for
fear of doing injustice to the original, we have endeavoured to keep
the translation as literal as possible, though ambiguity in the original
occasionally necessitates interpretation by a somewhat freer rendering.
Where we have failed to catch the spirit of the Icelandic or to find
for it worthy English expression, we hope that the illustrations will
suggest that a wealth of beauty is waiting to be represented in modern
art by the painter as it was pictured of old by the Icelandic poets. For
their style is so essentially graphic without being descriptive that the
more familiar we are with their works the more difficult does it seem
to translate them into words instead of colour and form.
A A
ii THE POETIC EDDA.
Saemund's Edda bears a title under which its first editor would
have failed to recognise it. Saemund, a well-known Icelandic scholar
of the twelfth century, had no part in its composition, although,
according to popular tradition, he was the author of a work on
mythology. Nor was the name of Edda given to it before the seven-
teenth century : we find this word attached to a collection of mythical
stories made by the great Icelandic historian, Snorri Sturluson (1181-
1241). Its earliest meaning was " great-grandmother," and it is thus
used in Rigsjmla ; what were the intermediate steps in sense develop-
ment we little know, but " great-grandmother's stories " like " old
wives' tales " was deemed by some sceptic a fitting title for Snorri's
account of the Old Norse gods and goddesses of Asgarth ; and it was
deemed equally suitable by Bishop Brynjolf Sveinsson (1643) for the
more venerable work which from that time was called Saamund's or
the Poetic Edda.*
It exists in several MSS., none of which were brought to light
before the Icelandic Renaissance of the seventeenth century. The
finding of the first and most complete MS. was somewhat dramatic,
and resembled the long awaited discovery of the planet Neptune.
Magnus Olafsson had suggested the former existence of a more
" ancient Edda," and we soon find this hypothetical work regarded in
the light of a hidden treasure of wisdom and ancient lore, of which all
existing fragments were but "the bare shadow and the footprint." We
know nothing of how it was tracked and at last discovered, but by
1643 the Codex Regius was in the hands of Bishop Brynjolf. This
most important MS., known as R, is in the Copenhagen library : it is
an octavo volume consisting of five parchment sheets belonging to the
thirteenth century, and containing nearly all the poems given below.
The others are found in MSS. of the fourteenth century, which were
brought to light by the same scholars. The Codex Arnamagnaeanus
(A) supplied Baldrs Draumar ; the Codex Wormianus includes Rigs-
]mla with Snorri's Edda; Hyndluljo)? is found in one of the great Saga
books, the Flateyjarb6k ; Grogaldr ok Fjolsvinnismal are only known
in paper MSS. of the seventeenth century.
* Many scholars, however, incline to the theory put forth by Mr. Eirikr Magnnsson
in his paper on Edda (Saga book of the Viking Club, vol. i., p. 219), that the name,
whatever later meanings may have been given, meant originally " the book of Oddi" or
Codex Oddensis ; and that Edda is merely a feminine form, agreeing with bok, ofOddi,
the home of Snorri, where his love for history and literature first was kindled.
INTRODUCTION. in
Thus, with a few modern additions, Saemund's Edda is an early
collection of much older lays, some mythical and some heroic : the
mythical lays only are given here, although, as regards style and
authorship, no line of distinction can be drawn between them. Brief
passages in prose have been added at some later period ; the poems
themselves belong to somewhat different dates, and show the work of
different hands; some are fragmentary, and have suffered from re-
arrangement and interpolation ; all are more or less obscure. They
point back to lost traditions, forgotten creeds, and, it is suggested, a
wealth of early poetic literature and mythology which are common to
the Germanic race : they lead us forward also to the more intelligible
account of Snorri's prose book, which is the earliest commentary on
the subject. This cannot rank with the primitive sources of tradition
except in so far as it quotes old fragments from lost poems and strophes
of those found in the Edda. Christian and foreign influence, the
orderly mind of the scholar, the shaping hand of the artist have left
their traces behind. In one or two cases we can even correct his
misinterpretations where an earlier and perhaps grander myth, less
understood in the narrow light of mediaeval learning than by the
broader and more comparative knowledge of to-day, has become over-
grown by some later fairy tale. We are obliged, however, to rely on
Snorri's version where all other explanation is wanting for gaps and
obscurities in the poems ; indeed there is little else to throw light upon
the subject.
Iceland has a magnificent prose literature in the Sagas of the
thirteenth century, which are records of the old Norse kings, stories of
family life in Iceland or the mother country, and Viking expeditions
both romantic and historic. They treat of times past when the mytho-
logy of the Edda was still living, but they show only the cult and
worship of the principal deities — Odin, Thor, and Frey — who differ
widely from the heroic beings of the myths. The skalds or court
poets, save Ulf Uggason and Thiodwolf, rarely chose such subjects for
their songs, but in praising their lords they made use of a poetic
diction based on mythical lore, and full of allusions which sometimes
bear out what is written in the Edda, though often too obscure to be
of much service. The only other contemporary source of information
is a not very reliable history of Denmark by Saxo Grammaticus (1185
A.D.), who, to honour his native land the more, has stolen the traditions
of neighbouring peoples, and brought the Old Norse gods upon the
w THE POETIC EDDA.
scene as heroes only, or as vanquished foes. It is the unwritten
literature, the folk-lore and fairy tales of Germanic nations and of
other races, which often supply us with the motive, and help us to an
understanding of the Eddie myths.
But the poems are not so obscure as they appear at first sight ;
when taken together and compared and fitted one into the other they
become intelligible and reveal much concerning themselves, their nature
and their history. From internal evidence alone we must seek an
answer to the question : " When and where were they composed ? "
The MSS., as we have seen, belong to the thirteenth and fourteenth
centuries, but the poems themselves are clearly older. An atmosphere
of heathendom pervades them, and suggests a time before 1000 A.D.,
when Christianity was established in Iceland : the evidence of lan-
guage, the Icelandic dialect, and of metre shows on the other hand
that they were not written earlier than the ninth century, when the
Old Norse tongue underwent definite changes. Between these dates
therefore, 850-1000 A.D., it is now generally agreed that the Edda was
composed. During this period the Icelanders, in their intercourse
with Norway and in Viking expeditions or more peaceful settlements
in the British Isles, had every opportunity of drawing from all the
mediaeval springs of language and literature, and the question has now
become " How far do the poems belong to Iceland and the North ? "
Altogether, Olsen thinks; Finnur Jonsson gives them to Norway ; but
in contrast to the early critics, who held these myths and legends as the
heirloom of the whole Germanic race, the tendency is now to regard
them as mainly borrowed from Christian, classical, and other foreign
sources. Thus Bugge and Vigfusson will not allow that they belong
to the North at all, but rather to the West, where they were composed
under the influence of international literature by settlers in the British
Isles. This theory cannot be wholly accepted, but their researches
have at least shown that the vocabulary and descriptions of life are not
exclusively Icelandic or even Northern, and they enable us to view
the poems in better perspective. Few traces will be found of the
immediate history of the Icelanders, their settlement in the ninth
century, their life as depicted in the sagas with its strange mixture of
law at home and lawlessness abroad. The stage of the Edda is filled
with kings and earls such as those who once ruled in Norway or
figured in heroic legends of the past. Strange fables, old-world charms
and saws, where wisdom works by spells and knowledge is immersed in
INTRODUCTION. v
magic lore, barbarous customs, savage heathen rites all harmonise in
the picture of an earlier life, and suggest that the writers were repeating
the traditions of their mother country, or even, as Jessen holds, those
of the primitive Germanic race. It is only when we come to the
individual style and treatment that the setting becomes truly Northern:
the kennings used, the descriptive details, the atmosphere and scene alike
are characteristic of Iceland ; and here we meet with foreign words
such as plug, plough ; tresc, tress ; which show the influence of
European civilisation and mediaeval romance. The myths likewise in
their broad outlines do not belong to Iceland alone, but to other
Scandinavian countries, and to Germany and England. Odin or
Woden, Thor, Hel, Frigg, Tyr were known to all the tribes, as were
dwarfs and elves ; even the Jotun, a being so familiar in the Edda, is
met in old English as a monster, " eoten." Their presentation, how-
ever— Hel, no longer as the underworld, but a northern land of mist
and cold, the Jotuns, who have become Frost giants, and Odin as the
War-father, a Viking in spirit — can only be creations of the Icelandic
poets ; while the conception of a new world and higher Powers and
the figure of Baldr betoken the near approach of Christianity. It
seems most reasonable, therefore, to adopt Mogk's theory that the
poems were composed mainly on old themes which had been brought
from the mother country into Iceland, where they took their present
form with traces of Old English and Celtic influence.
But the wealth of interest in the Edda has been disclosed by the
manifold researches and conjectures of different scholars pursuing
each his own theory, perhaps, to extinction : Uhland, Hoffory, Miillen-
hoff, tracing the delicate outlines of some nature myth ; Grimm and
Max Miiller finding links in mythology and Heinzel in poetic form
between the Indo-Germanic nations; Rydberg attempting, without even
attaining complete success, to prove that one grand historic saga and a
few heroic forms of Germanic origin are the source of all the late and
varying traditions ; Schwartz, Mannhard, Meyers, distinguishing the
fancies born of superstition from the religious creeds of more developed
man ; Kauffmann and Fraser revealing how once savage rites are still
remembered and transfigured in poetic myths. But no one has done
more towards proving the value of the Edda than Bugge, who has
shown that all its interests in literature, history, mythology, religion
are not drawn from one barren source alone, but from the wisdom of
the world.
VI THE POETIC EDDA.
Partly for this reason, because its interests are too wide and deep
to yield themselves at once, and partly because the Edda has suffered
too much from the chances and changes of time, we offer suggested
expl. i nations of the different poems for readers who are not previously
acquainted with Eddie literature. We should like to have avoided all
the vexed questions which leave their scars behind and spoil appre-
ciation of the art and spirit of the work ; but too often these questions
ask themselves, and the many possible answers give depth and large-
ness to the subject. To those, however, who would read it without
commentary we offer the translation only, with notes of reference
between corresponding passages which may possibly serve as guides in
following the right thread, and occasionally find an end for a story
begun ; though they will not, nor will any commentary, unravel all the
tangles in the Edda.
For mythology itself is a tangled garden of thought unless it has
undergone complete transformation in the hands of the artist. It is
nothing less than the mind of the nation laid bare, which, like the
mind of the individual, discloses a mass of inconsistent, incongruous
ideas, childish notions, mature thoughts, fleeting fancies, high imagin-
ings, borrowed opinions, lying side by side, all stamped by past
experience, but never blended into unity.
It is for some artist or historian to reveal the mind of his nation ;
if a true artist, his own sense of beauty will discover something which
is immortal and which, like the sculpture of the Greeks, he can leave
in fixed abiding forms ; if a true historian, he will disclose some one
phase or stage of development ; or if a prophet, he will declare the
ideals of his .nation, and show mythology in the light of religion. But
no such influence has given unity to the mythology of the North. The
Edda discloses only a mixture of rational and irrational ideas, folk-
lore, and fairy tale. Savage heathen ritual, symbolic acts, and mystic
legends are found as different expressions of the same human instinct,
and even associated with the same deity. For the gods themselves are
continually changing their characters and forms ; well defined one
moment, the next they are shifting, shapeless beings, sometimes
appearing as types of thought, statuesque and classic in repose, or as
natural forces in tKeir workings, full of almost human life and passion.
We seek in vain for the Indo-Germanic Heaven or Sky god, by which
is meant no unalterable personality who lives on in tradition from
age to age, but merely the conception of an over-ruling power, now
INTRODUCTION. vil
inhabiting, now symbolising, and now identified with the heaven itself.
Odin, the Wind god, the High One, is set on his throne as the All-
father whom all other gods obey and serve, but soon we find him
parting with his weapons or attributes of Heaven god — his sword of
light to Heimdal or to Frey, his thunderbolt to Thor.
We could scarcely hope for unity in a mythology which is handed
down in old wives' tales and scattered fragments of art ; but in a work
as poetic as the Edda, and a collection which was almost co-existent
with the myths themselves, we might have looked for some funda-
mental idea, some one aspect whether of art or history or religion, in
which they would present themselves. But we have already pointed
out that the Edda is too diffuse in its interest to confine itself to one
side of life : it is like some old building in which many hands and
many ages have taken part : its charm lies in all its varied features and
claims, and to follow the poems in an appreciative way we are obliged
to dip into a world of fancy and emerge into one of fact, only to plunge
and be lost in mysteries of thought : a specialist will find no satis-
faction in studying it, nor can he appreciate its merits. To con-
sider its myths as in any way representative of Old Norse religion
would lead us very far astray. They hint now and then at acts of
worship, sacrifice and rites, but the narrative or dialogue is never
interwoven with prayers or hymns of praise, and seldom broken by
moral teaching. The connection between the mythology and the
religion of the people is obscure, and probably very slight ; for the
poet's hand has been at work, adding grace and humour, reinterpreting
in the light of fancy rather than of truth. History also, after tracing
with delight some ancient custom, distinguishing Scandinavian features
from Germanic origins, and filling in a background of contemporary
life in the Viking period, rejects the rest as fiction. And art will not
forbear to criticise a cycle of poems which show a total lack of unity,
which are manifestly by different authors and of different dates, full of
obscure allusions, half forgotten tales, discrepancies, inequalities of
style. But here censure will be lost in praise of the almost unique
qualities of the individual poems — the dramatic power, suggestiveness,
humour which seldom appears conscious of itself, vigour and swift-
ness of expression, where word follows hard after word with a kind of
impetuous eagerness, and where all the force of the ballad-writer is
often combined with the grace of a finished artist. Nor will admira-
tion pause : for there is colossal grandeur about the whole subject
vin THE POETIC EDDA.
which inspires reverence and awe, a material grandeur, such as men
loved and feared until civilisation taught them the minuteness, and
also the pettiness of life, an entire contrast to the intellectual delicacy
of the Greeks, and yet a mythology even more fitted than theirs for an
epic poem. The Germanic ideal naturally expressed itself in large
heroic action ; its huge forms and simple outlines allow infinite space
for the play of power, and a skilful hand might have wrought these
poems into an epic cycle as fine and much stronger than the Arthurian
legend. Hut they approach most nearly — in fact, only for want of the
one shaping hand, they just miss being — the mightiest drama that has
ever been written. The characters Odin, Baldr, Loki, Njord, Frey,
Freyja are capable of infinite development ; they possess even now all
the steadfastness of the type, all the life of the individual ; they are
godlike in their power and majesty ; they are girt about with the
freshness and vigour, the tenderness and youth, the breadth and
atmosphere which belongs to them as forces of nature, and yet they
are intensely human in their passions, in their actions, and their
speech.
It is indeed as we pass from the drama and get closer and closer
to a representation of life itself that a principle of unity appears in the
Edda. It is seen at last in a thread which is woven through all the
poems — that of Fate, or rather Weird ; for the power of Germanic
mythology is not the Fate which takes revenge on the individual and
which can be seen to interpose in the fortunes of men ; it is a sweeping
world-force set free by the first born beings, the Jotuns, and left to
work itself out in the life of the universe. It knows no law except
that of consequence, and obeys no impulse except that of nature. It
is Weird which renders the meeting of Menglod and Dayspring as
inevitable as the sunrise at dawn ; Gerd must surrender to Frey as
earth must ever respond to the wooing of summer; Thor will recover
his hammer as surely as spring will return. But Weird is seen at
work on a yet mightier scale in the whole cycle of the Edda. It is as
inevitable for the JEsir, the war gods, to perish as it is for all imperfect
ideals to be shattered ; and they are destroyed, before even the coming
of mightier powers, as a result of their own weakness and folly, and by
forces which they have long held at bay. At intervals in the poems
Doom is foretold, the Weird motive is heard. But only in Voluspd
does there seem any conscious attempt to trace its power through all
the history of the gods. This poem stands first in the Codex Regius,
INTRODUCTION. IX
a place which it merits, for it is the grandest of all the works in the
Edda, and is necessary for a full comprehension of the spirit which
moves and lives throughout, and the unity which binds all the frag-
ments together. But it is full of allusions whose significance is not
understood except by those already familiar with the various myths
and their interpretations. For this reason, and because the attitude of
the writer is essentially one of summing up and estimating the value
of old-world thoughts in the light of new, we have placed it last. The
other poems have been arranged where possible in their right sequence
in the history of the gods, but more often, for they are seldom closely
related, to introduce scenes and characters most conveniently to the
reader. This scheme is perhaps made clearer by the explanatory
notes. Grimnisnrwl stands first, for in it we meet with much that
is most characteristic of Old Norse mythology, the chief gods and
goddesses, their homes, the rude war-faring life in Valholl, the Val-
kyries, and the great World-tree, Yggdrasil. Odin, the All-father, is
shown in the manifold forms in which he must henceforth be recog-
nised. Alvissmal and VafJ>ru]>nismdl complete the description of
cosmology, and make us familiar with the inhabitants of different
worlds and the history of the earliest times. These poems place us at
the outset in a right attitude towards the type of mythology found in
the Edda : its myths have their place in evolutionary history among
those drawn by the poets from a religion in the transition stage
between a worship of nature and of more anthropomorphic gods. In
H&vamal, the High One reveals himself by relating the mysteries of
his own experience and the wisdom he has gained. HymiskviJ?a,
Thrymskvtya, and Skirnismal are less didactic narratives of Thor and
Frey, told with a simple love for old themes, and still in touch with
nature myths ; but in the next poems Fjolsvinnismal, RigsJ>ula, Hynd-
luljoj? and HarbardsljoJ>, the myth is associated with some new theme,
and used merely as a setting ; veiled meanings suggest themselves,
and the gods have become more conventional forms. Their power is
waning, and in Baldrs Draumar and Lokasenna the Weird motive is
heard waxing stronger and louder, proclaiming the near approach of
Doom or Ragnarok, for once more the Icelandic word is required to
express a Doom which is but the last of life's issues. The first of
these poems, with its tone of solemn warning, is like a return to faith
in the old gods ; the second, with the mocking laughter of a sceptic,
reviews and criticises their history and their characters. Voluspa also
B 13
x THE POETIC EDDA.
is a retrospect, but seen with a tender discerning eye, and, as we have
noticed, an attempt to find unity and truth.
The text has been included more for the sake of comparison with
the English than for the use of scholars and students. The version is
based on that of Gering (Padeborn, 1904), whose spelling and metrical
corrections have generally been adopted. The spelling is to some
extent simplified: '0" is used both for the *i' umlaut of 'o' and the
*u' umlaut of 'a' ; 'ce' represents the 'i' umlaut of '6' ; the '«' umlaut
of 'a' is neglected as in all later MSS. Different readings of the more
important passages are noted below with the same abbreviation of names
which are found in the best German commentaries. Emendations
and all changes in order of strophes are also noted with a reference to
the MSS. as given by Detter and Heinzel (Leipzig, 1903), whose
edition, it should be observed, is arranged in half lines.
No precise attempt has been made in the translation to render
the original metre, which follows strict laws of its own ; the long line
is divided by caesura into half lines, which are connected by alliterative
staves falling on the most emphatic words, and occasionally by rhyme.
Two forms of strophe are found : the Fornyr]?islag resembles most
nearly the oldest epic metre of the Germanic race; it is used in
Voluspa, Thrymskvtya, and other epic lays, and consists of four such
lines as described ; the Ljo)?ahattr, which is peculiar to Old Norse, has
greater rhythm and flexibility ; variety is given by the alternation of
long lines with and without caesura. It is more suitable for the
dramatic poems like Skirnismal, or for dialogue as in Lokasenna.
Alliteration has been retained or introduced where possible, and the
rhythm, which is hard for modern ears to catch, has been slightly
emphasised — all, we freely admit, resulting in a compromise which
satisfies neither the new nor the old, but which seems the only means
of introducing the one to the other.
It is with great hesitation that a translation (based mainly on
suggestions by Detter, Gering, Finnur J6nsson, Vigfusson, and other
authorities) has been given of the names, many of which are of
doubtful meaning. By-names often seem to be used only for the sake
of alliteration ; in such cases (Grm., st. 8) it has sometimes been con-
sidered advisable to substitute the better known title. On the other
hand, we ourselves have occasionally introduced a familiar by-narne
for metrical convenience. In every case, however, the text will supply
the original form even to those unacquainted with Icelandic. Where
INTRODUCTION. xi
the meaning of the names is wholly obscure they are given in their
original form in the translation; 'd' is adopted for Icelandic ')>,' or
'th,' since this has been done in previous versions, and a few names,
such as Odin, which have already become familiar to English readers,
are retained. The nominative case ending V ('/,' '»') is dropped
except in the case of 'tV — as Fenrir ; or where V forms part of the
stem — as Baldr.
We would here express our gratitude to Prof. Ker, Mr. W. G.
Collingwood, and Mr. A. F. Major, whose corrections and suggestions
have been of inestimable value in the translation, commentary, and
general plan of the work.
THE SAYINGS OF GRIMNIR.
It has been suggested that Grimnismal is one of the oldest poems
in the collection, and it may well have been such in its original form,
for there is a grand simplicity in expression and an absence of any
seemingly borrowed ideas. It touches only on the main features of
Old Norse mythology, and has no knowledge of later stories which
grew up around the separate gods and goddesses, and which form such
frequent subjects of allusion by the poets, supplying them with a
wealth of obscure poetical imagery. But the confused arrangement,
which we have altered only for the sake of giving more sequence to the
ideas, and such details as those which surround the original conception
of the World Tree, suggest revision and interpolation, and give ground
for the supposition that the poem as it stands is of late origin, and an
attempt to revive a belief in the old religion by the teaching of old
myths. The setting of the poem, too, bears the mark of a different
and more skilful hand. It is wonderfully dramatic in contrast to the
quiet rehearsal of old-world knowledge and traditional lore. Odin and
Frigg appear first as humble peasants, who give shelter to the sons of
a certain King Hraudung. Next the Sky god is pictured in Heaven,
sitting on his throne of Window-shelf, from whence he can view all
the worlds. "Odin," says Snorri, "is highest and first born among
gods. He rules over all things, and the other gods, however mighty,
serve him as children serve their father." Beside him is Frigg, his
wife, who is also a power of the sky, and perhaps the ruler of the
clouds. The scene changes, and Odin is found once more upon earth
Xli . THE POETIC EDDA.
as a stranger at Geirrod's doors. He appears in the form best known
to men — grey-bearded, and clad in blue mantle and broad-brimmed
hat, but he is unrecognised by Geirrod. Here the poem opens with
the tortured god sitting between the fierce heat of two fires, craving for
one draught of water from Agnar's hands to cool his parched lips
before he can answer the questions of his tormentors concerning the
secret and holy places of the world. From time to time the narrative
is broken by a cry from the god — to his faithful Valkyries, who even
now bear refreshing ale to the Chosen warriors in Valholl — to his
kinsmen who are assembling, as was their wont, to drink in the sea
halls of Mgir. How he is at last delivered from his painful situation
is left uncertain, owing to the obscurity of sts. 42 and 45.
To a like skilful hand belong the magnificent strophes in which
Grimnir reveals himself to Geirrod as Odin, the highest god ; where
the poet shows him as the One, who in different ages and for different
beings has many aspects and many names. In his character as
Heaven god, he is Odin, Wafter, Tree-rocker, Wind-roar ; as ruler in
Asgarth. they call him the High One, Equal-ranked, Third Highest.
He is the life and source of all things — the Maker, the All-father. He
rules the World as the Watcher from Window-shelf. He comes forth
from Valholl as the Death-father, and goes to battle as War-father,
Host-leader, Helm-bearer. To evil giants he appears as the Dread
One, Bale-worker, Flashing-eyed, Flaming-eyed. Both gods and men
know the Wanderer, Grey-beard, Long-beard, Broad-hat. As Well-
comer he has many a love adventure ; as Hoodwinker, Form-changer,
Wizard, he is the great master of magic. He is moreover the god of
culture, the Sage and Wise One, the Counsellor or Poet who has won
the Song-mead, and even bestowed the gift of poesy upon men. This
glorious monotheistic hymn reminds us of some Indian poet singing of
Krishna, " countless mystic forms unfolding in one Form." In such
Protean fashion the supreme god of every mythology has the right to
change his shape, and assume the powers and attributes of lesser beings.
It is unusual, however, for an old Northern mythologist to show such
appreciation of this truth. He is usually content with presenting a
god now in this light, now in that, and each of the different poems
which relate to Odin will reveal him more fully in some one of the
above characters. Here the " Masked One " has veiled his god-head
and suffered torment in order to instruct and enlighten mankind.
Grimnir begins his recital of old lore by enumerating the homes of
INTRODUCTION. xin
the gods, which usually correspond with the characters of their owners.
All the principal deities are mentioned except Frigg, who, as we are
told elsewhere, has her dwelling in the " Halls of Moisture," where
perhaps she rules the clouds. Loki also is omitted, for the airy fire
demon had no resting place until he was bound in the underworld.
Odin is here the War-father, who shows the true Viking spirit of an
old Norse hero. His home is Valholl, the Hall of the Slain, described
in sts. 8-10, 20-24. ^ 's seen from afar, standing high in Asgarth,
overshadowed by Yggdrasil, and surrounded by the air river Thund,
which roars and thunders when the dead are brought through by the
Valkyries. This dwelling is reserved for the chosen sons of Odin who
have been slain in strife; other dead folk pass to the underworld of Hel.
Snorri says, drawing his information mainly from this passage and other
extant poems, " all the warriors who have fallen in battle since the
beginning of the world come to Odin in Valholl. A great host is there
assembled, and more shall gather ; yet they will seem too few when
Fenrir, the Wolf, is let loose at Ragnarok, the Doom of the gods. They
have for food the flesh of a sooty-black boar called Saehrimnir, which
will never be consumed, however great the throng in Valholl. Each day
he is boiled in Eldhrimnir (the fire-smoked cauldron) by Andhrimnir
(the sooty-faced cook), and every evening he becomes whole again.
But Odin partakes not of the same food as his Chosen Warriors. He
gives the portion from his table to two wolves, Greed and Ravener, for
he himself needs no food, but wine is his meat and drink. Two ravens
sit perched on his shoulder, and whisper to him tidings of what they
have seen and heard. Thought and Memory are their names. He
sends them flying each day over all the world, and at breakfast-time
they return. Thus he is made ware of the things which come to pass,
and is called by mortals the Raven god. The Chosen Warriors have
a drink which, like their food, is never failing ; but they drink not
water, for how should All-father bid kings and earls and other mighty
men to his halls and give them nought but water ? A great price
would it seem to those who had suffered wounds and death to get such
a draught for their pains. But there stands a she-goat called Heidrun
over the roof of Valholl, biting leaves from the Shelterer's boughs.
Mead flows from her teats into a vessel so huge that all the Chosen
Warriors can drink their fill. When they are not drinking they hold
sport. Each morning they put on their war-gear and take their
weapons, and go forth into the court-yard and there fight and lay one
xiv THE POETIC EDDA.
another low, and play thus till breakfast-time, when they go back and
sit them down to drink." These daily conflicts, it would seem> are
but a preparation for the last great conflict at Ragnarok. Valholl as
a paradise is the ideal of the West in contrast to that of the East. It
is no home of rest, but one of conflict and strenuous endeavour, where
the warriors tight on higher planes the same battles that they fought
upon earth, still with the same hope of achievement and honour, still
with a delight in the struggle itself, which is never finished. Even the
alternating periods of bliss have no resemblance to the passive Nirvana
state, but arc; like the ale which the Old Norsemen drank at their revels,
deep and intoxicating draughts of active material enjoyment.
In st. 7 Odin, as husband of Saga the seeress, is a god of wisdom,
and perhaps the by-name which we omitted, Hr6pt, the One who
Utters, was used with intent. But the story attached to it is unknown.
It is perhaps only another version of the Mimir myth, where the god
draws his wisdom from sacred waters (p. 287). Full of pictorial beauty
is the scene of Odin and Saga drinking peacefully from the fount of
knowledge.
Three sons of Odin are mentioned : Thor (st. 4), who, as wielder
of the great thunder-hammer, owns the Home of Strength ; Vidar (st.
17), called by Snorri "the silent god," who lives in wild Wood-home;
and Baldr (st. 12), whose dwelling-place is fair and shining as his face,
and pure as the heart of him who is the best, and the most loved of all
the gods.
Two gods, Ull and Forseti (sts. 5 and 15), play little part in Old
Norse mythology, but were well known among other Germanic tribes.
Ull, as the great archer, owns the land of yew-trees which were used
for making bows. He is called Ollerus by Saxo, and is said to have
been given both the name and kingdom of Odin when the latter was
banished for practising magic. Forseti is the son of Baldr and Nanna.
His cult may be traced among the Frisians. In Heligoland, which is
called by Latin writers " Forsiti's land," the god had his temple and
holy places, and the people told legends of a culture hero, sprung from
the gods, who came once and taught them justice and " Frisian right."
The owner of Vala-shelf (st. 6) is not clearly indicated.
Many obscure myths have attached themselves to the name of
Heimdal, who was primarily a god of light. As such " he is warder of
the gods, and sits at the end of heaven to guard the bridge Bifrost
against the giants." Loki taunts him with this arduous life (p. 263),
INTRODUCTION. xv
but he had also his pleasant home of Heaven-hill. Frey and Freyja,
with their father Njord, belong to the gentler tribe of gods called
Wanes (Vanir), distinguished from the war-gods, or ^Esir. Frey (st. 5),
as god of summer fruitfulness, dwells in a home of sunshine among the
elves. Freyja (st. 14), who has here assumed the powers of Frigg,
rules in Folk-field ; while Njord, the peaceful sea-god, has made his
home in Noatun beside the ocean.
One dwelling-place, Sound-home (st. n), is not found in Asgarth,
the gods' realm, but in Jotunheim, or Giant-land, which is always
associated with the stirring, sounding elements of nature. The famous
story of Thiazi and his daughter Skadi is given later on.
After describing his own home and the joyous life there, Grimnir,
tortured by fiery heat, calls to mind the cool, rushing waters which
flow from Roaring Kettle, the central fountain of the world, which
brings him to the holiest of all places, the Doomstead of the gods,
where they assemble daily to hold council and judgment. Here also
are two other fountains — the well of Mimir, whence Odin draws his
wisdom, and the well of Weird, with the Norns who dwell beside it
shaping the lives of men. Overhead rises the World-tree Yggdrasil,
which Grimnir has just called by the name which in his torment most
appealed to him — the Shelterer. He remembers now its sufferings :
the fair, green boughs which stretch over the heavens, and whence fall
the dews of life, are being gnawed by spiteful harts ; the roots, springing
no man knows how deep, are torn by the fierce dragon of the under-
world ; and the mighty stem which rises like the central column of the
universe, rots and suffers from decay. In all ages and among many
peoples has been traced this reverence for a tree — first, as the embodi-
ment of the tree-spirit, the home of vegetative life ; and, lastly, as
typifying the source of spiritual life. Yggdrasil is sometimes the
World Tree, which embraces the Universe of space and time. Here,
behind the poetic fancies, which are peculiar to Old Norse mythology,
it stands in grand outlines as the symbol of all creation — groaning and
travailing together in death, but quickened and renewed with never-
failing life.
A well-ordered scheme of Old Norse cosmology meets with a
difficulty in st. 31. 'The realms of Hel, of Jotunheim, and of mankind,
which lie beneath the three roots of Yggdrasil, are there clearly con-
ceived as on one level and bordering on each other, but elsewhere (pp.
240, 291) Hel is stated to be underground. Other passages suggest
XVT THE POETIC EDDA.
that there was a confusion between an old Germanic idea of Hel situated
beneath the earth and the Scandinavian notion of Hel and Jotunheim
in the bleak and terrible regions of the north and east, divided from
Midgarth, the home of men, and Asgarth, the home of gods, by great
rivers which flowed from Roaring Kettle.
It is now that Odin (st. 36) cries aloud to his war-maidens, the
Valkyries. They are Choosers of the Slain, winged beings who attend
the conflict, who slay the " fey " or doomed ones, and bring them to
Odin's hall. A song worthy of these battle-maidens is given to them
in Nj£ls Saga : —
Let us wind, let ns wind the web of darts !
fare we forth to wade through the host
where our friends are crossing weapons.
Let us wind, let us wind the web of darts
where the banners of the warriors are streaming !
And thus weaving the web of war, they foretell who shall stand and
who shall fall on the bloody field. Their more peaceful office is to
serve the Chosen Warriors at their feast in Valholl.
Grimnir then resumes his narrative. Still craving for coolness
and shelter from the burning heat, he tells of the weary Sun horses,
refreshed in their labours by a delicious chill which is given by the
gods to lighten their toil ; of earth, protected by a mysterious shadow-
maker whose nature is unknown ; of Sun herself, "who fares swiftly as
one in fear," but has a home of refuge where she may hide herself from
her tormentor, the grim wolf Skoll.
The next strophes which recount the creation of the world are best
considered with the Words of the Mighty Weaver, where they are also
found (p. 47). 43 and 44 have little bearing on the context. The
story of the Wielder's sons is famous in Old Norse mythology, and a
frequent topic of allusion. Snorri relates how Loki, the mischief-
maker, had once cut off the golden hair of Sif, the Thunderer's wife,
and to appease the latter had gone down to the dwarf race called Dark
elves, the Wielder's sons, and persuaded them to forge her a wig of
gold. They made this with other treasures so wonderful that Loki,
never weary of stirring up strife, wagered his head with two dwarfs
called Brokk the Badger and Sindri the Sparkler that they could not
make aught as fine. Thereupon the twain set to work and forged
three treasures, although Loki sought to hinder them, and changed
INTRODUCTION. xvn
himself into a fly, which settled upon Brokk and stung him as he was
blowing the furnace. When all were complete Loki and the dwarfs
brought the treasures to Asgarth to settle the wager, and " the gods
went to their thrones of doom to hear the judgment of Odin, Thor, and
Frey, which none could gainsay."
The work of the Dark elves was first set forth, and to Odin Loki
gave Gungnir, the spear which never failed to hit the mark ; and to
Thor the golden hair for Sif, "which would grow into the flesh as soon
as it was placed upon her head;" and to Frey the ship Skidbladnir,
" which was followed by a fair wind when the sails were set where-
soever it went. It was so huge that all the gods could find room in it
with their weapons and war gear, and yet one could fold it up like a
cloth and put it in one's pocket." Then Brokk brought out his
treasures, and gave to Odin the ring called Draupnir, saying that eight
rings would drop from it every ninth night ; to Frey he gave the Boar
which could run through air and sea, by night and day, swifter than
any steed, for never was night so dark nor the underworld so murk but
there was light enough to go on from the gleaming of its golden
bristles. But the hammer which was called Mjoilnir, Brokk gave to
Thor, and told him that he might strike with it as hard as he willed,
no matter what lay before him, and the hammer would not fail ; that
if he hurled it away it would never miss the mark, nor fly so far but he
would find it there when he felt with his hand; moreover that it would
become so small that he could hide it if he liked in his bosom. There
was but one flaw in the hammer ; it was somewhat short in the
handle. Then the gods gave judgment that Mjoilnir was the best of
all treasures, and the mightiest weapon of defence against the Frost
giants.
Perhaps Meyers is right in tracing an Indo-Germanic myth in
this tradition of the dwarf forgers ; they were, like the Cyclopes of
Greek mythology and the air beings of the Vedas, personifications of
natural forces, who wrought weapons to aid the gods in subduing the
ruder and more hostile powers. Most precious in each case was the
thunder-hammer or thunder-bolt.
Bifrost (st. 44) is a bridge between heaven and earth, which,
Snorri says, is woven out of the colour of the rainbow. Its name
signifies the " trembling way," from its nature as light. It will
scarce bear Thor, and must be broken at Ragnarok. Sleipnir, Odin's
eight-footed steed, is seen in Baldr's Draumar ; Bragi, the mythical
C C
Kvm THE POETIC EDDA.
poet, at the great banquet scene of Lokasenna ; Garm, the Hel hound,
with his loud baying, announces Doom to the gods. This strophe
sounds like a conventional Song of Saws with which Grimnir ends his
recital.
THE WISDOM OF ALL-WISE.
In Alvissmal we pass from the fearful scene of a god in anguish to
the elf-land of poetic fancy. Here the author is little bound by
traditional ideas, but may exercise all his imagination and skill in
describing nature, who has ever fresh beauties to offer and fresh
poetic themes. In two particulars only has he borrowed from mytho-
logy— he shows himself familiar with all mythical beings in the worlds
of the Edda, and he has taken for the setting of his poem some possibly
well-known story which told how Thrym, the daughter of Thor, was
pledged to a dwarf by the other gods in the absence of her father. This
dwarf, All-wise, is discovered hastening to the home of his betrothed,
rejoicing too soon at the good fortune which has won him a bride born
of gods. Thus, lost in love-musing, he is met by a rude and way-worn
traveller — Thor returning on foot from some weary journey into the
land of giants. All-wise does not recognise the father of his bride, and
is much injured at the harshness of Thor's address. He has doubtless,
if such vanities are permitted to dwarfs, clothed himself in his best as a
bridegroom, and now he is taunted with the disfigurements of his race,
the pallor of beings who may never see the sun, and the shortness of
stature which gives rise to fear and hatred of their giant foes. Swelling
with pride he stands upon his rights, and even answers the irony of the
ill-clad wanderer by admiring his rich attire. But the god of Thunder
declares himself, and the dwarf seeks to propitiate him by a display of
wisdom. Thor detains him in conversation — strange behaviour in one
whose wonted speech is brief and stern — until the sun has risen and
All-wise is turned into stone, which is the fate of all foolish dwarfs
who are caught by the first morning beam above ground.
Thor questions All-wise on the different names which are given to
objects of nature by the beings of different worlds, all of whom are
well known to Old Norse mythology, and reappear so constantly that
it will be worth our while to make their closer acquaintance.
INTRODUCTION. xix
Mankind occupy Midgarth, the middle dwelling of Germanic
cosmology, between Heaven and Hel. The gods born of Odin's race,
or adopted as his children, have their home in Asgarth. In this poem
and elsewhere they are called ^Esir, to distinguish them from the
'other god tribe, the Wanes. The Jotuns are best known as giants,
but this name little describes their true character. They appear some-
times, it is true, as three-headed monsters who walk the earth in
anthropomorphic form, much like the giants of Grimm's fairy tales.
They are seen, too, as beautiful human creatures, such as Skadi, who
know the loves and sorrows of human kind. But in Old Norse
tradition they still retain something of what they have lost in the folk-
lore of other Germanic tribes — their original character as wild forces
of nature, born before the controlling, ordering power of the gods had
been established. As such they are akin to the Titans, or the Fomors
of Celtic mythology. Their home was once in the storm, in the
waters, amid the tumultuous elements ; but by the poets of the Edda
they have already been given a fixed habitation, Jotunheim, a waste
and desolate realm situated in the north or the east. Skadi alone still
dwells in Sound-home. As beings of nature they are clearly shown
in the Frost giants, and the Mountain giants, in Hymir, lord of the
dusky sea, in Skoll and Hati, the wolves of darkness, and the giant
eagle who makes the wind. They are the great opponents of the gods,
but not all, for some have lent their powers to be used with skill and
purpose for the good of all living things, ^gir, ruler of the sea in its
milder moods, provides the gods with drink, and is even numbered
among them. Mimir gives a draught to Odin from his fount of wisdom.
The Norns who dwell by the Tree of Fate are weaving strands of life.
Asgarth itself is built by a giant smith. Odin learns the fate of Baldr
from a giantess, and seeks giant maidens as his wives; for the gods can-
not dispense with the power of the Jotuns. They are dependent, more-
over, on another race of beings, the dwarfs, who forge their treasures and
cunning weapons. For this myth also we must seek an explanation in
the instinctive beliefs or intuitions which man keeps with him from his
earliest days till superstitious fancy ends in knowledge — his sense of
unity with Nature, the feeling that earth and air are filled with a life
in some way akin to his own, but made visible only in its workings.
The dwarfs and elves are, in contrast to the Jotuns, the secret, silent
forces, unseen agents who toil beneath the ground and possess the
hidden treasures of the earth ; or creatures of air, who make their
xx THE POETIC EDDA.
homes in mountains, woods, and fields, and who appear in such fairy
form that "beautiful as an elf" became a customary phrase in different
tongues. Snorri speaks of the Dark elves or dwarfs and the Light
elves who inhabit Elf-home and those future realms of Paradise which
he calls Far-blue and Long-life. In early folk-lore they were usually
beneficent beings, and their presence was held as a safeguard to men ;
but later on, through Christian antagonism to all heathen superstition,
they were regarded as malevolent sprites, and became confused with
evil-working trolls.
Of the other races mentioned, the Powers and High Powers are
mysterious ; the word " regin " is often used for the gods, from whom
they are here distinguished. Hel-folk are the dead who have not
perished in war, and who have therefore no place in Valholl, but must
pass to those regions of the underworld called Hel, which in later
tradition was given to a goddess of that name.
Thor questions All-wise concerning thirteen different objects which
fall into pairs — Earth and Heaven, Moon and Sun, Clouds and Wind,
Calm and Sea, Fire and Wood, Corn and the Ale which is brewed
from barley. Night alone is without her fellow Day, either because
dwarfs may not see him, or because, too soon, he will appear. Each
object is described in six different terms, such as might be used by the
inhabitants of the different worlds, though to us their fitness is not
always apparent. Sometimes, however, they show careful discrimina-
tion on the part of the poet. Men use the more ordinary names, and
Thor also employs these. Elves call Heaven the Fair-roof, because it
stretches over their home in the air. Jotuns call Moon the Hastener,
for he is pursued always by one of their own kindred, the great wolf
Hati, while dwarfs who are permitted to look on his soft light call him
the " Shimmerer ; " but Sun, who plays hide and seek with them, is
the Dallier's playmate. The synonyms do not belong to the ordinary
poetic diction of skalds; but with a dainty touch and a delicate play of
language the poet of Alvissmal employs an art which is clearly his own,
showing individual love and observation of nature.
THE WORDS OF THE MIGHTY WEAVER.
Vafjmijmismal, like Alvissmal, is a song of nature, but more in
accordance with traditional ideas. It is a poetical interpretation of
INTRODUCTION. xxi
Old Norse mythology, which has suffered change from that existent
among the people with its unquestioning belief in elves ;md giants,
dwarfs and trolls as veritable beings who h°lped and hindered their
doings; for Day and Night, Winter and Summer are here the wonderful
giants of a fairy tale ; Rimy-mane and Shining-mane are never found
in folk-lore, nor the great eagle who makes the wind.
The most life-like figure in the poem is that of Mighty Weaver, a
giant sage, unutterably old and unutterably wise; the personification of
all Experience, who sits on his throne throughout the ages, waiting to
be questioned by those who dare enter his presence. In Old Norse
tradition there are no legends of inspired prophets who in visions have
been allowed to look into the future of the world, or of singers who
have been given utterance in divine madness. The mysteries of nature
are hidden deep in her own bosom, and shared only by those beings
who are nearest akin to her and draw their wisdom from its source, or
those who by long familiarity have learned her ways. Knowledge
must be sought from bird or beast, from souls of the dead who have
gone back to their home in nature, but above all from the giants, that
ancient race who were born even before the earth, and were, made of
like substance. There was one other way, indeed, though scarce
permitted, in which it was deemed possible to attain wisdom, through
magic spells such as those used by witches when they "sat dut,"
enchanting like the Vala (p. 287), and compelled the night powers to
give up their secrets.
Odin has now resolved to contend with the giant whose knowledge
is a race heritage ; but Frigg is fearful as to the issue, for the contest
is no mock one. Odin, though a god, is not all-wise by nature, but
has to learn, borrow, buy, and even steal his wisdom. Disguised as
Riddle-reader he enters the giant's hall, and stands on the floor with
an assumption of humility until he has proved his right to sit beside
the Mighty Weaver. If the latter had known the nature of his guest
he would scarce have asked the Wind god concerning powers of the
sky and the steeds of light and darkness, which Odin well knows.
Day and Night in this form, as we have already noticed, are only a
late invention of poets, though they were undoubtedly objects of super-
stition among Germanic races, and sometimes conceived as animals.
In German poetry Day is a beast or bird who tears the clouds of
darkness with his claws; in Anglo-Saxon he is a raven who "blithe-
hearted announces the joy of heaven." The language used in all time
xxn THE POETIC EDDA.
to describe the ever-recurring phenomena of day and night show that
they were felt as living personalities, whose presence was not merely
visible, but could be heard in its mysterious movements. In Old
EngKsh, Day glides and climbs, clangs and hastens and pushes on ; in
modern English, it still breaks and peeps. In German, it gathers
strength (erstarket) or turns aside (ervendet). Night sinks and falls,
and in Anglo-Saxon wears a shadow helm. The Old Norse lay of
Sigrdrifa has a greeting to dawn, which sounds like an ancient hymn
and prayer for divine aid : —
Hail Day, hail sons of Day,
hail Night and the daughter of Night !
With eyes of blessing behold us now
and grant us victory who sit here.
Sun and Moon belong to Part II. of this poem, but may be
mentioned here, for they have undergone a change corresponding to
that of Day and Night. Caesar notes their worship among the old
Germans, whose religion, in a period better known, was far removed
from any. pure nature-worship, and one in which Sun and Moon no
longer play any prominent part. Their humiliation is recounted by
Snorri in a myth. The gods were wroth because the Sun and Moon took
to themselves such mighty names, and set them in their places in heaven
where they could only move on their appointed course. Sol or Sunne
is still a goddess, the sister or companion of the Moon god. She is
drawn in her chariot by the horses Early-woke and All-fleet, and is
pursued by the wolf Skoll, while Mani, who rules the changes of the
moon called Ny and Ni (st. 25, Grim.), is followed by Hati. But the
glory of Sun, the myths which tell of her ever-renewed conflicts and
triumphs over darkness, her wealth and her bounty have been trans-
ferred to the more anthropomorphic gods Baldr, Odin, Frey, and
Freyja, who each in turn represent the sun deity.
Though openly deprived of their dominion, traces of Sun and
Moon worship linger in old customs and folk-lore. The power of
Moon, though somewhat impersonal, is apparent in superstitious
practises, which have hardly died out. His waxing and waning was
regarded as influential for good and ill on the doings of mankind.
That which required growth and increase was undertaken while he
was waxing ; money was counted, weddings took place, and seed was
planted which bore fruit above ground. But with the waning Moon
INTRODUCTION. xxtn
timber was felled, grass was mown, charms were used against pesti-
lence, and the seed planted whose fruit ripened beneath the ground.
St. 27 is the only passage in the poems which speaks of Winter
and Summer as personal beings, though at one time they were doubt-
less regarded as such. The custom of crowning a May king or queen,
and the expulsion of Winter, represented by a victim or an effigy, are
recollections of the days when both were powers who had to be pro-
pitiated and coerced by ceremonies and magic. The conflict between
Winter and Summer has become in the Edda a struggle between the
gods and the Jotuns, and especially one between Thor and the Frost
giants.
The last question of the giant (st. 17) concerns the future. When
this is answered he admits the wisdom of his guest, and invites him
to a seat on the throne. But Riddle-reader has so far only proved
himself equal to his opponent ; he must now show himself superior.
The first questions are comparatively easy. Who should know better
than the old giant how earth was framed from his forefather, Ymir.
In the beginning, relates Snorri, there was nought but Muspell-home,
the world of fire in the south, and Mist-home, the region of ice and
snow, in the north, and between them the yawning Deep called Gin-
nunga Gap. Then Ymir, the first Jotun, was born. He arose from
the melting poison-drops of the chill river Stormy-billow, which flowed
southward towards Muspell-home. In due time he begot children
(st. 33), but before long arose another race of nobler kind. Once when
the cow cajled Audumbla was licking salt from a rock there appeared
a man's hair, then his head, and at length his whole form. This was
Bur, father of Bor, whose son by the giantess Bestla was Odin. Thus
the gods were born or evolved, like those of many other mythologies,
after a first imperfect creation. They slew Ymir, and made the world
out of his mighty frame ; while all the other giants were drowned in
his blood except Bergelm, who was laid in some mysterious object
(here rendered as cradle, st. 35), and thus saved from the flood. Snorri
has many details which are not given in Vafj>ru|>nismal, and modern
critics have still further completed a picture of the deluge, with Bergelm
floating on its bloody billows in a Noah's ark, perhaps of Scandinavian
type ; or, translating Icelandic lu)>r as flour-bin, of a great world-mill
in which the giants were ground up for the making of the world.*
^ce Rydberg, pp. 387-395 ; Hamlet iu Icelaud, by I. Gullancz, pp. xi.-xvi.
xxiv THE POETIC EDDA.
But the poem is aware of no such studied myth ; it alludes vaguely to
some great epoch when the everlasting war began between the gods
and the Jotuns, when natural powers were first made subject to god-
like ends.
The Mighty Weaver has now proved his knowledge of giant-
lore, and is asked concerning the history and life of the gods. He
remembers the first great war between their kindred races, the gentle
Wanes or gods of culture and the war-like Msir (see also p. 283), which
ended with exchange of hostages and the admittance of Njord among
the JEsir.
He knows top, as well as humble earth-folk, that when the wind is
heard roaring overhead on stormy nights, Odin, the lord of Valholl,
the Victojry Father, is holding sport with his Chosen warriors. This
most famous of Old Norse myths is not peculiar to Scandinavia. It
,is found in Britain in connection with King Arthur, and among the
superstitions of Somerset, where, however, a somewhat close resem-
blance suggests direct borrowing from Old Norse sources.* More
original is the wide-spread superstition among German peasants of the
Furious Host or Wild Hunt which was heard passing through the air,
led by an old man, sometimes visible in his broad-brimmed hat, who
rode a white or black horse, and was called by the name of Wode or
Wote. Both versions have arisen from the blending of different ideas.
The souls of those who died appeared to be withdrawn into the world
of nature from whence they had come ; in woods, by streams, among
mountains their presence was detected, and they dwelt in companion-
ship with elves and watersprites, but most of all they haunted the air.
Odin as Wind god became lord of these spirits, but especially of the
.dead warriors, since he was also the god of battle, and those slain on
the field were dedicated to him and called " guests of Odin." His
valkyries, as we have already mentioned, used to ride through the air
at his bidding, and choose from the battlefield those who were worthy
of a summons from the War-god.
The questions now become more abstruse. They touch on the
future history of the world, and the reign of new powers after the
Great Doom, which is foretold in the Soothsaying of the Vala. Even
in- the present untroubled lay, which seems only to rejoice in the life and
* As shown by the Rev. C. W. WhistUr, Saga Book, vol. it., part »., pp. 46, 48, 49;
vol. v.t part »'., p. 146.
INTRODUCTION. xxv
powers of nature, Weird is already visible to the giant, he knows its
end. But there is one secret which he does not know, and which all
have failed to divine, a secret hidden between god and god, which Odin
whispered in Baldr's ear, as he laid him on the bale-fire, in words which
only the dead could hear. The very question reveals the personality of
the god ; the Weaver admits his defeat ; and it is shown that Odin has
thus far attained all the knowledge which can be won by experience
and learned by tradition. In the next poem it will be seen how, in
mysterious fashion, he attains the wisdom which more properly belongs
to him as a god.
THE WORDS OF ODIN, THE HIGH ONE.
Another poem introducing some of the more remarkable and
interesting myths is Havam&l, or The Words of the High One. It has
been subjected to almost more discussion than any other poem of the
Edda, but all the ingenuity of critics and scholars has not cleared
it from mystery and confusion. It has served rather to show how
superficial and fragmentary is our knowledge of the history, the myths,
and the soul-life of the early Germanic races. For although this poem,
with its wisdom of yesterday and to-morrow, myths which are purely
Scandinavian, ideas which can only be Christian, may belong to
different periods, it seems to be archaic in the main. The same half
obsolete words occur in the various parts, and the teaching is
traditional, proverbial, such as might have been handed down by word
of mouth. Moreover, Odin or Woden appears, not as the War-father
of the Skalds, but in his more universal character as the god of culture.
As such he was best known to all the Germanic tribes and to the
Romans, who identified him with their god Mercury — Wednesday or
Woden's day corresponding with " dies Mercurii."
The varying metre and style of the poem, its discrepancies, and
abrupt changes of subject prove it to be a collection of once separate
fragments. Attempts have been made to distinguish between these, but
there are only three well-marked divisions : I (st. 1-108), the Guest-
rules, in which are included ethical laws and Odin's love adventures; 2
(st. 108-136), the Counselling of Stray Singer; 3, Odin's quest after the
runes. Parts II. and III. are linked together by the entrance of Stray
D D
xxvi THE POETIC EDDA.
Singer into both, and all the three by a poetical fiction in which it is
assumed that Odin, the High One, is speaker throughout, and that the
precepts are given with divine authority. It is, indeed, in the person
of Odin himself that a real unity can be claimed for the poern. It
would seem that its final author, who was more teacher than poet,
possibly a Christian monk with a taste for antiquarian knowledge, had
a mind not merely to collect the wise sayings of heathen lore, but to
show forth Odin, the heathen god, in a higher and more spiritual
aspect than that of the War-father. He had none of the poetic
imagination of the author of Grimnismal, to picture in rainbow strophes
the manifold nature of the god. In a loose and inartistic way he has
associated traditional sayings and mythical stories, freely admitting the
later and more Christian-seeming ideas to a place beside the old. He
has not, however, altogether failed in his aim. For notwithstanding
the signs of Christian influence, which have caused the poem to be
rent in pieces by criticism and held as a haphazard collection of
fragments new and old, Odin reveals himself still a heathen, and
emerges from a web of heathen thought steeped in .the magic of old
charms and runes. In the whole teaching of the poem, which is
filled with sober beauty and wisdom, there is no creed save that of
humanity.
In Part I. Odin comes as guest to a hall, and, it is assumed, gives
friendly counsel to those assembled within. In his character of Wind-
wanderer he often passes thus unrecognised through all the worlds.
With Loki and Honir he is often found adventuring in Giant-land, and
comes to the dwellings of men calling himself " Gest." The Sagas
tell how he visited many kings and rulers of Norway under this title.
To the Christian king Olaf the Holy he was an object of terror and
hate, as the dread heathen god of enchantments who still lived and
could be exorcised only by the more potent spell of the mass-book.
" Far have I fared, much have I ventured," said Odin, and it was
thus as wanderer, beggar, guest, that he learned the ways of the world
and the hearts of men. Laws of love, friendship, and war are expressed,
often with epigrammatic humour, sometimes with a tender, half-pitying
knowledge of life. The first Part, and the advice given to Stray Singer
in the second, are full of sayings and maxims which agree almost word
for word with the wisdom of Solomon or other ethical teachers, for
they are of the nature of those simple truths which take up their abode
with mankind so soon as he has learned humanity and fellowship.
INTRODUCTION. xxvn
But, unlike the teaching of the Eastern prophet, there is nothing
of rt-ligious duty, no aspiring after an ideal of perfection. The sober
precepts of common sense are never interrupted by sudden upward
soarings and yearnings of passion. The wisdom of Odin, in this Part,
is the wisdom drawn from experience.
Historically, the poem is of immense value. We are taken far
back into real life, and meet people no longer in a world of myth and
speculation, but on the firm ground of daily existence. Customs,
manners, social duties, and relations are brought before us, corre-
sponding closely sometimes with what Tacitus wrote in the Germania
about the race in the first century, and it is seen from his descriptions
that sts. n, 17, 41, allude to what was especially characteristic of the
old Germans. St. 155 also refers to a curious practice mentioned by
him. The German warriors advanced to meet their foes, like the
giant Hrym (p. 293), with shields lifted to the level of their lips as a
sounding board for their song. They sung gently at first, letting the
sound swell out until it became like the roar of the sea, inspiring
terror and rousing their own courage. Other customs are typically
Northern. The word for court mentioned in st. 61 is \>ing, a name for
the great assembly or parliament of the Norsemen, which was most
democratic in character. Here were settled the laws of the land, and
private cases were tried with no lack of ceremony and red tape, though
matters frequently ended in a duel or a free fight between the two
parties.
In st. 8.4 we come to the love quests of Odin, in which the High
One has descended from his height, and laid all dignity aside. His
love is not even the idealised love of the mediaeval knight errant, but
like that of Zeus, the pastime of the god. There may once have been
some underlying motive in these tales of Odin and his giant wives,
explaining his conduct as that of some fickle power of nature, but here
he figures only as the favourite of the skalds, the love adventurer, who
knew as well as any the chances and mischances of love. We may
imagine that our author selected one of these skaldic poems which
contained the famous story of how Odin won the art of poesy for men
by making love to the giantess Gunnlod, but unfortunately for the
dignity of the god, he included also the other episode with Billing's
daughter. But here, too, he may be intending to record one of the
most important incidents in Eddie mythology, which led to the birth
of Vali, Baldr's avenger. We have allusion in the Edda (pp. 159, 243)
xxvm THE POETIC EDDA.
to Odin's courtship of Rind. Saxo Grammaticus tells more fully of
his ardent wooing in a story which so closely resembles the above as to
suggest that Billing's nameless daughter is Rind, although the one is
seemingly of dwarf Rind, the other, according to Saxo, a giantess.*
The tale of this crafty maiden, who thrice outwitted Odin, is here told
in delicately suggestive scenes, enlivened by amused disappointment or
passionate regret, according as we choose to regard it.
For the explanation of the other story Snorri's help is required,
although, as usual, we find a myth so disguised by later additions that
any interpretation is doubtful. In the peace treaty between JEsir and
Wanes the gods created a wise being called Kvasir, who was slain by
certain dwarfs, and from whose blood was brewed the mead of poetic
inspiration called Soul-stirrer. This passed into the hands of Suttung,
a giant of the underworld, who gave it into the care of his daughter
Gunnlod to guard deep down in the earth. Odin, in the character of
Bale-worker, hired himself to Suttung's brother, and was promised the
mead as his wage. He must fetch it, however, for himself, and after
boring his way through the rock with Rati, the awl, he gained admit-
tance to Gunnlod. Three nights he lay with her, and three draughts
she gave him of the mead, in which he drank the whole. Then,
disguised as an eagle, he bore it safely to Asgarth, despite the giant
who followed so hard after him that a few drops of the precious liquid
were spilt, and thenceforth deemed worthy only for the makers of
bad poetry. Snorri does not finish the story, nor tell how the Frost-
giants came storming to Asgarth knowing that Bale-worker was there
who had stolen the mead. It was thus that poesy was won for gods
and men, and was given the name so often used by skalds, " Odin's
craft " or " Odin's drink ; " and thus, as ever, a great power is first
found in possession of the Jotuns, and must be won by the gods before
it becomes serviceable to man. In Soul-stirrer we meet with the most
primitive ideas : a drink producing a divine madness is found among
many peoples, and familiar is the notion that intellectual or spiritual
powers can be gained by drinking the blood of their owners.
Odin's discourse is now broken off by the writer of Part II., who
states that while listening in the most sacred spot, the Well of Weird,
he was able to see and near what went on in the world of men and in
the High One's hall, where Odin was giving instruction to a mythical
••'• Mr. A. F. Major has pointed out that this theory of Rydoerg's has some foundation.
INTRODUCTION.
poet called Loddfafnir or Stray Singer. But the Well of Weird is the
fount of Wisdom, known to all poets and seers, a secret place of
communion with the divine, where all the strands of life — present, past,
and future — are revealed, and the writer is merely claiming divine
authority for his words by the use of mythological language. He
describes inspired moments when things hidden to others were made
known to him. The counsel to Stray Singer is of much the same
character us the last set of maxims, though in expression they seem
less archaic. Especially when compared with strophes such as 80-82,
84, 86, they sound more like skaldic verses than the saws of old time,
which are again heard in the charms of st. 136.
Very different in tone is the solemn opening of Part III. In the
midst of halt-humorous, half-serious words of warning and advice, a
recital of love tales and charms, we come suddenly upon this awful and
mysterious scene of a god offering himself in sacrifice upon the World
Tree in order to attain the maturity of his wisdom and power.
The whole passage is full of mystery, which we have not attempted
to elucidate by rearrangement or ingenious translations. Nor is this
the place to discuss the vexed question as to whether (with all the
earlier authorities) in some old and mystic legend we are entering the
very sanctuary of heathendom, or whether (with Bugge, Meyer, Golther)
it is merely a scene borrowed from the Christian sacrifice, where Tree
and spear must be identified with cross and lance. There is no other
record of the deed in Northern mythology except an old song from the
Shetland Isles, quoted by Bugge in confirmation of his own theory ;
whether it is genuinely archaic we cannot say : —
Nine days he hang pa da rutless tree,
For ill wis da folk, in gud wis lie.
A bludy maet wis in his side,
Made wi a lance 'at wid na hide.
Nine lang nichts in da nippin rime
Hang he dare wi' his neked limb.
Some dey leuch,
Bitt idders gret.
This, without doubt, is a description of the crucifixion, but leads
* On the discovery of this song, see article by Dr. Karl Blmd, Saga Book, vol. ».,
p. 166.
xxx THE POETIC EDDA.
to no conclusion as to which of the two has borrowed its details from
the other. The sacrifice depicted resembles in many points the human
sacrifices that were offered to Odin. In this, if we may take that of
King Vikar described in Gautreks S., c. 7, as typical, the victim was
hung on the branch of a tree and stabbed with a spear, which is as
intimately associated with Odin as the hammer with Thor.*
There will be better hope of an explanation of this passage, or at
least of more fruitful .result, when the discussion no longer centres
around the exact meaning of Yggdrasil, and of the " windy tree."
The labours of research will then perhaps be given to finding the
origin of a strange and world-wide legend, without which no mythology
seems complete. This legend, in outline, is of a god — call him Odin,
Baldr, Osiris, Ishtar, Adonis — who must be sacrificed or voluntarily die
in order that he may rise again in fulness of power, or even give place
to some new god. Sometimes it is clear that he typifies the beneficent
powers of nature, whether as the sun or the spring or summer fruitful-
ness ; but occasionally, as here, his significance is more doubtful.
When our knowledge of comparative mythology is extended, and when
all these legends have been arranged in due order, beginning with the
early superstitious rite of savages, ending with the reinterpreted idea of
philosophy, some rightful place will then be claimed for the myths of
Baldr and of Odin.
The sacrifice of the god was made for the sake of attaining the
Runes. By this word is usually understood the letters of the old Ger-
manic alphabet, but its earliest meaning must have been something
softly spoken, whispered, or " rounded " in the ear ; it was especially
used for those metrical charms which preserved from all danger whoso-
ever whispered or chanted them. As civilisation advanced and the art
of writing was learned, these charms were inscribed in characters cut
in stone or wood, and thus seemed to lend to the characters themselves
a magic power. The transmission of thought by writing must have
seemed strange and supernatural to the uninitiated, and the name of
runes was soon applied to letters of the alphabet.
Among many nations of the past there has been a lawful and
unlawful use of the supernatural, a distinction between "white magic"
and " black magic." To the latter class belonged the evil spells which
* See " Cult of Otkin," by H. M. Chudwick.
INTRODUCTION. xxxi
one man wrought for the destruction of another (st. 150). Such
practice of magic was the unpardonable sin in the old ethical code of
the Germans, and was punished by burning. According to Saxo, Odin
himself was banished for a while from Asgarth because he won Rind,
his giant wife, by magic craft. But the use of supernatural power was
permitted in prayer, or in the divine rites performed by priests ; and in
this passage runes also seem to have been a lawful agent through which
a power above nature could be compelled and used by the individual.
Kauffmann suggests that runes of this kind were mystic names for
objects which expressed their essence and being, and which gave con-
trol over nature to the initiated.
In strophes 138, 139, are recorded Odin's attainment of three
kinds of wisdom upon which he grew and throve: I, the runes; 2,
Mimir's wisdom, for which he pledged his eye ; 3, Soul-stirrer, the
mead of song. With regard to the last it is clear that we have here
some variant and perhaps older myth than that of 103-108. A passage
in the heroic poem of Sigrdrifumal, although it cannot be fully
explained, throws suggestive lights on the subject, and shows the
intimate connection.of the threefold wisdom and the purpose of Odin's
sacrifice. With the help of moisture from Hoddrofnir — that is, a
draught from Mimir's well — Odin is said to have read, graved, and
thought out the runes. Then they were cut off and mingled with
Soul-stirrer, or the gift of song, and " sent on far ways, where they
are found with the gods, and found with the elves, some with Wanes,
and some with men." In the different accounts there seems to be one
fundamental idea. By self-sacrifice and toil Odin drew a shapeless and
unordered knowledge from nature upon which he grew and throve, and
then gave it back through the medium of his divinity interpreted and
rendered serviceable to all beings. It is unlikely that the earliest
thinkers ever arrived at a defined notion of this kind, but they uttered
in the language of fairy tale their belief that the gods were saving,
ordering powers who stood between them and nature.
With the spells which begin in st. 145 there is change of tone and
style, suggesting that they belong to a once separate poem. St. 158,
where Odin can hardly be the speaker, seems to confirm this view.
The second poem was added to supply the " nine mighty rune-songs "
alluded to in st. 139, although eighteen are thus given. The songs
mentioned below, whose words are unknown, must have been such as
those sung by Groa to Day-spring (p. 159), or like the old Merseburger
xxxn THE POETIC EDDA.
Spruche, which is found in a German MS. of the tenth century. In
this Odin or Wodan heals the foot of Baldr's foal, singing : —
Bone to bone, blood to blood,
limb to limb as if they were limed.
St. 158 seems the utterance of the poet himself, if Mullenhoffs
explanation is correct, that Folk-stirrer is the dwarf who day by day is
surprised and vanquished by the dawn, and who in some wondrous
song of praise announces the conquering powers of light and life. The
poet himself claims knowledge of this mystic song to give dignity to
his own.
The reappearance of Stray Singer in st. 162 is a clumsy device of
the author to unite th.e different parts, and st. 164 an epilogue such as
those with which skalds were wont to end their recitals.
THE LAY OF HYMIR.
Hymiskvtya has been chosen to introduce and illustrate the
character of Thor, because it shows him in truer though less familiar
aspect than the famous Lay of Thrym.
Two, or perhaps three, motives are combined in this lay. The
first recounts how Thor fetches the great cauldron for the gods to
drink. They are all assembled, after their hunting expedition, to
consult the oracle, and learn where they shall make their banquet.
According to old Germanic custom the twigs, which have been sprinkled
with sacrificial blood and graven with runes, are cast on a cloth, and by
the manner of their falling it is shown to the gods that they will find
plenty in the halls of y£gir. It is a momentous occasion, for not only
have they chosen their banqueting-room for all time, but they must win
the alliance of the wild sea-giant -fligir, who from henceforth will be
numbered among them ;t\nke g°d of ocean in its gentler moods. His
fierce wife Ran, who rem^atuiostile and catches drowned men in her
net, is well known to skald^tters^so his nine children, the waves.
Thor, a strange ambassaW the peace, is sent to greet the giant,
who is found sitting on the rofc^l, a di"e in proud contemplation of his
daughters, the merry, sparkling^ter clas tumbling one over the other
in their sport, when his peace r\ •» by the harsh voice of the
Thunderer demanding the wealth cv 'or the gods. Small wonder
that he takes offence, and bids them^"^- cauldron for their drink.
INTRODUCTION. xxxni
As usual, the wants of the gods must be supplied by the Jotuns ;
the only kettle large enough is in possession of the Frost-giant Hymir.
Who shall be sent on this new errand but much-enduring Thor ? He
sets forth with Tyr, who is here called " kinsman of giants," but else-
where the son of Odin, though perhaps only one of the chosen sons of
the War-father. Speedily they harness Thor's famous goats Tooth-
gnasher and Tooth-grinder, and swiftly they drive to the borders of
Giant-land where the rumbling car and goats must be left behind,
while they cross the river which flows between Asgarth and Jotunheim,
and fare on foot to Hymir's halls. The Frost-giant refuses to give up
the great kettle until Thor has proved his might by breaking a cup of
wondrous strength, and this the god, not without help from the friendly
wife, at last performs. Thus, having won the cauldron, Thor and Tyr
return to the banquet.
But while they are still in Jotunheim another episode is introduced
— that of Thor's fishing expedition. He has consumed all Hymir's store
of provisions with an appetite like that which he displays in the courts
of Thrym, and therefore volunteers to go fishing the next day. In a
manner characteristic of the god, whose deeds are all on colossal scale,
he fares to the wood and slays the biggest ox he can find, called Heaven-
hitter, to provide the fishing bait. Thor has designs upon a nobler prey
than mere fish or even whales, and he compels the reluctant giant to
row further and further out to sea ; but Snorri, who has already sup-
plied some of the particulars, must be allowed to describe this incident
in his graphic manner : — " They made such way that soon Hymir said
that they had reached the place where he was wont to stop and fish.
But Thor was fain to row much further, and they fared swiftly onward
with vigorous strokes. Presently Hymir said that they were so far out
now that it would be perilous to stay on account of the great World
Serpent, called Midgarth's Worm. But still Thor declared that he
must row on a while and did so, while the giant waxed sullen and was
filled with gloom. At length Thor laid up his oars, and made ready a
fishing line exceedingly strong, with a hook no slighter and not a whit
less strong. He baited it with the ox-head and cast it overboard, where
it sank to the bottom. Now in truth, it may be said, that the World
Serpent was beguiled, for he opened wide his jaws and gaped at the
ox-head, and the hook stuck fast in his gums. As soon as he became
aware of this, he lashed out and tugged so furiously that Thor's hands
slid over the gunwale. Then was the Thunderer wroth. He girt him
E E
xxxiv THE POETIC EDDA.
with all his pod's might, and stamped so hard that with both his feet
he leapt through the bottom of the boat, and found himself standing
on the ground. He pulled the monster up to the gunwale, and it may
well be said that none has ever seen a more fearful sight than this —
when Thor set eyes on the serpent, and the serpent glared back at him
from below and breathed out poison. 'Tis said that Hymir changed
hue and grew pale, for he was appalled when he beheld the serpent
and saw the waves flowing into the boat. At the very moment when
Thor raised his hammer aloft, the giant groped for his knife and cut
the line in twain over the side, and the serpent sank back into the sea.
Thor threw his hammer after it and, some say, struck his head off, but
others say, with truth, that the World Serpent still lives and lies
beneath the sea." Snorri goes on to tell how Thor slew the giant,
which would not have suited our present author's design, who, as
already noticed, completes the first story and introduces an episode
to which Snorri refers, another of Thor's adventures, which occurred
when he was on his way to Utgarth-loki. He had stopped for the
night at a peasant's (probably Egil, mentioned in st. 5) where, as usual-
he killed his goats for the evening meal, but ordered the bones to be
carefully preserved. The peasant's son, however, broke one to get
at the marrow, and in the morning when Thor brought his goats to
life again by hallowing the bones with his hammer, one of the animals
was found to be lame. The peasant trembled when he saw the
Thunderer grow wroth, and draw his bushy brows down over his eyes.
In atonement he was obliged to give his children, Thialfi the Digger
and Roskva the Swift One, to be thenceforth the servants of Thor. In
the poem, st. 39, this takes place on the return journey with the
cauldron.
At first sight the Lay of Hymir seems to have lost its connection
with mythology and to be a mere fairy tale about giants who are real
giants, and heroes with human appetites and human passions. Common
fairy tale motives are introduced, such as the good wife who conceals
guests from her husband and betrays his secrets. The writer scarcely
regards his story from a humorous or artistic point of view, but, like
some child, he tells it with a simple air of conviction, and a delight in
the incidents which obscure the original nature myth. But the outlines
of this nature myth may still be traced, the more clearly because of
the faithful repetition of strange and impossible facts. It is the story
of how the god of Thunder goes to release the storm clouds from their
INTRODUCTION. xxxv
winter bondage and brings them into summer realms, filled with
summer showers of rain. Explanation might also be found for some
of the details — the cup which had to be broken is perhaps the ice-
bound sea — but there is so much which is mere fancy that further
interpretation becomes dangerous. It is mainly through combining
the separate adventures of Thor that the poet has secured for his fairy
tale a high place among the mythological poems. For, whether
consciously or unconsciously, he has given us the most complete
picture of Thor, the god.
The latter, as son of Odin and Jord, 'is the offspring of Heaven
and Earth, and his character is twofold — human and divine. Thor,
whose name is derived from \unor (thunder), shows himself to men in
the aspect of a heaven god when they hear the rushing of his chariot
wheels in the storm, and in the lightning see the swift blow of his
hammer; for, like Indra, Zeus, and Jupiter, he is armed with the
destructive thunderbolt. But though terrible in his might, he is feared
only by evil beings. To those who ally themselves with the gracious
gods his appearance is ever welcome, for it means that the winter
powers are dispersed, and in his fierce accents they hear the promise of
summer rain. Among the gods he is protector of Asgarth and Mid-
garth. The giant forces of nature quail before him, and even Loki,
the elusive fire-demon, is obedient to his word. In such form he is
shown in the myth of the cloud cauldron.
But Thor is rightly called by the poets a " Son of Earth." He is
the most human of all the gods, a Hercules in Old Norse mythology,
who is continually exerting himself in the service of man. We can
see his mighty form striding over the wastes of Jotunheim, where
endless labours and conflicts with the giants demand his presence.
Rude featured, with gleaming eyes beneath his bushy brows, with
quivering red beard, clad in toil-worn garb, for ever attempting the
impossible — to unbind earth, to empty ocean, to conquer old age, he is
alike glorious in victory and defeat. It is this figure which is presented
to us in Thor's fishing adventure, and in the various incidents of the
poem. One after another, he proves himself equal to the tests of the
giant — he slays the oxen ; unaided, he lands the boat, and bears home
the tackle and the whales ; he breaks the cup, and finally carries off
the cauldron. But all these are only stupendous human tasks, proofs
of mere physical strength and daring ; yet more human is Thor in his
failure to catch the World Serpent and in his baffled rage, which is
THE POETIC EDDA.
childish rather than godlike. Perhaps it was this weakness, this
striving to perform the impossible, and inability to admit defeat — for
once again Thor met with the Serpent — that appealed to the Old
Norse seafarers and peasants, and made him their favourite among
the gods.
Not only is this myth characteristic of the North, but also the
manner in which it is told or rather pictured in scenes, while the curtain
is allowed to drop over all the uninteresting details. With the Saga
writers a national method of story-telling grew into a self-conscious,
artistic style, but they never surpassed the poet of Hymir's Lay in
impressionistic realism. The entrance of the Frost-giant, with the
icicles clinging to his beard, is like the sudden blast of the wintry
storm ; sudden, too, and alarming is the fall of the row of mighty
cauldrons, and the shivering of the ice cup into a thousand pieces.
But most striking of all is the majestic picture of the Thunderer as he
strides forth with the great cloud kettle upon his head. It is one
which Carlyle loved to recall: — "Thor, after many adventures, clapping
the pot on his head like a huge hat, and walking off with it — quite lost
in it, the ears of the pot reaching down to his heels — a kind of vacant
hugeness, large awkward gianthood, characterises that Norse system ;
enormous force, yet altogether untutored, stalking helpless with uncer-
tain strides."
The language of the poem is rude ; words and sentences are ill-
strung, and the use of clumsy epithets make it difficult to translate
without losing its almost savage vigour and life. But in the original
the strength and simplicity have a wild attractive power, and render it
a favourite in Northern literature.
THE LAY OF THRYM.
In Thrymskvij>a we come to one of the best known and best sung
of all the Scandinavian myths. Strong and vigorous like Thor striding
into Jotunheim, crisp and clear as a northern snow-scene in the
sunlight, this narrative poem is very perfect of its kind, and needs
but little explanation. Like the more modern Saga writers, the
author shows an appreciation of the spirit and peculiar qualities ol
Scandinavian literature which appear in the Lay of Hymir. But his
INTRODUCTION.
;iri;nigement and choice of details is made with more conscious design.
He handles his subject as an artist, and plays with it as a humourist ;
throughout retaining a simplicity and rudeness which is strong, but
never crude.
Thor is discovered in helpless plight, his red beard quivering in
impotent rage, a Thunder-god searching vainly for his thunder-hammer,
" which the Frost-giants and Mountain-giants well know when they
see it uplifted, and small wonder, for many a head has it broken of
their forefathers and their kindred." But now it is stolen, and none
must be told the dire secret except Loki, the mischievous fire-god and
the swiftest of all messengers, who on this occasion uses his cunning
in the service of the gods, and soon discovers the lost treasure. The
hammer, like the thunderbolt of superstition, which is silent during
the winter months, is deep hidden below the earth in the keeping of
the Frost-giant Thrym ; nor will he surrender it until he has seen the
fair Spring-goddess Freyja coining as bride to his dark realms like the
sunshine which she impersonates. He. has never yet beheld the bright
maiden, though he may have heard her light footfall overhead. Thor
hastens to her court and bids her at once put on her bridal veil, not
dreaming that, with Asgarth in danger and the precious hammer
stolen, she will refuse to go meekly into Jotunheim. But she is not so
poor spirited, and flies into a rage as god-like as that of Thor himself
when the great sea-serpent refused to be caught upon his fish-hook.
Thor must himself fetch the hammer. Then Heimdal who, though
one of the warlike JEsir, is as wise and far-seeing as the Wanes,
counsels that Thor should deceive the Frost-giant disguised as Freyja.
In this scene one can almost hear the laugh that goes through Asgarth
at the rueful picture of the Thunderer thus decked with jewels and
feminine trifles, his sturdy figure draped in woman's weeds. Thrym
seems to accept his strange bride without expressing surprise, perhaps
because Frost-giants and Spring-goddesses have seldom a chance of
meeting. But Thor can control his appetite as little as his temper,
and the giant wonders much at its capacity. He wonders yet more
when he stoops to kiss her, and sees beneath the veil those flaming
eyes, half hidden by the bushy brows. The wedding, however, must
be completed. The hammer which hallowed the wedding feast of man
is brought forth, and Thor seizing it becomes once more the god — and
summer is first announced by the crashing thunder peal.
This poem is worthy of all praise for its realism and humour ; but
xxxviii THE POETIC EDDA.
it is responsible, with others of its kind, for the comic, even ridiculous
figure which has always passed for Thor. In the ruder Lay of Hymir
the heroic outlines of the god are more clearly discerned. The nature
myth too, suggested above, would be unrecognisable, if Thor and his
hammer had not elsewhere played such parts. Mjollnir is one of the
mythical treasures forged by the dwarfs. A belief in it was not con-
fined to Old Norse mythology, for it appears in many traditions and
fairy tales of Germany.
Two other famous objects are mentioned — Freyja's feather coat in
st. 3, and her necklace called Brisinga-men in st. 12. If the story of
the last could be reconstructed, it might prove to be one of the most
poetical in mythology. It is undoubtedly old, though it may not, as
Miillenhoff suggests, date back to Indo-Germanic times. It was
known in England, the earliest reference to it being in Beowulf, and
in Denmark, where Saxo mentions it as the property of Frigg. In
the S6rla)?attr we have the following story : — Once Freyja, mistress
of Odin, spied a necklace lying in a cave. It was the work of certain
dwarfs, perhaps the Brisings, and when she looked at it she longed to
possess it. They promised to give it her if she would stay with them
four nights, and this she did. Odin was angry when he discovered it,
and caused Loki to steal the necklace from her chamber, and would
only give it back to her on condition that she stirred up war between
two kings, whence the legend of the " Everlasting Battle." The poet
Ulf Uggason tells in the following lines of the battle between Loki
and Heimdal : — " The famous and skilled one of the bridge of the
Powers (Bifrost) wrestled with the evil and cunning son of Farbauti
(Loki) at Singastone, ere the mighty son of nine mothers gained the
shining necklace of sea-stones."
What is the meaning of this fragmentary tale ? The shining
necklace must have been a symbol of light, especially the light cast
upon the ocean waves. We can scarcely venture, like some critics,
to define it as the moon, the morning and evening star, or the
rainbow.* It belonged to the Sun goddess, whether called Freyja,
Frigg (wife of the heaven god), or Gefjon, for that the three were
originally one is suggested by the frequent confusion between them, in
Saxo, in S6rla)?attr, and in Ls., st. 20, 21. But Brisinga-men in Old
Norse tradition is th£ property of Freyja, who is also called Mardoll,
* See Z./.d. A. 30, p. 220; (Bugge) Arkivf.n.fil. IV., p. 121 ; E. Mogk, p. 140.
INTRODUCTION. xxxix
or Sea-shining, and Menglod, the Necklace-glad. Freyja loses her
necklace, and Heimdal, the god of light, wins it back for her in some
conflict with darkness, which was possibly confused with the last fight
between Loki and Heimdal at the Doom of the gods, or it may have
given rise to this latter incident, which is only told by Snorri. Mtillen-
hoff pursues the myth of Brisinga-men through the story of Hildr and
Hogni, and other heroic lays which belong to more recent times.
THE STORY OF SKIRNIR.
The Song of Skirnir, like those of Thrym and Hymir, is a simple
narrative poem, but less severe in its outlines. It is full of sentiment,
and even romantic in its love motive, while a soft-tinted nature myth
still clings to it, and lends a mysticism which is absent in the others.
It is the spring-time, and Frey, the lord of light and heat, longs
to embrace Gerd, the fair earth, and to draw her away from her father's
wintry halls, that together they may bring forth the rich summer fruits.
Whom shall he send as his herald but Skirnir, the Light-bringer, to
bear the first greeting of the Sun to Earth after the long winter
darkness in the North ? But Earth is wilful and reluctant ; hardly will
she forsake her frost-bound halls. She dallies with the first tender
caresses and bribes, until the Sun grows fierce and impatient, and her
heart melts in love to him who had once seemed as alien to her as the
sunr.'mer warmth to the winter cold.
The story is told in true Northern fashion in a series of dramatic
scenes — Frey, discovered alone in the hall, wandering aimless and
love-sick, and refusing speech with his kind ; Skirnir, holding speech
with his horse, sustaining his courage in the fear and mystery of the
night journey; his parley with Gerd in words aflame with such passion
that one sees his slight form quivering, and hears his voice rise higher
and higher as he passes from gentle pleading to fierce denunciation.
The curse itself pictures the hell of Northern belief, which is
widely different from the fiery kingdom of other mythologies. It is a
far stretching waste, hemmed in by snow-clad mountains, bleak and
cold, dark and desolate of all inhabitants save three-headed monsters
or eagles rending corpses, and the dim form of Frost-giants stalking to
and fro, and binding all things in their chains of ice. Small wonder
XL THE POETIC EDDA.
that Gerd is threatened with raving madness in this lonely land,
without speech with human kind, without love, without the good cheer
which gladdens winter in the North.
There are, however, indications that this poem is not exclusively
Icelandic or Norwegian. The romance and sentiment are more fully
expressed than is usual. One or two familiar forms and objects suggest
that the author had a knowledge of international literature, and the
best known motives of legend and mythology. There is the watcher
who greets Skirnir, the newcomer, and demands the reason of his
coming ; magic, flickering flames are one of the perils of the way ; the
sword which he borrowed from Frey must have been one like that in
Beowulf, or that of Sigurd or other ancient weapons, forged with
magic craft, and graven with stories of old battles and runes of pro-
tection and victory. The golden apples of youth, which were the
property of Idun, and either borrowed or stolen by Skirnir, are Fcarcely
known to the Edda, though mentioned by Snorri. They were a fruit
little known in Norway and Iceland, and the poet, it seems, also has
been borrowing, perhaps from the golden apples of the Hesperides.
More peculiar to the North is another object, the ring Draupnir,
which was forged by the dwarfs. It belongs to Odin, and the allusion
shows that Baldr is already slain. All the different treasures are
symbols of light, growth, fertility, and other beneficent powers, and
the passing of them from hand to hand is commonly found in the
myths of polytheism, where no god is ever truly individualised, but is
apt to melt away in shadowy outlines, assuming the form and attri-
butes of some other god, unless indeed, like Thor, he has become so
anthropomorphic as to have lost already something of his god-head.
Frey, the hero of the story, was better known in Sweden than in
other northern lands. There he was worshipped as the highest god ;
temples were built, and yearly sacrifices were offered to him. Frey's
cult, though perhaps less evident in folk-lore, is more noticeable in
history than that of Odin. He was especially regarded as the patron
of harvests, and in this aspect he is known to the Eddas. Snorri
says: — " Frey rules over the rain, and the shining of the sun and the
growth of fruits in the ground." Hence the symbols of fertility and
lipht which Skirnir is allowed to carry with him, and hence too the
gods' gift of Elf-home to Frey, where the elf-folk work his kindly will
in nature (see Grm., st. 5). In this poem his more original character
is apparent. He is the Sun-god who awakens earth out of her winter
INTRODUCTION. XLI
sleep, too weak at first to melt her frozen heart (st. 4) ; and Skirnir is
not merely his messenger, but himself in disguise. The sword or sun-
beam which he sent as gift to the earth maiden is now lost for ever to
the gods, and in the possession of their giant foes. At Ragnarok he
will seek for it in vain (see Lok., st. 42). But here, as everywhere,
there is a discrepancy between the myth and its nature interpretation ;
the symbol in the one must pass away, but year by year the power of
which it is the emblem will be renewed.
DAY-SPRING AND MENGLOD.
Gr6galdr and Fjolsvinnism&l are found in several MSS., none
older than the seventeenth century, as two separate poems, but they
have been associated for many reasons. The one without the other is
fragmentary ; together they give a story which is told in a Danish
ballad of the sixteenth century called " Young Svendal." In the first
part the hero is starting forth upon a dangerous mission ; in the
second he has accomplished his journey, and arrived upon the scene of
action, where he attains his object. No details are given of the perils
of the way, but it is not even necessary to assume that the strophes
recounting them have been lost, for a sudden dramatic opening, a swift
passing over of incidents, are sufficiently common in the Edda, and
require only some brief line of explanation, such as " Then Day-spring
fared into Jotunheim." Here and there are found connecting links
between the poems. The object of search in Part I. is menglofrtm,
those joyous with necklaces (st. 4) ; and Day-spring, in Part II., wins
Menglo\>, the Necklace-glad. If, as most authorities take it, both are
proper names, the identification is complete. In st. 14 is prophesied'
Day-spring's dispute with the giant warder Much-wise. The same
motive runs through the whole action, which from beginning to end is
ruled by destiny. In st. 4 of Part I. and st. 47 of Part II. this is
openly expressed — "The issue must follow fate," "The doom of Weird
may no wight withstand." In no poem is the Weird motive heard
more clearly, in none is it more distinctly seen to work in obedience to
natural law.
Menglod is often met in fairy tales as the princess who sits on a
glass mountain, and is won by a princely lover ; but with the help of
F F
XLII THE POETIC EDDA.
" Young Svendal," the story can be reconstructed in its more original
form. Day-spring has been sent by his step-mother to seek Menglod,
a fair giant-maiden who owns a shining necklace, and is of such
renown that she has long been sought by lovers in vain. Day-spring
comes for help to his own mother's grave, and stands calling her at
the doorway, for she has promised to aid him with the wisdom of the
dead. She comes forth reluctantly, like all who are compelled by love
or enchantments to re-enter their old haunts, and standing at the gates
of the tomb, she sings him magic songs to render him victorious in all
the difficulties which lie before him ; bonds shall not hold him, foes
shall not slay him, bitter frosts on the mountains, storms on the sea,
mists on the night journey, even the spirits of dead women shall not
dismay him — one thing alone can hinder his desire, the doom of
Weird, which nor gods nor men can withstand. The charms which
she sings are rune songs, such as Odin knew, and one which he had
even used to win his giant-wife Rind. This scene between Gr6a and
her son is characteristic of the attitude of the Old Norsemen towards
their dead, who were still regarded as a power for good or evil in their
lives, and whose constant presence among the living was loved or
feared, but never a matter of wonder, or an occurrence different in kind
from the ordinary events of life. This supernatural influence had to
be met with one of a corresponding nature ; hence the charms and
spells cut in runes which men used against one another and to combat
difficulties.
Here ends the first fragment ; before the opening of the second a
long interval has elapsed, during which Day-spring has endured untold
perils, and prevailed through the spell songs of his mother. He
has, moreover, though this incident is veiled in mystery, met with
Menglod (st. 5 and 49), and has lost her. She sits waiting for him
on the mountain top, knowing that he will come back ; and he is
seeking her, with the assurance that he can break down every
barrier between them. The next scene opens abruptly ; Day-spring
has arrived in the gloom of night at his journey's end. In the
dim flickering light of magic flames he sees the giants' hall rising up
before him, and in front, passing to and fro, is outlined the dark figure
of the warder. The ring of fire has here a deeper signification than
the wonted circle through which the princes of romance had to pass to
their princess ; it is inherent in the myth. Day-spring hails Much-
wise the watcher, and is refused admittance ; but he will not now turn
INTRODUCTION. XLIII
back, his love is almost within sight, and he stands conversing with
Much-wise under the assumed name of Wind-cold. Gradually he
leads up to a revelation of his true name, before which all barriers will
fall and leave the way open to Menglod, his beloved, who is destined
for him alone. He questions Much-wise concerning all that lies in
front of him, and one by one, interwoven, the obstacles are seen.
Outside is the fiery ring of flames, and round the castle a huge rock-
wall with but one entrance, the barred gate called Sounding-clanger.
Yggdrasil, the tree of life and fate, stands overshadowing all things ;
and in its boughs sits Golden-comb or Wood-snake, the cock whom the
giants watch in dread, for when he crows their Doom will be at hand.
Fierce dogs are guarding the courts, and can be eluded only when
feasting on Wood-snake's wings ; but Wood-snake himself can be
slain by a magic wand alone, which is in the keeping of the giantess
Sinmara, and she will not lend it except for a tail feather from that
same cock. Thus the chain of difficulties is complete. But still Day-
spring asks concerning Ember, the flaming hall, built by wondrous
beings (of whom we know only Loki the fire-god and Delling the dwarf
of dawn), until he comes to Menglod herself. A contrast to the ruthless
spirit of Old Norse literature and to all other descriptions in the Edda
is this patient figure — a tender, gracious woman, waiting and yearning
in heart for her lover, but shedding meantime contentment and peace
on those around. Day-spring at last reveals his name, and they meet
like the lovers of all time, first with trembling doubt, " Will she have
me?" and "-Is it he? " then with the certainty that they have known
and have been destined for one another through all eternity.
The whole scene is so complete in its human passion that it seems
almost superfluous to ask for any further interpretation ; but those
which suggest themselves are so natural and fitting that, just seen,
they fade away in delicate ethereal colours, and form a background of
opalescent light.
The underlying allegory which Cassel suggests is not wholly false,
although far-fetched in some of its details. The idealist sets forth in
search of perfect love and beauty, which he sees far off on some high
mountain top, and longs to gain. The difficulties appear insurmount-
able to those who strive with them in the spirit of worldly wisdom, but
to him who follows the true instincts of his heavenly nature they give
way, and he attains.
Much also may be said for the view which sees in this myth only
XLIV THE POETIC EDDA.
another presentation of that concerning Gerd and Skirnir, the oft-
repeated wooing of the imprisoned earth by a summer god. If, how-
ever, the interpretation lies in natural phenomena, it must be the one
suggested by the names. It is a radiant light picture — Day-spring or
Day-hastener, child of Sun-bright, comes as Wind-cold (the cool, fresh
breeze which springs up at dawn), to wed Menglod on the mountain
tops ; while she, the bright sun goddess and her shining necklace are
well known to us as Freyja and Brisinga-men. The sudden revealing
of Day-spring is that earliest moment in the dawn which can be called
day rather than night. Still a few moments pass before Sun herself
comes, and the inevitable meeting takes place between her and the
Day. No myth so poetical and so fitting could be told of this union,
as that of two predestined souls.
We cannot well compare the poem or associate it with any other
in the Edda. It is different in spirit, more romantic, more tender,
with a passion which cannot be limited to any one age or locality.
Everything tends to show that it is of late origin. The writer makes
frequent use of the peculiar type of synonym known as the " kenning,"
in which some other person or object is employed to represent and
describe the particular one in view. The name of a god or goddess
serves often as a general term for man or woman ; thus Eir (st. 28),
who in the Prose Edda is a goddess of healing, means only a fair
woman, in the present case a giantess. The old mythology had
become a conventional system, technical rather than imaginative ; and
names which once belonged to personal beings had lapsed into mere
words expressing abstract qualities. The question of poetic diction is
of importance here, for it is possible that many difficult passages could
be explained in this light. St. 18, as we have given it, alludes to
Golden-comb, who will first announce Doom to all giants and giant-
wives ; but if the names of Surt and Sinmara must be retained, the
passage is meaningless to any modern reader. Not only in language
and sentiment does the writer stand apart from the other poets of
mythology, but his knowledge of its most famous objects is defective
and obscured. The mistletoe which Loki plucked (st. 26) seems con-
fused with Golden-comb and the Doom of the World ; the cock itself,
who has his station in the scene of dawn, resembles the Christian
symbol of watchfulness, whose cry dispels the power of darkness. The
description of Yggdrasil, with its fruits which are instrumental in the
birth of men, is so different from the old Tree of life and fate that some
INTRODUCTION. XLV
critics have denied their identity. The nature myth itself seems to
wear a modern garb, quite unlike the old-fashioned and improbable
stories of a less critical age.
GREYBEARD AND THOR.
Harbarj>slj6}> is one of the old flyting scenes which are so familiar
in the sagas of history and romance, where hero mocked hero, hurling
frank abuse across the hall in language which might be softened, but
was little disguised by a rude strophic form. Two such flytings are
recounted among the gods — the present scene, and the more famous
one in ^Egir's halls (p. 245). There is a wide difference between the
clumsy dialogue of the first with its mixture of prose and metre, and
the polished strophes of the second. The wit is of a different texture.
Here it is rude and forcible, but sometimes merely abusive ; there it is
keen, artistic, swift and sparkling as Loki himself. No one has yet
been able to discover any definite principle in the metre of Harbar)?slj6j>.
We have therefore made Thor speak in Fornyrjnslag, abrupt and
trochaic like the harsh-spoken god, while Greybeard uses the more
musical Ljo|>ahattr. As in the Song of Rig, mythology is used to out-
line a sketch of social life, but once again the contrast is striking. Old
world stories and nature myths serve but to illustrate topical allusions.
The gods themselves are mere exponents of different social ideals. In
treatment of their characters and in the real humour of the situation
the author redeems himself for any lack of brilliance in the dialogue,
but the skit, for it can be called nothing less, presents little attraction
to us, although it may have seemed witty enough to contemporaries,
who knew all the obscure traditions of the poem, and shared the intense
feeling and bitterness which underlie its humour. For us the colours
are faded, and the stories half forgotten.
We can, however, still recognise certain features of history and
mythology. The historical background, indeed, scarcely needs to be
recalled, for it is ever present with us — that of struggle between the
aristocracy and the people. This began at a much earlier date in
Norway and Sweden than among other mediaeval nations, and had a
more immediate and decisive result. The Viking who had tasted the
sweets of freedom in his wild seafaring life refused to submit to
tHfe POETIC EDDA.
dependence when a " bondi " at home. Tyranny had once been
enforced by the right of conquest, and feudalism strove to maintain it
by the authority of law, successfully for a while in the South, but
vainly in the North. Strife on the battlefield, strife at the Thing, and
strife in skaldic verse between class and class was the order of the
day.
The two figures on either side of the stream, though caricatures
of the gods as we are wont to meet them, are easy to recognise. A
weary traveller arrives on the banks of the fjord which flows between
him and his home. Unwilling to wet himself by wading through the
flood, he hails a ferry-man whom he spies over by the further shore.
But the latter, an old man with a grey beard and a tongue which
might have learned to wag more kindly, in a spirit of pure contradiction
refuses to aid the traveller. Both reveal their names. Greybeard
shows an intimate knowledge of the other's antecedents in the
uncomplimentary dialogue which follows, and the story ends where it
began, with Thor raging on the further shore, vainly longing to get
within reach of his tormentor, who has just described the length and
weariness of the journey.
Thor shows the same character that we know well in other poems.
Had he called himself by some other title he would not have escaped
recognition, and could scarce have gone in disguise as Greybeard
suggests — a veiled reminder of how Thor once wore woman's weeds.
Rude in his appearance and harsh in his speech as when he met All-
wise the dwarf, straightforward and simple in his thoughts and actions,
he takes literally the sneer of Greybeard when told that his mother must
be dead or she could scarce have thus neglected his appearance. He
has just been engaged in the never-ending, somewhat thankless task, of
fighting the giants. Many of the labours which he proudly boasts and
the failures with which he is taunted are well known. The battle with
Hrungnir, mentioned in st. 15, is one of the world-famed contests of
Old Norse mythology, and is told by Snorri in Skaldskaparmal. It
happened that the giant Hrungnir, whose name, like that of other
Jotuns, means the Sound-maker, and whose head and heart were of
stone, had been invited to feast with the gods in Asgarth. There
they plied him with drink till he grew boastful and threatened to
destroy them all save Freyja and Sif, whom the giants had oft tried to
win. At last the gods grew weary of such mighty words and uttered
the name of Thor, who was then warring in Jotunheiui. Forthwith
INTRODUCTION. XLVII
entered the Thunderer, all wrathful, swinging his hammer and asking,
" Who had let a crafty Jotun drink ale with the gods? who had made
peace with Hrungnir that he was now within Valholl? and why was
Freyja thus filling the ale-cup as she was wont at the gods' banquet ? "
Then answered Hrungnir, and looked at Thor with no friendly eyes,
" Odin bade me drink with him in Valholl, and he is surety for me."
Thor refrained for the moment from slaying Hrungnir, and accepted
his challenge. Armed and thirsting for battle they came to the
appointed spot — Hrungnir with Mokkr-kalfi, a giant made out of clay,
to support him ; Thor, with his trusty servant Thjalfii. His arrival
on the scene is thus described by Thjodulf : —
The' son of Earth, with swelling heart,
drove forth unto the play of swords,
and Moon's path rumbled beneath him.
Before him blazed all the realms of space :
the ground was dashed with hail, and earth rent asunder,
as the mighty-hoofed goats of his chariot
drew him forth to the meeting with Hrungnir.
Then Baldr's brother spared not the rocky foe,
while the mountains trembled and were cloven,
and ocean blazed.
Thor slew Hrungnir, while Thjalfi despatched the clay giant.
The god was wounded by a stone splinter, which stuck fast in his head.
He besought the giantess Groa to extract it by singing a charm over
him, but she forgot the charm in her joy when she heard that Thor
had brought back her lost husband, Aurvandil, in a basket from the icy
realms of the North — safe except for one toe, which had been frozen
and thrown up into the sky to make the morning star.
Many incidents in this story have been interpreted by Uhland.
Hrungnir is the stony ground which vainly resists the thunder showers.
Mokkr-kalfi is the less stubborn clay, which submits to Thjalfi the
Delver ; Groa is nature's power to heal the rents and sears that have
been made in the storm conflict ; and Aurvandil, whose name belongs
to the morning star in Old English, is a summer being imprisoned in
Jotunheim during the winter, perhaps some constellation which is seen
with joy when it appears on the horizon as the herald of summer. Our
poet seems to have confused him with Thiazi (st. 19), whose death was
a yet more famous event in the chronicles of Asgarth. Thor, however,
XLVIII THE POETIC EDDA.
played little part in it, and the full account is best reserved for the
appearance of Idun, in Lokasenna. In both incidents Thor is
redeeming the faults of other gods — of Odin, who had invited
Hrungnir ; of Loki, who had stolen Idun. The deeds of st. 29, 37, 39
are unknown ; but they were all of like nature — the destruction of
Jotuns, and their yet more terrible wives. St. 39 has perhaps some
connection with Geirrod's daughters (see p. 275). St. 26 is an allu-
sion to one of the most humorous of Thor's adventures which Snorri
recounts, although " it is not well for mortals to speak of those
powers which the Thunderer could not subdue." He was journeying
once with Loki and Thjalfi, whom he had just taken for his servant
(see p. xxxiv.). Presently they came unawares into the land of
Utgarth-loki, in the uttermost parts of the earth, and there many
wonderful things befell them. One night they sought rest in a large
and empty hall-, but about midnight they were disturbed by a great
rumbling and earthquake. " Then Thor arose, and called his com-
panions. They groped around them, and found on the right of the
hall about half-way down an outhouse, where they entered. Thor sat
him down in the door, while the others, who were sore afraid, went
further within. But he kept a grip on the handle of Mjollnir, for he
had a mind to defend himself." So the night passed, and in the
morning the adventurers found that their hiding place had been the
thumb of a giant's glove. This giant, Utgarth-loki himself, is called
by various names — Fjalar (the Dissembler) and Skrymir. He plays
many tricks on the three companions, and unwittingly they race with
thought and wild fire, strive with ocean and with old age, and
inevitably suffer defeat ; but, as we have noticed, defeat without dis- .
honour was the privilege of Thor. Throughout the poem the author
shows a complete understanding of the god's nature, as seen in its
human aspect, from the side which made him loved by the Norwegian
and Icelandic peasant's. He was the companion of their labours when
they prepared and softened the hard earth. He hallowed their soil, he
blessed their marriage feasts with his hammer, and showed himself
ever the friend of churls, as Odin was the patron of lords and earls.
This brings us to the figure on the other side of the stream, who
gives only the name of Greybeard. Some critics have suggested that
he is Loki, the mocking demon, who knows better than any the mis-
demeanours of the other gods, and who now reviles Thor as he reviles
them all at ^Egir's banquet. But the name alone reveals him as
INTRODUCTION. XLIX
Odin in his usual disguise of a grey-bearded old man, unrecognised
by Thor. The deeds mentioned can very rarely be identified with
those told in other poems, but they are such as belonged to Odin in
his various characters. As god of war, he is seen with battle-flag and
reddened spear, wasting the fair meadows of All-green (16), rousing
hatred between nation and nation, and inciting men to slay one
another (24). As love-adventurer he keeps secret trysting with the
gold-bright maiden (30), who perhaps is Billing's crafty daughter
(p. 87), and well he knows how to gain the love of women with fair
speeches and a false heart. As master of magic he does not scorn to
win giant maidens by spells like those he had practised on Rind
-(p. 159), or by sporting aloft with dark witch riders at night (20). He
has attained knowledge in his usual way, by fair means or foul (st. 20),
and from all beings, even the dead (44) whom, like the Vala, he has
called up from the grave.
Thus a contrast is drawn between Thor, the patron of the hard-
working tillers of the soil, and Odin, the god, and here the repre-
sentative, of the aristocratic and cultured classes, whose lives were
given to love-making and expeditions of plunder and war. " Odin has
earls who fall on the battlefield, Thor has the race of thralls." The
oppression of the rich couid never be " atoned for by a ring," nor the
strife of classes settled by arbitration (42). Thor's bitter reply to this
mocking suggestion, " Where didst thou learn such scornful speeches!"
seems to give voice to the discontent of the people, which is evidently
shared by the poet, who leaves us in little doubt as to his own views in
the portraits which he has drawn of the gods. That of Odin is blood-
thirsty, lustful, unscrupulous, not unlike the fiend and sorcerer that he
became to early Christians, while they still half believed in him as a
god. Thor, on the other hand, is not painted in such dark colours.
He is caricatured, and stands no longer equipped with all his god's
might, the grand outlines showing beneath the rough exterior ; he is
only pathetic in his discomfiture, and even ridiculous, the uncouth
m giant who lives on in popular notions of to-day. But the sympathy of
the poet is always with Thor. He is still shown as the Warder of
Midgarth, whose lot is to redeem the faults of others; and he still
retains a mortal glory which was ever his in defeat.
One reproach of Odin's is mysterious and unexplained (34). Thor
is accused of having once broken faith, which he does not deny. Does
this refer to an incident in mythology, such as Thor's slaying of the
G G
L THE POETIC EDDA.
giant smith in Asgarth, to whom the gods were bound by oath (see
Introd. to Vsp.) ; or is it some topical allusion to an occasion when the
people had turned against their leaders, and betrayed them to a foe ?
If the realism of this scene is at times too great for the dignity
of the gods, they are at least viewed in an aspect little known to
modern readers of mythology. The presentation of Thor and Odin as
familiar types, if we may trust our poem, shows in what light they
were regarded by the masses, what place they occupied in the hearts
of men. Thor was their protector ; he was the author of all that was
good and kindly in nature, and was worshipped less from awe than
from love. Odin, on the other hand, was feared, and perhaps hated,
by the peasants for his destructive violence as war-god, and for his
magic wonder-working power, which was as little comprehensible to
them as the culture which lay beyond their range. Just for a moment,
by the hand of a sceptic, the curtain seems withdrawn, and we look
into the obscurity of past thought, and see something of the relation-
ship between the mythology and the religion of the people.
THE SONG OF RIG.
Rigsjmla is not included in any of the best MSS. of Saemund's
Edda, but only in the Codex Wormianus with the Prose Edda. Partly
for this reason, and because its connection with Heimdal, the god of
light, seems obscure and improbable, the poem is sometimes put aside
as a late invention of the skalds. It is without doubt a skaldic song,
one of those lays which were sung in the hall by a court poet in praise
of his royal master, whose descent he traces from the gods. Unfor-
tunately the final strophes are missing, or we should perhaps learn the
name of this king of famous race. Harald the Fair-haired has been
suggested, and the date of composition is certainly that of the Viking
period. But the poet is evidently not drawing on his own imagina-
tion, except for details. The art of the skald lay in taking some old
theme and singing it, like an old melody, with variations to suit the
occasion.
The myth in question tells how once of old the god Heimdal, who
was not wont to leave the seat where he kept watch in heaven, came
to earth as a kingly being called Rig. He is described as passing
INTRODUCTION. U
through ail the world, and visiting first the dwelling of the serf and
thrall, then that of the peasant landowner, and lastly the hall of the
rich and nobly born. To each home he brings the birth of children,
who are reared, who pursue occupations, and who wed according to
their station. From the highest rank of the earls is born a king, who
is given the name of Rig. Thus Heimdal is the originator of different
classes ol men, but kings especially have their right to claim descent
from the god.
Snorri knows nothing of this story, but the Vala (p. 277) speaks of
Heimdal as the father of all "holy kindreds," and in the "Shorter
Soothsaying," although no name is mentioned, he is called " the kins-
man allied to all races."
The attempt to explain the myth any further, and to identify Rig,
as Rydberg has done, with Skef or Scyld, the culture hero of the
Germanic race, is unsatisfactory. The motive, indeed, is common, for
it is primitive and world wide ; and some such myth arose everywhere
(see introd. to Hdl.) when man began to wonder whence he had come,
and why he was man with a knowledge of good and evil. Not having
yet learned his kinship with the ape, he invented a race founder, some-
times a god in human form. He made up stories which, oft repeated,
were soon told as true, and were believed because they took place so
" long ago " — of a culture hero who came to be king over men, to
awaken them out of their first sleep of ignorance, and teach them to
rule nature by wisdom and knowledge, until, as in the poem, wisdom
itself became regarded as the divine inheritance of kings. Sometimes
the scene is more poetical than the green roads and the hasty striding
figure of Rig. Scyld, the Danish hero, came as a child drifting in a
boat to shore, and when he had accomplished his work he passed back
to unknown regions beyond the sea. " From the great deep to the
great deep " King Arthur came and went in mystic fashion.
But the present poet has another end in view than dreaming. He
is answering man's next question, which was in truth the demand of
his socialistic countrymen — " Who thus made men of high and low
degree ? " " They were born so," is his answer, and he shows by
mythic lore that such an order was established by divine autnority.
His contempt for the low-born seems to indicate that he would not
change it if he could.
The political setting of the poem has already drawn it out of
the realms of fancy upon historical ground; and in its details, the
Ui THE POETIC EDDA.
description of the customs and manner of life among the different
classes, it is most valuable. Some features of life which the poet
depicts are out of date, as though he were going back to an older
period, or were very conservative in his views.
The first-born son (st. 6) is Thrall. The Old Norse thralls were
serfs, little better than slaves, who could be sold at the will of their
master. In the Viking period they were often prisoners of war. It
was sometimes possible for them to obtain freedom, but never any
share in the government, or influence in the popular assembly. As
their names indicate, their social condition and occupations were very
low. Great-grandfather's table is set with coarse brown bread and
broth, which are the best that he can lay before his guest.
In the home of Grandfather and Grandmother there is more
comfort; their appearance and clothing are neat, and even ornamental;
their work and that of their children requires skill; the son who is
born to them has a fair and ruddy skin, his bride does not travel on
foot, and she is graced by a wedding veil. Churl in st. 18, which is a
cognate form of Icelandic " Karl," does not give a true idea of the
position of the latter, who here represents the class of free-born
peasant proprietor called " bondi " or " bui," a name which was given
to his offspring, and which was used in Viking days to designate the
emigrants to Iceland. These formed a kind of hereditary aristocracy,
self-governed, and absolutely independent. The Karl of this passage
scarcely takes so high a position, but belongs to an earlier age.
Mother and father are found (st. 21) in a lordlier dwelling; she has
no task but to admire and adorn her fair white neck and arms ; his
work is the honourable pursuit of warfare, and the fashioning of
weapons. They have a son, Earl, with bright eyes and shining hair,
who lives the glorious life of a conqueror, distributing spoils and wealth
among his dependents. Yet more than Churl he belongs to ancient
days, and resembles one of the great lords who are mentioned in
Hyndla's Lay, or those who give rise to the epithets used by poets,
" the ring-breaker " and " gold-giver." The Old Norse ideal was fixed
before the rise of any kind of feudal rule ; the power of earls passed
into the hands of the collective butndr, and they too become subject to
the laws and customs of the Thing.
Earl weds the fair daughter of Ruler, and their children — Sou,
Offspring, Descendant, &c. — are required only to inherit the rights and
follow the customs which belong to their noble birth. But to ivon the
INTRODUCTION. LIU
youngest, who becomes a king, is given a higher heritage, not of his
father Jarl, but from Rig, who bestows his own name upon him, and
endows him with the wisdom of gods. He shares their powers, he
Icarus to understand and use the sacred runes, he interprets nature,
and is alone the true son of Heimdal and the father of all kings.
This poem has little beauty and grace, but a quaint charm in the
original. The swift movement of the metre keeps time with the
striding march of Rig, and throughout there is an air of superiority
which disdains all the polish and delicacies of art for so fine a
theme.
THE LAY OF HYNDLA.
The Shorter Soothsaying is included hi the MS. with the Lay of
Hyndla, but is now, by general consent, regarded as a distinct poem.
The main theme of Hyndla is the recitation of a family history, but
suddenly, with an abrupt change of style, the subject passes to a
genealogy of mythical beings; then again it reverts to the original
theme. Snorri quotes from this interpolation (st. 6) as though
from some old and famous song, and mentions as his authority a
poem called "The Shorter Soothsaying of the Vala" — "Voiuspa mni
skommu." We may assume therefore, though in opposition to Sijinons
and certain other critics, that it is a iragment of a lost and much older
work, which dealt, like the greater Soothsaying, with the history of the
gods.
Someone, as in Baldr's Dreams, is holding converse with a witch,
called up perhaps from the dead. The unknown questioner desires to
know the origin and kinship of all mythical beings. He asks tirst
concerning the god s race, and learns that once, before tne death of
Baldr, the /Esir were twelve in number. Here a gap in the poem
leaves their names unrecorded, but they may be conjectured troui
descriptions by Snorri and in Lokasenna of the full assembly in ^Egir's
halls. At these banquets were present Odin, Thor, Heimdal, Tyr,
Vidar, Vali, Forseti, Uil, Hcenir, Bragi, and Loki, who, with baldr,
make the twelve.
Another passage is missing which should tell how the Wanes —
Njord, Frey, and Freyja — came among the other gods, and throughout
LiV THE POETIC EDDA.
there is such confusion and want of sequence that it is only possible to
make the poem explicit by grouping the strophes with the help of
familiar allusions.
The questioner would next learn whence came other powers beside
the ruling gods, those tumultuous forces ever warring with them, the
Jotuns; those wise women, the Valas, who could interpret dreams and
foretell the future ; and whence all wizards and witches and monsters
like the great wolf Fenrir, and prodigies such as Odin's eight-footed
steed Sleipriir ? The answers to these questions are unfortunately
often too dark to understand, or tell us only what is known from other
sources. One awful being (st. 8), the mother of all witches, was
born in mysterious fashion from a burning heart, which Loki, as fire-
god, had devoured. She, it has been suggested, is the same as Golden-
draught, who was burned and reburned in Odin's hall, and who was
the causer of the first war between gods and Wanes (p. 183).
In alluding to Loki, who is half god, half giant, the questioner
has turned once more to higher beings, and the birth of One is related,
whose name is not mentioned, but who is easily recognised as Heimdal.
The description agrees with what is told oi him elsewhere, and belongs
to his character as a god of nature. Heimdal, although he plays a
considerable part in the Jidda, is only half revealed to us, ana his
nature not clearly understood. He is seldom named by the skaldic
poets; no sacrifices were offered to him, no temples built for his
worship, he had no place in the hearts oi men. Merely to ascribe a
late origin to his myth is not sufficient explanation ior this strange
silence about a god so well known to the iidda. The myths which
encircle him point back by their very contradictions to one who has
lived through different ages in the changing thought and fancy of
mankind. i heir wonders are accepted only because they belong to
the past. " Heimdal," says Snorn, " is called the White god. He is
great and holy. Sometimes he is called Golden-tooth, tor his teeth
are of gold. His steed is Goldy-lock, and his dwelling place is Heaven-
hill, by the bridge bifrost. He is warder of the gods, and sits at the
end of heaven guarding the bridge against the Mountain giants. He
needs less sleep than a bird ; he can see, by night as well as by day, a
hundred miles around him. He hears grass growing on the earth and
wool on the backs of sheep, besides all else that makes more sound.
He owns the trumpet Gjailar-horn, whose blast is heard throughout
the worlds." Thus shown as the dazzling god of light, he is un-
INTRODUCTION. LV
approachable; far seen, aloof, he sits on his mountain throne, guarding
Bifrost where the niinbmv reaches heaven. He is no less mysterious
in his birth, which Snorri also describes, quoting from some lost
" Song of Heimdal " :-
Child am I of mothers nine,
of sisters nine the son.
These maidens, from their names in st. 12, are ocean waves, and
it is again as the god of light that he is born at the world's edge on the
horizon where the sky meets the earth and sea. It is there at sunrise
that he drinks of the crimson splendour which is like the blood of
sacrifice offered to the gods.
Heimdal stands apart from other deities in the Edda. He is less
human, except when, as Rig, he passes through the world of men and
becomes the kinsmen of all peoples. His epithet of the " richest
ruler" belongs to him perhaps as owner of the wide and glorious
dwelling place of Heaven-hill. The expression " weapon-famed " is
here translated " armed with glory," because it must be derived from
the sword of piercing sun rays which is usually the possession of the
Heaven god in mythology, but which Heimdal may well borrow as the
god of light. In the above mentioned " Lay of Heimdal " his sword is
mentioned as being made of a " man's head," and the skaldic poets
use " Heimdal's sword " as a synonym for the head. These obscure
allusions, for which even Snorri vouchsafes no explanation, suggest
that even" in his day the traditions about Heimdal were already half
lost and forgotten.
All the revelations so far have been of the past ; the Vala now
becomes prophetic. She foretells the fearful signs and wonders in
nature, the " long dread winter " (p. 55) which shall herald the fulfil-
ment of Weird with the Doom of the first ruling powers, the gods of
war, and the coming of the new Power, some say of Christianity, but
whose nature is here kept secret, like other hidden things — " the
Mightiest One's old mysteries," the runes which Odin knew alone, the
words which he whispered into Baldr's ear.
How then was this mythical fragment united to the less exalted
theme of Ottar's genealogy, which, if it were not for the myth in which
it is framed, should belong to the heroic lays ? Perhaps the author
of Hyndla's Lay had in his possession the old " Soothsaying," and
purposed to write a corresponding genealogy of earthly beings, enume-
LVI THE POETIC EDDA.
rating those great Germanic heroes of legend and saga whom he deemed
worthy of immortality. He lingers with old-fashioned love for the list
of mighty names, feeling that they are in danger of perishing for ever
in these degenerate days when the power of the nobility is being seized
by the middle class bondi. Now, while they are yet fresh in the
memories of men, let these names be recorded, and their worth attested
by association with those of the gods.
As the hero of his subject the writer takes Ottar the Simple, a
chieftain who is unknown to history, but who seems to have belonged
to the famous family of Hordaland. He is here identified with Od, the
human lover of Freyja, whose story is thus told by Snorri : — " Freyja
was wedded to a mortal called Ottar, and their daughter Hnoss, the
Treasure, is so beautiful that all things fair and costly are named after
her. But Ottar went far away, and Freyja followed him weeping, and
her tears were of red gold " (st. 32). Ottar of the poem has wagered
his inheritance with another unknown personage, Angantyr, that his
descent, could he only trace it, is the nobler. Freyja is willing to
help her favourite, and she takes him with her disguised as Golden-
bristle, the famous boar which belonged to Frey. They seek Hyndla,
who, like other valas or witches, dwells in a cave, and rides forth upon
a wolf at night. She is a giantess, and thus knows all the history of
mankind. But as such she must be propitiated by a goddess, and
Freyja promises to win her the favour of Odin, the War-father, who at
times can be so gracious ; Thor too, the enemy of giant-wives, shall be
appeased by sacrifice such as men offered to the gods.
Hyndla suspects the presence of Ottar, but Freyja denies it, and
in answer to questions of the latter she rehearses the generations of
kings while they ride through the night, and Ottar's heart must beat
with pride as she marshals forth the host of his dead forbears. It is
shown how he is allied to the most ancient and noble races, and heroes
who can trace their line back to the gods. To us all these great names
mean nothing, or merely call up shadowy figures in the land that lies
between history and romance. But recited in ancient days by the
skalds, before the warriors and women gathered in the hall, the famous
race names of Skjoldung, Skilfing, Odling, Yngling were full of deep
meaning, and expressed their ideal of glory in heroic deeds.
The Skjoldungs are ancient mythical figures who centre round the
birth cradle of the Germanic race. In the various Old English, Ice-
landic, and Danish sources, which do not always agree in their details,
INTRODUCTION.
is found the legend of an old culture hero, deemed perhaps a god in
human form. He came as a child drifting over the sea in a boat,
surrounded by treasures, with a sheaf of corn from which he took his
name Skef, though the poem Beowulf has transferred the legend to his
son Scyld. The boat approached a land called Skania, where Skef
rescued a people in great misery, and taught them to cultivate their
territory and defend it against the enemy. He died in old age, leaving
Skjold or Scyld to inherit the kingdom, and was sent forth once more
over the sea in a boat no less richly endowed than when he came,
" but no man," it is said, " knew who received the precious burden."
From Skjold came the Skjoldungs, or, as we learn from Beowulf, the
Danes, whose home was Leira in the island of Seeland. Skef or Sceaf
in Old English genealogies is the ancestor of the Angles and Saxons.
With him we must identify Skilvir, also said to be the father of Skjold,
the progenitor of the Skilfings, another name for the Swedes.
But who are the Ynglings ? Ing or Yng is also a great race-hero,
and ancestor of the Swedes and Angles. In the poem Ynglinga-tal,
the name Yngling and Skilfing is used interchangeably. Thus Yng
must be identical with Skilvir, and Skilvir, as we have seen, is the
same as Scef, or, according to Beowulf, Skjold. All this confusion
leads us back to one mythical founder of the Germanic race, from
whom all the tribes claimed their descent, and whom they remembered
as a culture hero, who had raised them from a state of savagery, and
seemed to them in later days as the son of a god (see Rydberg, pp. 89,
90-95).
Then Hyndla turns to Ottar's immediate family, and those with
which it is connected. The first great hero mentioned is Halfdan the
Old (st. 18). He was the king of Denmark, and one of the patriarchs
of the Germanic race, known to Saxo Grammaticus and to the author
of Beowulf. His most famous achievement was the slaying of Sigtrygg,
a mythical king. He sacrificed to the gods in order to obtain long life,
but he was granted no more than " a man's life " of three hundred
years, and the promise that no ignoble offspring should be born in his
line — hence Ottar would desire to claim kinship with him (Skald-*
skaparmal).
The twelve berserk brothers of st. 23, sons of Arngrim and Eyfora,
belong to Hervarar Saga, and their chieftain Angantyr is the principal
figure in one of the finest of the Old Norse heroic poems. The word
berserk had its origin in a superstitious belief that some men were
H H
LVIII THE POETIC EfcDA.
" hamramr," or able to change their forms, and become bears or
wolves, and were hence called berserks or were-wolves. Later on*
the name was given to those wild beings who from time to time were
seized by fits of madness and rage, when they seemed possessed of
more than human strength, and wrought fearful deeds in battle. The
saga in question tells of a magic sword called Tyrfing which came into
the hands of Angantyr. It had been forged by dwarfs, and stolen
from them ; therefore a curse followed it, and though it might serve its
bearer well for a lifetime, it would at last bring him to death. The
viking brothers ranged over land and sea, till in consequence of
Angantyr's love for Ingibjorg they met in battle, and fell before, two
warriors, Odd and Hjalmar, in the island of Samsey. Hervor,
Angantyr's warlike daughter, had inherited the berserk spirit, and
presently it came upon her. She armed herself like a warrior, and
went forth to seek Tyrfing from her father's grave. Fearlessly she
passed through the haunted land with its magic flickering flames until
she stood on the howe, crying : —
Harvard, Hjorvard, Hrani, Angantyr !
Wake where ye rest the tree-roots under
with helm and byrnie, shield and harness,
sword keen-whetted and reddened spear !
All are they come, the sons of Arngtim,
death-thirsting warriors, to dust of earth ;
and not one comes forth of Eyfora's offspring
in Munavagi to speak with me : —
till at length, while the whole land was aflame with enchanted fires,
the grave opened, and she won her heritage from the dead.
St. 25 scarcely requires explanation. With the mention of the
famous but ill-starred Niflung and Volsung races, a note of warning
comes into the poem. This great saga is so widely known and has
been so oft repeated that it no longer belongs only to the people of the
North, who told it first and best in written form. Jormunrek married
• Svanhild, daughter of Sigurd; he caused his wife to be trampled to
death by wild horses in consequence of a slander, and her brothers
sought to avenge the deed. In the history ol the Latin writer Jornandes
he is Ermanric, a mighty king of the Goths in the fourth century, who
was conquered in battle by the Huns. Again he is known in Saxo's
chronicle as the Danish king, Jarmeric, and is mentioned in Beowulf
INTRODUCTION. LIX
as Eormenric. Under slightly different names, the same story of the
sister's death and the brother's vengeance is told in connection with
Ermanric and Jarmerik. We have clearly one of the Germanic race
heroes, remembered by all the different tribes after their separation.
St. 29 alludes to another famous saga, and mentions the instigator of
one of the greatest legendary battles of the North. Ivar was a
descendant of Angantyr (st. 28) ; he conquered and slew Hrorek, king
of Sweden, whose daughter, Aud the Deep-thoughted, he had married.
She fled with her little son Harald and married Radbard, king of
Russia ; their son was Randver. Harald Battle-tusk lived to be king
over the Danes. In his old age, desiring a glorious death, he challenged
Sigurd-ring, king of the Swedes, to meet with him at Bravellir. There
took place a combat of world-wide renown, which is described by Saxo,
who delights in the slaughter and bloodshed like some old Viking.
Kings, princes, earls, nobles, chieftains from all Germanic tribes,
gathered upon the field ; thousands fell on either side, and the Swedes
were victorious.
After this passage followed the old fragmentary poem, placed
there, not perhaps by the author of Hyndla's Lay, but by some later
copyist who was ignorant of the old genealogies, and knew little of the
distinctions between gods and men.
The scene now returns to Freyja and Hyndla, whose ride is ended.
Hyndla would be left to sleep in peace once more, and bids Freyja hie
homewards on her wild night journey, with the darkness lit up only by
the flickering of enchanted fires like those which surrounded Hervor,
and ever haunt the places of the dead. Freyja's mocking request to
pass the ale-cup to her boar is the acknowledgment of Ottar's presence;
the dialogue between her and Hyndla grows dramatic and breathless,
ending with a curse from the witch and a blessing from the goddess
upon Ottar.
The rearrangement of strophes which is given in the translation
has been made with the help of a prose paraphrase in Orvar-Odds
Saga. It agrees in most points with that suggested by Gering. The
few recognised names have suggested the family groups.
BALDR'S DREAMS.
In Baldr's Dreams for the first time we meet face to face with
LX THE POETIC EDDA.
the most sublime and beautiful figure in Old Norse mythology, one
who is universally known, for the tenderness and pathos of his story
appeal to modern sympathies ; moreover, has ever proved a source of
inspiration to modern critics, who make for darkness and mystery as
the moth makes for the light. All endeavours have failed to unravel
the secret of his personality, and to trace it to any one source in
history or mythology.
This poem belongs to a closing chapter in the history of the gods.
Baldr's death is the great tragedy which foreshadows their Doom. No
facts are. recorded of him in his lifetime; here and there in some
passing allusion he enters a poem and flits across its pag^s like some
gleaming ray of light, but only in his death does he become the most
human and" tender and best loved of all the gods. From the poetic
Edda alone we learn little concerning him, and Snorri must be allowed
to fill in the gaps with his own version of the story.
Baldr was the son of Odin and Frigg. Unlike Thor, he had no
kinship with earth ; both of his father and mother, he was born of
heaven. "He was the best among the gods, and praised by all beings.
He was so fair to behold and so bright that a glory streamed from him,
and no white herb, even though it were the whitest of all herbs, could
compare with the. whiteness of Baldr's brow. He was the wisest of
gods, the fairest spoken and the most pitiful, and yet of such nature
that none might overrule his judgments. His home was in the heavens
called Broad-beam, where nought unclean might enter."
Nothing further is told of Baldr's life, nor what part he played in
the history of the gods; how he shared in their warring and striving,
but not in their sinning ; for of him " there is nought but good to
tell." He must have had a love story which recounted the wooing
of Nanna, his fair wife, who must perish with him ; but now, in this
poem, we hear that Baldr, while still youthful, has had evil dreams and
forseen his fate. Perhaps, like some old Norse hero, his fylgja has
stood before him — that shadowy spirit who follows each man, but is
seen only at the sunset of life. All the gods gather in alarm and hold
council, but none can tell, though all can guess, the meaning of Baldr's
Dreams. Odin is sent down to Hel to seek tidings from a Vala, who,
as one of the dead, has power to trace the workings of Weird before
and behind. He rides thither by the same road which Herrnod took
afterwards and on the same steed, his own eight-footed Sleipnir, and
stands calling on the Vala until she obeys the spell of the Master
INTRODUCTION. LXI
Magician, and comes forth from the grave. He must have used incan-
tations such as those " diabolical songs " which are said by Latin
historians to have been sung by the heathen at night-time to call up
their dead, and were so sternly prohibited by the Church.
The Vala is heard in speech with Odin. Her words are not the
mere fortune-telling of a witch, but like the oracle of old she pro-
nounces the doom of Baldr. The Weird motive now sounds in the
poem, and continues like a grim undertone throughout as the Vala
interprets one by one the visionary pictures of Baldr's dreams. He
has first seen the interior of a great hall being prepared for the recep-
tion of an honoured guest; the benches are strewn, the mead cup is
filled and overlaid with the bright shield, and all the place adorned as
though for the coming of some king. 'But Baldr has guessed that this
is Hel's abode, and is troubled. Now Odin learns the name of this
expected king, and wrothfully asks who would dare thus" to slay his
son, the best loved among all the gods? He is answered that no dread
Frost-giant or Mountain-giant, but one among themselves will shoot
the fatal shaft. Who then shall avenge the deed before ever Baldr is
laid on the bale-fire ? The father's anger is appeased when he is told
that the giantess Rind shall bear him a mighty child, who shall work
vengeance on the author of the Woe.
The Vala is next questioned on the second vision which Baldr
has seen — a mourning world, maidens weeping and in wild despair
casting their veils to the winds. Why does she now break out in fierce
indignant reproaches, and know that her tormentor is Odin ? None
living save a god could thus see into the future, and perhaps as a
dweller in the underworld she resents the attempt which will be made
to deprive Hel of its victim. Then Odin, with mocking fury and
refusal to believe the prophecy of the Vala, bears the dread tidings
home to Asgarth. But she has the last word, reminding him how even
the gods must suffer Doom ; for all their after efforts, the devices of the
fond mother to save her son, are only a hopeless striving against Weird.
Here Snorri takes up the story: — "The gods resolved to ask protection
for Baldr against all harm, and Frigg took an oath from fire and water,
from iron and all metals, from rocks and earth and trees, from poison
and serpents that they would spare Baldr. When this was done and
made known, it became the sport of Baldr and the gods to make him
stand up at their meetings while some shot at him, some struck him,
and some cast stones ; but whatever they did he was unharmed, and
LXII THE POETIC EDDA.
they deemed'it a glorious feat — save Loki, son of Leaf-isle, who was
ill pleased. He went in the likeness of a woman to Fen Halls, where
Frigg dwelt, who asked what all the gods were doing at their assembly.
The woman made answer that they were shooting at Baldr, but that
nought harmed him. Said Frigg — ' Nor weapons nor trees will hurt
Baldr, for I have taken an oath from them all.' And the woman asked
— ' Have all things taken the oath to spare Baldr ? ' Frigg answered
— ' There grows indeed, to the west of Valholl, a tender shoot called
the Mistletoe, which seemed too young to ask an oath from.' Then
all in a moment the woman vanished. But Loki went and plucked the
Mistletoe, and joined the gathering of the gods. There was one, Hod,
who stood without the circle, for he was blind. Loki asked — ' Why
art thou not shooting at Baldr ? ' and he answered — ' Because I
cannot see where he stands, and moreover I am without weapon.'
'Thou must do as the others,' said Loki, 'and show honour to Baldr.
Shoot now this wand ; I will show thee where he stands.' So Hod
took the Mistletoe, and aimed as Loki showed him. The shaft flew
and pierced Baldr, who fell dead to the earth, and 'tis deemed the
direst shot that ever was shot among gods and men. When Baldr had
fallen, speech failed the gods and likewise power in their hands to lift
him. Each looked at the other, and all were of one mind about him
who had wrought the deed, but they could not seek revenge there, for
it was a holy place of peace. When the gods sought to speak there
was only sound of weeping, and the one could not tell his sorrow to
the other. But the greatest sorrow was to Odin, for he best fore-knew
what loss and woe had befallen the gods with the death of Baldr.
When at length they had come to themselves again, Frigg asked who
among them all desired to win her grace and favour, and would ride
the Hel road and seek if haply he might find Baldr, and offer ransom
to Hel that she should let him return home to Asgarth. And Hermod,
the Eager-hearted son of Odin, was chosen for the journey. Then
gliding Sleipnir, the steed of Odin, was brought forth, and Hermod
mounted and rode swiftly away. But the gods took the body of Baldr
to send it floating out to sea. His vessel, called Ring-horn, was the
greatest of all ships, and when the gods sought to launch it forth and
kindle the bale-fire thereon for Baldr, it could nowise be stirred. So
they sent to Jotunheim after the giantess, fire-shrivelled Hyrrok, who
came riding on a wolf, using serpents for the reins. When she had
dismounted Odin called four berserks to -mind the steed, but they
INTRODUCTION. LXIII
could not hold it until they had felled it to the ground. Hyrrok went
forward to the prow, and in one push she launched the boat with such
force that sparks flew from the rollers, and the whole ground was
shaken. Then was the Thunderer wroth ! He seized his hammer,
and would have broken her head it all the other gods had not asked
mercy for her. Then they bore forth the dead torm of Baldr and laid
it in the vessel, and when his wife Nanna, Nep's daughter, beheld it
her heart broke from sorrow, and she died. She too was laid on the
bale-tire, and the flame was kindled. Thor stood by, and hallowed the
pile with Mjollnir. At his feet ran a dwarf called Lit, and Thor
spurned it with his loot into the tire, and it was burned. All manner
of folk came to the burning of Baldr. First came Odin, and with him
Frigg and the valkyries and his ravens Hugin and Munm. Frey came
driving in a car drawn by the boar called Golden- bristle or Fierce-tang,
and Heimdal riding the steed Golden-lock. Freyja was there with her
cats. Thither came, too, a host of Frost-giants and Mountain-giants.
Then Odin laid on the bale-tire that ring called Draupnir, which is of
such value that therefrom fall eight like rings every ninth night. And
Baldr's steed was led to the bale-tire in all its trappings. Meanwhile
Hermpd rode nine whole nights through dales so dark and deep that
he could see nought till he came to the loud roaring river Gjallar, and
rode over the echoing Gjallar- bridge, which is thatched with shining
gold. There the maiden called Modgud keeps watch. She asked
Hermod his race and name, and told him how yesterday tive phantom
troops had ridden over the bridge, ' but under thee the bridge echoes
full as loud, nor hast thou the hue of a dead man. Why art thou
riding on the Hel-road ? ' He answered — ' I must needs ride to Hel,
and seek Baldr ; hast thou seen aught of him on the Hel-road ? '
' Baidr,' said she, ' has ridden over the Gjallar-bridge ; downward and
northward lies the way to Hel.' So Hermod rode on till he came to
the Hel-gates. There he sprang from horseback, tightened his saddle-
girths, and mounting again he spurred his steed so fiercely that it leapt
high over the gates, and not so much as touched them with its heels.
Then he rode onward to the hall, where he dismounted and entered.
He saw there his brother Baldr sitting on the high seat, and he stayed
the night. In the morning he besought Hel to let Baldr ride home
with him, and told her how great mourning there was among the gods.
Hel said that she would make trial whether Baldr was as much beloved
as men said — ' If all things, both quick and dead, in all the worlds,
LXIV THE POEtlC EDDA.
shall weep for Baldr, then shall he fare home to the gods, but if aught
refuse, let Hel keep what she has.' Then Hermod arose, and Baldr
brought him forth from the hall, and gave him the ring Draupnir to
bear to Odin as a token of remembrance, while Nanna sent a veil to
Frigg and a golden veil to Fulla. Then Hermod went his way home
to Asgarth, and told them all the things which he had seen and
heard."
The rest of Snorri's account and how Baldr could not be delivered
is given with the Fragments (p. 273).
Other Icelandic sources of this myth are found in allusions of the
skalds, and in the description of the bale-fire in Hus-drapa by Ulf
Uggason. Throughout there is little discrepancy and confusion ;
indeed, if a knowledge of Baldr had been confined to the North, he
might have rested in peace. But other nations claim to have known,
and perhaps worshipped him; the Old English trace their descent
from Baeldseg, son of Wodan ; in Germany they knew him as a hero,
Phol (Mersburger Spruche) ; in Denmark strange rites were observed,
with burning of rings at Baldershagi (Friftofssaga). In the latter
country alone, however, do we find any legend corresponding to the
above. Saxo relates how Hotherus, a Swedish king, wooed and won
Nanna, a Norwegian princess; but Balderus also loved her, and the
two princes long fought for the maiden, until the latter was slain by a
magic sword. In this account Hod appears as the hero of the story,
and is beloved by Nanna. Baldr is the villain, and like other Old
Norse gods he is degraded by Saxo to a demi-god. He is invulnerable
to all weapons except the sword which Hotherus wins from the wood-
spirit, Miming. In certain features the Danish story may be regarded
as the older version ; it is less exalted in tone, and nearer to folklore
than to literature. Loki's share in the deed, Hermod's ride to Hel,
and the weeping for Baldr are probably late additions to the myth.
As to whether the sword or the mistletoe is the older weapon it is
difficult to decide. A fateful object with which the life of a hero is
bound up is a common motive in mythology or fairy tale ; sometimes it
is a sword or a wand, sometimes a charmed drink, or even some beast
or bird. In Voluspa (st. 32) the mistletoe is described in this light,
and if, as Frazer suggests, Baldr does indeed represent the tree spirit
of an oak, then his life may be said to reside in the fair and slender
plant which remains green in winter when the oak tree seems to die.
The dead Baldr has suffered yet more than the living. A helpless
INTRODUCTION. LXV
victim, the prey of critics, he has been rent asunder, and his whole life
story distributed in fragments to the different sources whence it came
— nature myths, primitive worship, poetic fancy, legendary history,
Christian influence, classical lore. Theorists on all these topics have
taken Baldr as trheir subject and encircled his name with hybrid myths,
and drawn new pictures of his death scene. Almost worthy of him is
that of the glorious sun-god who perishes daily, or perhaps yearly, and
with him his wife, the summer fruit and blossom ; or that in which he
is seen as the incarnate spirit of nature's growth and life, which seems
to die during the winter months, but which in the spring time will be
born anew. This interpretation of Baldr as a tree spirit, and of his
death as the poet's description of a heathen rite, is fully discussed by
Frazer in " The Golden Bough." He shows how universal among
nations was the offering of a human victim, not in sacrifice to some
special deity, but in the performance of a magic drama by which men
sought to assist nature through imitation of her work. Savage and
primitive peoples have often thought to make rain and sunshine by
sprinkling water and lighting fires ; so too, in spring time, the death of
the old tree spirit and the birth of the new might be enacted and
furthered by human representatives. It is true that many legends and
customs may be interpreted in this light, but it does not serve to explain
the Baldr myth. There are no grounds, nor any details in his history,
even with the ingenious use of the mistletoe, by which Baldr, as we
know him, can be transformed into a tree spirit.
Another picture of ancient ceremonial is drawn by Kauffman. In
this scene Baldr is brought forth as the scapegoat : for men deemed it
possible to expel, not merely the decaying spirit of vegetative life, but
all the evils, physical and moral, which assailed them. To serve this
purpose a scapegoat was chosen to bear the ills of humanity. In early
days his person, reserved for a special end, was sacred and tabooed.
No dishonour was attached to his vocation, and the higher the victim,
who might be a king or even a god, the more efficacious was the
sacrifice. Subsequently the scapegoat was degraded, and became an
object of shame, who was chosen from among criminals and outcasts,
as in the Pharmakion at Athens, where a human victim was sacrificed
as late as the fifth century. May there not have been a time among
the German nations when Baldr, the most innocent and lovable of all
the gods, was sacrified in yearly ceremony for his kind and for
humanity ? Whatever the truth may be as to the origin of the myth,
I I
LXVi THE POETIC EDDA.
it is certainly as a scapegoat that he figures in the Edda. Weird was
fast overtaking the old faulty war-gods, and the first victim was
innocent Baldr.
Both these last theories recall acts of ancient ritual. We come
now to another in which Baldr is the impersonation i>f an idea, the
conception of a Christ in Old Norse religion, which arose from the
need of humanity for a god divine in his beauty and goodness, but
human in his suffering and death. This suggestion, however, demands
too great a power of abstraction from an uncultured people ; it only
explains the final form of the Baldr myth as reinterpreted by a later
age. Bugge was certainly of that opinion when he attempted to show
that the death scene as given in the Edda is only a copy of the
Christian sacrifice. Loki represents Lucifer, and Hod the blind
Longinus as they were conceived in the traditions of the Middle Ages.
Just as the eye is beginning to grow accustomed to this transformation
scene, and to recognise familiar features and real correspondence, it
changes anew, and Baldr, passing into Balderus, becomes Achilles;
Hod or Hotherus is seen as Paris, and Nanna as CEnone. There is
this truth in Bugge's theory, that the first conception of Baldr must
have undergone gradual transformation with a nation's developing
thought, and assumed in some degree the form and colour of external
influences. But it is difficult to follow a change so sudden and
complete.
The common sense theory which sifts fact from fiction has given
us one other picture of Baldr. From the dim background of history he
steps forth, some old king who seems more like a god when thus beheld
in the twilight of past days. His name, which means a lord or prince,
seems to confirm an explanation which always has the semblance of
probability. But the hero chosen by a primitive race for such honours
was usually a glorious conqueror or a benefactor of mankind, not
the pathetic victim of a fruitless sacrifice. If the myth has its
source in history, Saxo's more human love story must be the earlier
version.
Let us return, however, to the first picture. Baldr stands invul-
nerable still. No hailing shower of commentary or weapon of research
has destroyed the beauty and reality of the figure which Snorri and the
Icelandic poets have drawn.
INTRODUCTION. LXVII
LORI'S MOCKING.
"There is one," writes Snorri, "who is numbered among the gods,
although some call him their reviler, and the shame both of gods and
men. His name is l-oki, or Lopt, the Rover of Air, son of the Jotun
Fierce-beater. His mother is called Leaf-isle or Pine-needle, and his
brothers are Byleipt and Hel-dazzler. Loki is beautiful and fair of
face, but evil of mind and fickle in his ways. He is more versed in the
art of cunning than others, and is crafty in all things. Oft he brings
the gods into great plight, and delivers them oft by his wily counsel."
This bright elusive figure, like a spark of the fire which he personifies,
kindles with life and humour every tale into which he enters, appearing
and reappearing in different forms, a god in his power, and a devil in
his deeds. He well deserves a place among the portraits which art
has drawn of the latter personality. No stormy power of evil like the
Satan of Paradise Lost, he yet provokes war in heaven, and snares by
his tempting the wives of gods. His rebellion is more dangerous to
them than a wild assertion of the individual, for he is the undermining
instrument of fate. Compared too with Mephistopheles, Loki, rich in
human life and mirth and beauty, finds more victims among men than
the cold seducer of the spirit. In all the more familiar myths of Snorri's
Edda he appears a purely Scandinavian figure, of late origin and possibly
moulded by Christian influence ; but in the poems he may be traced
back to some old Germanic fire god, perhaps called "Logi," flame, who
lent his name and attributes to Loki, the " ender " or destroyer of the
gods. However this may be, his double nature and the poetical con-
tradictory myths which are told concerning him find explanation in
his origin as a fire god. Fire is mighty, beneficent, life-restoring, swift,
and beautiful to the eye ; such character has Loki when, as Lodur, he
bestows the gift of warmth- and goodly hue on man, when he fetches
Idun out of Jotunheim, and appears a god of wondrous beauty. But
fire may also be cruel, treacherous, fierce, and destroying ; and was it
not Loki himself who enticed Idun out of Asgarth, who betrayed
Freyja, mocked the gods at their banquet, worked the death of Baldr,
and led the Hel hosts at the Doom ? In all his mythical adventures
Loki appears sometimes as the friend of the gods, and especially as the
companion of Odin and Hcenir, and sometimes in alliance with the
LXVIII THE POETIC EDDA.
giants. He commits some folly or crime, he bring the gods into
danger, and then by his power and cunning h'e extricates them and is
forgiven, until he works the evil which can never be atoned or remedied
—the death of Baldr. After this he must suffer punishment till
Ragnarok.
" Loki's Mocking " is the best poem of its kind in the whofe
collection of the Edda. Continually striving after more and more
vivid representation, Old Norse art has at last attained its perfection in
an inimitable dramatic poem, where the whole interest is centred in
living personality. The characters are drawn in masterly fashion with
a neat, crisp touch ; the dialogue is racy, humorous, forcible, and has
a bitterness which flavours the whole. Much skill is shown in "the
introduction of new speakers, with their ever varying tones, and quick
repartees. The author is never didactic ; he has no end in view beyond
this comedy of the fallen, discredited gods — or is it not rather their
tragedy ? For although the collective poems of the Edda do not give
us a complete history of the gods, and the "earlier ones do not even
suggest the somewhat ethical light in which it is here presented, this
idea of tragedy is not a purely modern interpretation. The poet of
Voluspa regards the fall of the gods as the result of their warring, the
retribution of Weird : the distinctive feature in the new wcrld is its
peacefulness. The present poet has his own notion of the sequence of
events. This is clearly one of the latest, and the gods, as shown by
him, are so degenerate that they can exist no more. The. banquet
scene is a crisis in their history. The Vala of the preceding poem had
spoken the doom of Baldr. In her solemn accents was heard the first
note of warning, and Loki, with wild mocking words, pronounces judg-
ment on the rest.
They are gathered for peaceful converse in the sea halls of JEgir,
recalling with quiet satisfaction or intoxicated Joy their old deeds of
glory, when in bursts a fierce intruder, the fiery Loki, half demon in
his spite and cunning, half god in his beauty and might. Truths bitter
and shameful he hurls at them, and they shrink condemned before his
unwelcome revelation, and give him place at their banquet. 'One by
one he singles out the gods, and spares not the goddesses, and the
sting of each accusation lies in its truth. Bragi the poet, so ready in
speech, is doubtless a boaster and a coward like the singer Hunferth in
" Beowulf; " it is well known that Odin, the High One, has degraded
himself by working magic, that Frigg.is unfaithful, that Frey has
INTRODUCTION. LXIX
parted with his sword to buy Gerd, that Thor was outwitted by
Utgarth-Loki. Heimdal and Tyr he can taunt only with their
sufferings; in Baldr he can find no stain, yet boasts that he himself
was author of the crime whereby the god was slain. But Loki, though
invincible in his words, cannot stand before Mjollnir, and on the
.entrance of the Thunderer in god-like wrath, with a few parting gibes
the hateful intruder takes flight. It is a wild picture of disillusion-
ment, painted in lurid colours, which are intensified by recalling the
gloomy scene which comes before, the tragedy of Baldr's death, and
that which follows the extinction of the banquet lights, the punishment
of Loki, and the fulfilment of Doom — for so events, as of a story
already complete, seem to have shaped themselves in the poet's mind.
It is a last gathering before the round table of the war-gods is dis-
solved. The very conception of a Baldr had been their condemnation,
for it was the birth of a new ideal. Here the sceptic leaves them,
stripped of all their old glory, shown as fickle, shadowy beings — the
ever-changing gods of nature.
For it is in this light that the poem must be interpreted — as
a much obscured picture of elemental forces. Loki figures through-
out as the destructive fire-demon, from his strife with the peaceful
hearth fire on entering to the last curse which he hurls upon JEgir.
Most of his taunts and accusations may thus be explained, except
in passages such as st. 17 and 52, where the myths of Idun and
Skadj'are unknown. Frey and Freyja, whose names are masculine
and feminine forms of the same word (lord and lady), are in their
origin different aspects of the same Sun deity ; hence their close
union as brother and sister and as husband and wife, but nothing
further is known of some myth alluded to in st. 30, which must have
grown up to explain it. Hence, too, the loss of Frey's sword in the
sunbeam which he sent to Gerd, or earth (st. 42). Njord also (st. 34)
appears in the character of a peaceful sea god; "who," says Snorri,
"dwells in Ship-home ; he rules the way of the wind, and stills the, sea
and slakes the fire flame. He is not of Msir race, but he was fostered
in the land of Wanes, who gave him as hostage to the gods, and took
in exchange one who is called Hcenir. Thus peace was made between
the gods and Wanes." Loki, in st. 36, accuses Njord of what is
recounted of him in Ynglinga Saga, that before he came among the
JEsir he was married to his sister, who bore him a son and daughter,
and Freyja. As such a union was not permitted among the
LXX THE POETIC EDDA.
he now declares Frey to be the son of Skadi. His after history, how
he was sent on by the gods as hostage into Jotunheim, and was kept a
prisoner there during the long winter months like ocean itself when
held in bondage by the frost, is told by Snorri, and given with the
Fragments (p. 271). As sea god, too, Hymir's daughters, the glacier
streams, poured themselves into his mouth (st. 34).
Drawn from some nature myth must be the allusions of st. 26.
Odin, as heaven god, has a wife of like nature, Frigg ; but, in less
exalted character, he is also the husband of the Earth goddess, Jord.
Does Frigg allow herself to be wooed by Odin's brothers Vili and Ye",
who are again different aspects of himself, as the cloud goddess, who is
made the sport of the wind in all its moods ? Frigg's unfaithfulness in
Ynglinga Saga is told as traditional history of Odin, the race founder ;
it occurred during his banishment. Not he alone appears under
varying forms as a nature god, but Frigg and Freyja have their
shadowy image in Gefjon (st. 2), mentioned by Snorri as a "maiden
who is served by such as die unwed." Here, like Frigg, she has fore-
knowledge of fate, and like Freyja she owns the famous necklace
(p. 131), which was won by Heimdal, " the fair youth " (st. 20), from
Loki, who had stolen it.
Idun, the wife of Bragi, appears but this once in the poems.
Snorri says — " She keeps in her casket those apples whereof the gods
eat when they wax old, and which make them young again ; thus they
have given a great treasure into the keeping of Idun, which once was
well nigh lost." These words recall one of the most famous incidents
in the history of the gods, which involved the slaying of Thiazi (st. 50)
and Njord's periods of exile. Loki, when journeying with Odin and
Hcenir, had once been made prisoner by the giant Thiazi, and was
released only on promise of betraying Idun to the giants, who, like
Freyja, was coveted by them as a summer goddess. He enticed her
out of Asgarth by saying he had found apples as wondrous as her own.
" Then there was walling among the gods at the loss of Idun, and ere
long they waxed grey-haired and old. They gathered in council, and
each asked the other what he knew last concerning Idun, and it was
found that she was last seen going forth from Asgarth with Loki."
The latter, to save his life, donned Freyja's falcon plumes and flew into
Jotunheim, and fetched back Idun in the form of a nut. Thiazi pur-
sued him as an eagle, and, just missing him, flew into a fire which the
gods had kindled outside the walls of Asgarth. His wings were burnt,
INTRODUCTION. i.xxi
and there he was slain. Skadi, his daughter, demanded vengeance, and
would make peace only on two conditions — one, that the gods should
make her laugh, which only Loki could do by acting the part of a
buffoon ; secondly, that she should choose a husband among them, and
she chose Njord (p. 271).
Even more famous than this occurrence was the binding of Fenrir
by Tyr, the god who accompanied Thor in his quest after the cauldron.
According to Snorri, "he is the best and bravest hearted of all the
gods, who rules victory in battle." It appears from his name that he
once owned a more distinguished place than that of war-god. Sanskrit
dyam, Greek Zeus, Latin /wpiter, Old High German Ziu, Old English
7'wesday, Old Norse Tyr, are all derived from the same Germanic root
div, to shine, which must originally have belonged to the Heaven god.
Snorri relates how Loki had three terrible children by the giantess
Sorrow-bringer — Fenrir, the World-serpent, and Hel. "All-father bade
the j^ods bring them to him, and he cast the Serpent into the deep, where
it lies encircling all lands, and grown so huge that it bites its own tail.
Hel he cast into Mist-home ; and the Wolf was reared at home. Tyr
alone had courage to approach him with food. And when they beheld
how he waxed mightier each day they remembered the prophecy, how.
it was foretold that lie should work their woe. And after they had
taken counsel together they forged a very strong fetter called Landing,
and brought it to the Wolf and bade him try his strength upon it.
Seeing that it was not over mighty, Fe'nrir let the gods bind him as
they willed, and at his first struggle the fetter was broken. Thus he
loosed himself from Laeding.
" Then the gods forged another fetter, twice as strong, which they
called Dr6mi, and bade the Wolf try his strength upon this, and told
him that he would become famed for his might if a chain of such
forging would not hold him. Fenrir knew well how strong was the
fetter, but he knew likewise that he had waxed mightier since he broke
Laeding. Moreover, it came into his mind that one must needs risk
somewhat for the sake of fame, and he allowed himself to be bound.
When the gods said they were ready Fenrir shook himself, and loosened
the fetter till it touched the ground ; then he strove fiercely against it
and spurned it off him, and broke it so that the pieces flew far and
wide. Thus Fenrir freed himself from Dr6mi.
" Then were the gods filled with fear and deemed they would never
be able to bind the Wolf, and All-father sent Skirnir, Frey's shining
LXXII THE POETIC EDDA.
courier, down te the Underworld, where dwelt the Dark Elves or
dwarfs, who forged for him the fetter called Gleipnir. Out of six
things they wrought it — the footfalls of cats, the beards of women, the
roots of mountains, the sinews of bears, the breath of fi>h, and the
spittle of birds. It was soft and smooth as a silken band, yet strong
and trusty withal."
The Wolf would consent to be bound only with this fetter on
conditiort that one among the gods would lay a hand in his mouth.
" And each god looked at the other, and weened that here was choice
of two ills; but none made offer until Tyr put forth his right hand,
and laid it in the Wolf's mouth." So they bound Fenrir, and watched
him struggle, while the fetter grew tighter and sharper, " and they
laughed, one and all, save Tyr alone, who lost his hand." But this
attempt, as with Baldr, to stay the course of Weird is in vain, and the
Wolf will remain bound only till Ragnarok.
St. 60 alludes to that luckless journey of Thor's into, Jotunheim
(p. xlviii.), when he was so many times outwitted by Utgarth-loki, who
is here called Skrymir. On this occasion the giant had offered to carry
the provisions of the gods with his own, and he bound them up so
lightly that Thor could not loosen the knot.
This poem is a review of the whole life-history of the gods. It
recalls all the main events which took place in their midst, it indicates
the part played by each character ; but the sceptical attitude of the
writer can best be seen by comp'aring it with the dignity and pathos of
the poem which follows Snorri's Fragments, Voluspa. The Fragments
themselves have already been explained, where possible, by similar
passages in the Poetic Edda.
THE SOOTHSAYING OF THE VALA.
In Voluspa the gods' history is reviewed once more from begin-
ning to end, this time by one who sees it in its truest light — the artist.
Just touched, as it seems, by later influence and new ideals, this poem
cannot be taken as primitive, or as the work of one who held the
mythical fancies as religious beliefs. The old gods have had their day,
their story is complete ; but once more it is told before it is forgotten,
in an age when their nature and strivings are yet understood. Some
INTRODUCTION. LXXIII
poet, who has seen truth in the beauty of these old-world tales, has
endeavoured to give them a unity which is still retained in spite of all
after meddling with his work. It is seen in the thread which runs like
a guiding principle throughout — the bond of Weird which weaves itself
inch by inch out of the acts of gods and men. As we have shown, this
poem is the conscious recognition of a principle which must exist in any
mythology founded on a religion of nature. For this reason it needs
to be read both first and last — first, because it sums up and inter-
prets the other poems; and last, because without a previous knowledge
of its myths the Vala's words can scarcely be understood. Even with
such knowledge as we have already gathered some passages cannot be
explained, owing to lost connections and forgotten incidents ; others
because their difficulty arises from the nature of mythology itself, with
its rational and irrational ideas, its blendings of poetry and superstition,
and the thoughts of one age with those of another. But, as the poet
himself has seen, little beauty and no truth can be revealed in the
detailed rehearsal of myths by which men have sought to represent the
mysteries of life. He has given rather the spirit in which they tried to
grasp them. The Old Norsemen turned a serious face towards life,
and refused to regard it either as a playground or a home of rest ; it
was essentially a field of endeavour and of strife between man and
nature, god and Jotun, powers of good and evil. All this is echoed in
the struggle of the gods with Weird, the power and deep war-notes of
the poem, the solemnity of tone which is relieved at times by a quiet
rejoicing in the mere movement and activities of life. Peculiar, too,
was the attitude of the Norseman towards the supernatural. Mysteries
to him were not further mystified by speculation or emotion, but as
such they were left and took their place among the factors of his daily
life, where all else was tangible and definite to the eye. We can well
imagine such an attitude of mind arising among men who had been
brought to dwell in a land where nature is full of mystery, and who
were forced to live a practical and strenuous life in conflict with powers
only half understood. Loneliness and dim perils of ice and snow
became a part of their every-day existence. Hence the atmosphere
and setting of the poem — its background, dim and misty, grey and
subdued in tone, lit only by aurora gleams of imagination ; and its
foreground, with the well-defined and vivid pictures.
Characteristic, too, is the figure of the Vala, so called probably,
K K
LXXIV THE POETIC EDDA.
though the point is much disputed, from the staff which she carried.*
She was a wandering prophetess, who, clad in her fur cap and her
dark robes, went from house to house, foretelling and divining hidden
things. The power of second sight which she claimed was common,
not only to such as she, but to many a good housewife in Icelandic
sagas. But while those so gifted knew only of trivial matters, inter-
preted dreams and omens, advised and warned, this Vala, addressing
all kindreds of the earth, reveals the fate and history of the world.
Like the witch in Baldr's Dreams, she has been called up from the
dead, and, like the Mighty Weaver, she is one of those primaeval beings
who remember all things ; and she recalls in visionary scenes, one by
one, the great events of time. Snorri has vainly attempted to bring
sequence and order into his corresponding description, and has invented
details which spoil the grandeur of that given by the Vala. For want
of better authority, however, we are often obliged to rely upon him for
explanations.
She tells first of the creation. In the beginning was chaos, when
as yet there was no heaven or earth — only, in the north, a region of
snow and ice ; and, in the south, one of fire and heat, with a yawning
gap between, from which life arose in the form of Ymir, the stirring,
rustling, sounding Jotun, followed by others of his kind, born out of
the elements, and as yet hardly to be distinguished from them. Then
the gods were born, who forthwith made war upon these giant powers,
and, half subduing them, they ordered the universe with its worlds of
gods and elves, of dwarfs and giants, of men — the living in Midgarth,
the dead in Hel, all held in the sheltering embrace of a great World
Tree ; but from whence sprang this Tree, or when and how it grew,
not even the giants could tell.
Sun, Moon, and stars were set in heaven, and when Sun turned
her face towards Earth, and shone upon its " threshold " stones,
it brought forth fruit, and its bare surface was overspread with
green. But as yet the paths of the heavenly bodies had not been
decreed. What did Sun do in her perplexity ? How did she fling her
right hand over the rim of heaven ? Did she appear to the spectator
to glide cm towards the right, and linger in the northern heavens
without knowing the hall of her setting ? Did she face round from the
* Zsf.d.a., vol. v., p. 42; Norsk. Hist. Tidsskr., vol. iv., p. 169; Golther, />. 652,
But cf Vigfusson, p. 721 ; Anz.f.d. Alt., xii, p. 49, note.
INTRODUCTION. LkxV
south, and marching back eastward, fling her own right hand over the
horizon, and set in the east ? Or have we in St. 5 a description of the
midnight sun dipping for a moment below the horizon, and then rising
to put to shame Moon, who had not yet learned his secret influence
over the destiny of man, and the stars, who knew not their courses ?
For the first time the gods gathered in council in their holy place by
the Well of Weird to order this matter ; again they met to rescue the
humble dwarf folk, who had been left half created as the maggots
which crawled out of Ymir's flesh. They were given human form and
a share in creative power, but all their work, the forging of secret
treasures, they must do beneath the ground.
Then followed the greatest act of creation, concerning which the
gods held no council, for it came to pass in the course of destiny.
When Sun, obeying the law of her own being, had first shone upon
the world, vegetative life was quickened in the earthy matter } now the
gods once faring on their homeward way bestowed, each after his own
nature, gifts upon two barren trees, and human life was awakened,
with individuality and a soul. Odin, as the Wind god, gave them
breath, which has ever been held as the emblem of the spirit, or even
as spirit itself. Hoenir, of whom little is known, except that he was
wise (see below), gave an understanding mind. Loki (here called
Lodur), the fire-god, gave warm blood and the bright hue of life, «
Meanwhile, what Snorri calls the "golden age" was passing, when
the gods were building the fair homes mentioned by Griinmr, rejoicing
in their work, in their play, and doubtless, too, in their love. It must
have been then that Bragi wooed Idun with fluent tongue, that Baldr
wedded Nanna, that Thor's heart was given to Sif the golden-haired,
the most guileless among all the goddesses.
But soon this peaceful age was broken. The first shadow of Doom
fell as three mighty maidens passed from Jotunheim, and sat them
down beneath the tree Yggdrasil. These fair Norns, who wrote the
past and present on their tables and laid down the future lots of men,
are later forms of Weird, personified as a grim goddess of fate, and
known to all Germanic races.
Then swiftly followed the first war among kindred races of the
gods, the Msir and the Wanes. From the last more cultured tribe
there came a witch called Golden-draught among the warlike .Ksir.
Two things she taught this simple folk — the lust for gold, and the use of
magic. The last was deemed an unpardonable sin among Germanic
LxxVi THE POETIC EDDA.
nations, and was punished by burning. In like manner the JEsir sought
to destroy Golden-draught by burning her in Odin's hall ; but in vain,
for as many times as they burned her she was born anew (p. liv.).
War broke out and the Wanes demanded were-gild, and a council of
peace was helcl ; but the War-father arose, and hurling his spear gave
the signal for strife to rage anew. It ended in the storming and
destruction of Asgarth by the Wanes. Here a gap in the poem or a
timely clouding of the Vala's vision hides the shame and defeat of the
gods. In 'Ynglinga Saga (iv.) it is told as legendary history that after
a while both sides became weary of a war in which victory fell now to
the one and now to the other, and in which the countries of both
were spoiled. So they held a peace meeting, and made a truce and
exchanged chieftains. The Wanes sent their noblest, Njord, with his
children Frey and Freyja ; and the ^Esir sent Hcenir, who was deemed
well fitted -to be a ruler, and with him they sent also one of great
understanding, Mirriir, in exchange for Kvasir, the wisest among the
Wanes. • Hcenir was made a chief in Wane-home. When the people
found that he could give no counsel without Mimir, but said on all
occasions — " Let others decide," they thought themselves cheated by
the vEsir, and cut off Mimir's head and sent it to Odin. He smeared
it with herbs, and sang rune-songs and gave it power of speech,
through which he learned many secret things. According to Snorri,
Kvasir was a wondrous being fashioned by all the gods, from whose
blood the Song-mead was brewed (p. xxviii.). In both accounts the
details are evidently of late invention. This war between strength and
valour on the one side, art and skill on the other, is like a shadowy
recollection of a time in history, when the barbaric children of the
North were dazzled by Roman gold and Roman civilisation. But such
a strife, with the first weakening of the war powers, was inevitable in
the story of the gods.*
Immediately following this incident, it would seem from the allu-
sion of the Vala (st. 25), took place an event which Snorri recounts —
a fierce struggle with the Jotuns, and a crafty attempt on their part
to win Freyja, the summer-goddess, who had just been brought to
Asgarth. The gods were in need of a builder to raise anew the walls
of their dismantled city, which by the last war had been left open to
* For the war between the gods and Wanes, see article by Dt. and HI. ; Beit., vol.
xviii, p. 542.
INTRODUCTION. Lxivll
the inroads of Frost and Mountain-giants. A craftsman appeared and
offered to do the work in three half years, but asked as his payment
Freyja, and with her the Sun and Moon. At the evil counsel of Loki,
and seemingly in the absence ot Thor, they agreed to his demands if
he could finish the work in a single winter, before the first day of
summer, otherwise his reward would be forfeited. He worked night
and day with the help of his giant horse Svadilfari, and the walls were
well nigu complete when it still wanted three days before the summer.
Then the gods took counsel, and questioned one another " who had
thus planned to send Freyja as bride into Jotunheim, who had filled
all the sky and heaven with darkness by taking thence the sun and
moon ? " It is this scene which the poem describes, but it tells
nothing of what is learned from Snorri that " the gods knew, one and
all, that he must have counselled this, who ever counsels ill, Loki, the
son of Leaf-isle." Then they laid hands upon him, and made him
swear to deliver them out of their plight ; and he did this by changing
himself into a mare, and enticing Svadilfari away into the woods.
" And when the craftsman saw that he could not finish the work he
flew into a Jotun-rage, and the gods knew now for certain that it was
one of the Mountain-giants who had come among them ; and oaths
were disregarded and Thor was called, who came even as swiftly.
Then was Mjollnir raised aloft, and the craftsman received his wage ;
but he returned not into Jotunheim with the Sun and Moon, for at the
first blow his skull was broken into pieces, and he was sent down to
Mist-hel beneath." Once more a scene of shame is veiled, for the
gods had broken faith with the Jo tuns in trying to undo their own
lolly.
When the Vala resumes, a new part of the poem has begun, and
her words become more mysterious. She is revealing now no longer
old tidings heard or things remembered, but secret knowledge which
she has won at night time when she "sat out" enchanting and holding
commune with the spirits of nature. On some such occasion, it seems
that Odin has come to consult with her, but when this occurred or
whether she is rehearsing a past incident is not made clear.
She proves first her power to foretell the future by showing that
her knowledge penetrates to the holiest secrets of the gods. She
knows of their pledges — Heimdal's hearing, Odin's eye, and Baldr's
life. Heimdal can hear grass growing in the earth, and wool on the
back of sheep. Is it his ear which he has hidden in the sacred well
Lxxviri THE POETIC EDDA.
beneath Yggdrasil to obtain this wonderful power which he needs in
his watch against the Mountain-giants ? And why has Odin pledged
his eye to Mimir ? This last question can be answered only by tracing
back the history of Mimir. In German tradition he is a wise teacher
and wonderful smith, who instructed Siegfried and \Veland; according
to Snorri, he is Hcenir's companion, whom the Wanes beheaded, and
who became the friend and counsellor of Odin ; in the Poetic Edda he
is also closely associated with the god, whose wisdom, as we have
seen, is not the natural attribute of his divinity, but is drawn from all
sources. Giants, Valas from Hel, ravens in the air instruct him, but
his friend of friends is Mimir, the Deep-thinker, with whom he takes
counsel at the Doom. Mimir is a giant in the older Edda, and guardian
of a sacred well of Wisdom, or rather, at an earlier date, that well
itself, from whose source or head flowed the moisture used in the
writing of the runes (p. xxxi.), and in whose waters Odin has pledged
his eye to gain insight into hidden things. A further interpretation,
which Miillenhoff suggests, belongs to a still older stratum of thought
— a nature myth of the sun drawing precious moisture from the sea,
and in return casting its own reflection, its second eye, into the deep.
Sun and sea, thus mutually dependent together, give nourishment to
the world, as Odin and Mimir together bestow their wisdom.
In st. 32 is mentioned the third and yet more mysterious pledge,
Baldr's life and fate, which are bound up with the mistletoe (p. Ixiv.). But
the description of the Vala is now growing more and more visualised,
and she herself can scarce interpret the floating pictures which represent
now some future, now some present scene. She is looking into all
the different worlds — Earth, where the Valkyries are speeding to the
battlefields of men; Asgarth, where beside Valholl the fateful mistletoe
is already high upgrown ; the cave where she foresees the torment of
Loki ; Hel, where evil men are suffering the penalty of their misdeeds ;
Jotunheim, with, its feasting-hall of giants ; dark dwarf-land, where
no sun nor moon can penetrate, lit only by the glowing forge fires of
.these active beings ; and again eastward into Jotunheim, where Skoll
was fostered, the dark wolf-son of Fenrir, who tollows the fleeing Sun
goddess across the heavens until he clutches her in the west, and stains
all the sky at sunset with crimson like the blood of men (p. xvi.).
All these grim sights have in them something fearful and ill-
omened ; the shadow of fate is growing darker, the Weird motive is
heard more and more clearly. Now the true " spaedom " of the Vala
INTRODUCTION. LXXIX
begins ; she has turned to the future, and foretells the Doom of the
gods. But she grows less visionary ; the scene is a twilight glimpse of
dawn ; she can only see dimly, and she is listening — to the crowing of
the cocks in Giant-land, in Asgarth, and in Hel, and following the
long expected signals of alarm she hears a rumbling through all Jotun-
heim as the giant-enemies of the gods bestir themselves for battle ; the
clashing of weapons in Valholl as the War-sons of Odin awake and
pour forth through the five hundred doorways, while the gods are
gathering at the doomstead and holding speech together ; in Hel, the
rending of chains — Fenrir has broken loose, Loki is free. She hears
the gleeful song of the giants' warder answered by Heimdal with
the roaring blast of Gjalla-horn, which sounds through all the worlds.
In the earth, too, among men, she hears wars and rumours of wars,
crashing of shields and swords ; from below comes the groaning of
the imprisoned dwarfs ; and throughout, at intervals, waxing louder
and wilder, the deep baying of the Hel-hound, Garm. Amid this
tumult she catches another sound, more fearful still, the shivering and
rustling of the great Ash, the Tree of Fate, as it quivers, but does not
fall — and yet one other sound, a voice in the storm, the murmur of
words : Odin is holding speech with Mimir.
Now light falls ; once more the Vala can see ; the foes are
gathering from all quarters on the great battlefield, which measures a
hundred miles each way. From the east come Frost and Mountain-
giants ; from the south come Fire-giants ; from the north the Hel-
hosts, and Loki ; from the west must come the gods, led by Odin, with
all his Chosen warriors.
In single combats the last battle is depicted. Weird is triumphant.
A second time must the Heaven-goddess weep, when the War-father is
devoured by Fenrir, though vengeance quickly follows, and the Wolf
falls before Vidar ; Frey, who has parted with the sword which waged
itself, is destroyed by the Fire-giant Surt ; Thor meets once more with
the World Serpent, and still glorious in defeat, he slays and is slain.
Thus the war-gods perish, and fire consumes the world.
Throughout this passage the tone of the poem has changed.
Solemn and meditative at first, or rippling blithely on through each
fresh disclosure of life, it has grown abrupt and stormy with the
strivings of Weird to fulfil itself. Now again it changes to a tone of
peaceful exultation, which heralds the restitution of all things. There
is nothing visionary now, or mystic, in the scene. It is a calm, fresh
LXXX THE POETIC EDDA.
morning after the night of storm ; all nature is at rest ; life is resumed.
Seldom do we find in old poetry so realistic a description — the green
earth is still bathed with moisture ; the rushing of waterfalls is heard ;
the living eagles, in contrast to the pale-beaked monster of st. 50, seek
their wonted food in mountain pools. The gods are come again, but
not all, for the rule of the war-gods is at an end, and their home of
battle will henceforth be the dwelling-place of peace. It is a con-
tinuation of a former existence, without labour and without strife;
old sports are renewed, old achievements are not forgotten, old mysteries
are disclosed. Powers of evil depart, and there comes a new god. But
here fresh mysteries appear, and must wait for solution by a later poet
who seeks, like the present one, to explain existent myths in the light
of a higher creed.
4 GRIMNISMAL.
6}?inn ok Frigg sdtu i Hltyskjalfu ok sa urn heima alia. 6)>inn
malti: 'Ser Jm Agnar fostra )>inn, hvar hann elr born v\\> gygi i hellinum ?
En Geirr6J?r fostri minn er konungr ok sitr nu at landi.' Frigg segir:
'Hann er matntyingr sa, at hann kvelr gesti sina, cf honum J>ykkja
ofmargii koma.' 6|>inn segir, at J?at er in mesta lygi ; J>au ve}>ja um
)>etta mal. Frigg sendi eskimey sina Fullu til Geirr6J>ar. Hon baj>
konung varaz, at eigi fyrgorjn hanum fjolkunnigr ma)>r sa er ]?ar var
kominn i land, ok sag)>i J?at mark a, at engi hundr var sva olmr at a
hann mundi hlaupa. En J?at var enn mesti h6gomi, at Geirr6J>r
konungr vairi eigi matg6J?r; ok ]>6 laetr hann handtaka )?ann mann er eigi
vildu hundar a ra]?a. Sa var i feldi bldm ok nefndiz Grimnir ok sagj?i
ekki fleira fra ser, ]>6tt hann vaeri at spur);r. Konungr let hann pina til
sagna ok setja milli elda tveggja, ok sat hann )?ar atta naetr. Geirro)?r
konungr atti )?a son tiu vetra gamlan ok het Agnarr eptir bro)?ur hans.
Agnarr gekk at Grimni ok gaf hanum horn fullt at drekka ok sag)>i, at
konungr gorj?i ilia, er hann let pina hann saklausan. Grimnir drakk
af ; ]>a var eldrinn sva kominn, at feldrinn brann af Grimni. Hann
kva}?:
T. Heitr est, hripu]?r ! ok heldr til mikill ;
gongumk firr, funi !
loj;i svi]>nar, ]>6t a lopt berak,
brinnumk feldr fyrir.
2. Atta nsetr satk milli elda her,
svat mer manngi mat n£ bau)?,
nema einn Agnarr, es einn skal ra|?a
GeirroJ^ar sunr Gotna landi.
3. Heill skaltu Agnarr ! alls J?ik heilan bi]?r
Veratyr vesa ;
ejns drykkjar J?u skalt aldregi
betri gjold geta.
THE SAYINGS OF GRIMNIR. 5
Odin and Frigg were sitting once on Window-shelf, gazing out
over all the world. Said Odin : — " Seest thou Agnar, thy fosterling,
how he begets children with a giantess in a cave ? But Geirrod, my
fosterling, is a king, and rules over the realm." " He is such a meat-
grudger," answered Frigg, " that he starves his guests when he deems
that too many are come into his halls'." Odin swore that this was the
greatest lie, and they wagered on the matter. Frigg sent her hand-
maiden Fulla to Geirrod to bid the king beware lest an enchanter, who
had come into the land, should bewitch him, and she gave them this
sign whereby he might be known : no dog, however fierce, would assail
him. Men had lied greatly in saying that Geirrod was not hospitable,
but for all that he caused a certain guest to be seized, whom the dogs
would not attack. He came clad in a blue mantle, calling himself
Grimnir, the Masked One, and would tell nought beside, however much
they asked him. Then the king ordered him to be tortured till he should
speak, and they set him in the midst between two fires, and eight nights
he sat there. Geirrod's son, who was ten years old, and named Agnar
after the king's brother, went up to Grimnir and gave him to drink out
of a brimming horn, saying that the king had done ill thus to torture
him without cause ; and Grimnir drank. At length, when the fire had
waxed so nigh that his mantle burned upon him, he spake : —
1. Fierce art thou, fire ! and far too great ;
flame, get thee further away !
my cloak is scorched though I hold it high ;
my mantle burns before me.
2. Eight nights have I sat betwixt the fires,
while no man offered me food,
save only Agnar, the son of Geirrod,
who alone shall rule the realm.
3. Blest be thou, Agnar the God of all beings
shall call a blessing upon thee :
for one such draught thou shalt never more
so fair a guerdon win.
2. — Rule the realm or land of the Goths, a name used in a general sense for
warriors or a nation.
GRIMNISMAL.
4. Land es heilagt es ek liggja s€
asum ok olfum noer :
enn i prityheimi skal p6rr vesa,
unz of rjufask regin.
5. Ydalir heita J?ars Ullr hefr
ser of gorva sali ;
Alfheim Frey gafu i ardaga
tivar at tannfe.
6. Beer's enn }>ri]>\, es blij> regin
silfri J?6k)>u sali :
Valaskjalf heitir es velti ser
ass i ardaga.
7. Sokkvabekkr heitir enn fj6r]n, enn far svalar knegu
unnir glymja yfir :
|>ar )?au 6]?inn ok Saga drekka of alia daga
gloj? or gollnum kerum.
8. Gla)?sheimr heitir enn fimti )>ars en gollbjarta
Valholl vty of J^rumir ;
en J?ar Hroptr kyss hverjan dag
vapndau)?a vera.
9. Mjok es au)?kent )>eims til 6|nns koma
salkynni at sea :
skoptum's rann rept, skjoldum's salr J>aki]?r,
brynjum of bekki strait.
IO\ Mjok es au);kent )?eims til 0)?ins koma
salkynni at sea :
vargr hangir fyr vestan dyrr
ok drupir orn yfir.
THE SAYINGS OF GRIMNIR.
(The Twelve Homes of the Gods.)
4. Holy is the land which yonder lies
near the world of gods and elves :
in the Home of Strength shall the Thunderer dwell,
even till the Powers perish.
5. Yew-dale is called the realm where Ull
hath set him a hall on high ;
and Elf-home that which the gods gave Frey
as tooth-fee in days of yore.
6. A third home is there whose hall is thatched
with silver by blessed Powers ;
Vala-shelf that seat is named,
which was founded in former days.
7. The fourth is Falling-brook ; there, for ever,
the chill waves are rushing over ;
while day by day drink Odin and Saga,
glad-hearted, from golden cups.
8. The fifth is called Glad-home, and gold-bright Valholl,
spacious, lies in its midst :
there Odin shall choose his own each day
of the warriors fallen in war.
9. 'Tis easily known by all who come
to visit Odin's folk ;
with shafts 'tis raftered, with shields 'tis roofed,
with byrnies the benches are strewn.
10. 'Tis easily known by all who come
to visit Odin's folk ;
there hangs a wolf 'fore the western door,
and an eagle hovers over.
5-— Frey, Elf-home, see Introd. to Skm. and Ls. st. 43. Tooth fee, gift to a child
at teething. 7. — '• Falling-brook V : Sokkvabekkr has usually been rendered Sinking-
bench ; Detter suggests the above. 8.— Odin, here called Hropt : See Introd.
GRIMNISMAL.
11. prymheimr heitir enn se'tti, es pjazi bj6,
sa enn amatki jotunn ;
en nu Ska|?i byggvir, skir brityr go)>a,
fornar toptir foj>ur.
12. Bretyablik 'ru en sjaundu, en )>ar Baldr hefr
s£r of gorva sali :
a }>vi landi es ek liggja veit
frcsta feiknstafi.
13. Himinbjorg 'ru en attu, en ]>ar Heimdall kve]?a
. . . valda veum :
)>ar vor)>r go]?a drekkr i VECFU ranni
la?r enn o>
14. Folkvangr 's enn niundi, en ]>ar Freyja
sessa kostum i sal :
halfan val hon kyss hverjan dag
en halfan 6)>inn a.
15. Glitnir 's enn tiundi, hann es golli studdr
ok silfri )>ak]?r et sama :
en }>a.r Forseti byggvir flestan dag
ok svajfir allar sakar.
16. Noatun 'ru en elliftu, en )>ar Njor)>r hefr
s€r of gorva sali :
manna ]?engill enn meinsvani
hatimbru]?um horgi rac]>r.
17. Hrisi vex ok havu grasi
Vicars land Vij>i :
en ]?ar mogr of l?fzk af mars baki
froskn at hefna fo)?ur.
THI MAYINGS OF GKIMNIK. 9
11. The sixth is Sound-home, where Thiazi bode,
that fearful Jotun of yore ;
now Skadi dwells, fair bride of gods,
in her father's former home.
12. The seventh is Broad-gleam ; there hath Baldr
set him a hall on high,
away in the land where I ween are found
the fewest tokens of ill.
13. The eighth is Heaven-hill ; world-bright Heimdal
rules o'er its holy fanes :
in that peaceful hall the watchman of gods
glad-hearted the good mead quaffs.
14. The ninth is Folk-field; Freyja rules there
choice of seats in the hall :
one half the dead she chooses each day
but half the War-father owns.
15. The tenth is Glistener pillared with gold,
and eke with silver roofed ;
there Forseti dwells nigh the long day through,
the Judge, and soothes all strife.
16. The eleventh is Noatun ; Njord in that haven
hath built him a hall by the sea ;
a prince of men, ever faultless found,
he holds the high built fanes.
17. With brushwood grows, and with grasses high,
Wood-home, Vidar's land ;
from his steed that son of Odin shall show him
strong to avenge his sire.
n. — Thiazi, Skadi, see Ls. st. 50 and Introd. Jotun or giant ; J in Icelandic is
pronounced like Y ; so also Frcyja, Njord. 14. — Freyja seems here to stand for Frigg,
wife of Odin, u'lw shared the slain with him. 16. — Njord in that haven; the sug-
gested meaning for Noatun is "Ship-haven," see Fragments from Sn.E, and Saga-book,
»v., 797, 192. 17.— Vidar, see Vm. st. 53 : Vsp. st. 54. C
lo GRIMNISMAL.
18. (21) pytr pund, unir pjo)?vitnis
fiskr fl6J>i i :
drstraumr Jjykkir ofmikill
valglaumi at vaj>a.
19. (23) Fimm hundru)> golfa ok of fjorum togum
hykk Bilskirni me]? bugum ;
ranna )>eira es ek rept vita
mins veitk mest magar.
20. (22) Valgrind heitir es stendr velli a
heilog fyr helgum durum ;
forn's su grind, en |>at fai'r vitu,
hve's i las of lokin.
21. (24) Fimm hundru]? dura ok of fjorum togum
hykk a Valhollu vesa ;
atta hundru)^ einherja ganga or einum durum,
|?as Ipeir fara vij? Vitni at vega.
22. (18) Andhrimnir laetr i Eldhrimni
fleska bazt : en ]>at fair vitu,
vi)> hvat einherjar alask.
23. (19) Gera ok Freka se)?r gunntamtyr
hro)?ugr Herjafo)?r:
en v\y vin eitt vapngofugr
O]?inn ED lifir.
18. — The rearrangement of strophes, which is not an attempt at restoration, but made
for the sake of clearness, is indicated by figmes in parenthesis corresponding to the strophe
numbering of R.
THE SAYINGS OF GRIMNIR. u
(The Sky-road to Valholl.)
18. The Thunder-flood roars, while sports the fish
of the mighty Wolf therein ;
o'erwhelming seems the flow of that stream
for the host of slain to wade.
19. Halls five hundred and forty more
hath the Lightning-abode in its bendings,
of all the high roofed houses I know,
highest is that of the Thunderer.
(Valholl.)
20. Death-barrier stands, the sacred gate,
on the plain 'fore the sacred doors ;
old is the lattice and few have learned
how it is closed on the latch.
21. Doors five hundred, and forty more
I ween may be found in Valholl ;
and eight hundred Chosen pass through each one
when they fare to fight with the Wolf.
22. There Sooty-face boils in Sooty-flame
the boar called Sooty-black ;
'tis the best of fare, which few have heard
is the chosen warriors' food.
23. Glorying, the battle-wont Father of Hosts
feeds Ravener and Greed, his wolves ;
but on wine alone ever Odin lives,
the Weapon-famed god of war.
18. — Thunder-flood. — The river name Thund may thus be connected with Id.
Jmnor by the suffix ]? (V), or, meaning Swollen, with Id. ]>indan (B). The fish of the
mighty Wolf is according to G. the sun, or prey of the wolf of darkness, st. 39 : she shines
in the heavens till swallowed by Fenrir ; see Vm. 46. Cf. Dt. HI. who translate the
Wolfs flood or stream which flowed from his jaws, and connect the passage with the
storming of Asgarth by the Wanes mentioned in Vsp. 24. 21.— See Vsp. st. 43. 23,
24. — Wolves, ravens : these particulars are taken from Sn.E., who had evidently othtr
sources than Grm.for his description.
12 GRIMNISMAL.
24. (20) Huginn ok Muninn fljuga hverjan dag
jormungrund yfir:
oumk of Hugin at hann aptr ne komi,
?6 seumk meirr of Munin.
25. Hetynin heitir geit es stendr hollu &. [Herjaf6j>rs]
ok bitr at Lfcraj^s limum ;
skapker fylla hon skal ens skira mja]>ar,
knaat su veig vanask.
26. Hjortr heitir Eik|>yrnir es stendr hollu a [Herjafo|>rs]
ok bitr af Lf6ra|>s limum ;
en af hans hornum drypr i Hvergelmi,
}>a)>an eigu votn oil vega.
27. Si]? ok Vty, Ssckin ok JEk'm,
Svol ok Gunn]?ro, Fjorm ok Fimbutyul,
Rin ok Rinnandi,
Gipul ok Gopul, Gomul ok Geirvimul,
J>sor hverfa of hodd go)?a ;
J?yn ok Vin, poll ok Holl,
Gra]? ok Gunn]>orin.
28. Vin a heitir, onnur Vegsvinn,
Nyt ok Not, Nonn ok Hronn,
SliJ? ok Hri>, Sylgr ok Ylgr,
Vty ok Van, Vond ok Strond,
Gjoll ok Leiptr, )>fcr falla gumnum
en falla til Heljar he|?an.
29. Kormt ok Ormt ok Kerlaugar tvsfcr,
}>eer skal porr va)?a
dag hverjan, es hann dcema ferr
at aski Yggdrasils ;
)>vit asbru brinnr oil loga,
heilog votn hloa.
27, 28.— Interpolations B, A/A, 5, /.
THE SAYINGS OF GRIMNIR. 13
24. Ravens, Hugin and Munin, of Thought and Memory
wing the wide world each day :
I tremble for Thought, lest he come not again,
yet for Memory more I fear.
(The Waters of the World.)
25. Sky-bright o'er Valholl stands, the goat,
who gnaws the Shelterer's boughs ;
she fills a bowl with the shining mead :
'Tis a draught which runs not dry.
26. Oak-thorn o'er Valholl stands, the hart,
who gnaws the Shelterer's boughs ;
run drops from his horns into Roaring-kettle
whence flow all floods in the world.
29. Kormt and Ormt and the Bath-tubs twain,
these must the Thunderer wade,
when he fares each day to his throne of doom
under Yggdrasil's ash ;
thence Bifrost burns, the bridge of the gods,
and the mighty waters well.
27, 28. — The names contained in these strophes do not all bear interpretation and seem
to belong to existing, not mythical, rivers, some of which were to be found in Britain.
i4 GRIMNISMAL.
30. Gla]?r ok Gyllir, Gler ok Sketybrimir,
Silfrintoppr ok Sinir,
Gisl ok Falhofnir, Golltoppr ok L6ttfeti,
]>eim rtya fosir joum
dag hverjan, es dcema fara
at aski Yggdrasils.
31. priar rcetr standa a )>ria vega
und aski Yggdrasils :
Hel byr und einni, annarri hrimjmrsar,
)>rij7Ju menskir menn.
3IA. Orn sitr a asks limum
es vel kvefya mart vita ;
oglir einn honum augna i milli
Velprfolnir vakir.
32. Ratatoskr heitir ikorni es rinna skal
at aski Yggdrasils ;
arnar or]? hann skal ofan bera
ok segja Ntyhoggvi ntyr.
33. Hirtir 'u auk fjorir |?eirs af heefingar &
gaghalsir gnaga :
Damn ok Dvalinn, . .
Duneyrr ok Dyra)>r6r.
31 A. — Not found in the MSS., hut reconstructed from the prose of Sn. E by G.S.Mk,
Mh.
THE SAYINGS OF GRIMNIR. 15
30. Glad One, Goldy, Gleamer, Race-giant,
Silvery-lock and Sinewy,
Shiner, Pale-hoof, Gold-lock, Lightfoot,
these are the steeds which the gods ride,
when they fare each day to their thrones of doom
under Yggdrasil's ash.
(The World Tree's torments.)
31. There are three roots stretching three divers ways
from under Yggdrasil's ash :
'neath the first dwells Hel, 'neath the second Frost giants,
and human kind 'neath the third.
3 1 A. An eagle sits in the boughs of the ash,
knowing much of many things ;
and a hawk is perched, Storm-pale, aloft
betwixt that eagle's eyes.
32. • Ratatosk is the squirrel with gnawing tooth
which runs in Yggdrasil's ash :
he bears the eagle's words from above
and to Fierce-stinger tells below.
33. There are four harts too, who with heads thrown back
gnaw the topmost boughs of the tree :
Dainn the Dead One. Dvalin the Dallier,
Duneyr and Dyrathror.
3I._Yggdrasil's ash, the World Tree; see Vsp. st. 2, 19; Hav. st. 137. Human
kind. — These are the dead folk whose dwelling is in the underworld (see Vsp. st. 52), not,
as Snorri suggests, the living. We are repeatedly told that Yggdrasil springs from under
the earth. (Dt. HI.) Hel, see Bdr. st. /.
16 GRLMNISMAL.
34. Ormar fleiri Hggja und aski Yggdrasils,
an of hyggi hverr 6svij?ra apa :
Goinn ok Moinn. |>eir'u Grafvitnis synir,
Grabakr ok Grafv6llu)>r,
Ofnir ok Svafnir hykk at EC skyli
mei)?s kvistu ma.
35. Askr Yggdrasils drygir erfijn
meira an menn viti :
hjortr bitr ofan, en a hlijm funar,
skerjnr Ntyhoggr ne|?an.
36. Hrist ok Mist vilk at me"r horn beri,
Skeggjold ok Skogul ;
Hildr ok pruj>r, Hlokk ok Herfjotur,
Goll ok Geironul,
Randgri)? ok Ra);gri}» ok Reginleif,
]?£er bera einherjum 61.
37. Arvakr ok Alsvtyr )>eir skulu upp he]?an
svangir sol draga ;
en und ]?eira bogum falu blty regin,
jfcsir, isarn kol.
38. Svalinn heitir, hann stendr solu fyrir,
Skjoldr skinanda go]?i :
bjorg ok brim veitk at brinna skulu,
ef hann fellr i fra.
39. Skoll heitir ulfr es fylgir enu skirleita
go)?i til Varnar-vtyar,
en annarr Hati, Hro)>vitnis sunr,
skal fyr hei)?a brujn himins.
39. — Varnar-vij^ar Dt. HI., Isarnvi]?ar S, G, varna vij?ar R A.
THE SAYINGS OF GRIMNIR. 17
34. More serpents lie under Yggdrasil's ash
than a witless fool would ween —
Coin and Moin, the offspring of Grave-monster,
Grey-back and Grave-haunting worm,
Weaver and Soother, I ween they must ever
rend the twigs of the tree.
35. Yggdrasil's ash suffers anguish more
than mortal has ever known,
on high gnaw harts, it rots at the side,
and Fierce-stinger rends it beneath.
(Then cries he from the fire-torment.)
36. Would that Hrist and Mist would bear me a horn !
my Valkyries, Axe and Spear-point,
Bond and War-fetter, Battle and Might,
Shrieker and Spear-fierce in strife ;
Shield-fierce, Counsel-fierce, Strength-maiden — all
who bear ale to the Chosen in War.
(Sun and Earth.)
37. Early-woke, All-fleet, hence must these horses
wearily draw up the sun,
but under their withers the gods, gracious Powers,
an iron-coolness have hid.
38. There is one called the Cooler who stands 'fore the Sun,
a shield from the shining goddess :
the mountains I ween, and the stormy sea
will flame if he fall from thence.
39. Skoll is the wolf called who hunts the bright sun-goddess
even to the Sheltering grove ;
a second fares, Moon-hater, offspring of Fenrir
in front of that fair bride of heaven.
35. — Fierce-stinger, the dragon of the underworld ; set Vsp. st. 39. 36. — Val-
kyries, or war maidens of Odin ; see Vsp. st. 31. 39. — Skoll, Moon-hater, wolves of
darkness ; see Vsp. st. 40. Fenrir, the great Wolf who swallows Odin ; see Vsp. st. 53.
D
i8 GRIMNISMAL.
40. Or Ymis holdi vas jor)> of skopu]?,
en or sveita sscr,
bjorg or beinum, ba)>mr or hari
en or hausi himinn.
41. (40) En or bans broum gor)m blij> regin
mtygar)? manna sunum,
en or hans heila voru )>au en harj?m6)?gu
sky oil of skopu)?.
42. (41) Ullar hylli hefr ok allra go)>a
hverrs tekr fyrstr a funa ;
)>vit opnir heimar verj>a of dsa sunum,
)?as hefja af hvera.
43. (42) Ivalda synir gengu i ardaga
Sktyblajmi at skapa,
ski pa bazt skirum Frey,
nytum Njar)?ar bur.
44. (43) Askr Yggdrasils hann es osztr vij?a,
enn Ski);bla|>nir skipa,
6j?inn asa, en joa Sleipnir,
Bifrost brua, en Bragi skalda,
Habrok hauka, en hunda Garmr.
40, 41. — One strophe R.
THE SAYINGS OF GRIMNIR. 19
40. From the flesh of Ymir the world was formed,
from his blood the billows of the sea,
the hills from his bones, the trees from his hair,
the sphere of heaven from his skull.
41. (40) Out of his brows the blithe Powers made
Midgarth for sons of men,
and out of his brains were the angry clouds
all shaped above in the sky.
(The Kettle is taken off the fire in Geirrod's hall.)
42. (41) The favour of Ull and of all the Powers
to him touching first the fire !
For gods can enter the homes of men
when the kettle is raised from the hearth.
(The Treasures of the World.)
43. (42) Went the Wielder's sons of old to build
Skidbladnir the wooden bladed,
best of all ships, for the bright god Prey,
ever bountiful son of Niord.
44. (43) Yggdrasil's ash, 'tis the best of trees,
but Skidbladnir of ships,
Odin of gods, Sleipnir of steeds,
Bifrost of bridges, Bragi of skalds,
Habrok of hawks and Garm of hounds.
40. — Ymir, a Jotun, the first born of beings ; see Vm. st. 21, 29. 41. — Midgarth :
In Old English poems also the earth is called Middle-garth. 42. — So understood by the
Copenhagen edition (1848). When the kettle is taken off the gods can sec Odin through
the roof opening, come to his rescue, and then hold a triumphal feast ; see st. 45 (G. J. L.).
Dt. HI. explain it in connection with the strophe -following. The house was set open to
guests at meal-time, and he who thus first invited a god and kindUd the friendly hearth
fire was regarded as one of the benefactors of the race. 43. — The Wielder's sons are
rival forgers of the Sparkler's race; see Vsp. st. 37. 44.— Skidbladnir, see Saga-
book, iv., 192, 193.
20 GRIMNISMAL.
45. (44) Svipum hefk nu ypt fyr sigtiva sunum,
vty )>at skal vilbjorg vaka :
ollum &sum )>at skal inn koma
^Egis bekki a
JEgis drekku at.
46. (50) Olr est, Geirro)>r ! hefr )m ofdrukkit,
miklu'st hnugginn, es }>u'st minu gengi
ollum einherjum ok Ojnns hylli.
47. (51) Fjoty ]>€r sag)?ak, en J>u fdtt of mant :
of )?ik vela vinir ;
rmeki liggja ek s€ mins vinar
allan i dreyra drifinn.
48. (52) Eggm6]?an val nu mun Yggr hafa,
)>itt veitk lif of lijnt ;
ufar'u disir nu kndtt O]>m sea,
nalgask }>u mik, ef megir !
49- (45) H6tumk Grimr h£tumk Gangleri,
Herjan ok Hjalmberi,
pekkr ok ]7ri>i, pu>r ok U)>r,
Helblindi ok Har,
50. (46) Sa)?r ok Svipall ok Sanngetall,
Herteitr ok Hnikarr,
Bileygr, Baleygr Bolverkr, Fjolnir,
Grimr ok Grimnir, Glapsvtyr, Fjolsvi)jr,
(47) Si^hottr, Styskeggr, Sigfo]?r, Hniku)?r,
Alfo)?r, Valfo|?r, Atrtyr, Farmatyr :
einu nafni h6tumk aldrigi,
siz me)? folkum f6rk.
46. — This strophe, as the alliteration shows, is in fornyr|?islag, but imperfect,
H* G. S.
THE SAYINGS OF GRIMNIR. 21
(Grimnir reveals himself as Odin.)
45. (44) Now my face have I shown to the war-god's sons,
therewith shall help awake,
and the gods shall gather, all glad, to the bench
in ^Egir's feasting hall.
46. (50) Dulled with ale art thou, Geirrod, too much hast thou drunk,
of great treasure art thou deprived,
bereft of my help, and of all chosen warriors,
even the favour of Odin.
47. (51) Much have I told thee, but little thou mindest,
by tricks thou hast been betrayed :
ere long shall I see thy sword, good friend,
lying all bathed in blood.
48. (52) Thy days are run out, the Dread War-father owns
him who is slain by the sword :
the spirits are hostile, behold now ! 'tis Odin ;
more nigh shalt thou come if thou canst.
(He makes known his names.)
49. They have called me Hood- winker, called me Wanderer,
Helm-bearer, Lord of the Host,
Well-comer, Third Highest, Wave, and Slender,
High One, Dazzler of Hel.
50. They have called me Soothsayer, True and Fickle,
On-driver, Eager in War,
Flashing-eyed, Flaming-eyed, Bale-worker, Shape-shifter,
Veiled One, Masked One, Wile-wise and Much-wise,
Broad-hat, Long-beard, War-father, On-thruster,
All-father, Death-father, On-rider, Freight-wafter —
ne'er was I called by one name alone
since I passed through the people of men.
45. — jEgir's feasting hall, see Ls.
22 GRIMNISMAL.
•
51. (48) Grimnir h£tumk at Geirro}>ar,
en Jalkr at Asmundar,
en J>d Kjalarr, es ek kjalka dro,
pror )>ingum at, Vi)?urr at vigum,
6ski ok 6mi, Jafnhar, Biflindi,
Gondlir ok Harbar)>r me]> gojmm.
52. (49) Svijmrr ok Svtyrir es ek het at Sokkmimis
ok dutyak enn aldna jotun,
j?as ek Mi)>vitnis vask ens meera burar
or)?inn einbani.
53. (53) 6|nnn nu heitik, Yggr 3)>an hetk,
hetumk pundr fyr ]>at,
Vakr ok Skilfingr, Vafu)?r ok Hr6ptatyr,
Gautr ok Jalkr me]> goj>um,
(54) Ofnir ok Svafnir, es hykk at orjmir se
allir af einum mer.
Geirro)>r konungr sat ok haf)>i sver|> um kne s€r ok brug|?it til mi|?s.
En er hann heyr)n at O]?inn var )?ar kominn, ]?a sto)? hann upp ok vildi
taka 6)nn fra eldinum. Sver)?it slapp or hendi hanum ok vissu hjoltin
ni)>r. Konungr drap foeti ok steyptiz afram, en sver|>it sto)? i gognum
hann, ok fekk hann bana. 6)>inn hvarf ]?a, en Agnarr var )>ar konungr
lengi styan.
51. — ViJ?urr at vigum A, not found in R.
L \ . :SJ
THE SAYINGS OF GRIMNIR. 23
51. They called me Grimnir, the Masked one, at Geirrod's,
Jalk was I named at Osmund's,
Keeler once, when I drew the sledge,
Thror in council, in strife the Stormer,
Wish-giver, Wind-roar, Tree-rocker, Equal-ranked,
Grey-beard and Wizard of gods.
52. They called me Sage and Wise when I duped
the old Jotun who dwells 'neath the earth,
and slew single-handed the glorious son
of that monster who owned the Mead.
53. They call me now Odin, but erewhile the Dread One,
Thund was I called before that,
Watcher and Shaker, Wafter and Counsellor,
Maker and Jalk among gods,
Weaver and Soother, names which I deem
come all from Myself alone.
King Geirrod was sitting by with a half-drawn sword across his
knees. When he knew that Odin was there, he rose up desiring to
remove the god from the fire. But as he did so the sword slipped out
of his hand point upwards, while losing his feet he fell forward upon
it, and was pierced through and slain. Then Odin vanished, and
Agnar was left to rule long time as king.
51. — Tree-rocker, Odin as Wind god. Another meaning suggested for Biflindi is
Shield-shaker. 52. — The old Jbtun, Suttung, who owned the Song-mead; see Hav.
St. 102.
ALVfSSMAL.
Alviss kvaj? :
1. ' Bekki bretya nu skal bntyr me)? m£r,
heim i sinni snuask ;
hratat of msegi mun hverjum )?ykkja,
heima skalat hvil)? nema.'
p6rr kva)?:
2. ' Hvat's ]?at fira ? hvi 'stu svd folr umb nasar ?
vastu i nott me)? nai ?
)?ursa liki )?ykkjumk d ]>€r vesa,
estat \u til brii)?ar borinn.'
Alvissmdl.— In R, No. 77. Cited in 8n.E.
THE WISDOM OF ALL-WISE.
All-wise.
1. Ere long shall a bride deck the bench beside me,
we will hasten home together :
swift in my wooing shall I seem to all beings,
but at home none shall hinder my peace.
Thor.
2. What being art thou so pale of hue ?
Hast dwelt to-night with the dead ?
A likeness to giants I trow hangs o'er thee ;
thou wast not born for a bride !
26 ALVISSMAL.
Alviss kvaj>:
3. ' Alviss ek heiti, byk fyr }dr\> nepan,
ak und steini staj? ;
vagna vers emk a vit kominn :
breg)>i engi fostu heiti firar.'
porr kva]? :
4. ' Ek mun breg)?a, }>vit ek bruj?ar a
flest of raj? sem fa)?ir ;
vaskak heima, )>as J?er heitit vas,
sa einn es gjofir me]? go|?um.'
Alviss kva)> :
5. ' Hvat's }>at rekka es i ra)>um telsk
fljo]?s ens fagrgloa ?
fjarrafleina )?ik munu fair kunna:
hverr hefr baugum Jnk borit ? '
porr kvaj>:
6. ' Ving)?6rr heitik, ek hef vi)?a ratat,
sunr emk Stygrana ;
at osatt minni skaltu )?at et unga man hafa
ok )?at gjafor)? geta.'
Alviss kva)? :
7. ' Sattir )?inar es vilk snimma hafa
ok ]?at gjafor)? geta ;
eiga viljak heldr an an vesa
]?at et mjallhvita man.'
porr kvaj? :
8. ' Meyjar astum muna )?er ver]?a,
visi gestr ! of varit,
ef or heimi kannt hverjum at segja
allt )?ats viljak vita.
4.— Gjofir, R, B. HI. Gjof's, G. H. at fd einn J?6r gjafor]?, G». S.
THE WISDOM OF ALL-WISE.
All-wise.
3. I am All-wise who dwell far under the Earth,
I hide in a rock for my home ;
I look for the Thunderer, Lord of the goat-wain :
let none break a firm-sworn vow.
Thor.
4. I will break it, who rule o'er the bride as father ;
he alone among gods is the giver :
I was far from home when that fair maid of mine
was promised thee ever as bride.
All-wise.
5. What hero is this, who holds in his power
that fair glowing maiden as gift ?
Like a far-straying arrow, none knows who thou art,
nor whence all the wealth which thou wearest.
Thor.
6. Winged-thunder am I, wide have I wandered,
son of Sigrani Long-bearded :
ne'er with my will shalt thou win the young maiden
and get thee a wife among gods.
All-wise.
7. Thy good-will then must I speedily gain
and win me a wife among gods :
I would liefer hold in my arms than lack
that snow-white maiden as mine.
Thor.
8. The maiden's love thou shalt not lack,
stranger, who seemest wise !
if thou canst tell out of every world
all that I long to learn.
3. — The goat-wain, Thor's chariot ; see Hym. st. 7, 38, Introd. jw*. 6. — Sigrani,
a name for Odin in his form of an old man with a long beard.
28 ALVISSMAL.
g. ' Seg mer ]?at, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
hve su jorj> heitir es Hggr fyr alda sunum,
heimi hverjum i ? '
Alviss kvaj>:
10. ' J6rj> heitir me|> monnum, en me]> asum fold,
kalla vega vanir,
igrcen jotnar, alfar groandi,
kalla aur uppregin."
porr kva)?:
11. ' Seg mer )?at, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
live" sa himinn heitir enn Ymi kendi
heimi hverjum i ? '
Alviss kva)> :
12. ' Himinn heitir me]? monnum, en hlyrnir me\> go]>um,
kalla vindofni vanir,
uppheim jotnar, alfar fagra rrcfr,
dvergar drjupan sal.'
porr kva)>:
13. ' Seg mer j?at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hversu mani heitir, sas menn sea,
heimi hverjum i ? '
Alviss kva]> :
14. ' Mani heitir me}? monnum, en mylinn mej> gojnim,
kalla hvel helju i,
skyndi jotnar, en skin dvergar,
kalla alfar drtala.'
ii. — Enn Ymi kendi, S's suggestion for the unknown erakendi o/B, 14. — Mylinn
E, mylinn, MSS. of Sn. E., G. S. //., HI.
THE WISDOM OF ALL-WISE. 29
g. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :—
how is Earth, which lies spread before sons of men,
named by the wights of all worlds.
All-wise.
10. Earth 'tis named among men, but Field among gods,
Wanes call it ever the Way ;
Jotuns, Fair Green, elves, the Grower,
high Powers call it Clay.
Thor.
11. Tell me this, All-wise, since thou art learned
in the ways of all beings I ween :—
how is Heaven, which once was born of Ymir
named by the wights of all worlds ?
All-wise.
12. Heaven 'tis named among men, Time-teller among gods,
Wanes call it Weaver of Wind,
Jotuns, Overworld, elves, the Fair Roof,
dwarfs, the Dripping Hall.
Thor.
13. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : —
how is the Moon which men behold
named by the wights of all worlds ?
All-wise.
14. Moon 'tis named among men, the Ball among gods,
but the Whirling Wheel in Hel,
of Jotuns, the Hastener, of dwarfs, the Shimmerer,
'tis Year-teller called of elves.
II. — Born of Ymir, see Grm. st. 40; Vm. st. 21 and Introd.
30 ALVfsSMAL.
p6rr kvap:
15. ' Seg mer )>at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hve su sol heitir, es sea alda synir,
heimi hverjum i ? '
Alviss kva)> :
16. ' S')l heitir mej> monnum, en sunna mej> gojmm,
kalla dvergar Dvalins leika,
eyglo jotnar, alfar fagra hvel,
alskir asa synir.'
porr kva)> :
17. ' Seg mer |?at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hve )>au sky heita, es skurum blandask,
heimi hverjum i ? '
Alviss kva)> :
18. ' Sky heita me}> monnum, en skurvan me)> go|>um,
kalla vindflot vanir,
urvan jotnar alfar ve)>rmegin,
kalla i helju hjalm hulij>s.'
porr kva]? :
19. ' Seg mer ]>a.t, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
hve sa vindr heitir, es vtyast ferr,
heimi hverjum i ? '
THE WISDOM OF ALL-WISE. 31
Thor.
15. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :—
how is Sol which the sons of men behold
named by the wights of all worlds ?
All-wise.
16. Sol 'tis named among men, but Sun among gods,
dwarfs call it Dallier's playmate,
Ever-glowing, the Jotuns, Fair wheel, the elves,
All-shine, the children of gods.
Thor.
17. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : —
how are Clouds of the sky, that with showers are mingled,
named by the wights of all worlds ?
All-wise.
18. They are clouds among men, Shower-promise to gods,
Wind-floater called of Wanes,
Rain-omen of Jotuns, Storm-might of elves,
Helm of the Hidden in Hel.
Thor.
19. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :
how is the Wind which wanders wide
named by the wights of all worlds ?
14. — Ball, a doubtful word. G. V. suggest Fire. Hastener. because pursued by a
wolf ; see Grm. st. 39.
16. — Dallier's playmate. The sun makes sport of dwarfs who are caught above
ground at dawn ; st. 35.
32 ALVISSMAL.
Alviss kva}> :
20. ' Vindr heitir me}? monnum, en vafu]?r me]? go]?um,
kalla gneggju}? ginnregin,
cepi jotnar, alfar dynfara,
kalla i helju hvi]?u]?.'
porr kva]?:
21. ' Seg mer ]?at, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
hve ]?at logn heitir, es liggja skal,
heimi hverjum i ? '
Alviss kva)> :
22. ' Logn heitir mej? monnum, en Iscgi me]? go)?um,
kalla vindslot vanir,
ofhly jotnar, alfar dagsefa,
kalla dvergar dags veru.'
porr kva]?:
23. ' Seg mer J>at, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
live" sa marr heitir, es menn roa,
heimi hverjum i ? '
Alviss kva)> :
24. ' Sser heitir me]? monnum, en silsbgja me]? go]?um,
kalla vag vanir,
alheim jotnar, alfar lagastaf,
kalla dvergar djiipan mar.'
J?6rr kva)?:
25. ' Seg mer ]?at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hv6 sa eldr heitir, es brinnr fyr alda sunum,
heimi hverjum i ? '
24. — Silsfegja, G. /. ; sil-aegja, C. ; silegja, E, B.
THE WISDOM OF ALL-WISE. 33
All-wise.
20. Wind 'tis named among men, but Waverer of gods,
the wise Powers call it Whinnier,
Jotuns, the Howler, elves, Roaring Rider,
in Hel 'tis called Swooping Storm.
Thor.
21. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : —
how is the Calm, ever wont to rest,'
named by the wights of all worlds ?
All-wise.
22. Calm 'tis named among men, Sea-rest among gods,
Wanes ever call it Wind-lull,
Jotuns, the Swelterer, elves, Day-soother,
dwarfs, the Refuge of Day.
Thor.
23. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : —
how is the Sea which is sailed of men,
named by the wights of all worlds ?
All-wise.
24. Sea 'tis named among men, Wide Ocean of gods,
Wanes call it flowing Wave,
Jotuns, Eel-home, elves, the Water-stave,
by dwarfs 'tis called the Deep.
Thor.
25. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :
how is Fire, which burns before men's sons,
named by the wights of all worlds ?
20. — Waverer, one of Odin's names as Wind-god. 24. — Wide Ocean, others
suggest Silent Water.
F
34 ALVISSMAL.
^P*
Alviss kva)? :
26. ' Eldr heitir mej? monnum, en me|> asum funi,
kalla vag vanir,
freka jotnar, en forbrenni dvergar,
kalla i helju hro)?u|?.'
porr kva]? :
27. ' Seg mer ]?at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hve sa vi]?r heitir, es vex fyr alda sunum,
heimi hverjum i?'
Alviss kva]? :
28. ' Vi]?r heitir me]? monnum, en vallar fax me)> go)?um,
kalla hli)?)>ang halir,
eldi jotnar, alfar fagrlima,
kalla vond vanir.'
porr kva]? :
29. ' Seg mer J?at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hve su nott heitir, en Norvi kenda,
heimi hverjum i ? '
Alviss kva)>:
30. ' Nott heitir me)? monnum, en njol me]? gojmm,
kalla grimu ginnregin,
61jos jotnar, alfar svefngaman,
kalla dvergar draumnjorun.'
porr kva)>:
31. ' Seg mer )?at, Alviss ! 611 of rok fira
vorumk, dvergr ! at vitir :
hv6 ]>at sa}? heitir, es sa alda synir,
heimi hverjum i?'
26.— Vdg, Mb. H.J.; vag, E, B. Gv. HI.; v£gin, S. G. Freka, Gv. S. G. ;
frekan, E, 28. — Fax, so most authorities for far, E.
THE WISDOM OF ALL-WISE. 35
All-wise.
26. Fire 'tis named among men, but Flame among gods,
Wanes call it leaping Wave,
Jotuns, the Havener, Hel-folk, the Racer,
dwarfs, the Burning Bane.
Thor.
27. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :
how is Wood which waxes before men's sons
named by the wights of all worlds ?
All-wise.
28. Wood 'tis named among men, Wold-locks among gods,
by heroes Sea-weed of the hills,
Jotuns, Life-feeder, elves, the Fair-limbed,
Waves ever call it Wand.
Thor.
29. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween :
how is Night who is born, the daughter of Norr,
named by the wights of all worlds ?
All-wise.
30. She is Night among men, but Mist among gods,
the high Powers call her Hood,
the Jotuns, Unlight, elves, the Sleep-joy,
dwarfs, the Goddess of Dreams.
Thor.
31. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : —
how is Seed which is sown by the sons of men
named by the wights of all worlds ?
28. — Heroes, the dead warriors in Hel, Icelandic halir, is used elsewhere for the
dead folk (See Vm. st. 43)' and has probably the same meaning here.
36 ALVJSSMAL.
Alviss kvap:
32. ' Bygg heitir me)> monnum, en barr me}> gojmm,
kalla voxt vanir,
scti jotnar, alfar lagastaf,
kalla i helju hnipinn.'
porr kvap:
33. ' Seg mer )>at, Alviss ! oil of rok fira
vorumk, dvergr ! at vitir :
hve }>at 61 heitir, es drekka alda synir,
heimi hverjum i?'
Alviss kvaj? :
34. ' Ol heitir me]> monnum, en me|> asum bjorr,
kalla veig vanir,
hreina log jotnar, en i helju mjo|>,
kalla sumbl Suttungs synir.'
porr kvaj?:
35. '1 einu brjosti ek sak aldrigi
fleiri forna stafi ;
talum miklum ek kve)? tseldan )?ik :
uppi est, dvergr ! of daga)?r,
nu skinn sol i sail.'
THE WISDOM OF ALL-WISE. 37
All-wise.
32. Tis named Barley among men, but Bear among gods,
Wanes call it Growth of the ground,
Jotuns, Food-stuff, elves, the Sap-staff,
Hel-dwellers, Drooping Head.
Thor.
33. Tell me this, All-wise, since thou art learned
in the ways of all beings, I ween : — *
how is Ale which sons of men drink oft
named by the wights of all worlds ?
All-wise.
34. Ale 'tis named among men, but Beer among gods,
the Stirring Draught of Wanes,
of Jotuns, Clear-flowing, of Hel-folk, Mead,
by the Sons of Suttung, Feast.
Thor.
35. Not e'er have I found in the bosom of one
more learning of olden lore ;
but with wiles art thou duped, thus dallying here,
while dawn is upon thee, dwarf !
Behold ! Sun shines in the hall.
(All-wise the dwarf is turned into stone.)
33.— Bear is an old word for barley, and cognate with the Icelandic barn
VAFPRtfPNISMAL.
OJnnn kva}> :
1. ' Ra)> mer nu, Frigg ! alls mik fara tijnr
at vitja Vafyrujmis ;
forvitni mikla kvej?k mer a fornum stofum
vty enn alsvinna jotun.'
•
Frigg kvap :
2. ' Heima letja mundak Herjafo)?r
i gorjmm go)?a ;
)?vit engi jotun hug)>ak jafnramman
sem Vaf]?ru|mi vesa.'
Vaf |?ru)?nismdl.— In R, No. 3, st. 20 to the end in A, cited in Sn. E.
THE WORDS OF THE MIGHTY WEAVER,
Odin.
1. Now counsel me, Frigg for I fain would seek
the Mighty Weaver of words.
I yearn to strive with that all-wise giant
in learning of olden lore.
Frigg.
2. Nay, Father of Hosts ! I fain would keep thee
at home in the garth of the gods ;
no giant I deem so dread and wise
as that Mighty Weaver of words.
40 VAFpRUpNISMAL.
6j>inn kvap:
3. ' Fjolj> ek for, fjoty freista|>ak,
fjol}? of reyndak regin ;
hitt viljak vita hv£ Vafyrujmis
salakynni s€.'
Frigg kva)> :
4. ' Heill }>u farir ! heill aptr komir !
heill }>u a sinnum s6r!
cej>i }>er dugi, hvars skalt, Aldafoj>r !
or)?um mfcla jotun.'
5. For J?a O}>inn at freista or)>speki
]?ess ens alsvinna jotuns :
at hollu hann kvam ok atti Hyms fa)>ir,
inn gekk Yggr )?egar.
6)nnn kva]?:
6. ' Heill J?u, Vaf)>ruj>nir ! nu'mk i holl kominn,
a )?ik sjalfan at sea ;
hitt viljak fyrst vita, ef )>ij fr6)?r se"r
e)?a alsvi|?r, jotunn ! '
Vafyrujmir kva)? :
7. ' Hvat's }>at manna es i minum sal
verpumk or]?i a ?
ut ne komr orum hollum fr^
nema ]?ii enn snotrari ser.'
i
6)>inn kvaj?:
8. ' Gagnra)?r heitik, nu'mk af gongu kominn
]>yrstr til ]>inna sala ;
la]?ar )>urfi — hef ek lengi farit —
ok andfanga, jotunn ! '
5. — Hyms, J for Ims B, A where the alliteration Jails. 8. — Gagnrd]?r, B, A,
emended to the more usual gangrdbr by R. G.
THE WORDS OF THE MIGHTY WEAVER. 41
Odin.
3. Far have I fared much have I ventured,
oft have I proved the Powers ;
this now must I know how the house-folk fare
in the Mighty Weaver's home.
4. Then safely go, come safely again,
and safely wend thy way :
may thy wit avail thee, Father of beings,
when thou weavest words with the giant !
5. Then Odin went to prove with words
the wisdom of the all-wise giant :
he reached the hall of the Jotun race ;
the Dread One entered forthwith.
Odin.
6. Hail, Mighty Weaver ! here in this hall
I have come thyself to see ;
and first will try if thou art in truth
all-wise and all-knowing, Giant.
Weaver.
7. What man is here, who dares in my hall
to throw his words at me thus ?
thou shalt ne'er come forth again from our courts
if thou be not the wiser of twain.
Odin.
8. Riddle-reader I am called, I come from my roaming
thirsty here to thy halls,
in need of welcome and kindly greeting,
long way have I wandered, Giant.
42 VAFpRUpNISMAL.
Vafyru)>nir kva)> :
9. ' Hvi }m J>a, Gagnraj>r ! mE61isk af golfi fyrir ?
farjm i sess i sal !
|>a skal freista, hva}>arr fleira viti,
gestr e)>a enn gamli jmlr.'
O)>inn kvaj) :
10. ' Oau)>ugr ma)?r, es til au)>ugs komr,
mroli ]?arft e)?a ]?egi !
ofrmrolgi mikil hykk at ilia geti
hveims vty kaldrifja]7an komr.'
Vafyntynir kva)> :
11. ' Seg m£r, Gagnra)?r ! alls Jm 6, golfi vill
]?ins of freista frama :
hve sd hestr heitir es hverjan dregr
dag of drottmogu ? '
O|nnn kva)?:
12. ' Skinfaxi heitir es enn skira dregr
dag of drottmogu ;
hesta baztr ]?ykkir me)? Hrei)>gotum,
ey lysir mon af mari.'
Vafj?ru|mir kvaj?:
13. ' Seg )?at, Gagnra)?r ! alls ]>u & golfi vill
)>ins of freista frama :
hv6 sa j6r heitir es austan dregr
n6tt of nyt regin ? '
THE WORDS OF THE MIGHTY WEAVER.
Weaver.
9. Why speak, Riddle-reader, standing thus ?
take here thy seat in the hall ;
and soon shall be seen who knows the more,
stranger or ancient sage.
Odin.
10. Let the penniless wretch in the house of the rich
speak needful words or none :
prating, I ween, works ill for him
who comes to the cold in heart.
I.
(The Proving of Riddle-reader.)
Weaver.
11. Say, Riddle-reader! since on the floor
thou fain wouldst show thy skill,
how the Steed is called which draws each Day
over the children of men.
Odin.
12. 'Tis Shining-Mane who draws bright Day
over the children of men ;
they hold him best of steeds in the host ;
streams light from his mane evermore.
Weaver.
13. Say, Riddle-reader ! since on the floor
thou fain wouldst show thy skill,
how the Steed is called who forth from the east
draws Night o'er the blessed Powers.
44 VAFpRUpNISMAL.
6}>inn kva)>:
14. ' Hrimfaxi heitir es hverja dregr
n6tt of nyt regin ;
meldropa fellir morgin hvern,
J?a)>an komr dogg of dali.'
Vafyrujmir kva)? :
15. ' Seg )>at, Gagnra]?r ! alls Jm a golfi vill
Jnns of freista frama :
hv6 su a heitir es deilir mej> jotna sunum
grund auk mej? gojmm ? '
0]?inn kva)> :
16. ' Ifing heitir a es deilir me]? jotna sunum
grund auk mety gojmm ;
opin rinna hon skal of aldrdaga,
ver)>rat iss a a.'
Vaf)?ruJ?nir kva]? :
17. ' Seg ]?at, Gagnra|?r ! alls )m a golfi vill
)nns of freista frama :
hve sa vollr heitir es finnask vigi at
Surtr ok en svasu go)> ? '
6)>inn kvai\> :
18. ' Vigrtyr heitir vollr es finnask vigi at
Surtr ok en svasu go}> ;
hundraj? rasta hann's a hverjan veg,
sa's ]?eim vollr vita)?r.'
Vaf )>ru)mir kva]^ :
19. ' Fr6J?r est, gestr ! far|?u a bekk jotuns,
ok msclumsk i sessi saman !
hofjn vefta vit skulum hollu i,
gestr ! of ge]?speki.'
THE WORDS OF THE MIGHTY WEAVER. 45
Odin.
14. 'Tis Rimy- Mane who draws evermore
each Night o'er the blessed Powers;
he lets fall drops from his bit each dawning ;
thence comes dew in the dales.
Weaver.
15. Say, Riddle-reader ! since on the floor
thou fain wouldst show thy skill,
how the River is called which parts the realm
of the Jotun race from the gods.
Odin.
1 6. That River is I ling which parts the realm
of the Jotun race from the gods ;
free shall it flow while life days last ;
never ice shall come o'er that stream.
Weaver.
17. Say, Riddle-reader ! since on the floor
thou fain wouldst show thy skill,
how the Field is called where in strife shall meet
dark Surt and the gracious gods.
Odin.
f8. War-path is the Field where in strife shall meet
dark Surt and the gracious gods :
a hundred miles it measures each way ;
'tis the Field marked out by Fate.
Weaver.
19. Wise art thou, stranger, but come now and sit
by my side on the Jotun's seat ;
let us talk and wager on wisdom of mind
our two heads here in the hall.
(Odin seats himself by the giant.)
16. — Ifing is probably the river mentioned in Arbl., st. 2. 17. — Surt, a fire giant ;
set st. 50 and Vsp. st. 52, 53, Ls. st. 42.
46 VAFpRUpNISMAL.
6)>inn kva)> :
20. ' Seg }>at et eina, ef J^itt cej^i dugir
ok ]>u, Vafyrujmir ! vitir :
hva)>an jor)> of kvam e)?a upphiminn
fyrst, enn fro}>i jotunn ? '
VafJ?rii)?nir kva)> :
21. 'Or Ymis holdi vas jor]? of skopu)?
en or beinum bjorg,
himinn or hausi ens hrimkalda jotuns,
en or sveita sser,'
6}>inn kvaj? :
22. ' Seg \>at annat, ef )ntt os)?i dugir
ok }>u, Vafj?ru)?nir ! vitir :
hva)?an mani of kvam, s&s ferr menn yfir,
e)?a sol et sama ? '
•
Vafyrujmir kvaj> :
23. ' Mundilferi heitir hann es Mdna fa]?ir
ok sva Solar et sama ;
himin hverfa )?au skulu hverjan dag
oldum at artali.'
6j?inn kva)>:
24. ' Seg )?at et J?r^Ja> a^s fik svinnan kve)?a,
ef ]>u, Vaf J>ru)?nir ! vitir :
hva)>an dagr of kvam, sas ferr drott yfir,
ej>a nott me)? nijmm ? '
THE WORDS OF THE MIGHTY WEAVER. 47
II.
(The Proving of the Mighty Weaver.)
Odin.
20. Answer well the first, if thou hast the wit,
and knowest, Mighty Weaver,—
• from whence the Earth and the heavens on high,
wise Giant, came once to be.
Weaver.
21. From the flesh of Ymir the world was formed,
from his bones were mountains made,
and Heaven from the skull of that frost-cold giant,
from his blood the billows of the sea.
Odin.
22. Answer well the second, if thou hast the wit,
and knowest, Mighty Weaver,—
whence Moon hath come who fares over men,
and whence Sun hath had her source.
Weaver.
23. The Mover of the Handle is father of Moon,
and the father eke of Sun,
round the heavens they roll each day
for measuring of years to men.
Odin.
24. Answer well the third if thou hast the wit,
and knowest, Mighty Weaver, —
whence Day arose to pass o'er the race,
and Night with her waning Moons.
21. — Ymir, the first-born of Jutuns ; see st. 29, Grm. st, 40, Vsp. st. 3. 22. —
Moon, sun, see Grm. st. 31. 23. — Mover of the handle. This mysterious being
Mundilferi is not mentioned elsewhere. Rydberg traces a belief that the heavens were
turned by a gigantic world mill. (Teutonic Mythology, p. 397).
48 VAFpRUpNISMAL.
Vafyrujmir kva)? :
25. ' Dellingr heitir, hann es Dags fa)?ir,
en Nott vas Norvi borin ;
ny ok nij> sko)?u nyt regin
oldum at artali.'
O)?inn kva)? :
26. ' Seg )?at et fjor)?a, alls )?ik fro|>an kve)>a,
ef )>ii, Vaf]>ru|>nir ! vitir:
hva)>an vetr of kvam e)?a varmt sumar
fyrst me)? fro]? regin ? '
Vafyrujmir kvaj> :
27. ' Vindsvalr heitir, hann es Vetrar fa)?ir,
en Svosu|?r Sumars ; '
[Vindsvals fa)>ir var Vasu|?r of heitinn,
oil es su aett til otul.]
OJ?inn kva]? :
28. ' Seg ]?at et fimta, alls )?ik froj?an kve]?a,
ef J?u, VafJ?ru)?nir ! vitir:
hverr asa elztr ej?a Ymis ni)?ja
yr)?i i ardaga ? '
Vaf)?ru)?nir kva)>:
29. ' Orofi vetra, a)?r vgeri jor)? skopu]?,
)?d vas Bergelmir borinn ;
pntygelmir vas ]?ess fa]?ir,
en Aurgelmir afi.'
(3j?inn kva)? :
30. ' Seg )?at et setta, alls ]?ik svinnan kve)?a,
ef )?u, Vaf)?ru|?nir ! vitir :
hva)?an Aurge,lmir kvam me)? jotna sunum
fyrst, enn fro)?i jotunn ? '
27. — 7V/« gap in B, <A«s supplied by B.t who paraphrases the prose of Sn.E.
THE WORDS OF THE MIGHTY WEAVER. 49
Weaver.
25. There is one called Dawning, the father of Day,
but Night was born of Norr;
new and waning moons the wise Powers wrought
for measuring of years to men.
Odin.
26. Answer well the fourth, if thou hast the wit,
and knowest, Mighty Weaver, —
whence Winter came and warm Summer first
the wise Powers once among.
Weaver.
27. There is One called Sweetsouth, father of Summer,
but Wind-cool is winter's sire,
the son was he of Sorrow-seed ;
all fierce and dread is that race.
Odin. »
28. Answer well the fifth, if thou hast the wit,
and knowest, Mighty Weaver : —
who was born of gods or of Jotun brood,
the eldest in days of yore ?
Weaver.
29. Untold winters ere Earth was fashioned
roaring Bergelm was born ;
his father was Thrudgelm of Mighty Voice,
loud-sounding Ymir his grandsire.
Odin.
30. Answer well the sixth, if thou hast the wit,
and knowest, Mighty Weaver,—
whence came Ymir, loud-sounding Jotun,
the first of thy race, wise Giant.
25. — Norr, seeAlv.st. 29. zg.—In this passage Ymir is called Aurgelmir; "gelmir"
in all these names seems to signify the roaring, rushing sound of the elemental powers in
chaos.
H
50 VAFpRUpNISMAL.
Vafyrujmir kva)>:
31. ' 6r Elivagum stukku eitrdropar,
svd 6x unz or var)> jotunn ;
[J?ar 6rar sottir kvamu allar saman,
]?vi's J?at se allt til atalt.']
6]>inn kva)> :
32. ' Seg )?at et sjaunda, alls J?ik svinnan kve]>a,
ef )m, Vafyntynir ! vitir :
hv6 sa born of gat enn aldni jotunn,
es hann hafyit gygjar gaman ? '
Vafyrujmir kva)>:
33. ' Und hendi vaxa kva)?u hrim)?ursi
mey ok mog saman ;
fotr vi}> foeti gat ens fr6J?a jotuns
sexhof]?a)?an sun.'
a O)?inn kvaj? :
34. * Seg )>at et atta, alls )?ik svinnan kve)>a,
ef ]?u, Vaf)>ru)?nir ! vitir :
hvat fyrst of mant e)?a fremst of veizt ?
J?u 'st alsvi]?r, jotunn ! '
Vafyrujmir kva|? :
35. ' Orofi vetra a)?r veeri jor)> of skopu]?,
)>a vas Bergelmir borinn ;
]>at ek fyrst of man, es sa enn frojn jotunn
a vas lu]?r of lagijr.'
OJ?inn kva|> :
3& ' Seg )?at et niunda, alls ]>ik svinnan kvej>a,
ef }>u, Vafj?ruJ)nir ! vitir :
hva)?an vindr of komr sas ferr vag yfir ?
£ menn hann sjalfan of sea.'
31, lines 3, 4.— Missing in R A. Supplied from r by B. Gv. L. C.J. G. S.
THE WORDS OF THE MIGHTY WEAVER. 51
Weaver.
31. From Stormy-billow sprang poison-drops,
which waxed into Jotun form,
and from him are come the whole of our kin ;
all fierce and dread is that race.
Odin.
32. Answer well the seventh, if thou hast the wit,
and knowest, Mighty Weaver, —
how that ancient Being begot his children
who knew not joy of a giantess.
Weaver.
33. 'Tis said that under the Frost-giant's arm
grew a boy and girl together ;
foot with foot begot of that first wise giant,
and a six-headed son was born.
Odin.
34. Answer well the eighth, if thou hast the wit,
and knowest, Mighty Weaver, —
what mindst thou of old, and didst earliest know ?
since I ween thou art all wise, giant !
Weaver.
35. Untold winters ere Earth was shaped,
roaring Bergelm was born ;
I mind me first when that most wise giant
of old in a cradle was laid.
Odin.
36. Answer well the ninth, if thou hast the wit,
and knowest, Mighty Weaver, —
whence comes the Wind which fares o'er the waves,
but which never man hath seen.
31. — Stormy-billow, a mythical river between Asgard and Jotunheim; see Hym.
st. 5, Sn.E. c. 5. 35. — Cradle. Icelandic lnj>r has various meanings — meal-bin
box, boat, ark; see Introd.
52 VAFpRUpNISMAL.
Vafyntynir kvaj> :
37. ' Hrcesvelgr heitir en sitr a himins enda,
jotunn i arnar ham ;
af hans vs6ngjum kve)>a vind koma
alia menn yfir.'
O)?inn kva)? :
38. ' Seg )?at et tiunda, alls j?u tiva rok
611, Vafyrujmir ! vitir :
hva]?an NjorJ>r of kvam me]? asa sunum —
hofum ok horgum hann rge)?r hundmorgum-
ok vasat hann asum alinn ? '
Vafyrujmir kva]? :
39. ' I Vanaheimi skopu hann vis regin
ok seldu at gislingu go]>um ;
i aldar rok hann mun aptr koma
heim me)? visum Vonum.'
6j?inn kva]>:
40. ' Seg )?at et ellifta, alls \ik svinnan kve}>a,
ef \u, Vafyru\niv ! vitir :
hverir'u yta.r es 0}>ins tunum i
hoggvask hverjan dag ? '
Vaf]?ruJ?nir kvaj? :
41. ' Allir einherjar 6)?ins tunum i
hoggvask hverjan dag ;
val )?eir kjosa ok ri)?a vigi fra,
sitja meirr of sattir saman.'
40.— In R A the strophe runs Seg)>u |?at ellifta, hvar )fta tunum i, followed by
41 II. 2, 3, 4, which are again repeated in 41, emended to agree with 24, 34, 36, G. H. S.
THE WORDS OF THE MIGHTY WEAVER. 53
Weaver.
.
37. Corpse-swallower sits at the end of heaven,
a Jotun in eagle form ;
from his wings, they say, comes the wind which fares
over all the dwellers of Earth.
Odin.
38. Answer well the tenth, since all tidings of gods
thou knowest, Mighty Weaver, —
whence Niord first came mid the ^Esir kin-
courts and altars he owns in hundreds —
who was not reared in their race.
Weaver.
39. In Wane-home once the wise Powers made him
and gave him as hostage to gods ;
in the story of time he shall yet come home
to the wise foreseeing Wanes.
Odin.
40. Answer well the eleventh, since they call thee wise,
if thou knowest, Mighty Weaver —
who are the beings who thus do battle
in the dwellings of Odin each day ?
Weaver.
41. All the Chosen Warriors are waging war
in the dwellings of Odin each day :
they choose the slain, ride home from the strife,
then at peace sit again together.
37. — Corpse-swallower is perhaps identical with the raven of Vsp. 47. 38, 39. —
JEsir, WaiTes. These are the two races of the gods ; for their war, see Vsp. st. 21-24 and
Introd. to Vsp. 41. — Chosen Warriors, see Grin. st. 21.
54 VAFpRUpNISMA'L.
6)>inn kva)> :
42. ' Seg )>at et tolfta, hvi }>u tiva rok
oil, Vaf j>ru)mir ! vitir :
fra jotna runum ok allra go)>a
segir ]>u et sannasta,
enn alsvinni jotunn ! '
Vafyrujmir kva]>:
43. ' Fra jotna runum ok allra go)ra.
ek kann segja satt,
J?vit hvern hefk heim of komit :
niu kvamk heima fyr Niflhel ne)>an,
hinig deyja [or helju] halir.'
44. ' Fjol)? ek for, fjol)? ek freista]?ak,
fjolj? of reyndak regin :
hvat lifir manna, )>as enn mfcra li)>r
fimbulvetr me]? firum ? '
Vafyrujmir kvai\> :
45. ' Lif ok Lifyrasir, en ]?au leynask munu
i holti Hoddm'imis ;
morgindoggvar ]>a.u ser at mat hafa
en )?a]>an af aldir alask.'
OJ?inn kvaj>:
46. ' FjolJ? ek for, fjolj? ek freista)?ak,
fjol]? of reyndak regin :
hva)>an komr sol a enn sl^tta himin
]?as )>essi hefr Fenrir farit ? '
THE WORDS OF THE MIGHTY WEAVER. 55
Odin.
42. Answer well the twelfth, how all the story
of the Powers thou knowest, Weaver.—
Canst thou truly tell me the secrets of Jotuns
and all the gods, wise giant ?
Weaver.
43. Most truly I can tell thee the secrets
of Jotuns and all the gods ;
since I have been into every world,
even nine worlds to Mist-Hel beneath
whither die the dead from Hel.
Odin.
44. Far have I fared, much have I ventured,
oft have I proved the Powers :
what beings shall live when the long Dread Winter
comes o'er the people of earth ?
Weaver.
45. Life and Life-craver, who hidden shall lie
in the boughs of Yggdrasil's Ash :
morning dews they shall have as meat ;
thence shall come new kindreds of men.
Odin.
46. Far have I fared, much have I ventured,
oft have I proved the Powers :
whence comes a new Sun in the clear heaven again
when the Wolf has swallowed the old.
43. — Nine Worlds. Nine was a mystic number ; Hdv. 137, Skm. 21, 39, 6-c. In
Ah. are mentioned worlds of &sir, Wanes, giants, dwarfs, elves, men, and the dead in
Hel, but nine are never enumerated; Cf. Vsp. 2. 44. — Dread Winter or Fimbul-vetr
is the sign of the coming doom of the gods (st. 51) mentioned by Snorri ; see also Hdl. st.
16. 45. — Yggdrasil is suggested by Hodd-mimir's wood ; Cf. Mimameid Fj. st. 14
18, and Introd. Hdv., which is clearly the World tree. 46. — The Wolf, Fenrir.
56 VAFpRUpNISMAL.
Vafyntynir kva)> :
47. ' Eina dottur berr Alfrojmll,
aj>r henni Fenrir fari ;
su skal rtya, ]>as regin deyja
mojmr brautir msbr.'
6)nnn kvaj? :
48. ' Fjol]> ek for, fjolj? ek freista}>ak,
fjolj? of reyndak regin :
hverjar 'u meyjar es Itya mar yfir,
?ar fara ? '
Vafyrujmir kvaj>:
49. ' priar Ylfyir falla ]>orp yfir
meyja M6g)?rasis,
hamingjur einar )>E6rs i heimi 'ru,
]>6 \&r me]? jotnum alask.'
6)?inn kva]?:
50. ' Fjol]? ek for, fjoty ek freista)?ak,
fjol]? of reyndak regin :
hverir ra]?a sosir eignum go)?a,
|?as sloknar Surta logi ? '
Vaf j?rti)mir kva]? :
51. ' Vtyarr ok Vdli byggva v6 go)?a,
]?ds sloknar Surta logi ;
M6J?i ok Magni skulu Mjollni hafa
Vingnis at vig)?roti.'
49-— fro)nr, HI. G. H.J.. j^joj^ar, E A.
THE WORDS OF THE MIGHTY WEAVER. 57
Weaver.
47. One daughter alone shall that Elf-beam bear
before she is swallowed by the Wolf ;
and the maid shall ride on the mother's path
after the Powers have perished.
Odin.
48. Far have I fared, much have I ventured,
oft have I proved the Powers :
who are those maidens who pass o'er the sea
wandering, wise in mind ?
Weaver.
49. There fly three troops of Mogthrasir's maidens
and hover o'er homes of men ;
the only guardian spirits on earth,
and they are of Jotuns born.
Odin.
50. Far have I fared, much have I ventured,
oft have I proved the Powers :
who shall afterwards hold the wealth of the gods
when the fire of dark Surt is slaked ?
Weaver.
51. In the fanes of the gods shall dwell Vidar and Vali
when the fire of dark Surt is slaked ;
to Modi and Magni shall Mjollnir be given
when to Thor comes the end of strife.
49. — Mogthrasir is unknown. The interpretation " Son-craver " suggested by G. is
doubtful. 51. — Vidar, see Grm. 17, Vsp. 54, and Vali, both sons of Odin; set Bdr. st.
11. Modi, see Hym. st. 35, and Magni, see Hrbl. st. 9; both sons of Thor. Mjollnir,
Thor's hammer ; see Iprk. and Introd. To Thor comes the end : he is slain by the
World -serpent, Vsp. st. 56. He is here called Vingnir ; set A lv., st. 6.
1
58 VAFpRUpNISMAL.
OJ>inn kva]? :
52. ' Fjol)? ek for, fjolj? ek freistaj^ak,
fjolj? of reyndak regin :
hvat verj?r 6jmi at aldrlagi,
)>as of rjufask regin ? '
Vafyrujmir kva]? :
53. ' Ulfr gleypa mun Aldafo)?r,
J?ess mun Vtyarr vreka ;
kalda kjapta hann klyfja mun
* vitnis vigi at.'
6)>inn kva)?:
54. ' Fjolj? ek for, fjol]> ek freistaj^ak,
fjolj? of reyndak regin :
hvat maclti 0|?inn, a)>r a bal stigi,
sjalfr i eyra syni ? '
Vafyrujmir kva)> :
55. ' Ey manni ]?at veit, hvat jm i ardaga
sag)?ir i eyra syni :
feigum munni mseltak mina forna stafi
auk of ragna rok.
Nu vi)? OJ?in deildak or)?s)?eki,
J?u'st sc visastr vera.'
THE WORDS OF THE MIGHTY WEAVER. 59
Odin.
52. Far have I fared, much have I ventured,
oft have I proved the Powers :
what foe shall bring, at the Doom of gods,
to Odin the end of life ?
Weaver.
53. Fenrir shall swallow the Father of men,
but this shall Vidar avenge :
with his sword he shall cleave the ice-cold jaws
of the mighty monster in strife.
Odin.
54. Far have I fared, much have I ventured,
oft have I proved the Powers :
what spake Odin's self in the ear of his son,
when Baldr was laid on the bale fire ?
Weaver.
55. That no man knows, what Thou didst speak
of old in the ear of thy son.
Thus with fated lips have I uttered old lore
and told the great Doom of the Powers ;
for I have striven in word-skill with Odin's self ;
thou art ever the wisest of all.
54.— See Bdr., st. No. JO.
i. Gattir allar,
a]>r gangi fram,
umb skoj?ask skyli,
umb skygnask skyli ;
]?vit ovist es,
hvar 6vinir
sitja a fleti fyrir.
Hdvamdl.— In R No. 2 ; cited in Sn. E.
THE WORDS OF ODIN
THE HIGH ONE.
(Wisdom for Wanderers and
Counsel to Guests.)
i.
At every door-way,
ere one enters,
one should spy round,
one should pry round,
for uncertain is the witting
that there be no foeman sitting,
within, before one on the floor.
The High One, a name for Odin ; see Grm. st. 49.
62 HAVAMAL.
2. Gefendr heilir ! gestr's inn kominn ;
hvar skal sitja sja?
mjok es bra|>r sas £ brondum skal
sins of freista frama.
3. Elds es J^orf J>eims inn es kominn
auk a kne kalinn ;
matar ok vaj>a es manni )>6rf
J>eims hefr of fjall farit.
4. Vatns es ]>6rf )>eims til verj>ar komr,
J>erru ok ]>j6)>laj?ar,
goj>s of os)?is ef ser geta mr&tti
or]>, ok endr]7ogu.
5. Vits es ]?6rf )?eims vi]?a ratar,
drclt es heima hvat ;
at augabrag)>i ver)>r sas etki kann
auk me]) snotrum sitr.
6. At hyggjandi sinni skylit ma)>r hrresinn vesa,
heldr gtutinn at gej?i ;
)?as horskr ok ]?6gull komr heimisgar)>a til,
sjaldan ver]?r viti vorum.
)?vit 6brig]?ra vin fser ma]?r aldrigi,
an manvit mikit.
7. Enn vari gestr, es til verj>ar komr,
Jmnnu hljo}>i J>egir,
eyrum hly)?ir, en augum sko|?ar :
sva nysisk fro]?ra hverr fyrir.
8. Hinn es sscll es ser of getr
lof ok liknstafi ;
6d£ella er vty ]?at es ma]?r eiga skal
annars brjostum i.
2. — £ brondum, B.; a brautum, paper MSS. and K. D. M.
THE WORDS OF ODIN THE HIGH ONE. 63
2. Hail, ye Givers ! a guest is come ;
say ! where shall he sit within ?
Much pressed is he who fain on the hearth
would seek for warmth and weal.
3. He hath need of fire, who now is come,
numbed with cold to the knee ;
food and clothing the wanderer craves
who has fared o'er the rimy fell.
4. He craves for water, who comes for refreshment,
drying and friendly bidding,
marks of good will, fair fame if 'tis won,
and welcome once and again.
5. He hath need of his wits who wanders wide,
aught simple will serve at home ;
but a gazing-stock is the fool who sits
mid the wise, and nothing knows.
6. Let no man glory in the greatness of his mind,
but rather keep watch o'er his wits.
Cautious and silent let him enter a dwelling ;
to the heedful comes seldom harm,
for none can find a more faithful friend
than his wealth of mother wit.
7. Let the wary stranger who seeks refreshment
keep silent with sharpened hearing ;
with his ears let him listen, and look with his eyes ;
thus each wise man spies out the way.
8. Happy is he who wins for himself
fair fame and kindly words ;
but uneasy is that which a man doth own
while it lies in another's breast.
' X
64 HAVAMAL.
9. Sa es ssoll es sjalfir of a
lof ok vit mej>an lifir,
]?vit ill ra]> hefr ma)>r opt )>egit
annars brj6stum or.
10. Byr)>i betri berrat majjr brautu at,
an s€ manvit mikit ;
au)>i betra j^ykkir J?at i okunnum sta)>,
slikt es vala)>s vera.
11. Byr)>i betri berrat maj?r brautu at,
an s6 manvit mikit ;
vegnest verra vegra hann velli at,
an se ofdrykkja 61s.
12. (n) Esa sv£ gott, sem gott kve]?a,
61 alda sunum,
Jwt (sera, veit, es fleira drekkr,
sins til ge)?s gumi.
13. (12) 6minnis hegri heitir sas of otyrum )?rumir,
hann stelr ge]?i guma ;
j?ess fugls fjo)?rum ek fjotra)>r vask
i gar}?i Gunnla)?ar.
14. (13) Olr ek varj?, var)> ofrolvi
at ens fro}?a Fjalars ;
]?vi's 6l)?r bazt, at aptr of heimtir
hverr sitt ge|> gumi.
15. (14) pagalt ok hugalt skyli )?j6)?ans barn
ok vigdjarft vesa ;
gla)>r ok reifr skyli gumna hverr
unz sinn bi)?r bana.
.— The strophe numbering of R is marked in brackets.
THE WORDS OF ODIN THE HIGH ONE. 65
9. Happy is he who hath in himself
praise and wisdom in life;
for oft doth a man ill counsel get
when 'tis born in another's breast.
10. A better burden can no man bear
on the way than his mother wit :
'tis the refuge of the poor, and richer it seems
than wealth in a world untried.
11. A better burden can no man bear
on the way than his mother wit :
and no worse provision can he carry with him
than too deep a draught of ale.
12. Less good than they say for the sons of men
is the drinking oft of ale :
for the more they drink, the less can they think
and keep a watch o'er their wits.
13. A bird of Unmindfulness flutters o'er ale feasts,
wiling away men's wits :
with the feathers of that fowl I was fettered once
in the garths of Gunnlod below.
14. Drunk was I then, I was over drunk
in that crafty Jotun's court.
But best is an ale feast when man is able
to call back his wits at once.
15. Silent and thoughtful and bold in strife
the prince's bairn should be.
Joyous and generous let each man show him
until he shall suffer death.
13.— Gunnlod ; st. 104. 14.— That crafty Jotun, Suttung ; st. 102. The name
Fjalar in the text also belongs to Thor's famous opponent ; see Hrbl. st. 26. Possibly it
is here used in a general sense for any Jotun.
K
66 HAVAMAL.
16. (15) 6snjallr ma)>r hyggsk munu ey lifa,
ef vij> vig varask,
en elli gefr hanum engi fri)>,
}>6t hanum geirar gefi.
17. (16) Kopir afglapi, es til kynnis komr,
)>ylsk hann umb e]>a )>rumir;
alt es senn, ef hann sylg of getr,
uppi's )?a ge]> guma.
18 (17) S£ einn veit es vi)?a ratar
auk hefr fjolj> of farit,
hverju ge]?i styrir gumna hverr
sas vitandi 's vits.
19. (18) Haldit ma)>r a keri, drekki ]>6 at hofi mjo|>,
mseli ]?arft e]?a ]>egi ;
6kynnis )?ess var )?ik engi ma)?r,
at )>u gangir snimma at sofa.
20. (19) Gra)?ugr hair, nema ge)>s viti,
etr ser aldrtrega ;
opt feer hlscgis, es me]? horskum komr,
manni heimskum magi.
21. (20) Hjarjnr ]?at vitu, nscr )>£er heim skulu,
ok ganga )>a af grasi ;
en 6svi)?r ma)>r kann eevagi
sins of mal maga.
22. (21) Vesall ma)?r ok ilia skapi
hleer at hvivetna ;
hitki hann veit, es hann vita )>yrfti,
at hann esa vamma vanr.
23. (22) Osvtyr ma)?r vakir of allar nsetr
ok hyggr at hvivetna ;
j>a es mo|?r es at morni komr,
allt es vil sem vas.
THE WORDS OF ODIN THE HIGH ONE. 67
16. A coward believes he will ever live
if he keep him safe from strife :
but old age leaves him not long in peace
though spears may spare his life.
17. A fool will gape when he goes to a friend,
and mumble only, or mope ;
but pass him the ale cup and all in a moment
the mind of that man is shown.
18. He knowrs alone who has wandered wide,
and far has fared on the way,
what manner of mind a man doth own
who is wise of head and heart.
19. Keep not the mead cup but drink thy measure ;
speak needful words or none :
none shall upbraid thee for lack of breeding
if soon thou seek'st thy rest.
20. A greedy man, if he be not mindful,
eats to his own life's hurt :
oft the belly of the fool will bring him to scorn
when he seeks the circle of the wise.
21. Herds know the hour of their going home
and turn them again from the grass ;
but never is found a foolish man
who knows the measure of his maw.
22. The miserable man and evil minded
makes of all things mockery,
and knows not that which he best should know,
that he is not free from faults.
23. The unwise man is awake all night,
and ponders everything over ;
when morning comes he is weary in mind,
and all is a burden as ever.
68 HAVAMAL.
24. (23) Osnotr ma)>r hyggr ser alia vesa
vtyhkejendr vini ;
hitki hann fi)?r, )?6t of hann far lesi,
ef me)? snotrum sitr.
25. (24) Osnotr ma)?r hyggr ser alia vesa
vi)?hl£&jendr vini ;
)?a )?at fi)?r, es at j?ingi komr,
at a formselendr fa.
26. (25) 6snotr ma)?r )?ykkisk allt vita,
ef a ser i va veru ;
hitki hann veit, hvat hann skal vi)? kve)?a,
ef hans freista firar.
27. (26) 6snotr ma)?r, es me)? aldir komr,
]>at es bazt at J>egi ;
engi |?at veit, at hann etki kann,
nema hann mseli til mart.
Veita ma]?r hinns va3tki veit,
]?6t hann mseli til mart.
28. (27) Fr6)>r sa )?ykkisk es fregna kann
ok segja et sama ;
eyvitu leyna megu yta synir
)ws gengr of guma.
f
29. (28) CErna mselir sas £cva )?egir
sta)?lausu stafi ;
hra]?m£clt tunga, nema haldendr eigi,
opt ser ogott of gelr.
30. (29) At augabragjn skala maj>r annan hafa,
]>6t til kynnis komi ;
margr fro)?r ]?ykkisk ef freginn esat,
ok nai j^urrfjallr j^ruma.
31. (30) Fr6J>r ]?ykkisk sas flotta tekr
gestr at gest ha;)min ;
veita gorla sas of verj?i glissir
]?6t me)? gromxim glami.
THE WORDS OF ODIN THE HIGH ONE. 69
24. The unwise man weens all who smile
and flatter him are his friends,
nor notes how oft they speak him ill
when he sits in the circle of the wise.
25. The unwise man weens all who smile
and flatter him are his friends ;
but when he shall come into court he shall find
there are few to defend his cause.
26. The unwise man thinks all to know,
while he sits in a sheltered nook ;
but he knows not one thing, what he shall answer,
if men shall put him to proof.
27. For the unwise man 'tis best to be mute
when he comes amid the crowd,
for none is aware of his lack of wit
if he wastes not too many words ;
for he who lacks wit shall never learn
though his words flow ne'er so fast.
28. Wise he is deemed who can question well,
and also answer back :
the sons of men can no secret make
of the tidings told in their midst.
29. Too many unstable words are spoken
by him who ne'er holds his peace ;
the hasty tongue sings its own mishap
if it be not bridled in.
30. Let no man be held as a laughing-stock,
though he come as guest for a meal :
wise enough seem many while they sit dry-skinned
and are not put to proof.
31. A guest thinks him witty who mocks at a guest
and runs from his wrath away ;
but none can be sure who jests at a meal
that he makes not fun among foes.
70 HA'VAMAL.
32. (31) Gumnar margir erusk gagnhollir,
en at vir)>i vrekask ;
aldar r6g ]?at mun ae vesa,
orir gestr vty gest.
33. (32) Arliga ver^ar skyli maj>r opt £6,
nema til kynnis komi :
sitr ok snopir, kfctr sem solginn s€,
ok kann fregna at fou.
34. (33) Afhvarf mikit es til ills vinar
]?6t a brautu bui,
en til g6)>s vinar Hggja gagnvegir,
]>6t s6 firr farinn.
35- (34) Ganga skal, skala gestr vesa
ey i einum sta)> ;
Ijiifr verj?r leij^r, ef lengi sitr
annars fletjum a.
3^>. (35) Bu es betra, ]>6t litit se,
hair es heima hverr ;
J?6t tvsor geitr eigi ok taugreptan sal,
|>at's |>6 betra an been.
37. (36) Bu es betra, \>bi litit s6,
hair es heima hverr ;
blojmgt's hjarta )?eims bifta skal
ser i mal hvert matar.
38- (37) Vapnum sinum skala ma)?r velli a
feti ganga framarr,
]?vit ovist's at vita, neer ver)?r a vegum uti
geirs of }?6rf guma.
\
39. (38) Fannkak mildan mann e]?a sva matargoj?an,
at vaerit J^iggja J?egit,
e)?a sins fear svagi gjoflan,
at leij? s€ laun ef )>egi.
33.— Nema, R, Dt. HI.; ne dn, B. Gv. S. G. 39.— Gjoflan, G. B. Gv. Mk.
THE WORDS OF ODIN THE HIGH ONE. 71
32. Oft, though their hearts lean towards one another,
friends are divided at table ;
ever the source of strife 'twill be,
that guest will anger guest.
33. A man should take always his meals betimes
unless he visit a friend,
or he sits and mopes, and half famished seems,
and can ask or answer nought.
34. Long is the round to a false friend leading,
e'en if he dwell on the way ;
but though far off fared, to a faithful friend
straight are the roads and short.
35. A guest must depart again on his way,
nor stay in the same place ever ;
if he bide too long on another's bench
the loved one soon becomes loathed.
36. One's own house is best, though small it may be ;
each man is master at home ;
though he have but two goats and a bark-thatched hut
'tis better than craving a boon.
37. One's own house is best, though small it may be,
each man is master at home ;
with a bleeding heart will he beg, who must,
his meat at every meal.
38. Let a man never stir on his road a step
without his weapons of war ;
for unsure is the knowing when need shall arise
of a spear on the way without.
39. I found none so noble or free with his food,
who was not gladdened with a gift,
nor one who gave of his gifts such store
but he loved reward, could he win it.
72 HAVAMAL.
40. (39) Fear sins es fcngit hefr
skylit ma)>r |>6rf )>ola ;
opt sparir leijmm )>ats hefr ljufum hugat,
mart gengr verr an varer.
41. (40) Vapnum ok vajnim skulu vinir gle)>jask,
)>at's £ sjolfum synst ;
vtyrgefendr [ok endrgefendr] erusk vinir lengst,
ef )>at btyr at ver]?a vel.
42. (41) Vin sinum skal ma)>r vinr vesa
ok gjalda gjof vty gjof,
hlatr vi)> hlatri skyli hollar taka,
en lausung vty lygi.
43. (42) Vin sinum skal ma)>r vinr vesa,
)>eim ok )?ess vin,
en ovinar sins skyli engi ma)>r
vinar vinr vesa.
44. (43) Veiztu, ef vin dtt j?anns ]>u vel truir,
ok vill af hdnum gott geta,
ge]?i skalt vij? ]>a.nn blanda ok gjofum skipta,
fara at finna opt.
45. (44) Ef att annan )?anns ]?u ilia truir,
vill af hanum ]>6 gott geta,
fagrt skalt vty |>ann msela, en flatt hyggja
ok gjalda lausung vi)? lygi.
46. (45) pat's enn of )>ann es jm ilia truir,
ok jeer's grunr at bans gej>i :
hleeja skalt vi}> ]>eim ok of hug maMa,
glik skulu gjold gjofum.
47. (46) Ungr vask forjmm, for ek einn saman,
)>a varj>k vilfr vega ;
au)?ugr Jjottumk es ek annan fann :
ma)>r es manns gaman.
THE WORDS OF ODIN THE HIGH OKE. 73
40. Let no man stint him and suffer need
of the wealth he has won in life ;
oft is saved for a foe what was meant for a friend,
and much goes worse than one weens.
41. With raiment and arms shall friends gladden each other,
so has one proved oneself ;
for friends last longest, if fate be fair,
who give and give again.
42. To his friend a man should bear him as friend,
and gift for gift bestow,
laughter for laughter let him exchange,
but leasing pay for a lie.
43. To his friend a man should bear him as friend,
to him and a friend of his ;
but let him beware that he be not the friend
of one who is friend to his foe.
44. Hast thou a friend whom thou trustest well,
from whom thou cravest good ?
Share thy mind with him, gifts exchange with him,
fare to find him oft.
45. But hast thou one whom thou trustest ill
yet from whom thou cravest good ?
Thou shalt speak him fair, but falsely think,
and leasing pay for a lie.
46. Yet further of him whom thou trusted ill,
and whose mind thou dost misdoubt ;
thou shalt laugh with him but withhold thy thought,
for gift with like gift should be paid.
47. Young Was I once, I walked alone,
and bewildered seemed in the way ;
then I found me another and rich I thought me,
for man is the joy of man.
L>
74 HAVAMAL.
48. (47) Mildir, froeknir menn bazt lifa,
sjaldan sut ala,
en osnjallr ma|?r uggir hotvetna,
sytir & gloggr vi)? gjofum.
49. (48) Va)>ir minar gaf ek velli at
tveim tr£m6nnum ;
rekkar j?at ]>6ttusk es |?eir ript hofyu :
neiss es nokkvtyr hair.
50. (49) Hrornar ]>o\\ sus stendr ]?orpi a,
hlyrat borkr n€ barr ;
sva es ma)?r sas manngi ann,
hvat skal hann lengi lifa ?
51. (50) Eldi heitari brinnr mej? ilium vinum
fripr fimm daga,
en J?a sloknar, es enn s^tti komr,
ok versnar vinskapr allr.
52. (51) Mikit eitt skala manni gefa,
opt kaupir i litlu lof ;
me)> holfum hleifi ok me)? hollu keri
fengumk felaga.
53. (52) Litilla sanda litilla sseva :
litil eru ge}> guma ;
)?vit allir menn ur]>ut jafnspakir,
holf es old hvar.
54. (53) Me)>alsnotr skyli manna hverr,
&va til snotr s€ ;
)>eim era fyr)?a fegrst at lifa,
es vel mart vitu.
53.— Hvar, B's emendation, Dt. HI. L. ; hvar, R, H. G. J. S. 54.— Era, Dt.
HI. ; er, E, G. H.
THE WORDS OF ODIN THE HIGH ONE. 75
48. Most blest is he who lives free and bold
and nurses never a grief,
for the fearful man is dismayed by aught,
and the mean one mourns over giving.
49. My garments once I gave in the field
to two land-marks made as men ;
heroes they seemed when once they were clothed ;
'tis the naked who suffer shame !
50. The pine tree wastes which is perched on the hill,
nor bark nor needles shelter it ;
such is the man whom none doth love ;
for what should he longer live ?
51. Fiercer than fire among ill friends
for five days love will burn ;
but anon 'tis quenched, when the sixth day comes,
and all friendship soon is spoiled.
52. Not great things alone must one give to another,
praise oft is earned for nought ;
with half a loaf and a tilted bowl
I have found me many a friend.
53. Little the sand if little the seas,
little are minds of men,
for ne'er in the world were all equally wise,
'tis shared by the fools and the sage.
54. Wise in measure let each man be ;
but let him not wax too wise ;
for never the happiest of men is he
who knows much of many things.
49. — Two land-marks, so V. explains two tree-men. 50. — On the hill or in the
open. Icelandic borp has this meaning, beside the more common one of hamlet; G.
The context makes it quite clear that an unsheltered spot is intended, but as the Norwegian
pine flourishes on the hill and dies out among houses, we may perhaps infer that the poem
did not originate in Norway. 51. — Five days, the old week before the Christian week
of seven days. 53. — Many useless suggestions have been made to explain this strophe^
which is perhaps only a general reflection on the vanity of human nature.
76 H^VAMAL.
55- (54) Me)>alsnotr skyli manna hverr,
sova til snotr s€ ;
)>vit snotrs manns hjarta ver}>r sjaldan glatt,
ef sa's alsnotr es a.
56. (55) Me]>alsnotr skyli manna hverr,
ecva til snotr s6 ;
orlog sin viti engi fyrir,
^eim's sorgalausastr sefi.
57. (56) Brandr af brandi brenn unz brunninn es,
funi kveykisk af funa ;
ma)>r af manni ver|?r at mali ku)?r,
en til dcelskr af dul.
58. (57) Ar skal risa sas annars vill
fe e)?a fjor hafa ;
liggjandi ulfr sjaldan leer of getr
n6 sofandi maj>r sigr.
59- (58) Ar skal risa sas a yrkjendr fa
ok ganga sins verka a vit ;
mart of dvelr J?anns of morgin sefr,
halfr es au]?r und hvotum.
60. (59) purra ski]?a ok ]?akinna nspfra,
]?ess kann maj?r mjot,
)?ess vi)?ar es vinnask megi
mal ok misseri.
61. (60) jTveginn ok mettr rtyi ma)?r )>ingi at,
J>6t se"t vffidr til vel ;
skua ok br6ka skammisk engi ma)>r,
n€ bests in heldr,
Jjot hann hafit go)?an.
57, line 3. — R, Dt. HI. /., maj?r manni ver]?r af mali kuj?r, A/A. G. H. S.
THE WORDS OF ODIN THE HIGH ONE. 77
55. Wise in measure should each man be ;
but let him not wax too wise ;
seldom a heart will sing with joy
if the owner be all too wise.
56. Wise in measure should each man be,
but ne'er let him wax too wise :
who looks not forward to learn his fate
unburdened heart will bear.
57. Brand kindles from brand until it be burned,
spark is kindled from spark,
man unfolds him by speech with man,
but grows over secret through silence.
58. He must rise betimes who fain of another
or life or wealth would win ;
scarce falls the prey to sleeping wolves,
or to slumberers victory in strife.
59. He must rise betimes who hath few to serve him,
and see to his work himself ;
who sleeps at morning is hindered much,
to the keen is wealth half-won.
60. Of dry logs saved and roof-bark stored
a man can know the measure,
of fire-wood too which should last him out
quarter and half years to come.
61. Fed and washed should one ride to court
though in garments none too new ;
thou shalt not shame thee for shoes or breeks,
nor yet for a sorry steed.
78 HAVAMAL.
62. (61) Snapir ok gnapir, es til s&var komr,
orn a aldinn mar ;
sva e? ma|>r es me)>r morgum komr
ok a formEclendr fa.
63. (62) Fregna ok segja skal fr6J?ra hverr,
sas vill heitinn horskr ;
einn vita, n6 annarr skal,
]>)6\> veit, ef )>rir 'u.
64. (63) Riki sitt skyli ra)>snotra hverr
i hofi hafa ;
)?a ]?at fi)?r es mej> frceknum komr,
at engi's einna hvatastr.
65. (64) [Gsetinn ok geyminn skyli gumna hverr
ok varr at vintrausti]
or]?a J^eira, es ma]?r 6)?rum segir,
opt hann gjold of getr.
66. (65) Mikilsti snimma kvamk i marga sta)>i,
en til sty i suma ;
61 vas drukkit, sumt vas 61agat :
sjaldan hittir leif?r i \\\>.
67. (66) Her ok hvar mundi mer heim of bo)?it,
ef ]?yrftak at malungi mat
e)>a tvau Iser hengi at ens tryggva vinar,
J>ars hafyak eitt etit.
68. (67) Eldr es baztr me]? yta sunum
auk solar syn,
heilyndi sitt ef maj?r hafa nai'r,
an vty lost at lifa.
65, lines i and 2. — A blank in R is thus supplied by the paper A/SS., B. C. T. S.
THE WORDS OF ODIN THE HIGH ONE. 79
62. Like an eagle swooping over old ocean,
snatching after his prey,
so comes a man into court who finds
there are few to defend his cause.
63. Each man who is wise and would wise be called
must ask and answer aright.
Let one know thy secret, but never a second, —
if three a thousand shall know.
64. A wise counselled man will be mild in bearing
and use his might in measure,
lest when he come his fierce foes among
he find others fiercer than he.
65. Each man should be watchful and wary in speech,
and slow to put faith in a friend.
For the words which one to another speaks
he may win reward of ill.
66. At many a feast I was far too late,
and much too soon at some ;
drunk was the ale or yet unserved :
never hits he the joint who is hated.
67. Here and there to a home I had haply been asked
had I needed no meat at my meals,
or were two hams left hanging in the house of that friend
where I had partaken of one.
68. Most dear is fire to the sons of men,
most sweet the sight of the sun ;
good is health if one can but keep it,
and to live a life without shame.
62. — The meaning of this strophe is sonit-u-hat obscure, but perhaps the idea is that
the eagle, wont to seek his food in the quiet mountain pools, is baffled in face of the stormy
sea; see Vsp. 59. 66. — Hits the joint ; or, as we should say, hits the nail on the
head.
80 HAVAMAL.
69. (68) Esat ma)>r alls vesall, )>6t se ilia heill ;
sumr's af sunum sccll,
sumr af framdum, sumr af i€ oernu,
sumr af verkum vel.
70. (69) Betra's lifjmm an s6 61ifjmm,
ey getr kvikr ku ;
eld sak upp brinna au)?gum manni fyrir,
en uti vas dau)?r fyr durum.
71. (70) Haltr rij?r hrossi, hjorj; rekr handarvanr,
daufr vegr ok dugir ;
blindr es betri an brendr se,
nytr mangi nas.
72. (71) Sunr es betri, )?6t se sty of alinn
ept genginn guma ;
sjaldan bautarsteinar standa brautu naer,
nema reisi ni)?r at ni]?.
73. (72) Tveir'u einherjar, tunga's h6fu]?s bani ;
erumk i hejrin hverjan bandar vscni.
Nott ver]?r feginn sas nesti truir,
skammar'u skips rar
hverf es haustgrima ;
fjoty of vi]?rir a fimm dogum,
en meira a manajn.
74- (73) Veita maj>r hinns vsetki veit :
margr verj^r af 6}?rum api ;
ma)>r es au)?ugr, annarr 6au)?ugr,
skylit J?ann vsetkis va.
70. — An s6 61if)>(im, R's emendation, B. Gv. Mh G. G. H. S.J.; ok seellifyum, R,
Dt. HI. Mb. L. 73.— Einherjar, A/A. G. H. S. ; eins herjar, R, Dt. HI. 74.— Af
ojjrnm, -R. K. D. Mk. B. M. ; aflo)>rum R ; af 16)?rum HI. ; af au]?i um, H. G. S. ;
af aurum, Gv. V. J.
THE WORDS OF ODIN THE HIGH ONE. 81
69. Not reft of all is he who is ill,
for some are blest in their bairns,
some in their kin and some in their wealth,
and some in working well.
70. More blest are the living than the lifeless,
'tis the living who comes by the cow ;
I saw the hearth-fire burn in the rich man's hall
and himself lying dead at the door.
71. The lame can ride horse, the handless drive cattle,
the deaf one can fight and prevail,
'tis happier for the blind than for him on the bale-fire,
for no man hath care for a corpse.
72. Best have a son though he be late born
and before him the father be dead :
seldom are stones on the wayside raised
save by kinsmen to kinsmen.
73. Two are hosts against one, the tongue is the head's bane,
'neath a rough hide a hand may be hid ;
he is glad at night fall who knows of his lodging,
short is the ship's berth,
and changeful the autumn night,
much veers the wind ere the fifth day
and blows round yet more in a month.
74. He that learns nought will never know
how one is the fool of another,
for if one be rich another is poor
and for that should bear no blame.
72. — Stones, Icelandic bautarsteinar were monumental stones set upon the high
road, many thousands of which are preserved, some with runic inscriptions. 73. — This
agrees with the Icelandic proverb : A man's band may oft be found beneatti*a wolf-
skin ; but others understand : There is cbanee of a fist from under a cloak.
M
82 HAVAMAL.
75. (74) Deyr fe", deyja fnendr,
deyr sjalfr et sama,
en or)?stirr deyr aldrigi
hveims s6r g6j>an getr.
76. (75) Deyr f6, deyja frsendr,
deyr sjalfr et sama ;
ek veit einn at aldri deyr :
d6mr of dau)?an hvern.
77. (76) Fullar grindr sak fyr Fitjungs sunum,
mi bera vanarvol ;
sva es auj?r sem augabrag)?,
hann es valtastr vina.
78. (77) 6snotr ma)>r, ef eignask getr
fe ej?a fljo)?s munug)?,
metna)?r Jroask, en manvit aldri,
fram gengr hann drjiigt i dul.
79. (78) pat's }>a. reynt, es at runum spyrr,
enum reginkunnum :
)?ejms gor)?u ginnregin,
ok fajn fimbul)?ulr,
]?a hefr bazt ef ]?egir.
80. (79) At kveldi skal dag leyfa, konu es brend es,
mEeki es reyndr es, mey es gefin es,
is es yfir komr, 61 es drukkit es.
81. (80) 1 vindi skal vi)> hoggva, ve]>ri a sjo roa,
myrkri vty man spjalla, morg 'ru dags augu ;
a skip skal skrtyar orka, en a skjold til hlifar,
mseki hoggs, en mey til kossa.
THE WORDS OF ODIN THE HIGH ONE. 8<
75. Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die, —
fair fame of one who has earned.
76. Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die,—
the doom on each one dead.
77. Full-stocked folds had the Failing's sons,
who bear now a beggar's staff:
brief is wealth, as the winking of an eye,
most faithless ever of friends.
78. If haply a fool should find for himself
wealth or a woman's love,
pride waxes in him but wisdom never
and onward he fares in his folly.
79. All will prove true that thou askest of runes —
those that are come from the gods,
which the high Powers wrought, and which Odin painted
then silence is surely best.
(Maxims for All Men.)
80. Praise day at even, a wife when dead,
a weapon when tried, a maid when married,
ice when 'tis crossed, and ale when 'tis drunk.
81. Hew wood in wind, sail the seas in a breeze,
woo a maid in the dark, — for day's eyes are many,-
work a ship for its gliding, a shield for its shelter,
a sword for its striking, a maid for her kiss ;
79.— Runes, st. 139, 141.
84 HAVAMAL.
82. (81) Vi]> eld skal 61 drekka, en ;i isi skrtya,
magran mar kaupa, en ma>ki saurgan,
heima best feita, en hund a bui.
83. (82) Meyjar or)mm skyli manngi trua,
ne )>vis kve)>r kona ;
)?vit a hverfanda hv6li voru )>eim hjortu skopu)>
ok brig)? i brjost of lagty.
84. (83) Brestanda boga, brinnanda loga,
ginanda ulfi, galandi kraku,
rytanda svini, r6tlausum vi]?i,
vaxanda vdgi, vellanda katli,
85. (84) flj Uganda fleini, fallandi baru,
isi einnscttum, ormi hringlegnum,
bru|>ar be)?malum e)>a brotnu sverj^i,
bjarnar leiki e)?a barni konungs,
86. (85) sjukum kalfii, sjalfra)?a ]>rseli,
volu vilmffili, val nyfeldum —
(86) brojmrbana sinum, |?6t a brautu mceti,
husi halfbrunnu, hesti alskj6tum —
J>a's jor 6nytr, ef einn fotr brotnar : —
ver)>it ma|>r svd tryggr, at ]>essu tru'i ollu.
87. (85) Akri arsdnum trui engi ma)>r
ne til snimma syni :
ve}>r ra?)?r akri, en vit syni,
hsett es J?eira hvart.
88. (87) Sva's frtyr kvenna es fldtt hyggja,
sem aki jo 6bryddum a isi halum,
teitum, tv^vetrum, ok se tamr ilia,
e\>a \ byr 6)?um beiti stjornlausu,
e)?a skyli haltr henda hrein i }>afjalli.
THE WORDS OF ODIN THE HIGH ONE. 85
82. Drink ale by the fire, but slide on the ice ;
buy a steed when 'tis lanky, a sword when 'tis rusty ;
feed thy horse neath a roof, and thy hound in the yard.
83. The speech of a maiden should no man trust
nor the words which a woman says ;
for their hearts were shaped on a whirling wheel
and falsehood fixed in their breasts.
84. Breaking bow, or flaring flame,
ravening wolf, or croaking raven,
routing swine, or rootless tree,
waxing wave, or seething cauldron,
85. flying arrows, or falling billow,
ice of a night time, coiling adder,
woman's bed-talk, or broken blade,
play of bears or a prince's child,
86. sickly calf or self-willed thrall,
witches flattery, new-slain foe,
brother's slayer though seen on the highway,
half burned house, or horse too swift —
useless were it with one leg broken —
be never so trustful as these to trust.
87. Let none put faith in the first sown fruit
nor yet in his son too soon ;
whim rules the child and weather the field,
each is open to chance.
88. Like the love of women whose thoughts are lies
is the driving un-roughshod o'er slippery ice
of a two year old, ill-tamed and gay ;
or in a wild wind steering a helmless ship,
or the lame catching reindeer in the rime-thawed fell.
86 HAVAMA'L.
89. (88) Bert ek nu mscli )>vit ek bsfyi veit,
brig)?r es karla hugr konum ;
]>& ver fegrst msclum, es ver flast hyggjum,
)?at taelir horska hugi.
90. (89) Fagrt skal msela ok i€ bj6J>a
sas vill fljo]?s ast fa,
liki leyfa ens Ijosa mans :
sa feer es friar.
91. (90) Astar firna skyli engi ma^r
annan aldrigi ;
opt fa a horskan, es a heimskan ne fa,
lostfagrir litir.
92. (91) Eyvitar firna es ma)?r annan skal
Bess's of margan gengr guma ;
heimska or horskum gorir hol)?a sunu
sa enn matki munr.
93. (92) Hugr einn )>at veit, es byr hjarta nser,
einn's hann se"r of sefa ;
ong es s6tt verri hveim snotrum manni
an s6r ongu at una.
94. (93) pat ek ]>& reynda, es ek i reyri sat
ok vsettak mins munar ;
hold ok hjarta vorumk en horska m£er,
)?eygi at heldr hana hefik.
95. (94) Billings mey ek fann be)?jum a
solhvita sofa ;
jarls yn)?i )?6ttumk etki vesa,
nema vi}> )?at lik at lifa.
THE WORDS OF ODIN THE HIGH OtfE. 87
(Lessons for Lovers.)
89. Now plainly I speak, since both I have seen ;
unfaithful is man to maid ;
we speak them fairest when thoughts are falsest
and wile the wisest of hearts.
90. — Let him speak soft words and offer wealth
who longs for a woman's love,
praise the shape of the shining maid —
he wins who thus doth woo.
91. — Never a whit should one blame another
whom love hath brought into bonds :
oft a witching form will fetch the wise
which holds not the heart of fools.
92. Never a whit should one blame another
for a folly which many befalls ;
the might of love makes sons of men
into fools who once were wise.
93. The mind knows alone what is nearest the heart
and sees where the soul is turned :
no sickness seems to the wise so sore
as in nought to know content.
(Odin's Love Quests.)
94. This once I felt when I sat without
in the reeds, and looked for my love ;
body and soul of me was that sweet maiden
yet never I won her as wife.
95. Billing's daughter I found on her bed,
fairer than sunlight sleeping,
and the sweets of lordship seemed to me nought
save I lived with that lovely form.
89. — Odin has hail many love adi'tiiturcs in disguise; see ftrbl. st. 16, 18 30.
95. — Billing, a dwarf.
HAVAMA'L.
96. (95) * Auk nser aptni »kaltu, 6}?inn ! koma,
ef ]>u vill ]>er maela man ;
allt eru 6skop, nema einir viti
slikan lost saman.'
97. (96) Aptr ek hvarf ok unna )?6ttumk,
visum vilja fra ;
hitt ek hug)>a, at ek hafa mynda
ge)> hennar allt ok gaman.
g8. (97) Sva kvam ek naest, at en nyta vas
vigdrott oil of vakin ;
me)? brinnondum Ijosum ok bornum vtyi —
sva var mer vilstigr vita)?r.
99. (98) Auk naer morni, es ek vas enn of kominn,
]>a vas saldrott of sofin ;
grey eitt fannk J?d ennar go]m konu
bundit beftum a.
100. (99) Morg es go)> maer, ef gorva kannar,
hugbrigj? vij? hali :
j?a ek )?at reynda, es et ra)>spaka
teyg)?ak a flasr^ir fljoj? ;
hd)>ungar hverrar leitajri mer et horska man,
ok hafyak J?ess veetki vifs.
101. (100) Heima gla)>r gumi ok vi]? gesti reifr
svi)?r skal of sik vesa ;
minnugr ok malugr, ef hann vill margfroj?r vesa,
opt skal g6]>s geta ;
(101) fimbulfambi heitir sds fatt kann segja,
]?at's 6snotrs a)?al.
THE WORDS OF ODIN THE HIGH ONE.
96. ' Yet nearer evening come thou, Odin,
if thou wilt woo a maiden :
all were undone save two knew alone
such a secret deed of shame.'
97. So away I turned from my wise intent,
and deemed my joy assured,
for all her liking and all her love
I weened that I yet should win.
When I came ere long the war troop bold
were watching and waking all :
with burning brands and torches borne
they showed me my sorrowful way.
99. Yet nearer morning I went, once more, —
the housefolk slept in the hall,
but soon I found a barking dog
tied fast to that fair maid's couch.
100. Many a sweet maid when one knows her mind
is fickle found towards men :
I proved it well when that prudent lass
I sought to lead astray :
shrewd maid, she sought me with every insult
and I won therewith no wife.
(Odin's Quest after the Song Mead.)
101. In thy home be joyous and generous to guests
discreet shalt thou be in thy bearing,
mindful and talkative, wouldst thou gain wisdom,
oft making mention of good.
he is ' Simpleton ' named who has nought to say,
for such is the fashion of fools.
N
go HAVAMAL.
102. (102) Enn aldna jotun sottak, nu emk aptr of kominn,
fatt gatk )>egjandi |>ar ;
morgum orjmm meeltak i minn frama
i Suttungs solum.
103. (104) Rata munn letumk rums of fa
auk of grjot gnaga,
yfir ok undir sto)mmk jotna vegir,
sva haettak hofyi til.
104. (103) Gunnlo)> gofumk gollnum stoli a
drykk ens dyra mjaj>ar;
ill tygjold I6tk hana eptir hafa
sins ens heila hugar,
sins ens svara sefa.
105. Vel keypts litar hefk vel notit,
fas es fr6Jmm vant ;
)wt 6)>rorir es nu upp kominn
a alda ves jaj>ar.
106. Ifi 'rumk a, at vserak enn kominn
jotna gorjnim or,
ef Gunnla]?ar n6 nytak, ennar go)m konu,
)?eirars logjmmk arm yfir.
107. Ens hindra dags gengu hrim)?ursar
[Hava rd)>s at fregna]
Hava hollu i ;
at Bolverki spur)?u, ef vseri me)? bondum kominn
e)?a hef)?i Suttungr of soit.
107, line 2.— MA. Gv. Mk. G. S. J. agree that this line is an interpolation, as it
spoils both sense and metre.
THE WORDS OF ODIN THE HIGH ONE. 91
102. I sought that old Jotun, now safe am I back,
little served my silence there ;
but whispering many soft speeches I won
my desire in Suttung's halls.
103. I bored me a road there with Rati's tusk
and made room to pass through the rock ;
while the ways of the Jotuns stretched over and under
I dared my life for a draught.
104. 'Twas Gunnlod who gave me on a golden throne
a draught of the glorious mead,
but with poor reward did I pay her back
for her true and troubled heart.
105. In a wily disguise I worked my will ;
little is lacking to the wise,
for the Soul-stirrer now, sweet Mead of Song,
is brought to men's earthly abode.
106. I misdoubt me if ever again I had come
from the realms of the Jotun race,
had I not served me of Gunnlod, sweet woman,
her whom I held in mine arms.
107. Came forth, next day, the dread Frost Giants,
and entered the High One's hall :
they asked — was the Baleworker back mid the Powers,
or had Suttung slain him below ?
102. — Suttung, a giant of the underworld, For Snorri's version of this story,
see Introd. and cf. Grm. st. 52. 103. — Rati or the Gnawer, a tool. 105. — The
Soul-stirrer, st. 139. One of Odin's characters is that of Song-giver to man ; see st.
141, 759, Introd. and Hdl. st. 3. 107. — Baleworker, the name which Odin had given
himself in disguise.
92 HAVAMAL.
108. Baugety 6)>inn hykk at unnit hafi,
hvat skal bans trygjmm trua ?
Suttung svikvinn hann I6t sumbli fra
ok grcetta Gunnlo]?u.
109. Mai's at )>ylja Jmlar st6li a :
Ur]?ar brunni at
sak ok )?ag]>ak, sak ok hugj?ak,
hlyddak a manna mal.
no. of runar heyr]?ak doema, n€ of ra]?um }>og]>u
Hava hollu at,
Hava hollu i ;
heyr]>ak segja sv^.
in. (no) Rajmmk \€r, Loddfdfnir! en Jm ra)> nemir,
njota mundu, ef nemr,
}>€r munu g6J>, ef getr :
nott ]>u risat nema a njosn s6r
e)>a leitir }>6r innan ut sta)?ar.
112. (in) Ra)?umk ]?6r, Loddfafnir ! en ]>u ra]> nemir,
njota mundu, ef nemr,
}>6r munu go)?, ef getr :
fjolkunnigri konu skalta i faj?mi sofa,
svat hon lyki ]?ik lij?um.
113. (in) Hon sva gorir, at J>u gai'r eigi
]>ings ne ]?j6]?ans mals ;
mat ]m villat n6 mannskis gaman,
ferr ]>u sorgafullr at sofa.
109.— Manna mal, R Dt. Hl.J.; hava mal, M/. S. G. H. Mk.
THE WORDS OF ODIN THE HIGH ONE. 93
108. A ring-oath Odin I trow had taken —
how shall one trust his troth ?
'twas he who stole the mead from Suttung,
and Gunnlod caused to weep.
(The Counselling of the Stray-Singer.)
109. 'Tis time to speak from the Sage's Seat ;
hard by the Well of Weird
I saw and was silent, I saw and pondered,
I listened to the speech of men.
no. Of runes they spoke, and the reading of runes
was little withheld from their lips :
at the High One's hall, in the High One's hall,
I thus heard the High One say : —
in. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
rise never at night time except thou art spying
or seekest a spot without.
112. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
thou shalt never sleep in the arms of a sorceress,
lest she should lock thy limbs ;
113. So shall she charm that thou shalt not heed
the council or words of the king,
nor care for thy food or the joys of mankind,
but fall into sorrowful sleep.
108. — Stray-Singer, the meaning of Loddfafnir is not yet fully decided ; see Introd'
log. — Well of Weird, the most sacred spot in the world, where the gods meet in
council under Yggdrasil ; see Grm. st. 30, Vsp. st. 19.
94 HAVAMAL.
114. (112) Ra)>umk ]>€r, Loddfafnir ! en j?u rtty nemir,
nj6ta mundu, ef nemr,
)>er munu go]>, ef getr :
annars konu teyg }>6r aldrigi
eyrarunu at.
115. (113) Rajmmk ]>€r, Loddfafnfr ! en }>u ra)> nemir,
njota mundu, ef nemr,
}>€r munu go)?, ef getr :
a fjalli e)?a fir)?i ef )>ik fara ttyir,
fasktu at vir)>i vel.
116. (114) Ra)>umk )?6r, Loddfafnir ! en ]>u raj? nemir,
njota mundu, ef nemr,
}>er munu go)>, ef getr :
illan mann Idttu aldrigi
6hopp at )>er vita,
]?vit af ilium manni fgfer ]>u aldrigi
gjold ens g6]?a hugar.
117. (115) Ofafla bita ek sa einum hal
or]> illrar konu :
flara)> tunga var]? hanum at fjorlagi,
ok }>eygi of sanna sok.
118. (116) Rajmmk )?er, Loddfdfnir ! en }>u ra}> nemir,
njota mundu, ef nemr,
\ir munu g6}>, ef getr :
veiztu ef vin att )>anns ]>u vel truir,
far)>u at finna opt,
)>vit hrisi vex ok hdvu grasi
vegr es vsetki tro]?r.
119. (117) Rajmmk J?6r, Loddfafnir ! en J>u ra)? nemir,
nj6ta mundu, ef nemr,
]>6r munu go}>, ef getr :
go)>an mann teyg ]>er at gamanrunum
ok nem liknargaldr me)?an lifir.
THE WORDS OF ODIN THE HIGH ONE. 95
114. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
seek not ever to draw to thyself
in love-whispering another's wife.
115. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
should thou long to fare over fell and firth
provide thee well with food.
116. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
tell not ever an evil man
if misfortunes thee befall,
from such ill friend thou needst never seek
return for thy trustful mind.
117. Wounded to death, have I seen a man
by the words of an evil woman ;
a lying tongue had bereft him of life,
and all without reason of right.
118. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
hast thou a friend whom thou trustest well,
fare thou to find him oft ;
for with brushwood grows and with grasses high
the path where no foot doth pass.
119. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
in sweet converse call the righteous to thy side,
learn a healing song while thou livest.
96 HAVAMAL.
120. (118) Ra}mmk }>6r, Loddfafnir ! en )m ra]> nemir,
njota mundu, ef nemr,
}>6r munu g6]>, ef getr :
vin J>inum ves )m aldrigi
fyrri at flaumslitum ;
sorg etr hjarta, ef }>u segja n€ na'ir
einhverjilm allan hug.
121. (119) Rajmmk \>6r, Loddfafnir ! en ]?u raj? nemir,
njota mundu, ef nemr,
]>6r munu g6J>, ef getr :
orjmm skipta j?u skalt aldrigi
vij? 6svinna apa ;
122. (119) |>vit af ilium manni mundu aldrigi
g6]?s laun of geta,
en g6]?r ma)?r mun }>ik gorva mega
liknfastan at lofi.
123. (120) Sifjum's ]?a blandat, hverrs segja rstyr
einum allan hug :
allt es betra an se brig]?um at vesa,
esat vinr es vilt eitt segir.
124. (121) Rajmmk )>er, Loddfafnir ! en }>u rty nemir,
nj6ta mundu, ef nemr,
}>6r munu g6]>, ef getr :
]?rimr or)?um senna skalta j?6r vty verra mann ;
opt enn betri bilar,
]?as enn verri vegr.
125. (122) Rajnimk j?6r, Loddfafnir ! en ]>u ra)> nemir,
njota mundu, ef nemr,
J>e"r munu g6J>, ef getr :
skdsmijr )?u vesir n6 skeptismi];r,
nema j?6r sjolfum s6r :
skcr's skapaj^r ilia e)?a skapt s6 rangt,
J>4's }>6r bols be}?it.
THE WORDS OF ODIN THE HIGH ONE. 97
1 20. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
be never the first with friend of thine
to break the bond of fellowship ;
care shall gnaw thy heart if thou canst not tell
all thy mind to another.
121. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
never in speech with a foolish knave
shouldst thou waste a single word.
122. From the lips of such thou needst not look
for reward of thine own good will ;
but a righteous man by praise will render thee
firm in favour and love.
123. There is mingling in friendship when man can utter
all his whole mind to another;
there is nought so vile as a fickle tongue;
no friend is he who but flatters.
124. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
strive not in three words with a man worse than thee ;
oft the worst lays the best one low.
125. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
be not a shoemaker nor yet a shaft maker
save for thyself alone :
let the shoe be misshapen, or crooked the shaft,
and a curse on thy head will be called.
O
HAVAMAL.
126. (123) Rajmmk )>e"r, Loddfafnir ! en Jm ra> nemir,
nj6ta mundu, ef nemr,
}>&r munu g6)>, ef getr :
hvars bol kannt, kvejm ]>er bolvi at
ok gefat fiondum frty.
127. (124) Rajmmk ]>6r, Loddfdfnir! en }>u ra)> nemir,
nj6ta mundu, ef nemr,
]>6r munu g6)>, ef getr :
illu feginn ves ]>u aldrigi,
en lat |>er at g6)m getit.
128. (125) Ra|mmk }>6r, Loddfafnir ! en ]>u ra)> nemir,
nj6ta mundu, ef nemr,
)>6r munu g6)>, ef getr :
upp lita skalattu i orrostu —
gjalti glikir ver]?a gumna synir —
styr }>itt of heilli halir.
129. (126) Ra)>umk }>6r, Loddfafnir ! en J>u raj? nemir,
nj6ta mundu, ef nemr,
]?6r munu g6|>, ef getr :
ef vill ]>6r g6)?a konu kvefta at gamanrunum
ok fd fognu]? af,
fogru skalt heita ok Idta fast vesa ;
letyisk manngi g6tt, ef getr.
130. (127) Rajmmk }>€r, Loddfafnir ! en }>u ra\> nemir,
njota mundu, ef nemr,
J?er munu g6]?, ef getr :
varan btyk ]>ik vesa ok eigi ofvaran ;
ves vty 61 varastr ok vi]> annars konu
ok vij? ]?at et ]>ri)>ja, at }>'\k ]?j6far ne leiki.
131. (128) RaJ»umk }>6r, LoddfAfnir ! en ]>u ra)> nemir,
njota mundu, ef nemr,
]>€r munu go|>, ef getr :
at haj>i n€ hlatri haf|>u aldrigi
gest n€ ganganda ;
THE WORDS OF ODIN THE HIGH ONE. 99
126. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
when in peril thou seest thee, confess thee in peril,
nor ever give peace to thy foes.
127. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
rejoice not ever at tidings of ill,
but glad let thy soul be in good.
128. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them :
they will work thy weal if thou win'st them :
look not up in battle when men are as beasts,
lest the wights bewitch thee with spells.
129. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
wouldst thou win joy of a gentle maiden,
and lure to whispering of love,
thou shalt make fair promise, and let it be fast,—
none will scorn their weal who can win it.
130. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
I pray thee be wary, yet not too wary,
be wariest of all with ale,
with another's wife, and a third thing eke,
that knaves outwit thee never.
131. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
hold not in scorn, nor mock in thy halls
a guest or wandering wight.
ioo HAVAMAL.
132. opt vitu ogorla j?eirs sitja inni fyrir,
hvers )?eir'u kyns es koma.
Esat ma)?r sva go)?r, at palli ne fylgi,
n6 sva illr, at einugi dugi.
133. Rajmmk )?er, Loddfafnir ! en )?u raj) nemir,
njota mundu, ef nemr,
)?er munu g6)?, ef getr :
at harum )?ul hlac^u aldrigi,
opt's gott J?ats gamlir kve)?a ;
opt or skorpum belg skilin or)? koma
)?eims hangir me)? ham
ok skollir me)? skram
ok vafir me)? vilmogum.
131. Ra)>umk )?er, Loddfafnir ! en )?u ra)? nemir,
njdta mundu, ef nemr,
]>6r munu g6)?, ef getr :
gest n£ geyja ne a grind hrokkvir,
get )?u valu)?um vel.
135. Ramt's )?at tre es ri)?a skal
ollum at upploki :
baug )?u gef, e)?a J?at bi)?ja mun
)?er Ises hvers a li)?u.
136. Ra)?umk )?6r, Loddfafnir ! en )?ii ra)? nemir,
njota mundu, ef nemr,
)>er munu go)?, ef getr :
hvars 61 drekkr, kjostu )?er jar)?armegin —
[)?vit jor)? tekr vi)? 6l)?ri, en aldr vi)? sottum,
eik vi)? abbindi, ax vi)? fjolkyngi,
vi)? haulvi hyrogi, heiptum skal mana kve)?ja,
beiti vi)? bitsottum, en vi)? bolvi runar — ]
fold skal vi)? flo)?i taka.
136.— Vi)? haulvi hyrogi, V.'s emendation, S. ; haull vi)? hyrogi, B, ; holl vi)?
hyrogi, /. G. H. Gv.
THE WORDS OF ODIN THE HIGH ONE. 101
132. They know but unsurely who sit within
what manner of man is come :
none is found so good but some fault attends him,
or so ill but he serves for somewhat.
133. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
hold never in scorn the hoary singer;
oft the counsel of the old is good ;
come words of wisdom from the withered lips
of him left to hang among hides,
to rock with the rennets
and swing with the skins.
134. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
growl not at guests nor drive them from the gate
but show thyself gentle to the poor.
135. Mighty is the bar to be moved away
for the entering in of all.
Shower thy wealth, or men shall wish thee
every ill in thy limbs.
136. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them :
when ale thou quaffest call upon earth's might —
'tis earth drinks in the floods.
[Earth prevails o'er drink, but fire o'er sickness,
the oak o'er binding, the earcorn o'er witchcraft,
the rye spur o'er rupture, the moon o'er rages,
herb o'er cattle plagues, runes o'er harm.]
133. — Rennets, in Iceland the maw rennets of a calf were, and are still hung up to
dry, and used for curdling milk. 136. — Deals with magic, and belongs to the spell
songs rather than here.
102 HAVAMAL.
137- (134) Vejtk at hekk vindga metyi a
nabtr allar niu,
geiri unda)>r ok gefinn (tyni,
sjalfr sjolfum m6r,
a }>eim mei|»i, es manngi veit,
hvers hann af rotum rinn.
138- d35) Vi}> hleifi mik stcldu n<§ vi|? hornigi ;
nysta ek m\>r :
namk upp runar, cepandi namk ;
fell ek aptr }?a)>an.
139- (J36) FimbulljoJ? niu namk af enum frsegja syni
B6l)>orns Bestlu fojmr ;
ok drykk of gatk, ens dyra mja]?ar
ausenn 6)?r6ri.
140. (137) pa namk frsevask ok fr6]?r vesa
ok vaxa ok vel hafask :
orj> mer af or)>i or]?s leita)>i,
verk m€r af verki verks.
141. (138) Runar munt finna ok ra)>na stafi,
mjok stora stafi,
mjok stinna stafi
es fa)>i fimbul|?ulr ok gorjm ginnregin,
es reist Hroptr ragna :
142. (139) 6}>inn me)? asum, en fyr olfum Damn,
Dvalinn dvergum fyrir,
Alsvtyr jotnum fyr en fyr yta sunum
reistk sjalfr sumar.
137.— Vindga, R, H. G. S. Dt. HI. ; vinga meij>i, /. / vinga-mei]?i, C. 138. —
Sseldu, E. Magnusson, G.; seldu, R. For comments on these strophes, see B. Stud.,
E. Magnusson, " Odin's Horse," and Chadwick " Cult of Odin." 142. — Alsvihr, paper
MSS., G. S. R. ; asvij>r, R ; en fyr yta sunum, Mk. S. H. G., missing R.
THE WORDS OF ODIN THE HIGH ONE. 103
(Odin's Quest after the Runes.)
137. I trow I hung on that windy Tree
nine whole days and nights,
stabbed with a spear, offered to Odin,
myself to mine own self given,
high on that Tree of which none hath heard
from what roots it rises to heaven.
138. None refreshed me ever with food or drink,
I peered right down in the deep ;
crying aloud I lifted the Runes,
then back I fell from thence.
139. Nine mighty songs I learned from the great
son of Bale-thorn, Bestla's sire ;
I drank a measure of the wondrous Mead,
with the Soulstirrer's drops I was showered.
140. Ere long I bare fruit, and throve full well,
I grew and waxed in wisdom ;
word following word, I found me words,
deed following deed, I wrought deeds.
141. Hidden Runes shalt thou seek and interpreted signs,
many symbols of might and power,
by the great Singer painted, by the high Powers fashioned,
graved by the Utterer of gods.
142. For gods graved Odin, for elves graved Dam,
Dvalin the Dallier for dwarfs,
All-wise for Jotuns, and I, of myself,
graved some for the sons of men.
137. — A windy Tree, this must be Yggdrasil. The same words are used with regard
to it tinder the name of Mimir's tree ; see Fj. st. 14. 138. — Back I fell, the attainment
of the runes had released him from the tree. 139. — Mimir, who was a Jutun and
Odin's teacher, is presumably the son of the giant Bale-thorn, the grandfather of Odin
(RydbergJ, although his name is not given here. 142. — All-wise, this giant is unknown,
unless identical with Much-wise ; see Fj.
104 HAVAMAL.
143. (140) Veiztu hve rista skal, veiztu hv6 r&)>a skal ?
veiztu hv6 fa skal, veiztu hve freista skal ?
veiztu hv£ btyja skal, veiztu hv£ biota skal ?
veiztu hv6 senda skal, veiztu hv6 soa skal ?
144. (141) Betra's 6beJ>it an s6 ofblotit,
ey se'r til gildis gjof ;
betra's osent an s£ ofsoi't
Svd pundr of reist fyr |>j6)>a rok,
)?ar hann upp of reis, es hann aptr of kvam.
145. (142) pau ljo)> kannk es kannat J>j6)>ans kona
n6 mannskis mogr :
hjolp heitir eitt, en )>at )?6r hjalpa mun
vi]> sokum ok sorgum ok sutum gorvollum.
146. (143) pat kannk annat es J?urfu yta synir
)>eirs vilja leeknar lifa
147. (144) pat kannk et |>rij>ja, ef m^r ver|?r )?6rf mikil
hapts vty heiptmogu :
eggjar deyfik minna andskota,
bitat )>eim vdpn n6 velir.
148. (145) pat kannk et fj6r)>a, ef m6r fyr)?ar bera
bond at boglimum :
sva ek gel, at ek ganga m&,
sprettr af fotum fjoturr,
en af hondum hapt.
THE WORDS OF ODIN THE HIGH ONE. 105
143. Dost know how to write, dost know how to read,
dost know how to paint, dost know how to prove,
dost know how to ask, dost know how to offer,
dost know how to send, dost know how to spend ?
144. Better ask for too little than offer too much,
like the gift should be the boon ;
better not to send than to overspend.
Thus Odin graved ere the world began ;
Then he rose from the deep, and came again.
(The Song of Spells.)
145. Those songs I know, which nor sons of men
nor queen in a king's court knows ;
the first is Help which will bring thee help
in all woes and in sorrow and strife.
146. A second I know, which the son of men
must sing, who would heal the sick.
147. A third I know : if sore need should come
of a spell to stay my foes ;
when I sing that song, which shall blunt their swords,
nor their weapons nor staves can wound.
148. A fourth I know : if men make fast
in chains the joints of my limbs,
when I sing that song which shall set me free,
spring the fetters from hands and feet.
i44.--Odin, here called by his name Thund, the meaning of which is unknown ; see
Grm. st. . 3.
P
I06 HAVAMAL.
149. (146) pat kannk et fimta, ef s6k af fari skotinn
flein i folki va)?a :
flygra svd stint, at ek sto)>vigak,
ef ek hann sjonum of se"k.
150. (147) pat kannk et setta, ef mik sscrir )>egn
a rotum ras vtyar :
ok )?ann hal, es mik heipta kve)>r,
eta mein heldr an mik.
151. (148) pat kannk et sjaunda, ef sek havan loga
sal of sessmogum :
brinnrat sva breitt, at ek bjargigak ;
)?ann kannk galdr at gala.
152. (149) pat kannk et atta, es ollum es
nytsamlikt at nema :
hvars hatr vex me]? hildings sunum,
]?at mak bceta bratt.
153. (150) pat kannk et niunda, ef mik nau^r of stendr
at bjarga fari minu a floti :
vind ek kyrri vagi a,
ok svsefik allan see.
154. (151) pat kannk et tiunda, ef ek s€ tunri]?ur
leika lopti a :
ek sva vinnk, at }>ser villar fara
sinna heim hama,
sinna heim haga.
155. (152) pat kannk et ellifta, ef skalk til orrostu
lei)>a langvini :
und randir gelk, en )>eir me]? riki fara
heilir hildar til,
heihr hildi fra,
koma )>eir heilir hva]?an.
THE WORDS OF ODIN THE HIGH ONE. 107
149. A fifth I know : when I see, by foes shot,
speeding a shaft through the host,
flies it never so strongly I still can stay it,
if I get but a glimpse of its flight.
150. A sixth I know : when some thane would harm me
in runes on a moist tree's root,
on his head alone shall light the ills
of the curse that he called upon mine.
151. A seventh I know : if I see a hall
high o'er the bench-mates blaming,
flame it ne'er so fiercely I still can save it,—
I know how to sing that song.
152. An eighth I know : which all can sing
for their weal if they learn it well ;
where hate shall wax 'mid the warrior sons,
I can calm it soon with that song.
153. A ninth I know: when need befalls me
to save my vessel afloat,
I hush the wind on the stormy wave,
and soothe all the sea to rest.
154. A tenth I know : when at night the witches
ride and sport in the air,
such spells I weave that they wander home
out of skins and wits bewildered.
155. An eleventh I know : if haply I lead
my old comrades out to war,
I sing 'neath the shields, and they fare forth mightily
safe into battle,
safe out of battle,
and safe return from the strife.
154.— The witches, or " hedge-riders" who could change their shapes or skins (Icel.
hama), were thus deprived of their magic powers.
Io8 HAVAMAL.
156- (r53) Pat kannk et tolfta ef sek a tr6 uppi
vafa virgilna:
sva ek rist ok i runum fak,
at sa gengr gumi
ok mselir vij> mik.
157- (*54) Pat kannk et )?rettanda, ef skalk J?egn ungan
verpa vatni a :
munat hann falla, )>6t i folk komi,
hnigra sa hair fyr hjorum.
158. (155) pat kannk et fjogrtanda, ef skalk fyrj?a li)>i
telja tiva fyrir :
asa ok alfa ek kann allra skil,
far kann osnotr sv&.
159. (156) pat kannk et fimtanda, es gol pj6)»roerir
dvergr fyr Dellings durum :
afl gol hann asum, en olfum frama,
hyggju Hroptat^.
160. (157) pat kannk et sext&nda, ef vilk ens svinna mans
hafa ge)? allt ok gaman :
hugi ek hverfi hvitarmri konu
ok snyk hennar ollum sefa.
161. (158) pat kannk et sjautjanda, ef
svd ek at mik seint mun firrask
et manunga man.
162. (158) Lj6J?a )?essa mundu, Loddfafnir !
lengi vanr vesa,
|>6t J>e*r g6)? s6, ef J?u getr,
nyt, ef )?u nemr,
)>6rf, ef ]>u )?iggr.
THE WORDS OF ODIN THE HIGH ONE. 109
156. A twelfth I know: if I see in a tree
a corpse from a halter hanging,
such spells I write, and paint in runes,
that the being descends and speaks.
157. A thirteenth I know: if the new-born son
of a warrior I sprinkle with water,
that youth will not fail when he fares to war,
never slain shall he bow before sword.
158. A fourteenth I know : if I needs must number
the Powers to the people of men,
I know all the nature of gods and of elves
which none can know untaught.
159. A fifteenth I know, which Folk-stirrer sang,
the dwarf, at the gates of Dawn ;
he sang strength to the gods, and skill to the elves,
and wisdom to Odin who utters.
160. A sixteenth I know : when all sweetness and love
I would win from some artful wench,
her heart I turn, and the whole mind change
of that fair-armed lady I love.
161. A seventeenth I know : so that e'en the shy maiden
is slow to shun my love.
162. These songs, Stray-Singer, which man's son knows not,
long shalt thou lack in life, [obey'st them,
though thy weal if thou win'st them, thy boon if thou
thy good if haply thou gain'st them.
156. — Cf.Bdr.st.3. 157.— Sprinkle with water, an old heathen rite of puri-
fication ; see flj>. st. 6. 159. — Folk-stirrer, this dwarf is not mentioned elsewhere.
no HAVAMAL.
163. (159) pat kannk et attjanda, es ek seva kennik
mey n6 manns konu —
allt es betra es einn of kann,
J>at fylgir lj6J?a lokum —
nema J>eiri einni, es mik armi verr
ej>a min systir s€.
164. (160) Nu 'ru Hava mal kve)?in hollu i,
allj?6rf yta sunum,
6)?6rf jotna sunum ;
heill sas kvaj? ! heill sas kann !
njoti sas nam !
heilir J^eirs hlyddu !
THE WORDS OF ODIN THE HIGH ONE. in
163. An eighteenth I know : which I ne'er shall tell
to maiden or wife of man,
save alone to my sister, or haply to her
who folds me fast in her arms ;
most safe are secrets known to but one —
the songs are sung to an end.
164. Now the sayings of the High One are uttered in the hall
for the weal of men, for the woe of Jotuns,
Hail, thou who hast spoken ! Hail, thou that knowest !
Hail, ye that have hearkened ! Use, thou who hast learned !
HYMISKVIPA.
1. Ar valtivar vetyar namu
ok sumblsamir, a]?r sa)?ir yr)>i,
hristu teina ok a hlaut sou :
fundu at ^Egis orkost hverjan.
2. Sat bergbui barnteitr fyrir
mjok glikr megi Mistorblinda ;
leit i augu Yggs barn i )>ra :
' pu skalt asum opt sumbl gorva.'
The motive of this illustration is from a pre-Norman monument at Tullie House,
Carlisle. Hymiskvijja, in E No. 7 and A i.— Hverjan, B. G. S. H. Dt. for
hverja, R L. F. Magnusson, Hold. 2.— Mistorblinda, F. Magnusson, R. Gv. ;
miskorblinda, R.
THE LAY OF HYMIR.
i. Of old when the war-gods their prey had won them,
in mood for feasting, and still unsated,
they shook divining twigs, scanned the blood drops,
and found all dainties in ^Egir's halls.
2. As the rock-giant sat
and seemed in likeness
came Thor and looked
' Make now a goodly
in his wave-brood rejoicing,
the son of Mist-blind,
in his eyes with threatening
feast for the gods ! '
i. — Divining twigs, the oracle; see Vsp. st. 63. -dSgir, a sea god, had nine
daughters, and " .<Egir's children " was a poetical synonym for the waves ; see Grm. st.
45 ; Ls. and Introd.
H4 HYMISKVIpA.
Onn fekk jotni or)>b£cginn hair,
hug)>i at hefndum hann nrcst vi)> go)?
ba.]> Sifjar ver s€r fcera hver,
' )>anns ollum yj?r 61 of heitak.'
Ne J?at mattu mgerir tivar
ok ginnregin of geta hvergi,
unz af trygjmm Tyr Hlorri|>a
dstra}? mikit einum sag)>i :
5. ' Byr fyr austan Elivaga
hundviss Hymir at himins enda :
a minn faj?ir moj?ugr ketil,
rumbrugj^inn hver, rastar djupan.'
p6rr kvaf:
6. ' Veiztu ef |?iggjum ]?ann logvelli ? '
Tyr kvaj? :
' Ef, vinr ! velar vit gorvum til.'
7. (6) F6ru drjugum dag |>ann framan
Asgarj^i fra, unz til Egils kvamu ;
hir)>i hafra horngofgasta ;
hurfu at hollu es Hymir atti.
8. (7) Mogr fann ommu mjok letya s6r,
haf)?i hof J»a hundru)? niu ;
en onnur gekk algollin fram
briinhvit bera bjorveig syni :
7. — Strophe numbering of R in brackets.
THE LAY OF HYMIR. 115
3. But the harsh-voiced hero angered the giant,
who forthwith pondered revenge on the Powers ;
He bade the Thunderer bring him a cauldron—
' Wherein for all of you ale I may brew ; '
4. The glorious gods, the holy Powers
such vessel as this could nowhere find ;
till Tyr the trusty whispered in secret
words of friendly counsel to Thor.
Tyr.
5. ' There dwells to the east of Stormy Billow
the all-wise Hymir, at heaven's end,
my fierce-souled father, who owns the kettle,
the broad-roomed cauldron, a full mile deep.'
Thor.
6. ' Dost know can we win that water-seether ? '
Tyr.
' If we use wiles thereto, my friend ! '
7. So forth they drove through the live-long day
till they came from Asgarth to Egil's home.
He stalled the goats of the splendid horns,
while they turned to the hall which Hymir owned.
8. Unsightly seemed to Tyr his granddam
for heads she had nine hundred in all ;
but another came all golden forth,
fair-browed, and bearing to her son the ale-cup.
4. — Tyr, the god of war, is usually called the son of Odin ; see Ls. st. 38. 5. —
Hymir, a frost giant, who binds the wintry sea. 7. — Egil is probably the giant
mentioned in st. 39. The goats, called Tooth -gnasber and Tooth-cracker, drew
Thor's chariot ; st. 39.
u6 HYMISKVIPA.
9. (8) ' Attntyr jotna ! ek viljak ykkr
hugfulla tvd und hvera setja :
es minn fri morgu sinni
gloggr vij> gesti, gorr ills hugar.'
10. (9) En vaskapa)>r var)> stybuinn
har)>ra.)>r Hymir heim af vetyum :
gekk inn i sal, glum)m joklar,
vas karls es kvam kinnskogr frorinn.
Frilla kva)> :
11. (10) ' Ves heill, Hymir ! i hugum g6)?um :
nti's sunr kominn til sala )>inna
sas vit vsettum af vegi longum ;
fylgir h&num Hr6]?rs andskoti,
vinr verli)?a, Veorr heitir sa.
12. (n) Se)m hvar sitja und salar gafli !
svd for|?a s^r, stendr siil fyrir.'
Sundr stokk sula fyr sj6n jotuns,
en afr i tvau dss brotna)?i.
13. (12) Stukku atta, en einn af )>eim
hverr har]?sleginn heill, af }>o\\i ;
fram gengu )>eir, en forn jotunn
sj6num leiddi sinn andskota.
14. (13) Sagjnt hanum hugr vel )>as sd
gygjar groeti a golf kominn :
J?ar varu )>j6rar }>rir of teknir,
bajj senn jotunn sjo)>a ganga.
12.— Afr, G. S. Gv. Sv.J.; dj>r, R A.
THE LAY OF HYMIR. 117
Hymir's wife.
9. ' Kinsman of giants ! fain would I hide you
'neath yon cauldrons, though bold of heart ;
for my lord and master ofttimes shows him
mean to strangers, moved soon to wrath.'
10. Long tarried that monster, fierce-mooded Hymir,
ere he came from his hunting home.
He entered the hall, and icicles clashed—
all frozen was the bushy beard on his chin.
Wife.
11. ' Hail to thee, Hymir ! Be gracious in mood :
for here in thy halls is come our offspring
whom long we awaited from distant ways;
and with him fares the foe of giants,
the friend of man, whose name is Warder.
12. ' Dost see where they hide, the hall-gable under,
sheltering themselves with a pillar between ? '
But the column was shattered at the glance of the giant,
the mighty rafter was reft asunder :
13. Down from the beam eight cauldrons crashed,
one, hard-hammered, alone was whole.
Then forth they stepped, but the ancient Jotun
ever followed the foe with his eyes.
14. For evil whispered his mind when he saw
the bane of giant-wives stand on the hearth ;
yet took they soon of the oxen three,
and Hymir bade them cook forthwith.
ii. — Warder. Thor always appears as the defender of mankind against the giants ;
see Hrbl. st. 23. In this stanza Hrod, otherwise unknown, is specified, but his name is
doubtless used in a general sense. 14. — Bane of giant-wives, see Hrbl. 23.
n8 HYMISKVIPA.
15. (14) Hverjan I6tu hotyi skemra
auk a seyjri si|>an bam :
at Sifjar verr, a)>r sofa gengi,
einn mej> ollu yxn tva Hymis.
16. (14) potti harum Hrungnis spjalla
ver)>r Hlorrtya vel fullmikill :
' Munum at apni 6J?rum ver)>a
vty vei^imat v6r J?rir lifa.'
17. Veorr kvazk vilja a vdg roa,
ef ballr jotunn beitur gefefi.
Hymir kva|> :
18. (15) ' Hverf til hjar)?ar, ef hug truir,
brj6tr bergdana ! beitur scekja :
)?ess vsentir mik, at J>e"r myni
ogn af oxa au)>feng vesa.'
19. (16) Sveinn sysliga sveif til skogar,
)?ars uxi st6)> alsvartr fyrir :
braut af )>j6ri ]mrs ra)?bani
hatun ofan horna tveggja.
Hymir kva)> :
20. (17) ' Verk J^ykkja Y\n verri miklu
kj6la valdi, an kyrr sitir.'
21. (18) Ba]> hlunngota hafra dr6ttinn
dttrunn apa utar foera ;
en sa jotunn sina taljn
litla fysi lengra at roa.
THE LAY OF HYMIR.
15. Each one left they less by a head,
and laid them soon on the seething tire ;
then ere he slumbered the Thunderer ate,
himself alone, of the oxen, twain.
16. But Hymir the hoary friend of Hrungnir
deemed too ample the meal of Thor :
' To-morrow at eve shall we three have nought
save our hunting spoil whereon to sup.'
17. Spake Thor, and said he would fish in the sea,
if the fierce-souled giant would find him bait.
119
18.
19.
Hymir.
' Go, if thou darest, slayer of rock-giants,
seek thy bait from the herd thyself :
for such as thou I ween 'twill seem
that bait from an ox were easy to win.'
Forthwith sped Thor,
and soon, all swart,
then over its horns
struck, and sundered
bold youth, to the wood
stood an ox before him ;
the slayer of Jotuns
the head, high-towering.
Hymir.
20. ' Methinks thou art worse by far afoot
than at table sitting, Steerer of barks !
21. Then the Lord of goats, bade the low-born churl
drive the launched sea-horse further from shore ;
but little he wished, that wary giant,
to row any further over the ocean.
16. — Hrungnir, a giant of great renown ; Hrbl. st. 15 and Introd.
120 HYMISKVIpA.
22. (19) Dr6 mg&rr Hymir mo)mgr hvali
einn a ongli upp senn tva ;
en aptr i skut UJ?ni sifja)>r
Veorr vi)? velar vaj? gorj>i se"r.
23. (20) Egndi a ongul sas oldum bergr
orms einbani oxa hotyi :
gein vty agni sus go]? fia
umbgjor]? ne)?an allra landa.
24. (21) Dro djarfliga daj^rakkr p6rr
orm eitrfan upp at bor)>i ;
hamri kni)?i hdfjall skarar
oflj6tt ofan ulfs hnitbrojmr.
25. (22) Hreingolkn hlumj^u, en holkn ]>utu,
for en forna fold oil saman :
sok)>isk si]?an sa fiskr i mar.
26. (22)
6teitr jotunn, es aptr roru :
svat at ar Hymir etki malti,
veif)?i roe)?i vej?rs annars til.
Hymir kva)?:
27. (23) ' Mundu of vinna verk halft vij? mik,
at )?u flotbrusa festir okkarn,
e)?a heim hvali haf til bcejar
ok holtri]>a hver i gognum.'
27. — The reversal of lines 2 and 3 and the transposition of line 4, which comes after
28, line 4, in B, A, was made by Gv. H. S.
THE LAY OF HYMIR. 121
22. Alone the famous and fierce-souled Hymir
caught on his hook two whales at once ;
but aft in the stern the son of Odin
fashioned with craft his fishing line.
23. Lone Serpent-slayer, and Shield of Men,
he baited his hook with the head of the ox,
and he whom the gods hate gaped thereat,
the Girdle lying all lands beneath.
24. Then Thor drew mightily —swift in his doing—
the poison-glistening snake to the side.
His hammer he lifted and struck from on high
the fearful head of Fenrir's brother.
25. Moaned the wild monster, the rocks all rumbled,
the ancient earth shrank into itself.
Then sank the serpent down in the deep.
26. So cheerless was the giant as back they rowed
that for a while not a word he spake ;
then anew he turned the tiller of thought.
Hymir.
27. ' Now half the work shalt thou share with me
or moor thou fast our floating steed,
or bear the whales to the dwellings home,
all through the hollows of the wooded hills.
23. — The Girdle is the World-serpent, called also Midgarth's worm. He is one
of Loki's children ; see \'sp. st. 55, Vsp. en skamma st. 8. 24. — Fenrir, the famous
Wolf; see Vsp. st. 54, Vsp. en skammu st. 8. 26. — Hymir has formed a fresh scheme
for defeating Thor (Dt.). G. and others understand simply that he has turned the boat
towards land.
R
122 HYMISKVIPA.
28. (24) Gekk H16rribi, greip a stafni,
vatt meb austri upp logfaki ;
einn meb arum ok austskotu
bar til bcejar brimsvin jotuns.
29. (25) Ok enn jotunn of afrendi
bragirni vanr vib J)6r senti :
kvabat mann ramman, bot roa kynni
kropturligan, nema kalk bryti.
30. (26) En Hlorribi, es at hondum kvam,
bratt l£t bresta brattstein gleri :
s!6 sitjandi sulur i gognum,
baro bo heilan fyr Hymi siban.
31. (27) Unz J>at en fri|>a frilla kendi
astraj? mikit eitt es vissi :
' Drep vty haus Hymis ! hann's har)>ari
kostm6]?s jotuns kalki hverjum.'
32. (28) Har)>r reis d kne hafra drottinn,
fcer|>isk allra i asmegin :
heill vas karli hjalmstofn ofan,
en vinferill valr rifna]?i.
Hymir kva)» :
33- (29) ' Morg veitk mseti m6r gengin fra,
es kalki s6k 6r kneum hrundit ; '
karl or)? of kvaj> : ' knakak segja
aptr sevagi : ]>u ert, otyr I of heitt.
34« (30) pat's til kostar, ef koma m£ettij>
ut 6r 6ru olkjol hofi.'
Tyr leita)?i tysvar hroera,
st6}> at hvaru hverr kyrr fyrir.
33. — Jm ert 61J>r of bet, R ; heitt, A (p.pt. of heita, to brew), Sv. G. L. C. J.
B. suggests )?ui er abr of h6t, Gv. B. S.
THE LAY OF HYMIR. 123
28. Then the Thunderer rose, laid hold on the stem,
he landed the boat with the water therein,
and the ocean-swine, with the baler and oars
himself he bore to the giant's home.
29. But still the Jotun, stubborn as ever,
questioned anew the Thunderer's might.
' I deem none strong, row he ne'er so well,
save he who hath power to break my cup.'
30. Then the Storm god, swift, when it came to his hands
dashed into pieces a pillar of stone :
yea, sitting, he hurled the cup through the columns
but whole 'twas borne to Hymir again.
31. At length the fair mistress with friendly words
made known the secret she only knew :
' Strike at Hymir's skull, the food-filled giant's,
'tis harder than ever a wine cup was.'
32. Then rose to his knees the strong Lord of goats,
and girt him with all the might of the gods ;
still sound above was the head of Hymir,
shattered below was the shapely wine cup.
Hymir.
33. ' Gone already I trow is my treasure,
when I see the cup now cast by thee kneeling.'
So spake the churl — " I can say never more,
' Ale in my cauldron now art thou brewed.' "
34. ' But 'tis yet to prove if ye can bear
the mighty vessel forth from our court.'—
Twice in vain sought Tyr to move it ;
ever unstirred the cauldron stood.
HYMISKVIPA.
35- (31) FaJ>ir M6}>a fekk a )>remi
ok i gognum st6 golf nij?r i sal ;
hofsk a haufu)* hver Sifjar verr,
en a hfclum hringar skullu.
36. (32) Forut lengi, a)?r lita nam
aptr 6)>ins sunr einu sinni :
sa or hreysum mety Hymi austan
folkdr6tt fara fjolhofya^a.
37- (33) H6fsk af her)>um hver standandi,
veifjn Mjollni mor)?gj6rnum fram ;
ok hraunhvali hann alia drap.
38. (34) Forut lengi, aj?r Hggja nam
hafr HlorriJ?a halfdau]?r fyrir;
vas skser skokuls skakkr a beini :
)?vi enn Isevisi Loki of olli.
39. (35) En 6r heyrt hafi}> — hverr kann of |?at
go)?malugra gorr at skilja ? —
hver af hraunbua hann laun of fekk,
es bse)>i gait born sin fyrir.
40. (36) prottoflugr kvam a )>ing go)?a
ok haf)?i hver J>anns Hymir dtti ;
en vear hverjan vel skulu drekka
otyr at ^Egis eitt hormeiti]?.
38.— Skger, Gv. R. S. H. J. ; skirr, R A, HI. 40.— Eitt hormeitij>, B A,
B. HI. K. D. S. Sv. Gv., a doubtful word ; eitr hormeili, /. Thorkelsson, G.
THE LAY OF HYMIR. 125
35. Then the Father of Wrath laid hold on the rim
and heaved the cauldron high on his head,
against his heels the handles clinked,
as across the hearth he strode down the hall.
36. Far had they fared ere Odin's son
had turned him once, to look behind
and eastward saw from the cairns forthcoming
with Hymir, a war-host hundred headed.
37. From his shoulders raised he the resting cauldron,
swung he Mjollnir, death-craving hammer,
and the monsters all from the mountains slew.
38. But they fared not far ere the Thunderer's goat
had laid him down half dead in the way ;
for lame in the leg was the shaft-bound steed, —
'twas the work of Loki, crafty in wiles.
39. But ye have heard — for who knows it better
of sages learned in the lore of the gods ? —
what amends made the dweller in wastes,
who paid to the Thunderer both his bairns.
40. Swelling with might to the meeting of gods
came Thor with the cauldron which Hymir had owned,
and the Holy Ones ever shall well drink ale
each harvest of flax in the Sea-god's hall.
35. — Wrath or Modi. This son is mentioned in Vm. st. 51. 39. — The dweller
in wastes, or mountain giant (presumably Egil), belongs to another story of Thor's
adventures tn Jotunheim; see Introd.
PRYMSKVIFA.
1. Vretyr vas Ving)?6rr es vaknajn
ok sins hamars of saknajn ;
skegg nam hrista, skor nam dyja,
rfy Jar]?ar burr umb at J^reifask.
2. Auk )>at or]?a alls fyrst of kva)> :
' Heyr nu, Loki ! hvat nii msolik,
es engi veit jar^ar hvergi
ne upphimins : ass's stolinn hamri !
. Gengu fagra Freyju tuna,
ok hann )>at or|?a alls fyrst of kva]? :
' Muntu mer, Freyja ! fja)?rhams lea,
ef minn hamar msettak hitta ? '
Jnymskvijja, in E No. 9.
THE LAY OF THRYM.
1. Wroth was the Thunderer when he awakened
aud missed his hammer, the mighty Mjollnir.
His beard was quivering, his locks were shivering,-
as he groped around him — the Son of Earth.
2. ' List now, Loki, to this I shall tell thee !'—
these, first of all his words, he spake —
' no wight in high heaven or earth yet weens it : —
The god of Thunder is reft of his hammer.'
3. Then sought they the shining . halls of Freyja,
and these, first of all his words, spake Thor :
'Wilt than, Freyja, lend me thy feather-coat,
that perchance I may find my hammer ? '
i. — Mjollnir, the Crusher, Thor's thunder hammer; see Vm. 51, Ls. st. 57.
Earth, or Jord, a wife of Odin ; see Ls. st. 26, Hrbl. 56.
128 PRYMSKVIPA.
Freyja kvaj? :
4. ' Munda ek gefa }>er )?6t vscri or golli,
ok ]>6 selja at vs6ri or silfri.'
Flo }?a Loki, fja)?rhamr dun]?i,
unz fyr utan kvam asa gar)>a
ok fyr innan kvam jotna heima.
5. (4) prymr sat a haugi, Jmrsa drottinn,
greyjum sinum gollbond snori
ok morum sinum mon jafna)>i.
prymr kva)?:
6. (5) ' Hvat's me)) asum, hvat's me]? olfum ?
hvi'st einn kominn i jotunheima ? '
Loki kva]? :
' lilt's me)? asum, illt's me}> olfum !
hefr H16rri)?a hamar of folginn ? '
prymer kva)> :
7. (6) ' Ek hefi H16rri]>a hamar of folginn
atta rostum fyr jor)> ne]>an ;
hann engi maj?r aptr of heimtir,
nema fceri m6r Freyju at kvsen.'
8. (7) F16 ]?d Loki, fja)>rhamr dun]?i,
unz fyr utan kvam jotna heima
ok fyr innan kvam asa gar|>a ;
mcetti pori mi|?ra gar|?a,
ok hann )>at orj^a alls fyrst of kva|? :
9-
(8) ' Hefr eyrindi
segj>u a lopti
opt sitjanda
ok liggjandi
sem erfij^i ?
long ttyindi !
sogur of fallask
lygi of bellir.'
4. — The strophe numbering of R is marked in brackets.
THE LAY OF THRYM. 129
Freyja.
4. ' I would give it thee though 'twere golden,
still would I grant it though 'twere silver !'
Away flew Loki, — the feather-coat rustled, —
till he came without the dwellings of Asgarth,
came within the Jotun realms.
5. Thrym sat on a mound, the lord of giants,
for his grayhounds twisting golden circlets,
smoothing over the manes of his steeds.
Thrym.
6. ' How do the gods fare ? how do the elves fare ?
Why alone art come into Jotunheim ? '
Loki.
' 111 do the gods fare, ill do the elves fare.
Speak ! hast thou hidden the Thunderer's hammer ? '
Thrym.
7. ' Yea, I have hidden the Thunderer's hammer
eight miles under, deep in the earth :
and never a being back shall win it
till he bring me as bride fair Freyja.'
8. Away flew Loki, the feather-coat rustled,
till he came without the realms of the Jotuns,
came within the garths of the gods.
There 'midst the courts the Thunderer met he,
and these, first of all his words, spake Thor.
9. ' Hast thou had issue meet for thy labour ?
Tell out aloft and at length thy tidings.
For oft when sitting a tale is broken ;
oft when resting a lie is spoken.'
5.— Thrym's name, like that of other Jutuns, signifies noise ; see Vm. st. 29.
I3o
Loki kva)> :
10. (9) ' Hefk erftyi ok eyrindi :
prymr hefr hamar, ]?ursa dr6ttinn ;
hann engi ma]?r aptr of heimtir,
nema hanum fceri Freyju at
11. Gengu fagra Freyju at hitta,
ok hann ]?at or)>a alls fyrst of kva]?
' Bitt ]?ik, Freyja ! brityar lini,
vit skulum aka tvau i jotunheima.'
12. Vrety varf> Freyja ok fnasajn,
allr asa salr undir bif^isk,
stokk ]?at et mikla men Brisinga :
' Mik veizt ver)>a vergjarnasta,
ef ekk me)? }>6r i jotunheima.'
13. Senn varu sesir allir d ]?ingi
ok asynjur allar d mali,
ok of )>at re\>u rikir tivar,
hv6 H16rri]?a hamar of scetti.
14. pa kva]> Heimdallr, hvitastr asa —
vissi vel fram sem vanir aj>rir — :
Bindum por )>a bruj^ar lini,
han et mikla men Brisinga !
15. Latum und hanum hrynja lukla
ok kvennva)?ir of kn6 falla,
en a brjosti brei)?a steina,
ok hagliga of hofu]? typpum ! '
16. pa kva)> )?at porr, )?ru]>ugr ass :
' Mik munu a^sir argan kalla,
ef bindask lartk bru)?ar lini.'
THE LAY OF THRYM. 131
Loki.
10. ' I have had toil and issue also.
Thrym has thy hammer, lord of giants :
never a being back shall win it
till he bring him as bride fair Freyja.'
11. Forthwith went they to find fair Freyja,
and these, first of all his words, spake Thor :
' Bind thee, Freyja, in bridal linen,
we twain must drive into Jotunheim.'
12. Wroth then was Freyja; fiercely she panted;
the halls of Asgarth all trembled under,
burst that mighty necklet of Brisings.
' Know me to be most wanton of women
if I drive with thee into Jotunheim.'
13. Straight were gatherecj all gods at the doomstead ;
goddesses all were in speech together ;
and the mighty Powers upon this took counsel,
how the Thunderer's hammer they should win again.
14. Spake then Heimdal, of gods the fairest ; —
even as the Wanes could he see far forward —
' Come bind we Thor in bridal linen,
let him wear the mighty Brisinga-men.
15. Let us cause the keys to jingle under him,
weeds of a woman to dangle round him,
and over his breast lay ample jewels,
and daintily let us hood his head.'
16. Spake the Thunderer of gods the sturdiest :
' Womanish then the Powers will call me
if I let me be bound in bridal linen.'
12. — Necklet of Brisings. This famous mythological treasure, called Brisinga-
nieu, like many others, was won from the dwarfs ; see IntroJ.
132 pRYMSKVIpA.
17. pa kva)? J>at Loki, Laufeyjar sunr :
' pegi ]>u, p6rr ! )>eira or)?a :
J>egar munu jotnar Asgar]? bua,
nema jnnn hamar J?6r of heimtir.'
18. Bundu por )>a bru)>ar lini
auk enu miklu meni Brisinga.
19. (i8j L6tu und hanum hrynja lukla
ok kvennva)>ir of kn6 falla,
en a brjosti brei)>a steina,
ok hagliga of hofu]? typj^u.
20. (19) pa kva.\> ]?at Loki, Laufeyjar sunr :
' Munk auk me)> ]?er ambatt vesa,
vit skulum aka tveer i jotunheima.'
21. (20) Senn varu hafrar heim of vreknir,
skyndir at skoklum, skyldu vel rinna
bjorg brotnuj?u, brann jor)? loga,
6k OJ?ins sunr i jotunheima.
22. (21) pa kva)> )?at prymr, }?ursa drottinn :
' Standi]? upp, jotnar ! ok strai}? bekki :
nii foeri}? m6r Freyju at kvscn,
Njar]?ar dottur or Noatunum.
23. (22) Ganga her at gar)?i gollhyrndar kyr,
oxn alsvartir, jotni at gamni :
fjoljj ak mei)?ma, fjol)? ak menja,
einnar Freyju ^vant J>ykkjumk.'
24. (23) Vas )?ar at kveldi of komit snimma
auk fyr jotna 61 fram borit ;
einn at oxa, atta laxa,
krasir allar j?£ers konur skyldu,
drakk Sifjar verr said Jmu mja)?ar.
22.— Foeri)>, R ; foera, B. G. H. S. J.
THE LAY OF THRYM. 133
17. Spake then Loki, the son of Laufey :
' Silence, Thor ! with words so witless !
Soon shall the Jotuns dwell in Asgarth
unless thou get thee again thy hammer.'
18. Then bound they Thor in bridal linen,
eke with the mighty Brisinga-men.
19. They caused the keys to jingle under him,
weeds of a woman to dangle round him,
and over his breast laid ample jewels
and daintily they hooded his head.
20. Spake then Loki, the son of Laufey :
' I will fare with thee as thy serving-maiden :
we twain will drive into Jotunheim.'
21. Forthwith the goats were homeward driven,
sped to the traces, — well must they run !
Rent were the mountains, earth was aflame ;
fared Odin's son into Jotunheim.
22. Spake then Thrym, the lord of giants :
' Stand up, Jotuns ! and strew the benches !
Now shall ye bring me as bride fair Freyja,
daughter of Njord, from Noatun.
23. ' Golden-horned kine are found in my dwellings
and oxen all swarthy, the joy of the giant.
I own many treasures I rule many riches,
and Freyja alone to me seems lacking.'
24. Swiftly drew the day to evening,
borne was the ale cup forth to the Jotuns,
Thor ate an ox and eight whole salmon,
with dainties all as should a damsel,
three full cups of mead he quaffed.
17.— Loki, see Ls. and Introd. Lgufey, or Leaf-isle, Loki's mother; also called
Art/, or Pine-needle, by Snorri.
134 PRYMSKVIPA.
25. (24) pa kva}> J?at prymr, ]?ursa dr6ttinn :
' Hvar satt bntyir bita hvassara ?
sakak bru}>ir bita bretyara,
He" enn meira mjoj? mey of drekka.
26. (35) Sat en alsnotra ambatt fyrir,
es orj? of fann vi)> jotuns mali :
' At vsetr Freyja atta nattum,
sva vas 6)?fus i jotunheima.'
27. (26) Laut und linu, lysti at kyssa,
en utan stokk endlangan sal :
' Hvi 'ru ondott augu Freyju ?
)?ykkjumk or augum eldr of brinna.'
28. (27) Sat en alsnotra ambatt fyrir,
es orj? of fann vi|? jotuns mali :
' Svaf vsetr Freyja atta nattum,
sva vas 6)>fus i jotunheima.'
29. (28) Inn kvam en arma jotna systir,
bins brujrfear bi)?ja )?or|?i :
* Lat ]>€r af hondum hringa rau}?a,
ef 6)?lask vill astir minar
astir minar alia hylli.'
30. (29) pa kva]> J>at prymr, )>ursa drottinn :
* Berty inn hamar bru]?i at vigja,
leggi)> Mjollni i meyjar kne,
vigij? okkr saman Varar hendi ! '
31. (30) H16 H16rriJ?a hugr i brjosti,
es har))huga))r hamar of ]?ek)>i ;
prym drap fyrstan, Jmrsa drottin,
ok aett jotuns alia lamjn.
27.— Eldr, a word missing in R supplied by paper A/SS. I
THE LAY OF THRYM. 135
25. Spake then Thrym, the lord of giants,
1 Didst ever see damsel eat so bravely ?
Ne'er have I seen one bite so boldly,
nor a maiden quaff more cups of mead ! '
26. All crafty sat by the serving-maiden,
who answer found to the giant's asking :
' Nought has Freyja these eight nights eaten,
so sore her yearning for Jotunheim.'
27. Stooped then Thrym 'neath the veil, to kiss her,
back he leapt the hall's whole length :
' Why are fair Freyja's eyes so fearful ?
Meseems from those eyes a fire is flaming.'
28. All crafty sat by the serving-maiden,
who answer found to the giant's asking :
' Not a whit has Freyja these eight nights slumbered,
so sore her yearning for Jotunheim.'
29. In came the wretched sister of Jotuns
and dared to beg for a bridal token :
' Take the red rings from off thy fingers
if thou wilt win thee mine affection,
mine affection, all my favour ! '
30. Spake then Thrym, the lord of giants :
' Bring in the hammer, the bride to hallow.
Mjollnir lay on the knee of the maiden !
Hallow us twain with the hand of the Troth-goddess ! '
31. Laughed in his breast the heart of the Thunderer;
strong was his soul when he spied his hammer.
He first smote Thrym, the lord of giants,
and all the Jotun's kindred crushed.
27. — Eyes so fearful. When Thor was angry he let his bushy brows drop over his
eyes " so that you could scarce get a glimpse of them " (Snorri). 30. — Thor was called
on by the old Norse peasants to bless their marriage feasts with his hammer. Troth-
goddess, or Var, was the guardian of oaths ami plightings.
PRYMSKVIPA.
32. (31) Drap ena oldnu jotna systur
hinas bru)?fear of be\>it haf)>i :
h6n skell of hlaut fyr skillinga,
en hogg hamars fyr hringa fjolj*.
(32) Sva kvam 6]?ins sunr endr at hamri.
THE LAY OF THRYM. 137
32. Smote he the ancient sister of Jotuns,—
her who had begged for a bridal token.
She got but a stroke in the place of shillings ;
Mjollnir's mark and never a ring.
And thus Thor won him again his hammer.
SKIRN1SMAL
Freyr sonr Njar)>ar hafyi einn dag sez i Hli)?skjalf ok sa um heima
alia ; hann sa i jotunheima ok sa J>ar mey fagra, |?a er hon gekk fra
skala fo)mr sins til skemmu. par af fekk hann hugs6ttir miklar.
Skirnir h<§t skosveinn Freys ; NjorJ>r ba]> hann kve)?a Frey mal?. pa
maelti Ska]?i :
i. ' Ris nu, Skirnir! ok gakk at bei|?a
okkarn mala mog,
ok )>ess at fregna, hveim enn fro|?i s€
ofreij>i afi.'
Skirnismil.— In R, No. 5; st. 1-27 in A.
THE STORY OF SK1RNIR.
Once Frey, son of Njord, had seated himself on Window-shelf,
and was gazing out over all worlds. When he looked into Jotunheim
he beheld a fair maiden going from her father's hall to the bower, and
at the sight of her he was seized with great sickness of heart.
Now Prey's servant was called Skirnir, and Njord bade him ask
speech of his master ; and Skadi, wife of Njord, said : —
I. Rise, bright Skirnir ! run thou swiftly,
and beseech our son to speak :
ask the wise youth to answer thee this,
'gainst whom his wrath is aroused.
Frey, set Introd. and Ls.t st. 42. Njord, set Ls.t st. 34.
high seat. Skirnir's name means the Light-bringer.
Window.shelf, Odin's
140 SKIRNISMAL.
Skirnir kva]> :
2. ' Illra orj>a erumk 6n at ykrum syni,
ef gengk at nrufela vi)> mog,
ok J>ess at fregna, hveim enn froj>i se
ofrei)>i afi.'
Skirnir kva)?:
3. ' Segj?u j?at, Freyr, folkvaldi goj?a !
auk ek vilja vita :
hvi einn sitr endlanga sali,
minn drottinn ! of daga ? '
Freyr kva|> :
4. ' Hvi of segjak }>€r, seggr enn ungi !
mikinn mo)?trega ?
\>vit alfrojjull tysir of alia daga,
ok )>eygi at minum munum.'
Skirnir kva)>:
5. ' Muni |?ina hykkak sva mikla vesa,
at meY, seggr ! n6 segir ;
)>vit ungir saman vdrum i ardaga,
vel maettim tveir truask.1
Freyr kvaj> :
6. ' I Gymis gor)>um ek sd ganga
m^r tij^a mey ;
armar lystu, en af J?a)>an
allt lopt ok logr.
7. Msfer's m6r tfyari an manni hveim
ungum i ardaga ;
asa ok alfa )?at vil engi ma)>r,
at vit samt sem.
THE STORY OF SKIRNIR. 141
Skirnir.
2. If I seek for speech with him, your son,
ill words I shall haply win,
if I ask the wise youth to answer me this,
'gainst whom his wrath is aroused.
(Skirnir (to Frey).
3. Tell me truly, Frey, thou ruler of gods,
what I fain would learn from thy lips :
why sitt'st thou lone in the hall, my lord,
lingering the live-long day ?
Frey.
4. How shall I ever own to thee, youth,
the great heart's burden I bear ?
the Elf-light shines each day the same,
but works not yet my will.
Skirnir.
5. Scarce are the longings of thy love so great
but I trow thou canst tell them to me ;
we were young together in days of yore,
we twain may well trust each other.
Frey.
6. In the courts of Gymir, the frost-giant, saw I
that maiden most dear to me ;
light shone out from her arms and thence
all the air and sea were ashine.
7. She is dearer to me than ever was maiden
to youth in days of yore :
but none among all the gods and elves
hath willed that we twain should wed.
4. — Elf-light, a name for the sun from its power over dwarfs or elves; set Alv.t
St. 16.
142 SKlRNISMAL.
Skirnir kvaj> :
8. ' Mar gef m£r j>a, ]?anns mik of myrkvan beri
visan vafrloga,
ok )>at sver|>, es sjalft vegisk
t vty jotna sfctt.'
Freyr kva)> :
9. ' Mar \>6r )>ann gefk, es )?ik of myrkvan berri
visan vafrloga,
ok ]>at sverj>, es sjalft mun vegask,
ef sa's horskr es hefr.'
Skirnir maelti vty hestinn :
10. ' Myrkt es uti, mal kve)?k okkr fara
urig fjoll yfir,
)>ursa ]?j6]? yfir ;
baj>ir vit komumk, e)?a okkr baj^a tekr
enn amatki jotunn.'
Skirnir rei)> i jotunheima til Gymis gar)?a. par varu hundar olmir
ok bundnir fyr skij?sgar]?s hli)?i )?ess er um sal Ger}>ar var. Hann reij>
at J?ar er fehir)?ir sat a haugi ok kvaddi hann :
11. ' Seg )>at, hirj>ir ! es }>u a haugi sitr
ok var]?ar alia vega :
hve at andspilli komumk ens unga mans
fyr greyjum Gymis ? '
Hirjrir kva)> :
12. ' Hvart est feigr e)>a estu framgenginn,
?
andspillis vanr ]>u skalt £ vesa
go)?rar meyjar Gymis.'
THE STORY OF SKIRNIR. 143
Skirnir.
8. Give me steed to bear me safe through the dim
enchanted flickering flame,
and the sword which wages war of itself
'gainst the fearful Jotun folk.
Frey.
9. Here is steed to bear thee safe through the dim
enchanted flickering flame,
and the sword which wages war of itself,
if he who bears it be bold.
Skirnir (speaking to the horse).
10. Dark 'tis without ! 'tis time, I ween,
to fare o'er the dewy fells :
'mid the throng of giants we shall both win through,
or the awful Jotun have both.
Then Skirnir rode into Jotunheim to the dwellings of Gymir,
where fierce dogs were chained up before the gate of the enclosure
which surrounded Gerd's hall. He rode up to a herdsman who was
sitting on a mound, and said : —
11. Speak, thou herdsman, who sitt'st on a mound
and watchest every way !
How, for Gymir's hounds, shall I e'er hold speech
with that Jotun's youthful maid ?
Herdsman.
12. Either doomed art thou, or one of the dead
going forth to the halls of Hel !
never a word shalt thou win, I ween,
with Gymir's goodly maid.
8, 9.— The sword, set Ls., st. 42; Vsfi., st. 53. 12. — Going forth to the halls
of Hel, see Introd. to Bdr,
144 SKIRNISMAL.
Skirnir kvaj> :
13. ' Kostir'u betri heldr an at klokkva s6
hveims fuss es fara ;
einu dcegri vorumk aldr of skapaj>r
ok allt lif of lagit.'
Ger)>r kva)> :
14. ' Hvat's )>at hlymja es ek hlymja heyri til
ossum ronnum i ?
jor)> bifask, en allir fyrir
skjalfa gar|>ar Gymis.'
Amb6tt kva]? :
15. ' Major's her uti, stiginn af mars baki,
jo Uetr til jar]?ar taka.'
Ger]?r kva)? :
16. ' Inn bi|? hann ganga i okkarn sal
ok drekka enn mscra mjo)> ;
]?o ek hitt oumk, at her uti s6
minn br6]?urbani.'
Ger]?r kva)? :
17. ' Hvat's ]>at alfa n6 asa suna
n6 vissa vana ?
hvi einn of kvamt eikinn fur yfir
or salkynni at sea ? '
Skirnir kva}> :
18. ' Emkak alfa n€ dsa suna
ne vissa vana :
}>6 einn of kvamk eikinn fur yfir
y|?ur salkynni at sea.
THE STORY OF SKIRNIR. 145
Skirnir.
13. A wiser choice than to whine makes he
who is ready to run his race :
my time was set to a certain day
and my length of life decreed.
Gerd (within the hall).
14. What is the clanking and clashing of sounds
which echoing I hear in our halls ?
Trembles the earth and before it all
the courts of Gymir are shook.
A Serving-maid.
15. See ! A man without ! He is sprung from his steed,
which he now lets graze on the grass.
Gerd.
16. Bid.him come in ; let him enter our halls,
let him quaff the glorious mead !
Yet I fear me much lest that man without
the slayer of my brother should be.
Gerd to Skirnir (who has entered).
17. Who comes, nor of elves' nor of gods' race seeming,
nor yet of the all-wise Wanes ?
why hast fared alone through the raging fire
to visit the folk in our hails ?
Skirnir.
18. I come, nor of elves' nor of gods' race am I,
nor yet of the all-wise Wanes ;
yet have I fared through the raging fire
to visit the folk in your halls.
16. — Slayer of my brother. F rcy slew the giant Belt, who was perhaps Gerd's
brother ; but, according to Snorri, this was ujter the loss of his sword, for he used a
stag's horn ; see Vsp., st. 53.
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isa -mniit *s: rfsror ^sx,
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r5*^r: tuSKst ucescr f^or hrr
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rffefe^"
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-
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148 SKIRNISMAL.
Skirnir kvab :
25. 'S6r bu benna msfeki, m»r! mj6van, malfan,
es hefk i hendi he"r ?
fyr bessum eggjum hnigr sa enn aldni jotunn,
verbr binn feigr fabir.
26. Tamsvendi bik drepk, en ek bik temja mun,
mser ! at minum munum ;
bar skalt ganga, es bik gumna synir
siban sova sea.
27. Ara )>ufu a skaltu ar sitja,
horfa [heimi or, snugga] heljar til ;
matr s6 )?er lei]?ari an manna hveim
enn frani ormr me\> firum.
28. At undrsjdnum verjnr, es J?u 6t komr,
a ]>ik Hrimnir hari, •
a ]?ik hotvetna stari ;
vtykunnari ver|?ir an vor)?r mej? go)mm ;
gapi )?u grindum fra.
29. (30) Tramar gneypa )>ik skulu gorstan dag
jotna gorlpum i ;
til hrim]?ursa hallar J>u skalt hverjan dag
kranga kostalaus,
kranga kostavon.
grdt at gamni skaltu i gogn hafa,
ok letya me)> tarum trega.
30. (31) Me)? )mrsi J?rih6fj?u|mm J>u skalt sc nara
ej>a verlauss vesa ;
)>itt ge)> gripi, |>ik morn morni !
ves sem Distill sas )>runginn vas
i onn ofanver|?a.
yg.—Tht strophe arrangement of R A. is marked in brackets. 30.— bitt, R, Dt.
HI. ; bik, B. G. H. S.
THE STORY OF SKIRNIR. 149
Skirnir.
25. See'st thou this sword, maiden, slender, rune-graven,
which here I hold in my hand ?
Before its keen edge shall fall that old Giant, —
thy father is doomed to death.
26. With a taming wand I will touch thee, maid !
and win thee soon to my will.
I will send thee far off where thou shalt be seen
never more by the sons of men.
27. On an eagle's mound shalt thou sit from morn,
gazing out of the world toward Hel :
thy food shall seem loathlier than bright-hued serpent
seemed ever to man among men.
[on thee,
28. Sight of wonder when thou walkest, all beings shall stare
and the Frost Giant fix thee with his eye !
Known wider than Heimdal the Watchman of gods,
thou shalt gape through the gates of Hel.
29. Trolls shall torment thee from morn till eve
in the realms of the Jotun race,
each day to the dwellings of Frost giants must thou
creep helpless, creep hopeless of love ;
thou shalt weeping have in the stead of joy,
and sore burden bear with tears.
30. With a three-headed giant must thou abide
or lack ever husband in life.
Care shall lay hold on thy heart and mind,
thou shalt waste with mourning away,
as a thistle shalt be which hath thrust itself up
in the latter season full late.
27. — An eagle, Corpse-swallower, who sits at the end of heaven; Vm., st. 37.
30.— The latter season, so Dt. HI. Others, a loft, under the roof.
150 SKIRNISMAL.
31. (35) Hrimgrimnir heitir Jmrs es )nk hafa skal
fyr nagrindr ne)>an :
par }>6r vilmegir a vtyar r6tum
geita hland gefi :
(36) ce)>ri drykkju fd )m aldrigi,
mser ! af Jrinum munum,
mser ! at minum munum !
32. (29) T6pi ok 6pi, tjosull ok 6]?oli
vaxi }>6r tar me]> trega ;
sezktu ntyr, mun ek segja \iv
svaran susbreka
ok tvinnan trega.
33. Vretyr's )?er 6}nnn vreijjr's J>er asa bragr,
]nk skal Freyr fiask,
en firinilla mger ! es )?u fengit hefr
gambanvretyi go)?a.
34. Heyri hrimjmrsar, heyri jotnar,
Suttunga synir,
sjalfir asli]?ar :
hv^ fyrby)?k, hv6 fyrbannak
manna glaum mani,
manna nyt mani.
\
35- (32) Til holts ek gekk ok til hras vi|>ar,
gambantein at geta :
gambantein ek gat.
THE STORY OF SKIRNIR. 151
31. The Frost-hooded giant shall hold thee fast
beneath the doors of the dead ;
at the tree's roots there shall wretched thralls
give thee foul water of goats ;
and other draught shalt thou never drink,
at thy wish, maiden, with my will, maid.
32. Sit thee down ! I will further woes two-fold bespeak thee,
a whelming wave of care.
May madness and shrieking, bondage and yearning,
burden thee, with trouble and tears.
33. Wroth is Odin ! Wroth is the Thunderer !
Frey too shall hate thee, I trow :
thou evil maiden, well hast thou earned
the awful anger of the gods !
34. Hear now, Jotuns, Frost-giants hear me,
Suttung's sons 'neath the earth,
ye god-folk, too ! how I ban and forbid
man's love to the maiden, man's joy to the maid.
35. I went to the forest to find and fetch
a magic wand of might ;
to a green-wood tree, and I got me there
this mighty magic wand.
31. — At the tree's roots. Presumably Yggdrasil's root stretching over Jotunheim ;
(Nd. D.Alt, xxx.). 33. — Thunderer. Thor is here called prince of gods. These
three — Odin, Thor, and Frey — are usually ranked together, and appear as the chief gods
in temple worship. 34. — Sutting, a giant of the underworld; see Hdv., st. 102.
35. — A green-wood tree, see Hdv., st. 150.
I52 SKIRNISMAL.
36. (36) purs ristk )>6r ok |?ria stafi :
ergi ok ce}>i ok 6)>ola ;
sva ek ]>at af rist, sem ek j?at a reist,
ef gorvask )>arfar J?ess.'
Ger)>r kva)> :
37. ' Heill ves heldr, sveinn ! ok tak vi)> hrimkalki
fullum forns mja)>ar :
)?6 hafyak getlat, at myndak aldrigi
unna vaningja vel.'
Skirnir kva]> :
38. 'Eyrindi min viljak 611 vita,
a]?r rtyak heim he)?an :
nsfer J?u at }>ingi munt enum |?roska
nenna Njar)?ar syni.'
Ger^r kva)> :
39. ' Barri heitir, es vit baejri vitum,
lundr lognfara :
en ept nsetr niu |?ar mun NjarJ?ar syni
Ger)>r unna gamans.'
pd reij) Skirnir heim. Freyr sto}? uti ok kvaddi hann ok spurj>i
ti}>inda :
40. 'Seg mer }?at, Skirnir! aj>r verpir so)>li af mar
ok stigir feti framarr :
hvat ]>u arna)>ir i jotunheima
|?ins e)?a mins munar ? '
THE STORY OF SKIRNIR.
36. I have cut thee a giant, and carved thee three staves,
lust and raving and rage.
Even as I cut them on so can I cut them off,
if haply I have the will.
(Gerd offers him a foaming cup.)
37. Be gracious rather, youth ! Take now this rimy cup
filled with famous old mead.
Little I thought that ever in life
I should love a Waneling well.
Skirnir.
38. All my errand will I know to the end
before I ride homeward hence.
When wilt thou, maiden, meet at the trysting
the stalwart son of Njord ?
Gerd.
39. Pine-needle is the wood of peaceful faring,
we twain know well the way :
there shall Gerd bestow on the son of Njord
her heart's love nine nights hence.
Then Skirnir rode home. Frey was standing without, and he
greeted him and asked for tidings.
Frey.
40. Speak, Skirnir! Cast not saddle from the steed,
and stir not one step hence :
what hast thou won of thy will and mine
in the realms of the Jotun race ?
36. — Giant : Icelandic burs. The name of some object was given to each runic
Utter, and here the symbol b would represent burs. 37. — Waneling. Prey's father
NjiJrd was a Wane ; see Ls., st. 35 ; Vm., st. 39.
154 SKIRNISMAL.
Skirnir kva)> :
41. 'Barri heitir, es vit baj>ir vitum,
lundr lognfara :
en ept nsetr niu J>ar mun Njar)>ar syni
Ger)?r unna gamans.'
Freyr kva)> :
42. ' Long es nott, langar'u tvser,
hv6 of )?reyjak ]?riar ?
opt me'r manner minni |?6tti
THE STORY OF SKIRNIR. 155
Skirnir.
41. Pine-needle is the wood of peaceful faring,
we twain know well the way:
there shall Gerd bestow on the son of Njord
her heart's love nine nights hence.
Freyl
42. Long is one night, — long are two nights —
how shall I live through three !
Shorter a month has seemed to me oft
than waiting this half night here.
GR0UGALDR.
Svipdagr kva]> :
1. 'Vaki J?ti, Groa ! vaki J?ti, g6J> kona !
vekk ]>ik dau)>ra dura :
ef ]>at mant, at jnnn mog bgfe]>ir
til kumbldysjar koma.'
\
Gr6a kvaj? :
2. ' Hvat's nti ant minum einga syni,
hverju 'st bolvi borinn :
es ]>u m6|?ur kallar es til moldar es komin
ok 6r Ij6)?heimum li)?in ? '
Gr6galdr. — In paper MSS. of the seventeenth century.
DAY-SPRING AND MENGLOD.
PART I. — THE SPELL-SONGS OF GROA.
Son.
1. Wake thou, Groa, wake, sweet woman,
at the doors of the dead, awake !
Thy child, thou bad'st me, — dost thou not mind thee?-
come to the cairn of thy grave.
Groa.
2. What sorrow grieves thee, mine only son,
with what burden art overborne,
that thou callest thy mother who is turned to dust
and gone from the folk-world forth ?
158 GRdUGALDR.
Svipdagr kva)> :
3. 'Lj6tu leikbor)>i skaut fyr mik en laevisa kona
sus fajjmajn minn fojmr :
)>ar ba)> mik koma, es kva;mtki veit,
moti Menglo)m.'
Gr6a kvaj? :
4. ' Long es for, langir'u farvegar,
langir'u manna munir;
ef )>at ver)>r, at ]m )>inn vilja bi|?r,
ok skeikar j>6 Skuldar at skopum.'
Svipdagr kva)> :
5. ' Galdra mer gal )>&s g6]?ir'u,
bjarg ]m, mo]?ir ! megi :
a vegum allr hykk at ek ver)?a muna,
)?ykkjumk til ungr afi.'
Groa kvaj? :
6. ' pann gelk ]>6r fyrstan, ]?ann kve)?a fjolnytan,
]>ann gol Rindr Rani :
at of 6x1 skjotir |>vis }>er atalt J>ykkir;
sjalfr lei)> sjalfan )?ik !
7. pann gelk }>€r annan, ef ]>u drna skalt
viljalauss d vegum :
Ur)>ar lokur haldi }>6r ollum megum,
es )m d sman s6r !
8. pann gelk )>er enn )?rij?ja, ef ]>6r j?jo)?aar
falla at fjorlotum :
til heljar he]?an snuisk Horn ok Ru)>r,
en ]?verri £ fyr )>£r.
^.— Kvffemtki, B. G. S. Gv. J. ; kve)>ki, MSS. 4.— Menglo)?ii, a proper name
G. B. Gv. S. C.; inengl6|>ii(nr, MSS., K. R. M. HI. J. 7.— A sman, MSS., Dt-
and HI. ; a sinnum, Gv. G. S. 8.— Fjorlotum, MSS., HI. J., life-spring— from fjor,
life, and lota, energy ; Fjor-lokum, B. Gv. S. G,
DAY-SPRING AND MENGLOD. 159
Son.
3. A fearful task hath that false woman set me,
who fondly my father hath clasped :
she hath sent me where none may go, to seek
the gay-necklaced maiden Menglod.
Groa.
4. Long is the faring, long are the pathways,
long are the loves of men :
well it may be that thou gain thy will,
but the end must follow fate.
Son.
5. Sing me spell-songs, sweet and strong ones !
Mother, shield me thy child !
Dead on the way I ween I shall be,
for I feel me too young in years.
Groa.
6. I sing thee the first — well it serves, they say —
which Rindr sang to Ran :
be thy burden too heavy, may it fall from thy back
and may self lead self at will.
7. I sing thee the second : if haply thou strayest
joyless on journeys far,
may the web of Weird be around thy way
and save thee from shameful plight.
8. I sing thee the third : if mighty streams
with their waters o'erwhelm thy life,
may those floods of Hel flow back, and dry
be the paths before thy feet.
6. — Rindr, another name for Odin as husband of the giantess Rind (Bdr., st. 11),
who is here called Ran. Odin long wooed her in vain, and won her at last by enchant-
ments (Saxo Grammaticus) ; cf. the same use of the masculine and feminine forms in
Fjorgynn and Fjorgyn ; see Ls., st, 26. 7. — Weird or Urd, the goddess of fate ; see
Vip., 20. 8. — Floods of Hel, here called Horn and Kud, not mentioned in the list of
the rivers which flow from Roaring-kettle ; see Grin., st. 28, 29.
160 GROUGALDR.
9. pann gelk )>er enn fjor)>a, ef }>ik fiandr standa
gorvir a galgvegi :
hugr )>eim hverfi til handa )?er
ok snuisk til satta sefi.
10. pann gelk )>er enn fimta, ef \>€r fjoturr ver)>r
borinn at boglimum :
leysigaldr laetk ]?er fyr legg of kvejnnn,
ok stokkr }>a. lass af limum,
en af fotum fjoturr.
11. pann gelk J>er enn s<§tta, ef a sjo komr
meira an menn viti :
lopt ok logr gangi )?er i lu]?r saman
ok 16 }>er & f rij?drj ugrar farar.
12. pann gelk J>er enn sjaunda, ef }>ik soekja korar
frost a fjalli ha :
hraevakul)>i megit )>inu holdi fara,
ok haldi J?er lik at li|?um.
13. pann gelk )>er enn atta, ef )>ik uti nemr
nott a niflvegi :
at Jnd firr megi }>er til meins gorva
kristin dau)> kona.
14. pann gelk J?er enn niunda, ef vty enn naddgofga
orjmm skiptir jotun :
mals ok mannvits s6 )?er d munn ok hjarta
gn6ga of gefit.
15. Far )?u nu seva ]>a.s fora)? )>ikkir
ok standit )>er mein fyr munum !
*****
a jar}?f6stum steini st6)>k innan dura,
meban ]?6r galdra g61k.
io.— Leysigaldr, B. Gv. S. G. J. ; leifnis elda, MSS. 11.— Lopt, Gv. S. G. ;
logn, MSS. 14.— Munn ok, B. Gv. S. G. C. ; minnis, MSS.
DAY-SPRING AND MENGLOD. 161
9. I sing thee the fourth : if foes should lurk
in ambush, armed for thy death,
be their hearts forthwith toward thee turned
and their minds be moved to peace.
10. I sing thee the fifth : if men maKe fast
a charm on the joints of thy limbs,
that loosening spell which I sin^ o'er thy legs
shall break fetters from hands and feet.
11. I sing thee the sixth : if thou fare o'er seas
mightier than men do know,
may wind and wa\e for thee work thy boat,
and make peaceful thy path o'er the deep.
12. I sing thee the seventh : if thou art assailed
by frost on the rimy fell,
may thy flesh not die in the deadly cold ;
be thou sound in life and limb.
13. I sing thee the eighth : if night o'ertake thee,
wandering on the misty way,
none the more may ghosts of Christian women
have power to work thy woe.
14. I sing thee the ninth : when thou needs must stand
in speech with that spear-famed giant,
may words and wisdom to lips and heart
in abundance be bestowed.
15. May thou ne'er be led, where danger lurks,
may harm not hinder thy will !
*****
At the doors I stood, on an earth-bound stone,
while I sang these sonj^s to thee.
13. — Ghosts of Christian women. This line must have b:e<t written in h.-athen
days, when Christianity was regarded as a mysterious power of evil. 14. — That
spear-famed giant must be Much- wise, the warder of Menglod's halls.
162 FJOLSVINNSMAL.
16. M6)mr or)? berjm, mogr ! he]>an
ok lat |>er i brjosti bua !
i|>»n6ga heill skalt of aldr hafa,
me)>an min or]> of mant.'
FJOLSVINNSMAL
1. fttan gar)>a hann sa upp of koma
|>ursa J>j6|>ar sjot.
Svipdagr kva)> :
(2) ' Hvat's )>at flag|>a, es stendr fyr forgor)>um
ok hvarflar umb hscttan loga ? '
Fjolsvtyr kva|? :
2. (i) 'Hvers }>u leitar ej?a hvers d leitum est,
e)>a hvat vilt, vinlauss ! vita ?
urgar brautir arnajm aptr he)?an !
dttat h£r, verndarvanr ! veru.'
Svipdagr kvaj> :
3. * Hvat's J>at flag]?a, es stendr fyr forgarjn
ok by]?rat li)?6ndum \o}> ?
Soemjjaror|>a lauss hefr j?d, seggr ! of lifat,
ok haltu heim he]?an ! '
Fjolsvtyr kva)> :
4. * Fjolsvtyr ek heiti, en ek a fro|?an sefa,
]?eygi emk mins mildr matar :
innan gar]?a \>u komr aldrijii,
ok drif |NI nu vargr at vegi ! '
I.— This transposition from MSS. made by B. Mb. Gv. C. G.
DAY-SPRING AND MENGLOD. 163
16. Child, bear with thee a mother's words,
let them abide in thy breast !
Wealth enough in life thou shalt win
if thou keepst my counsel in mind.
PART II. — THE SAYINGS OF MUCH-WISE.
1. Stood Day-spring without the walls, and saw
loom high the Jotuns' home.
Day-spring.
What monster is that who guards the threshold,
and prowls round the perilous flames ?
Much-wise.
2. Whom dost thou seek ? Of whom art in search ?
What, friendless wight, wouldst thou learn ?
Back wander hence on thy dewy way ;
not here is thy haven, lone one !
Day-spring.
3. What monster is that who guards the threshold
and bids not welcome to wanderers ?
Lacking all seemly speech wert thou born ;
hence, speaker, hie thee home !
Much-wise.
4. Much-wise I am called, for I am wise in mind,
though none too free with my food.
Here in the courts shalt thou never come ;
get thee hence like a wolf on thy way !
164 FJOLSVINNSMAL.
Svipdagr kva}> :
5. ' Augna gamans fysir aptr at fa,
hvars getr svast at sea :
gar)?ar gloa ]>ykkjumk of gollna sail,
h6r mundak 6}>li una.'
FjolsviJ>r kva)? :
6. ' Seg mer, hverjum estu, sveinn ! of borinn
e)?a hverra'st manna mogr ? '
Svipdagr kvaj? :
' Vindkaldr heitik, Varkaldr h£t minn fa)>ir,
J?ess vas Fjolkaldr faj^ir.
7. Seg mer ]?at, Fjolsvi)?r ! es ek ]?ik fregna mun
auk ek vilja vita :
hverr h6r r£ej?r — ok riki hefr —
eign ok au)>s6lum ? '
Fj6lsvi)?r kva)? :
8. ' Mengloj> of heitir, en hana m6j>ir of gat
vij? Svafn)?orins syni :
h6n her rse)>r —ok riki hefr —
eign ok au)?s6lum.'
Svipdagr kva)> :
\
9 'Seg m6r j?at, Fjolsvi|>r ! es ek ]>ik fregna mun
auk ek vilja vita :
hvat su grind heitir, es mej> goj^um sout
menn at meira fora)? ? '
5. — Aptr at fa, HI. and F. adopt this conjecture on the margin of the MS3. Aptr
fin, MSS., B. S. L. Gv. 8.— Svafnjjorins, S. Svafrjjorins, Dt. and HI.
DAY-SPRING AND MENGLOD. 165
Day-spring.
5. Longs the lover again for the light of his eyes,
with his sweet-heart back in sight :
glowing are the walls of that golden hall ;
I would fain make here my home.
Much- wise.
6. Tell me, bold youth, from whom thou art sprung,
son of what being wert born ?
Day-spring.
They call me Wind-cold, the son of Spring-cold,
whose father was Fierce-cold named.
7. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
who here doth rule and hold in power
the wealth and wondrous halls ?
Much-wise.
8. There is one called Menglod, who of her mother
was born to Sleep-thorn's son :
'tis she doth rule and hold in power
the wealth and wondrous halls.
Day-spring.
9. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what is that gate called ? Ne'er among gods
was more fearful barrier found.
5. — This strophe, like 49, suggests thut Svipdagr and Menglod have met before.
166 FJOLSVINNSMAL.
Fjolsvtyr kva)? :
10. 'prymjjjoll hon heitir, en hana J>rir gorjm
Solblinda synir ;
fjoturr fastr verj?r vij? faranda hverjan,
es hana hefr frd hlijn.'
Svipdagr kvaj? :
11. 'Seg mer J?at, Fjdlsvi)?r ! es ek )?ik fregna mun
auk ek vilja vita :
hvat sa gar]?r heitir, es mej> go)>um sout
menn et meira fora]> ? '
Fjolsvtyr kva]? :
12. ' Gaststropnir heitir, en ek hann gorvan hefk
or Leirbrimis limum ;
sva hefk studdan, at hann standa mun
£e me|>an old lifir.'
Svipdagr kvaj? :
13. (19) 'Seg mer J?at, Fjolsvi)7r! es ek |?ik fregna mun
auk ek vilja vita :
hvat ]>at barr heitir, es bretyask of
lond 611 limar ? '
Fjolsvtyr kvajj :
14. (20) ' MimameiJ^r hann heitir, en |?at mangi veit,
hvers hann af rotum rinnr ;
vty J>at hann fellr, es fsestan varir :
fleerat hann eldr n6 jam.'
12. — Gast-stropnir, Dt. and HI.; Gat-stropnir, B. Gv. F.; Gastropnir, most
MSS. 13-18.— The transposition of these strophes, suggested by Mdller, adopted by
S. G., gives more sequence to S.'s questions.
DAY-SPRING AND MENGLOD. 167
Much-wise.
10. Sounding-clanger the gate is called,
wrought by three sons of Solblind.
Fast is the chain to each wanderer who seeks
to lift that door from the latch.
Day-spring.
11. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what is that wall named ? Ne'er among gods
was more fearful barrier found.
Much-wise.
12. Guest-crusher 'tis called ; from the Clay-giant's limbs
I built that barrier myself :
so fast have I set it that firm 'twill stand,
for ever while life shall last.
Day-spring.
13. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what is that tree, which far and wide,
spreads limbs over every land ?
Much-wise.
14. 'Tis the tree of Mimir, but no man knows
by what roots it rises to heaven :
'twill fall at last by what least one weens,
for nor fire nor weapons will wound it.
10.- -Solblind or Snn-blinded must be a dwarf name for one who, like All-wise
(st. 35), fears the light, and whose children are forgers like Brokk and Sindri ; see Vsp.
37, Grm. st. 43, and Introd. 12. — The Clay-giant or Leirbrimir. From the giant
Ymir or Brimir (Vnt., st. 21 ) was made the whole framework of earth, and the expres-
sion is only a poetical term for the solid ground. 14. — The tree of Mimir, Yggdrasil ;
see \ 'sp. 19, 29 ; Vm. 45. Mimir' s well, likf that of Weird, was situated beneath it, and
here, in Giant-home, the tree would be called his.
1 68 FJOLSVINNSMAL.
Svipdagr kva]> :
15. (21) 'Seg me'r )?at, FjolsviJ>r! es ek ]?ik fregna mun
auk ek vilja vita :
hvat af mojn verj>r }>ess ens mscra vtyar,
es hann flserat eldr n€ jarn ? '
Fjolsvtyr kva)> :
16. (22) 'tit af bans aldni skal a eld bera
fyr killisjukar konur :
utar hverfa )?ess }>eirs innar skyldu,
sas hann me}? monnum mjotuj^r.'
Svipdagr kvaj? :
17. (23) 'Seg me"r )?at, Fjolsvi)?r ! es ek )>ik fregna mun
auk ek vilja vita :
hvat sa hani heitir, es sitr i enum hava vijn,
allr vty goll gloi'r ? '
Fjolsvi]?r kva}> :
18. (24) ' Vi]?ofnir heitir, en hann stendr ve)>rglasi
a mei]?s kvistum Mima :
einum ekka ]?ryngr hann orofsaman
Surt ok Sinmoru.'
Svipdagr kva)> :
19. (13) 'Seg me"r ]?at, Fjolsvi)>r! es ek )>ik fregna mun
auk ek vilja vita :
hvat )>eir garmar heita, es gifrir rata
gorjmm fyr
16. — G., |>ess ]?eirs innar skyli, S. ; ]>az |>aer innar skyli, Dt. and HI.
Mjotu|?r, Dt. and HI. suggest mj6tvij?r; see Vsp., 2. 18.— Snrt ok, G. S. Gv. ;
snrtar, B. ; surtar, MSS. Sinmoru, G. B. Gv. S.J.; sinmantn, MSS. 19, lines
3 and 4. — These lines are corrupt, and the exact wording has not been determined.
DAY-SPRING AND MENGLOD. 169
Day-spring.
15. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips:
what befalls the fruit of that famous tree
which nor fire nor weapons will wound ?
Much-wise.
16. The fruit thereof must be laid on the fire
for the weal of travailing women ;
they shall then come out who had been within.
To mankind 'tis the giver of life.
Day-spring.
17. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what cock sits perched in yon lofty tree,
who is glistening all with gold ?
Much- wise.
18. Wood-snake he is called, who storm-bright sits
in the boughs of Mimir's Tree :
with one long dread he galls beyond measure
giant and giant-wife.
Day-spring.
19. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what fierce hounds watch in front of the courts
ravening and roaming around ?
16. — Giver of life, or, according to another reading, the Fate-tree, as in Vsf>., st. 2.
17. — Wood-snake, a poetical name for bird. This cock may be Golden Comb, u-ho
wakes the gods at the coming of the giants (Vsp., st. 43), and is hence the dread of giant
and giant-wife, or, more probably , Fjalar (Vs(>., st. 42), who sits "in the roosting tree,"
and sounds the first note of doom. The names of Surt and Sininara, found in the text,
are used in a general sense.
Z
I7o FJOLSVINNSMAL.
Fjolsvi]?r kvaj> :
20. (14) 'Gifr heitir annarr, en Geri annarr,
ef }>u vill J>at vita :
ver]>ir'u oflgir, er }>eir varj?a,
unz rjufask regin.'
Svipdagr kva)> :
21. (15) 'Seg mer ]>at, Fjolsvij>r ! es ek J>ik fregna mun
auk ek vilja vita:
hvart S6" manna nekkvat )?ats megi inn koma,
me)>an sdkndjarfir sofa ? '
Fjolsvi]?r kva]> :
22. (16) 'Missvefni mikit vas )>eim mjok of lagit,
sij?ans )?eim vas varzla vitu)? :
annarr of na?tr sefr, en annarr of daga,
ok komsk ]?a vsctr, ef kvam.'
Svipdagr kva)? :
23- (T7) ' Seg mer ]>at, Fjolsvi]?r ! es ek yik fregna mun
auk ek vilja vita :
hvart s6 matar nekkvat J>ats menn hafi,
ok hlaupi inn, mej?an eta ? '
Fj6lsvij?r kva)? :
24. (18) ' V£engbra)?ir tvser liggja i ViJ?ofnis lij?um,
ef )?u vill )>at vita :
J>at eitt's sva matar, at ]?eim menn of gefi,
ok hlaupi inn, me]>an eta.'
Svipdagr kvaj? :
25. ' Seg m6r |?at, Fjolsvi)?r ! es ek J>ik fregna mun
auk ek vilja vita :
hvait s6 vapna nekkvat, )?ats knegi Vi]?ofnir fyrir
hniga a Heljar sjot ? '
20.— S. G., var]?ir ellifu, MS8., D<. am< HI. J. B.
DAY-SPRING AND MENGLOD. 171
Much-wise.
20. One is called Greed, the other Glutton,
if haply thou wouldst hear :
mighty warders they are who watch
for aye till the Powers perish.
Day-spring.
21. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
is there never a being may pass within
while the fierce hounds are held in sleep ?
Much-wise.
22. Division of sleep was ever their lot
since 'twas given them to guard :
sleeps one by night, and the other by day,
and none who comes may win through.
Day-spring.
23. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
is there no food which man can find them
and dart through the doors while they feast ?
Much-wise.
24. There lie two wings in the Wood-snake's sides,
if haply thou wouldst hear:
this alone is that food which if man can find,
he shall dart through the doors while they feast.
Day-spring.
25. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips:
is there no weapon to strike the Wood-snake
down to the halls of Hel ?
20. — Mighty warders, or, if another reading is taken, eleven warders there are
who watch, nanifd perhaps in at. .! I.
172 FJOLSVINNSMAL.
FjolsviJ>r
26. ' Lsevateinn heitir, es gor)>i Loptr ruinn
fyr nagrindr nej?an ;
i Ssogjarns keri liggr hja Sinmoru,
ok halda njar)>lasar niu.'
Svipdagr kva)> :
27. 'Seg m6r )?at, Fjolsvi]?r ! es ek )>ik fregna mun
auk ek vilja vita :
hvart aptr komr sas eptir ferr
ok vill J>ann tein taka ? '
Fjolsvi^r kva)> :
28. 'Aptr mun koma sas eptir ferr
ok vill |>ann tein taka,
ef }>at frerir, sem fair eigu,
eiri aurglasis.'
Svipdagr kva}> :
29. ' Seg mer |?at, Fjolsvtyr ! es ek }>ik fregna mun
auk ek vilja vita :
hvart s6 mseta. nekkvat, )>ats menn hafi,
ok ver]?r }>vi en folva gygr fegin ? '
Fjolsvtyr kvaty :
30. ' Lj6san lea skaltu i lu)>r bera
|>anns liggr i Vtyofnis volum,
Sinmoru at selja, a)?r h6n som telisk
vapn til vigs at lea.'
26. — Sa'gjarns, R. M.; saegjarns or segiarns, MSS. ; seig-jarn, B.
DAY-SPRING AND MENGLOD. 173
Much-wise.
26. Tis the Wounding Wand which Loki plucked
beneath the doors of the dead :
Sinmara keeps it with nine fast locks,
shut in Sea-lover's chest.
Day-spring.
27. Now answer me, Much- wise, this that I ask
and fain would learn from thy lips :
comes he ever again, who goes to seek,
and craves to win that wand ?
Much-wise.
28. He shall come again who goes to seek
and craves to win that wand ;
if he brings the treasure which none doth own,
the gold-bright goddess to please.
Day-spring.
29. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
is there no treasure which man can take
to rejoice that pale-hued giantess ?
Much-wise.
30. In its quill must thou bear the bright sickled plume,
which was taken from Wood-snake's tail,
and give to Sinmara ere she will grant thee
that weapon of war to use.
26. — The Wounding Wand must be the mistletoe with which Baldr was slain.
Snorri tcils us that it grew to the west of Vallhtill ; see Bdr., st. 9. Sinmara: This
giantess is only mentioned in st. 18, where she is coupled with Surt, as though his wife.
28. — Gold-bright goddess. A poetical term for woman. 30. — Quill, a suggestion for
Ititr, which mean* case or box ; but whose significance is here doubtful.
174 FJOLSVINNSMAL.
Svipdagr kvaj? ;
31. 'Seg me'r ]>at, Fjolsvi^rl es ek J>ik fregna mun
auk ek vilja vita :
hvat s£ salr heitir es slunginn es
visum vafrloga ? '
Fjolsvi)?r kvaj> :
32. ' Hyrr hann heitir, en hann lengi mun
a brodds oddi bifask ;
aujjranns }>ess munu of aldr hafa
fre"tt eina firar.'
Svipdagr kvaj? :
33. ' Seg mer )?at, Fjolsvtyr ! es ek \>ik fregna mun
auk ek vilja vita :
hverr )>at gor)?i, es fyr gar)? sdk
innan asmaga ? '
FjolsviJ^r kva|> :
34. 'Uni ok Iri, Bari ok Ori,
Varr ok Vegdrasill,
Dori ok Uri, Dellingr, Atvar)>r,
Li)?skjalfr, Loki.'
Svipdagr kva}> :
35. ' Seg m^r )?at, Fjols\ i)>r ! es ek )?ik fregna mun
auk ek vilja vita :
hvat )>at bjarg heitir, es ek se bru|>i a
)?ruma ? '
Fjolsvtyr kva|? :
36. ' Lyfjaberg heitir, en }>at hefr lengi verit
sjukum ok sarum gaman :
heil verj?r hver, \>6t hafi + £rs sott,
ef |>at klifr, kona.'
32.— Hyrr, MSS., K. M. Dt. and HI. B; Lyr, Gv. S. G. 34.— Atvar)>r. at
varjter, ok var)>ar, MSS. Li)?skjalfr, HI. M. B, C.
DAY-SPRING AND MENGLOD. 175
Day-spring.
31. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips:
what hall is yonder, all girt around
by enchanted flickering flames ?
Much-wise.
32. Ember 'tis called and long must it quiver
as though on the spear's point set ;
far tidings only, throughout all time,
man hears of this wondrous hall.
Day-spring.
33. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what beings, born of the gods have built
what I saw inside the court ?
Much-wise.
34. Uni and Iri, Bari and Ori,
Var and Vegdrasil,
Dori and Uri, Delling, Atvard,
Lidskjalf and Loki were these.
Day-spring.
35. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
what hill is that on whose height I see
yon wondrous Woman resting ?
Much-wise.
36. 'Tis the Hill of Healing ; long hath it held,
for the sick and sorrowful, joy :
each woman is healed who climbs its height,
even of year-long ills.
35. — Dori, Ori, and Delling are dwarfs (see Vsfr., st. 15; Vm., st. 25); Loki,
the god. The others are unknown ; their names do not seem to indicate their powers like
those of st. 38.
176 FJOLSVINNSMAL.
Svipdagr kva|> :
37. 'Seg m6r J>at, Fj6lsvij>r! es ek ]?ik fregna mun
auk ek vilja vita:
hvat J>rer meyjar heita, es fyr MenglaJ>ar kneum
sitja sattar saman ? '
Fjolsvij?r kvaj> :
38. ' Hlif heitir ein, onnur Hlifyrasa,
)>rij?ja pjo]>vara,
Bjort ok Blij>, Bli]?r ok Fri)>,
Eir ok Aurbo)>a.'
Svipdagr kva]? :
39. ' Seg mer j>at, Fjolsvi|?r ! es ek )?ik fregna mun
auk ek vilja vita :
hvart ]>xr bjarga ]>eims biota }>&r,
ef gorvask |>arfar |>ess ? '
Fjolsvtyr kva)? :
40. ' Bjarga svinnar hvars menn biota |wer
a stallhelgum sta|? :
ey sva hatt fora)? komr at holj>a sunum,
hverjan or nau)>um nema.'
Svipdagr kva|> :
41. 'Seg m6r )>at, Fjolsvi]?r! es ek )nk fregna mun
auk ek vilja vita :
hvart se manna nekkvat, ]>ats knegi a Mengla|>ar
svdsum armi sofa ? '
Fjolsvtyr kva)> :
42. ' Vsfetr's ]?at manna, es knegi £ Mengla)>ar
svasum armi sofa,
nema Svipdagr einn, hdnum vas en s61bjarta
bntyr at kvan of gefin.'
40. — Bjarga svinnar, B. Gv. G. F. /. ; sumur hvar, MSS.
DAY-SPRING AND MENGLOD. 177
Day-spring.
37. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
who are the maidens, at Menglod's knees
all gathered in peace together ?
Much-: wise.
38. They are spirits, Sheltering, Shielding giants,
Guarding warriors in war,
Bright and Tender, Blithe and Peaceful,
Gentle, Generous maids.
Day-spring.
39. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
will they shelter all who make offering to them,
if need thereof arise ?
Much-wise.
40. Those Wise Ones shelter where men make offering
in the sacred altar-stead :
no peril so mighty can man befall
but they save him soon from need.
Day-spring.
41. Now answer me, Much-wise, this that I ask
and fain would learn from thy lips :
is there never being in the world may lie
in Menglod's soft arms sleeping ?
Much-wise.
42. There is never being in the world may lie
in Menglod's soft arms sleeping
save Day-spring, to whom of yore was given
that sun-bright maiden as bride.
2 A
i78 FJOLSVINNSMAL.
Svipdagr kva)> :
43. ' Hritt a hur)>ir, lattu hli|> rum !
h6r matt Svipdag sea ;
]>6 vita far, ef vilja muni
Menglo}> mitt gaman.'
Fjolsvtyr kvaj? :
44. ' Heyr)>u, Menglo)> ! h6r es ma]>r kominn,
gakk £ gest sea !
hundar fagna, bus hefr upp lokizk :
hykk at Svipdagr sei.'
Menglo]? kva)> :
45. ' Horskir hrafnar skulu )?er a ham galga
slita sjonir or,
ef )?at lygr, at he"r se langt kominn
mogr til minna sala.
46. Hva)>an jm f6rt, hvaj^an \>u for gorjrir,
hv^ )?ik h^tu hiu ?
at sett ok nafni skalk jartegn vita,
ef ek vas )>er at kvan of kve)>in.'
Svipdagr kva)> :
47. 'Svipdagr heitik, Solbjartr h^t fa)?ir,
]>aj>an vrakumk vindar kalda vegu ;
Ur)?ar or|?i kve)?r engi ma|?r,
]>6t se vty lost lagit.'
Menglo)>
48. ' Vel ]>u nu kominn ! hefk minn vilja bejnt,
fylgja skal kvej>ju koss;
forkunnar syn mun flestan gla|?a,
hverrs hefr vi}> annan ^st.
DAY-SPRING AND MENGLOD. 17$
Day-spring.
43. Fling open the door, make wide the gate,
Day-spring is here, behold !
Yet hie thee first, and find if in truth
Menglod longs for my love.
Much-wise to Menglod.
44. Hearken, Menglod, a guest is here !
Come thou this stranger behold !
The hounds are joyous, the hall hath opened.
'Tis Day-spring, well I ween !
Menglod.
45. Now may fierce ravens rend thine eyes out,
high on the gallows hanging,
if falsely thou sayest that from far away
conies Day-spring here to my halls !
To Day-spring.
46. Whence hast thou come, whence made thy way,
how do thy home-folk call thee?
Show race and name ere I know that to thee
in truth I have been betrothed.
Day-spring.
47. Day-spring am I, the child of Sun-bright,
by winds on my chill way wafted ;
the doom of Weird may no wight withstand
e'en though meted amiss.
Menglod.
48. Now welcome art thou ! My will is won ;
with greeting comes the kiss.
Never sweeter is sight of heart's desire
than when one brings love to another.
47. — The doom of Weird, see Spell-songs, st. 4.
FJOLSVINNSMAL.
49. Lengi satk Lyfjabergi a,
betyk pin doegr ok daga :
nu ]?at varj? es ek vaett hefi,
at aptr kvamt, mogr ! til minna sala.
50. prar hafyar es ek hef til )?ins gamans,
en }>u til mins munar;
nu's )>at satt, es vit slita skulum
«evi ok aldr saman.'
49.— Ly^abergi, B. Gv. C. G. S. ; liufu bergi, M8S. At aptr kvamt : at )>u ert
aptr kominn, MS8.
DAY-SPRING AND KfENGLOD. 161
49. Long have I sat on the Hill of Healing,
awaiting thee day by day ;
till that I looked for at length is come, —
thou art back, youth, here in my halls.
50. Yearnings had I oft for thy heart,
nn i thou didst long for my love :
now all is made sure, we twain shall share
together the days of time.
HARBARPSLJtiP.
Porr f6r 6r austrvegi ok kom at
sundi einu ; 6J>rum megum sundsins
var ferjukarlinn mej> skipit. Porr
kallajn :
1. 'Hverr es sa sveinn sveina, es stendr fyr sundit handan ? '
Ferjukarlinn kva)> :
2. ' Hverr es s& karl karla, es kallar of vaginn ? '
H4rbar)>slj6j>.— In R, No. 6, st. J9, lin» 4, to end in A.
GREYBEARD AND THOR
As Thor was journeying from the
Eastern Land of the Jotuns he came
to a sound. On the other side was a
ferryman with his boat.
Thor.
1. What swain of swains art thou who thus
on yonder side of the sound art standing ?
Greybeard.
2. Tell me rather what carle of carles
thus calls across the wave.
Prose. —Presumably Odin in disguise ; see Introd.
184 HARBARpSLj6p.
P6rr kvaj> :
3. 'Fer)m mik of sundit ! fcejnk ]>ik d morgin :
meis hefk a baki ver]?ra matr enn betri.
At ek i hvity, a)>r ek heiman for,
sildr ok hafra : sa\>r emk enn ]>ess.'
Ferjukarlinn kva]> :
4. 'Arligum verkum hrosar )>u ver)>inum; veiztattu fyrirgorla:
dopr eru J>in heimkynni, dauj> hykk at )?in m6)»ir se.'
Porr kva|> :
5. 'pat segir }m nu, es hverjum ]?ykkir
mest at vita, at min m6Jnr dau]? s6.'
Ferjukarlinn kva)> :
6. 'peygi es sem }>u )?rju bu go)? eigir:
berbeinn J>u stendr ok hefr brautinga gorvi ;
|>atki at )?u hafir broekr )>inar ! '
Porr
7. 'Styr)?u hingat eikjunni ! ek mun }>&r stoj>na kenna ;
e)?a hverr d skipit es ]>u heldr vty landit ? '
Ferjukarlinn kvaj? :
8. ' Hildolfr sa heitir, es mik halda ba)>,
rekkr enn ra]?svinni, es byr i Ra)7seyjarsundi ;
ba)>at hann hlennimenn flytja e]?a hrossa J>jofa,
g6)?a eina ok }>a.s ek gorva kunna.
Seg)>u til nafns )nns, ef }>u vill of sundit fara.
GREYBEARD AND THOR. 185
Thor.
3. Row me over! A meal this morn I'll pay thee,
choicer fare thou shalt never find thee.
Here on my back there hangs a basket ;
in peace I ate, myself, ere I started,
herrings and goat's flesh, and still am I sated.
Greybeard.
4. As a morning's work thou dost boast thy meal ;
but thou art not all forseeing :
filled with care at home are thy kindred,
dead I trow is thy mother.
Thor.
5. Worst of all tidings art thou telling,
when thou sayest me now that dead is my mother.
Greybeard.
6. At least thou lookst not like one who owns
a lot of three fair lands ;
bare-legged thou standest, clad like a beggar,
and not even breeks hast thou on.
Thor.
7. Steer the bark hither ! I will show thee a haven.
Who owns yon boat which by the brink thou boldest ?
Greybeard.
8. Battle-wolf bade me — wise-counselled hero,
who dwells in Counsel-Isle Sound —
to keep it and ferry nor rogues nor robbers
but the worthy and those I know well.
Now shalt thou tell me thy name if thou fain
wouldst hither fare o'er the flood.
3. — Herrings and goat's flesh. For Thor as a fisherman, see Hym., st. 17-25. He
usually ate his goats for supper, and restored them to life in the morning ; see Introd.
Hym. This rendering of bafra seems more probable than the more common alternative
oats; for Thor's meal of goat's flesh was famous, and a burlesque like the present poem
would be incomplete without some allusion to it. 8. — Battle-wolf, meaning himself, the
patron of war.
2 B
186 HARBARPSLJOP.
P6rr kva)> :
9. 'Segja munk til nafns mins, ]>6t ek sekr seak,
ok til alls 6)>lis : ek em O|>ins sunr,
Meila br6j?ir, en Magna fa)?ir,
]?ru)>valdr go)>a ; vi)> p6r knattu he"r doema.
Hins viljak nu spyrja, hvat JMJ heitir.'
Ferjukarlinn "kva)> :
10. 'H£rbarj>r ek heiti. hylk of nafn sjaldan.'
Porr kva)> :
11. ' Hvat skaltu of nafn hylja, nema ]>u sakar eigir ? '
kvaj> :
12. 'En }>6t ek sakar eiga, fyr slikum sem }>u est
munk for)?a ]>6 fjorvi minu,
nema ek feigr seV
Porr kvaj> :
13. 'Harm Ijotan mer )?ikkir i ]mi at va)>a,
of vaginn til Jrin ok vseta ogur minn ;
skyldak launa kogursveini )>inum kanginyrj?i,
ef ek komumk of sundit.'
Harbar|?r kva)? :
14. 'He"r munk standa ok )rin he]?an bi|?a;
fanntattu mann enn harj>ara at Hrungni dau]?a
p6rr kva)? :
15. 'Hins vildu nu geta, es vit Hrungnir deildum,
sa enn stontygi jotunn, es 6r steini vas h6fu)?it
]>6 I6tk hann falla ok fyrir hniga. —
Hvat vanntu )>a me)?an, Harbar]?r ? '
12, lines i and 2. — Transposed G. from J?& mun ek forjja fjorvi minu fyr, <5-c., E.
GREYBEARD AND THOR. 187
Thor.
9. Were I outlawed, yet my name would I tell thee,
eke my race. I am son of Odin,
the brother of Meili, and father of Magni,
gods' Strength-wielder ; thou speak'st with Thor.
Fain would I know now thy name and kinship.
Greybeard.
10. They call me Grey-beard ; 'tis seldom I care
to hide my own name from any.
Thor.
11. Wherefore shouldst thou not show thy name,
except thou have cause of strife with thy foemen ?
Greybeard.
12. Have I cause, 'gainst such as thee will I hold
my life unless I be doomed.
Thor.
13. Sore shame 'twould be to wet my burden
in wading thus thro' the water toward thee.
Those mocking words would I pay thee, mannikin,
could I but reach yon side of the sound now.
Greybeard.
14. Here I stand and await thee ! Ne'er metst thou with sturdier
hero since Hrungnir was slain,
Thor.
15. Dost tell how we once fought, I and Hrungnir,
that hard-hearted giant whose head was rock-hewn ?
Yet did he fall and bow before me.
What, the while, wast thou working, Greybeard ?
9. — Meili. Nothing is known concerning this son of Odin. Magni or Might, see
Vm.t st. 51. 10. — Greybeard. Odin's wonted disguise was that of a t^rey -bearded
old man. n. — Cause of strife, see G. gloss. 14. — Hrungnir. The slaying of this
giant was one of Thor's famous deeds ; see Hym., st. 16.
188 HARBARPSLJOP.
Harbar]?r
16. ' Vask me]? Fjolvari fimm vetr alia
i eyju ]?eiri es Algrcen heitir ;
vega v€r )>ar kn&ttum ok val fella,
margs at freista, mans at kosta.'
p6rr kva]? :
17. ' Hversu snunujm y]?r konur y]>rar ? '
H&rbar]>r kva]> :
18. ' Sparkar attum ver konur, ef oss at spokum yrj^i ;
horskar attum ve"r konur, ef oss hollar va>ri :
)?ser or sandi sima undu
ok or dali djupum grund of grofu
Var]?k ]?eim einn ollum ofri at ra)?um,
hvildak hja )?eim sy strum sjau
ok haf]?ak gej? )?eira allt ok gaman.
Hvat vanntu )>a me)?an, porr ? '
P6rr kva)? :
19. ' Ek drap pjaza, enn )>ru|>m6j>ga jotun,
upp ek varp augum Alvalda sunar
a )>ann enn hei)?a himin ;
J>au eru merki mest minna verka,
)>aus allir menn sij^an of se\
Hvat vanntu me)?an, Harbar)>r ? '
Harbar]?r kva)? :
20. ' Miklar manv6lar ek hafya vi)? myrkrij^ur,
}>ds ek v6lta }>&r fra verum ;
har]>an jotun hug)?ak Hl^barj? vesa :
gaf hann mer gambantein,
en ek velta hann 6r viti.'
GREYBEARD AND THOR. 189
Greybeard.
16. I dwelt with Wary-wise five whole winters
in the island called All-green.
Battles we fought there and felled the doomed,
much daring, and wiling women.
Thor.
17. Got ye weal or woe from those wives of your winning ?
Greybeard.
18. Merry wives had we owned had they borne them wisely ;
shrewd wives, had they shown them true :
all out of sand they spun them ropes
and dug from the deep dales earth.
Yet slyest was I, who with seven sisters slept,
and won all their liking and love.
What, the while, wast thou working, Thunderer ? '
Thor.
19. Slew I Thiazi, son of All-wielder,
strong-souled Jotun, and flung his eyes up
where men shall behold in the shining heavens
the tokens great of my deeds hereafter.
What, the while, wast thou working, Greybeard ?
Greybeard.
20. I had dealings in love with the dark witch-riders,
from their husbands I wiled them away :
stout giant seemed Hlebard till his wand he. gave me
and I wiled him out of his wits.
16. — Wary-wise, unknown. 19. — Thiazi. See I.s., st. 50, and Introd. ; Vsp. en
skamnta, st. 3,
igo HARBARPSLJOP.
P6rr kvaj> :
21. ' Ilium huga launa)>ir }>u ]?a g6J>ar gjafar.'
Harbar)>r kva)? :
22.. ' pat hefr eik es af annarri skefr :
of sik es hverr i sliku.
Hvat vanntu me)>an, p6rr ? '
P6rr kvaj> :
•
23. ' Ek vas austr ok jotna bar)>ak
bru)?ir bolvisar es til bjargs gengu :
mikil mundi sett jotna, ef allir lif|?i,
vsetr mundi manna und mi]?garj?i.
Hvat vanntu mej>an, Hdrbar)>r ? '
Harbar)7r kra)> :
24. ' Vask a Vallandi ok vigum fylg)>ak,
attak j of rum, en aldri ssettak.
6)>inn d jarla )>as i val falla,
en porr & Arabia kyn.'
porr kva)> :
25. 'Ojafnt skipta es ]>u mundir me)> asum lij?i,
ef }>u gfettir vilgi mikils vald.'
Hdrbar)?r kva)> :
26. *p6rr d afl oerit, en etki hjarta :
af hrsbzlu ok hugbley|?i vas }>er i hanzka tro}>it
[ok )>6ttiska ]>u \>a p6rr vesa ;]
•hvarki ]>u j?a )?or)?ir fyr hrE&zlu )>inni
hnjosa ne fisa, svat Fjalarr heyr)?i.'
GREYBEARD AND THOR. 191
Thor.
21. Then spite for those goodly gifts thou gavest ?
•
Greybeard.
22. Let one oak take what it scrapes off another,
and let each man seek his own.
What, the while, wast thou working, Thunderer ?
Thor.
23. Slew I the evil wives of Jotuns,
far in the east, . as they fled to the mountains :
were they all left in the land of the living,
huge would have been now the host of giants,
and never a man would there be in Midgarth.
What, the while, wast thou working, Greybeard ?
Greybeard.
24. In the Land of the Slain I warred and stirred up
princes to strife without peace.
Odin has earls who fall on the battlefield,
Thor has the race of thralls.
Thor.
25. Unfairly wouldst thou divide the slain
among gods if power too great were given thee !
Greybeard.
26. Strength enough has the Thunderer, nought of daring ;
from fear and faintness of heart
thou wert thrust, I ween, in a glove-thumb once,
and scarce couldst deem thyself Thor :
lest Fjalar should hear thee, for fright thou durst not
sneeze nor stir a hair.
26. — Fjalar, a giant, otherwise known as Utgard-loki ; set Introd.
IQ2 HARBARPSLJOP.
porr kva)> :
27. ' Harbar)>r eiin ragi ! ek munda j?ik i hel drepa,
ef ek martta seilask of sund.' •
Hdrbar]?r kva)> :
28. ' Hvat skyldir j?u of sund seilask, es sakar'u alls ongvar ?
Hvat vanntu j?a, porr ? '
•
p6rr kvaj? :
29. ' Ek vas austr ok ana varj>ak,
J?as mik sottu ]>eir Svarangs synir ;
grj6ti }>eir mik bor)?u, gagni ur)m }>eir J>6 litt fegnir,
ur)m J^eir mik fyrri frij^ar at bij?ja.
Hvat vanntu |?a me)>an, Harbar)?r ? '
Harbar]?r kvaj? :
30. 'Ek vas austr ok vij? einhverja doem)>ak,
16k ek vty ena linhvitu ok laun)?ing ha]?ak,
gladdak ena gollbjortu, gamni mser un)?i.'
porr kva)> :
31. ' G6}> attuj? 6r mankynni |?ar )?a.'
Harbar)?r kva)> :
32. ' Li]?s ]?ins veerak )?a )?urfi, porr ! et ek helda j?eiri enni
linhvitu mey.'
porr kva]? :
33. ' Ek munda }?er ]?a \>a.t veita, ef ek vij>r of kvremumk.'
GREYBEARD AND THOR. 193
Thor.
27. Greybeard, thou craven ! Could I but stretch
o'er the sound I would smite thee soon into Hel-home.
Greybeard.
28. Why shouldst thou stretch o'er the sound and smite me ?
No reason have we for wrath.
What, the while, wast thou working, Thunderer ?
Thor.
29. Eastward held I the flood of Ifing
against the sons of Svarang the Whelmer ;
with stones they beset me but small gain got they
and first were found to ask peace of foemen.
What, the while, wast thou working, Greybeard ?
Greybeard.
30. In the East I dallied with one, my chosen ;
I played with that linen-fair lass,
kept secret trysting, and gladdened the gold-bright
maiden, merry in the game.
Thor.
31. Glad meetings of love had ye there with maidens ?
Greybeard.
32. Need had I then of help from Thor,
to have kept that linen-fair lass.
Thor.
33. Fain would I give it thee could I but get there.
29. — Ifing. The name is not mentioned in the text, but it may be assumed that the
river is that which flowed between the realms of gods and giants ; see Vm. 16.
aC
194 HARBARPSLJOP.
Harbar)?r kva)> :
34. ' Ek munda )>6r |>a trua, nema j>u mik i trygj> veltir.
Porr kva)> :
35. ' Emkat ek sd hsolbitr sem hu)>sk6r forn a var.'
Harbarj?r kvaj> :
36. ' Hvat vanntu me)>an, p6rr ? '
p6rr kva]> ;
37. 'Bruj?ir berserkja barj>ak i Hl^seyju,
)?£er hof)?u verst unnit vilta }>']6}> alia.'
Harbar)?r
38. ' Klseki vanntu }?d, ]?6rr ! es )?u d konum bar)>ir.'
porr
39. 'Vargynjur varu J>sfer, en varla konur;
skeldu skip mitt es ek skor)>at hafyak ;
ceg\>u m6r larnlurki, en eltu pjalfa.
Hvat vanntu me)>an, Harbar)?r ? '
HdrbarJ^r kvaj? :
40. ' Ek vask i hernum es hingat gorjnsk
gnsefa gunnfana, geir at rj6)>a.'
Porr kva|> :
41. 'pess vildu nu geta, es J?u fort oss 61jufan at bjojra..'
42. * Boeta skal )>er )?at )>a munda baugi,
sem jafnendr unnu ]?eirs okkr vilja ssetta.'
GREYBEARD AND THOR. 195
Greybeard.
34. Fain would I now put trust in thy faith,
wert thou not wont to betray me.
Thor.
35. No heelbiter I, like an old shoe in spring-time!
Greybeard.
36. What, the while, wast thou working, Thunderer ?
Thor.
37. Slew I berserk-wives in the Isle of JEgir ;
vile things wrought they, all men-folk wiling.
Greybeard.
38. A base deed then wast thou doing, Thunderer —
waging war with women !
Thor.
39. She- wolves were they, and scarcely women.
My ships laid up on the shore they shattered,
with clubs they threatened me, Thialfi chased they.
What, the while, wast thou working, Greybeard ?
Greybeard.
40. To raise the war flag and redden the spear,
hither I came in the host.
Thor.
41. Wouldst tell how with hate thou cam'st to harm us ?
Greybeard.
42. Let a ring make atonement as the daysmen meted,
who sought to set us at peace.
34. — Wont to betray me. This rendering seems justified by the ensuing st. ; see
Introd. 37. — .<Bgir, here called by his other name H16r.
196 HARBARPSLJOP.
P6rr kvaj> :
43. ' Hvar namtu ]?essi en hncefiligu or}?,
es ek heyr]?a aldri in hnoefiligri ? '
H&rbar|>r kva)> :
44. ' Nam ek at monnum ]>e'\m enum aldrcenum
es bua i heimis haugum.'
Porr kva)> :
45. 'pa gefr }>u gott nafn dysjum,
es Jm kallar j?ser heimis hauga.'
Hdrbar|?r kva)? :
46. ' Sva dcemi ek of slikt far.'
porr kva)> :
47. ' Or|?kringi |?in mun ]?6r ilia koma,
ef ek rse]? a vag at va]?a ;
ulfi hsera hykk )?ik cepa munu,
ef }>u hlytr af hamri hogg.'
Hdrbar)?r kva)> :
48. ' Sif d hor heima, bans mundu fund vilja,
)>ann mundu ]?rek drygja, J>at es }>€r skyldara.'
p6rr kvaj? :
49. 'Mselir }>u at munns ra)>i, svat me"r skyldi verst J?ykkja,
hair enn hugblau^i ! hykk at }>u ljugir.'
44. — Haugum ; 45, bauga, B. Gv. G. S. C. J. Skogum, skogu, R.
GREYBEARD AND THOR. 197
Thor.
43. Where didst thou learn those scornful speeches ?
Never were words more wounding said me.
Greybeard.
44. I learnt them once from ancient beings
who dwell in the hills of home.
Thor.
45. Fair name for cairns to call them home-hills !
Greybeard.
46. 'Tis even as I think concerning such things.
Thor.
47. Sorely thy skill in words should serve thee,
could I but wade to thee through the water.
Louder, I ween, than a wolf wilt thou howl
if haply thou get'st a stroke from my hammer.
Greybeard.
48. Sif has a lover, thy wife at home,
art thou not eager to meet him ?
That a deed of daring now must thou do,
a work which well befits thee.
Thor.
49. Faint-heart ! Speak'st thou as worst meseems,
by the cojunsel of thy lips ; for I trow thou liest !
44.— Hills of home, the ancestral graves. 48. — Sif s lover, is Loki ; see Ls.,
st. 54.
ig8 HARBARPSLJOP.
Harbar)>r kva|> :
50. 'Satt hykk mik segja; seinn estu at for )>inni;
langt mundir }>u nu kominn, J>6rr ! ef }>u litum fcerir.'
P6rr kva}> :
51. 'Harbar)>r enn ragi ! heldr hefr )>u nii mik dvatyan.'
H6rbar)>r kva]> :
52. 'Asa)>6rs hugj>ak aldri mundu
glepja farhir)>i farar.'
P6rr
53. ' Ra)> munk ]?er nii ra]?a : r6 )?u hingat b&tinum ;
hsettum hoetingi, hittu fo]?ur Magna ! '
kvaj? :
54. * Far)>u firr sundi ! }>6r skal fars synja.'
p6rr kvaj? :
55. ' Visa )>6 m6r nii lei]>ina, alls )>ii vill mik eigi of vaginn
ferja ! '
Harbar)?r kva)? :
56. ' Litit es at synja, langt es at fara :
stund es til stokksins, onnur til steinsins,
haltu sva til vinstra vegsins, unz ]>u hittir Verland.
par mun Fjorgyn hitta p6r sun sinn
ok mun hon kenna hanum attunga brautir til 6j>ins
landa.'
P6rr kvaj? :
57. ' Mun ek taka |>angat i dag ? '
GREYBEARD AND THOR. 199
Greybeard.
50. Truly I ween that my words are spoken :
too slow art thou in thy travelling.
Far on thy way hadst thou fared now, Thor,
if thou hadst but gone in disguise.
Thor.
51. Greybeard, thou craven ! Too long thou delay'st me.
Greybeard.
52. I had ne'er weened boatman would hinder the way
of Thor, the Thunderer of gods.
Thor.
53. Now will I counsel thee ; come in thy boat hither ;
fetch Magni's father, and cease we from mocking.
Greybeard.
54. Hie thee hence away from the sound !
The ferry to thee is refused.
Thor.
55. Show me a path then, since thou wilt not
ferry me over the flood betwixt us.
Greybeard.
56. Tis little to withhold, 'tis far to fare
a while to the stock and the stone :
thus shalt thou hold to the left-hand path,
till thou light on the Land of Men ;
there will Earth meet her son and show him the way
of his race to the realms of Odin.
Thor.
57. Shall I to-day reach the dwellings of Odin ?
56. — Earth, or Jord, who is here called Fjbrgyn, is one of Odin's wives ; see Ls.,
ft. 26.
200 HARBARPSLJOP.
Harbar)>r kva)> :
58. 'Taka vi\> vil ok erfi)>i
at uppvesandi solu, es ek get )>ana.'
POIT kva)? :
59. ' Skamt mun nu mal okkat, alls ]?u mer skcetingu einni svarar ;
launa munk )>£r farsynjun, ef vit finnumsk i sinn annat.'
Harbarj?r
60. ' Far^u nu ]?ars J?ik hafi allan gramir ! '
58.— )?dna, E, B. Gv.J. C. ; )?a-na, G.
GREYBEARD AND THOR. 201
Greybeard.
58. With weariness and toil when the dew is wet
at sunrise, I ween, thou wilt win them.
Thor.
59. Short be our speech now, with but jeering thou answerest.
When we meet next I'll pay thee for denying me passage.
Greybeard.
•
60. Hie thee hence away where the fiends
may seize thee, body and soul !
58. — When the dew is wet, B's interpretation ; about that time, G.
a D
RfGSFULA.
Sva segja menn i fornum sogum, at einhverr af asum, sa er
Heimdallr h6t, f6r fer)>ar sinnar ok fram me)? sjovarstrondu nokkurri,
kom at einum hiisaboe ok nefndiz Rigr. Eptir )>eiri sogu er kvae)>i
)>etta :
1. AT kvo)?u ganga grcenar brautir
oflgan ok aldinn as kunnigan,
ramman ok roskvan Rig stiganda,
2. Gekk meirr at ]>a.t mij>rar brautar ;
kvam harm at htisi, hur)> vas d gaetti ;
inn nam ganga, eldr vas a golfi,
hj6n sdtu )?ar bar at ami.
Ai ok Edda aldinfalda.
Rigsjmla.— In W. 2.— At ami, R. S. H. G. Gv. ; af ami, W, HI. J.
THE SONG OF RIG.
It is told in the sagas of old .time that a certain god called
Heimdal was passing on. his way along the sea shore when he came to
a farm. He entered, calling himself Rig according to the story which
thus relates :
I. — THE BIRTH OF THRALL.
i.
Once walked, 'tis said,
mighty and ancient,
strong and vigorous,
the green ways along,
a god most glorious ;
striding, Rig.
2.
Ever on he went in the middle of the way,
till he came to a house with door unclosed.
He entered straight ; there was fire on the floor
and a hoary couple sitting by the hearth,
Great-grandfather and mother in ancient guise.
Heimdal.— Set Vsp. en skamma, st. 14 ; Grm. 13 and
called his children. Rig or King. — A Celtic word.
., st. 1, where nun art
204 RIGSPULA.
3. Rigr kunni J>eim raj> at segja,
meirr settisk hann mif>ra fletja,
en a hlij> hvara hjon salkynna.
•
4. pa tok Edda okkvinn hleif,
Jwngan ok J?ykkvan, }>runginn sa}>um ;
bar meirr at J>at mtyra skutla,
so]? vas i bolla, setti a b']6\>.
5. (4) Reis upp )>a}>an, re"zk at sofna;
(5) Rigr kunni j?eim raj? at segja,
meirr lag)>isk hann mi}?rar rekkju,
en a hlij? hvara hjon salkynna.
par vas at J>at j?riar na3tr saman,
gekk meirr at ]?at mi)?rar brautar,
li)m meirr at )>at mdnu)?r niu.
6. J6)> 61 Edda, josu vatni,
horvi svartan h^tu prsfel.
Hann nam at vaxa ok vel dafna,
• vas }>ar a hondum hrokkit skinn,
kropnir knuar, . . . . ..
fingr digrir, fulligt andlit,
lutr hryggr, langir hselar.
(7) Nam meirr at }?at megins of kosta,
bast at binda, byrjrar gorva,
bar heim at )>at hris gorstan dag.
7. par kvam at garj>i gengilbeina,
orr vas a iljum, armr solbrunninn,
ni)?rbjugt es nef, nefndisk pir.
8. Meirr settisk hon mi)>ra fletja,
sat hja henni sunr huss,
roeddu ok ryndu, rekkju gor)>u
ok pir )>rungin doegr.
4, line 4. — Followed by a line in W, transposed to st, 15. 5. — Strophe numbering
vf W is marked in brackets.
THE SONG OF RIG. 205
3. Well knew Rig how to give them counsel,
he sat him down in the middle of the floor,
with the home-folk twain upon either side.
•
4. Great-grandmother fetched a coarse-baked loaf,
all heavy and thick and crammed with husk:
she bore it forth in the middle of the dish,
with broth in a bowl, and laid the board.
5. Thence Rig uprose, prepared to rest ; —
well he knew how to give them counsel —
he laid him down in the middle of the bed
and the home-folk twain upon either side.
Thus he tarried three nights together,
then on he strode in the middle of the road
while thrice three moons were gliding by.
6. Great-grandmother bore a swarthy boy ;
with water they sprinkled him, called him Thrall.
Forthwith he grew and well he throve,
but rough were his hands with wrinkled skin,
with knuckles knotty and fingers thick ;
his face was ugly, his back was humpy,
his heels were long. . . . . .
" Straightway 'gan he to prove his strength,
with bast a-binding loads a-making,
he bore home faggots the livelong day.
7. There came to the dwellings a wandering maid,
with wayworn feet, and sunburned arms,
with down-bent nose, — the Bond-maid named.
. 8. She sat her down in the middle of the floor ;
beside her sat the son of the house :
they chatted and whispered, their bed preparing —
Thrall and Bond-maid — the long day through.
6. — Sprinkled him with water, see Hdv., st. 157. Thrall, the lowest class, who
were little better than .slaves. 7. — Wandering. The other brides (st. 18 and 30)
cam*, not on foot, but driving to their husbands.
206 RIGSpULA.
9. (8) Born alu |?au, bjuggu ok un)m ;
hykk at h£ti Hreimr ok Fjosnir,
Klurr ok Kleggi, Kefsir, Fulnir,
Drumbr, Digraldi, Drottr ok Hosvir,
Liitr, Leggjaldi : log)>u gar]?a,
akra toddu, unnu at svinum,
geita gsettu, gr6fu torf.
10. (9) Dcetr varu )>£&r Drumba ok Kumba,
Okkvinkalfa ok Arinnefja,
Ysja ok Ambatt, Eikintjasna,
Totrughypja ok Tronubeina :
]?a)>an eru komnar )>rsela settir.
11. (10) Gekk Rigr at )>at r6ttar brautir;
kvam hann at hollu, hur]> vas d ski)?i ;
inn nam ganga, eldr vas a golfi :
Afi ok Amma attu bus.
12. (10) Hjon satu ]?ar, heldu a syslu:
ma)?r telg]?i ]>ar mei]? til rifjar ;
vas skegg skapat, skor vas fyr enni,
skyrtu )?r6ngva, skokkr vas a golfi.
13. (n) Sat )>ar kona, sveig]?i rokk,
breiddi fajjm, bjo til va)?ar ;
(12) sveigr vas a hofjri, smokkr vas a bringu,
dukr vas a halsi, dvergar a oxlum.
14. Rigr kunni )>eim rd]? at segja,
meirr settisk hann mtyra fletja,
en a hli^ hvara hjon salkynna.
n, line 4. — Transposed from st. 13 by S. B. G. 14, lines 2 and 3. — Not found
in W ; supplied from other parts of the poem, B. S. G.
THE SONG OF RIG.. 207
9. Joyous lived they and reared their children.
Thus they called them : Brawler, Cowherd,
Boor and Horsefly, Lewd and Lustful,
Stout and Stumpy, Sluggard, Swarthy,
Lout and Leggy. They fashioned fences,
they dunged the meadows, swine they herded,
goats they tended and turf they dug.
10. Daughters were there, — L°ggv and Cloggy,
Lumpy-leggy, and Eagle-nose,
Whiner, Bondwoman, Oaken-peggy,
Tatter-coat and the Crane-shanked maid.
Thence are come the generations of thralls.
II. — THE BIRTH OF CHURL.
11. Ever on went Rig the straight roads along
till he came to a dwelling with door unclosed ;
he entered straight ; there was fire on the floor ;
Grandfather and Grandmother owned the house.
12. The home-folk sat there hard aworking ;
by them stood on the floor a box ;
hewed the husband wood for a warp-beam ;
trim his beard and the locks o'er his brow,
but mean and scanty the shirt he wore.
13. The wife sat by him plying her distaff,
swaying her arms to weave the cloth,
with snood on her head and smock on her breast,
studs on her shoulders, and scarf on her neck.
14. Well knew Rig how to give them counsel ;
he sat him down in the middle of the floor,
and the home-folk twain upon either side.
15. pa t6k Amma
f fram setti h6n fulla skutla,
vas kalfr so)?inn krasa baztr.
Reis fr& borj>i, re"zk at sofna,
Rigr kunni ]>eim ra)> at segja,
meirr lag]?isk hann mtyrar rekkju,
en a hlij? hvara hj6n salkynna.
16. par vas at J>at J>riar nsctr saman,
gekk meirr at )?at mtyrar brautar,
\tyu meirr at )>at manu]?r niu.
T7- (J5) Jo)7 ol Amma, josu vatni,
kollujju Karl ; kona sveip ripti
rau)>an ok rj6]>an, rijmjm augu.
Hann nam at vaxa ok vel dafna,
oxn nam temja, ar)>r at gorva,
bus at timbra ok hlojmr smtya, .
karta at gorva ok keyra plog.
18. (16) Heim oku j?d hanginluklu,
geitakyrtlu, giptu Karli ;
Snor heitir sti, settisk und ripti,
bjuggu hj6n, bauga deildu,
breiddu blsejur ok bii gor|?u.
19. (16) Born olu ]>au, bjuggu ok un|?u ;
h6t Hair ok Drengr, Hotyr, pegn ok Smij>r,
Bretyr, Bondi, Bundinskeggi,
Bui ok Boddi, Brattskeggr ok Seggr.
20. (16) Enn h^tu sva 6|?rum nofnum :
Sn6t, Bru)?r, Svanni, Svarri, Sprakki,
Fljo)?, Sprund ok Vif, Feima, Ristill :
J>a)?an eru komnar karla settir.
15, lines 3 and 4. — Transposed from st. 4, B. S. G. J. 16, line 2. — Not found in
W ; supplied B. S. G,
THE SONG OF RIG. 209
15. Grandmother set forth plenteous dishes ;
cooked was the calf, of dainties best.
Thence Rig uprose prepared to rest.—
Well he knew how to give them counsel —
he laid him down in the middle of the bed
and the home-folk twain upon either side.
16. Thus he tarried three nights together,
then on he strode in the middle of the road
while thrice three moons were gliding by.
17. A child had Grandmother, Churl they called him,
and sprinkled with water and swathed in linen,
rosy and ruddy, with sparkling eyes.
He grew and throve, and forthwith 'gan he
to break in oxen, to shape the harrow,
to build him houses and barns to raise him,
to fashion carts and follow the plough.
18. Then home they drove with a key-hung maiden
in goat-skin kirtle, named Daughter-in-Law.
They wed her to Churl in her bridal .linen :
the twain made ready, their wealth a-sharing,
kept house together, and joyous lived.
19. Children reared they thus they called them :
Youth and Hero, Thane, Smith, Yeoman,
Broad-limb, Peasant, Sheaf-beard, Neighbour,
Farmer, Speaker and Stubbly-beard.
20. By other names were the daughters called :
Dame, Bride, Lady, Gay, and Gaudy,
Maid, Wife, Woman, Bashful, Slender.
Thence are come the kindreds of churls.
17. — Churl or karl, tht fret-born peasant proprietor.
2 £
210 RIGSPULA.
21. (17) Gekk Rigr J>aJ>an rettar brautir,
kvam hann at sal, su)>r horf jm dyrr ;
vas hur)> hnigin, hringr vas i gsetti,
gekk inn at )>at : golf vas strait.
Satu hj6n, sousk i augu,
Fa]?ir ok M6)>ir, fingrum at leika.
Sat husgumi ok snori streng,
aim of bendi, orvar skepti ;
en huskona hug)>i at ormum,
strauk of ripti, sterti ermar,
keistr vas faldr, kinga a bringu,
•styar slcejmr serk blafaan,
briin bjartari, brjost Ijosara,
hals hvitari hreinni mjollu.
4
22. (18) Rigr kunni )?eim raj? at segja,
meirr settisk hann mi|>ra fletja,
en a hli]? hvara hj6n salkynna.
23. (19) pa tok M6)?ir merk)?an duk,
hvitan af horvi, hul)?i bjo)? ;
h6n tok at |?at hleifa Jmnna,
hvita af hveiti, ok hutyi duk.
Fram setti h6n fulla skutla
silfri var]?a, setti a bj6)?,
fa'in fleski, fogla steik]?a ;
vin vas i konnu, varj^ir kalkar,
drukku ok dosmjm, dagr vas d sinnum.
24. (21) Rigr kunni )?eim ra)> at segja,
reis hann at )>at, rekkju gor)?i ;
meirr lag)>isk hann mi)?rar rekkju,
en a hlij? hvara hj6n salkynna.
21. — Keistr vas faldr, C. G. S. ; keisti falld, W. 24, lines 3 and 4. — Not found
in W ; supplied B. G. S.
THE SONG OF RIG. 211
III. — THE BIRTH OF EARL.
21. Still on went Rig the straight roads along
till he came to a hall whose gates looked south.
Pushed was the door to, a ring in the post set :
he forthwith entered the rush-strewn room.
Each other eyeing, the home-folk sat there —
Father and Mother, — twirling their fingers.
There was the husband, string a-twining,
shafting arrows and shaping bows :
and there was the wife o'er her fair arms wondering,
smoothing her linen, stretching her sleeves.
A high-peaked coif and a breast-brooch wore she,
trailing robes and a blue-tinged sark.
Her brow was brighter, her breast was fairer,
her throat was whiter than driven snow.
22. Well knew Rig how to give them counsel ;
he sat him down in the middle of the floor,
and the home-folk twain upon either side.
23. Then took Mother a figured cloth,
white, of linen, and covered the board ;
thereafter took she a fine-baked loaf,
white, of wheat a.nd covered the cloth :
next she brought forth plenteous dishes,
set with silver, and spread the board
with brown-fried bacon and roasted birds.
There was wine in a vessel and rich-wrought goblets ;
they drank and revelled while day went by.
24* Well knew Rig how to give them counsel ;
he rose ere long and prepared his couch :
he laid him down in the middle of the bed,
and the home-folk twain upon either side.
21. — Pushed to: Icelandic hnigin, is usually rendered open in this passage, but
Vigfusson's, the door was down or shut, suggests a contrast to the humbler dwellings ;
st. 2, 1 /. The ring was for the visitor to " tirl " at, as in old ballads.
212 RIGSPULA.
25. (22) par vas at ]>at Jmar nsfetr saman,
gekk meirr at J?at mtyrar brautar,
Ityu meirr at J>at manu)>r niu.
4
26. (23) • Svein 61 M6J>ir, silki vafjn,
j6su vatni, Jarl I6tu heita ;
bleikt vas bar, bjartir vangar,
otul varu augu sem yrmlingi.
27. (24) Upp 6x )>ar Jarl a fletjum,
lind nam skelfa leggja strengi,
aim at beygja, orvar skepta,
fleini fleygja, frokkur dyja,
hestum rij?a, hundum verpa,
sver)?um breg^a, sund at fremja.
28. (25-27) Kvam )>ar 6r runni Rigr gangandi,
Rigr gangandi, rUnar kendi ;
sitt-gaf heiti, sun kvezk eiga,
)>ann ba]? eignask 6)?alv6llu,
6]?alv6llu, aldnar byg]?ir.
29. (28) Rety meirr }>a.]>a.n myrkvan vi)>,
h^lug fjoll, unz at hollu kvam.
Skapt nam dyja skelfyi lind,
hesti hleyp)>i okhjorvibrd;
vig nam vekja, voll nam rj6)?a,
val nam fella, va til landa.
(29) Re)> einn at |>at atjan buum,
(30) au]? nam skipta, ollum veita :
metymar ok mosma, mara svangrifja ;
hringum hreytti, hjo sundr baug.
3°' (31) ^^u serir urgar brautir,
kvamu at hollu J?ars Hersir bjo ;
mey atti hann mj6fingra)?a,
hvita ok horska : he"tu Ernu.
30.— Mey 6tti hann, B. Gv. G, S.J. C.; moetti hann, W,
THE SONG OF RIG. 213
25. Thus he tarried three nights together;
then on he strode in the middle of the road
while thrice three moons were gliding by.
26. Then a boy had Mother ; she swathed him* in silk,
and with water sprinkled him ; called him Earl.
Light were his locks, and fair his cheeks,
flashing his eyes like a serpent's shone.
27. Grew Earl forthwith in the halls and 'gan
to swing the shield, to fit the string,
to bend the bow, to shaft the arrow,
to hurl the dart, to shake the spear,
to ride the horse, to loose the hounds,
to draw the sword, and to swim the stream.
28. Forth from the thicket came Rig a-striding,
Rig a-striding, and taught him runes,
his own name gave him, — as son he claimed him,
and bade him hold . the ancestral fields, —
the ancestral fields — and the ancient home.
29. Then on rode Earl through the murky wood,
through the rimy fells till he reached a hall.
His shaft he shook, his shield he brandished,
his steed he galloped, his sword he drew ;
war he wakened, the field he reddened,
the doomed he slew, and won him lands —
till alone he ruled over eighteen halls.
Gold he scattered and gave to all men
treasures and trinkets and slender-ribbed horses ;
wealth he strewed and sundered rings.
30. Along dewy roads his messengers drove
till the hall they reached where Ruler dwelt.
A daughter owned he, dainty fingered,
fair and skilful, Erna called.
30. — Erna. No satisfactory meaning has been suggested for this name.
214 RfGSpULA.
31. (32) Btyu hennar ok heim 6ku,
giptu Jarli, gekk und lini ;
saman bjuggu )>au ok ser un\>u,
settir j6ku ok aldrs nutu.
32. (33) Burr vas enn elzti, en Barn annat,
J6J? ok Aj?al, Arfi, Mogr,
Ntyr ok Nij>jungr (namu leika)
Sunr ok Sveinn (sund ok tafl) ;
Kundr het einn, Konr vas enn yngsti.
33- (34) Upp 6xu )>ar Jarli bornir,
hesta tomjm hlifar bendu,
skeyti sk6fu, skelfjm aska.
En Konr ungr kunni runar,
Eefinrunar ok aldrrunar ;
meirr kunni hann monnum bjarga,
eggjaf deyfa, eegi lefegja.
Klok nam fogla, kyrra elda,
sefa of svefja, sorgir l&gja ;
afl ok eljun atta manna.
34. (34) Hann vi]> Rig Jarl runar deildi,
• brogjmm beitti ok betr kunni ;
)>a 6)?la)jisk ok eiga gat
Rigr at heita, runar kunna.
35. " Rei]? Konr ungr kjorr ok skoga,
kolfi fleyg)?i, kyr]?i fogla ;
J?& kva]? ]?at kraka, sat a kvisti ein :
' hvat skalt, Konr ungr ! kyrra fogla ?
• Heldr msottty 6r hestum ri]?a
[hjorum of breg)?a] ok her fella.
35. — S. H. think five half lines are missing. Hjorum of bregj?a supplied by
B. Gv. S. J.
THE SONG OF RIG. 215
31. They wooed her and brought her home a-driving ;
to Earl they wed her in veil fine- woven :
husband and wife lived happy together,
their children waxed and life enjoyed.
IV. — THE BIRTH OF KING.
• •
32. Heir was the eldest, Bairn the second,
Babe, Successor, Inheritor, Boy,
Descendent, Offspring, Son, Youth, Kinsman ;
Kon the kingly was youngest born.
33. Forthwith grew up the sons of Earl ;
games they learned, and sports and swimming,
taming horses, round shields bending,
war shafts smoothing. ash spears shaking ;
but King the youngest alone knew runes,
runes eternal and runes of life.
Yet more he knew, — how to shelter men,
to blunt the sword-edge and calm the sea :
he learnt bird language, to quench the fire flame,
heal all sorrows and soothe the heart ;
strength and might of eight he owned.
34. Then he strove in runes with Rig, the Earl,
crafty wiles he used a/id won,
so gained his heritage, held the right thus
Rig to "be called and runes to know.
35. Young King rode once through thicket and wood,
shooting arrows and slaying birds,
till spake a crow, perched lone on a bough :
'Why wilt thou thus kill birds, young King ?
'Twould fit thee rather to ride on horses,
to draw the sword and to slay the foe.
32. — Kon is the masculine of kona, a woman. It is a word only found in poetry
applied to men of gentle or royal birth. The poet plays upon its resemblance to konungr,
a king, and suggests a false derivation from kon and ungr, the young in order to show
that Kon rose to the highest rank and became Rig, the king; st. 34. 33, line 2.—
Transposed from 32. For the power of runes, see Hdv. st. 145-163 and Introd.
216
36. A Danr ok Danpr dyrar hallir,
ce)>ra 6}>a\ an 6r hafty ;
)?eir kunnu vel kj61 at rtya,
egg at kenna, undir rjufa.' .
THE SONG OF RIG. 417
36. 'Dan and Damp have dwellings goodlier,
homesteads fairer than ye do hold ;
and well they know the keel to ride,
the sword to prove and wounds to strike.1 . . .
36. — Dan and Damp appear as Danish kings in the historical sagas. The end of
this poem is missing, which tells o/Kon's descendants, and probably of his invasion and
conquest of Denmark.
2 F
VOLUSPA EN SKAMMA,
. (28)
Varu ellifu
Baldr es hn6
j?ess I6zk Vali
es sins br6]?ur
scsir tatyir,
vi)> bana)>ufu ;
ver]?r at hefna,
slo handbana.
2. (29) Vas Baldrs fa]?ir Burs arf J>egi
3. (29) Freyr atti Ger)>i, vas Gymis dottir,
jotna aettar ok AurboJ>u :
J?a vas pjazi J?eira freendi,
skautgjarn jotunn, vas SkaJ?i dottir.
This poem, found after st. 29 in F, is generally regarded as an independent work ;
B.Mh. G. S. H.J. i.— The strophe numbering of Hdl. in F is marked in brackets.
Line 4 is followed by alt's ]?at sett ]?in Ottar heimski ; F.
THE VALA'S SHORTER SOOTHSAYING
1. Eleven only the war gods numbered
when Baldr sank on the bale fire down ;
but Vali showed him strong to avenge it
and slew ere long his brother's slayer.
2. Father of Baldr was Odin, Bur's son.
3. Frey wedded Gerd ; she was Gymir's daughter,
and Aurboda's of Jotun race ;
Thiazi also came of their kindred,
the shape-shifting giant, Skadi's sire.
Vala or Witch, see Bdr, st. 4. i.— Vali, see Bdr., st. 11 ; Vm., st. 51. ^.—
Bur means son, e.g. of Buri, the first-born of the god's race, and according to Snorri, the
grandfather of Odin ; see Vsp. st. 4 and Introd. to Vm. 3. — Gerd, see Skm. Aur-
boda, or Moist ure-bringer ? Thiazi took the form o an eagle ; see Ls. st. 50, Introd.,
and Hrbl. st. 19.
220 VOLUSPA EN SKAMMA.
4. (30) Mart segjum J>6r ok munum fleira ;
vorumk at viti sva, vilt enn lengra ?
5. (31) Hetyr ok Hrossftofr Hrimnis kindar.
6. (31) Eru volur allar frd Vtyolfi,
vitkar allir frd Vilmetyi,
en setyberendr fra Svarthofya,
jotnar allir fra Ymi komnir.
7. (32) Mart segjum )>6r ok munum fleira ;
vorumk at viti sv&, vilt enn lengra ?
8. (38) 6l ulf Loki v\}> Angrbojm,
en Sleipni gat vty Svajnlfera;
eitt }>6tt\ skars allra feiknast,
]?at vas brojmr frd Byleists komit.
9. (39) Loki at hjarta — lindi brendu
fann halfsvi|?inn hugstein konu — ;
var]? Loptr kvijmgr af konu illri :
J?a)>an's & foldu flag)? hvert komit.
10. (34) Mart segjum ]>er ok munum fleira ;
vorumk at viti sva, vilt enn lengra ?
ii- (35) Var)? einn borinn i ardaga
rammaukinn mjok ragna kindar;
niu baru )>ann, naddgofgan mann,
jotna meyjar vi|> jar|?ar )>r6rn.
12. (35) Hann Gjolp of bar, hann Greip of bar,
bar hann Eistla ok Eyrgjafa,
hann bar Ulfrun ok Angeyja,
ImTpr ok Atla ok larnsaxa.
5. — For the transposed lines, see Hdl. 28- 6. — Also found in Wr.
THE VALA'S SHORTER SOOTHSAYING. 221
4. Much have I told thee, yet more I remember;
needs must one know it thus, — wilt thou yet further ?
5. Witch and Horse-thief are sprung from Rime-bringer,
6. All the Valas sprung from Forest-wolf,
all the wizards sprung from Wish-giver,
all the sorcerers sprung from Swart-head ;
and all the Jotuns come from Ymir.
7. Much have I told thee, yet more I remember;
needs must one know it thus, — wilt thou yet further ?
8. Woe-bringer bore the wolf to Loki,
with Swadilfari begat he Sleiphir.
But one was deemed the deadliest of all —
the monster brood from Loki born.
9. When the heart of a woman— home of love —
he ate half-burned with linden wood,
and bore ere long a loathly being
whence witches all in the world are sprung.
10. Much have I told thee, yet more I remember ,
needs must one know it thus, — wilt thou yet further ?
n. One was there born in days of old,
girt with great power, of the kindred of gods.
Nine giant maidens bore that being
armed with glory on the rim of earth.
12. Yelper bore him, Griper bore him,
Foamer bore him, Sand-strewer bore him,
She-wolf bore him, Sorrow-whelmer,
Dusk and Fury and Ironsword.
6. — Ymir, see Vm. st. 21. 8. — Woe-bringer, or Angrbo]?a, a giantess, who was
the mother of Fenrir, the World Serpent and Hel (Sn. E.). Sleipnir, see Bdr., st. 2.
g. — This strophe is perhaps explained by I'sp. st. 21, when the gods burn Golden-draught,
the witch who is ever born anew. 11-14. — No name is mentioned in the text, but these
strophes clearlv refer to Heimdal 01 Rig ; see Introd., Vsp. st. 7, and Rb.
222 VOLUSPA EN SKAMMA.
13. (36) Sa vas aukinn jarj>ar megni,
svalkoldum sse ok sonardreyra.
14. (41) Var)? einn borinn ollum meiri,
sa vas aukinn jarj>ar megni ;
|>ann kve)>a stilli storu^gastan,
sif sifja)>an, sjotum gorvollum.
15- (37) Mart segjum )?6r ok munum fleira;
vorumk at viti sva, vilt enn lengra ?
16. (40) Haf gengr hrijmm vi)> himin sjalfan,
Ityr lond yfir, en lopt bilar ;
J?a)>an koma snjovar ok snarir vindar,
}?a's i ra]?i, at regin of |?rj6ti.
17. (44) pa komr annarr enn matkari,
|?6 ]?orik eigi ]?ann at nefna ;
fai'r sea nu fram of lengra,
an 6)>inn mun ulfi moSta.
14. — After 16 in F ; placed after 13 by Gv. S. G., who connect it with 11.
THE VALA'S SHORTER SOOTHSAYING. 223
13. He was girt with all the power of Earth,
of the ice-cold sea, and of sacred swine-blood.
14. He was the One born greater than any ;
girt with all the power of Earth.
Men call him ever the richest ruler,
Rig, the kinsman of every race.
15. Much have I told thee, yet more I remember,
needs must one know it thus, — wilt thou yet further ?
16. The sea shall rise in storms to heaven
it shall sweep o'er the land and the skies shall yield
in showers of snow and biting blasts
at the Doom of the Powers, the gods of war.
17. There shall come hereafter another mightier
whose name I dare not now make known :
few there are who may see beyond
when Odin fares to fight with the Wolf.
17. — Another mightier probably anticipates the coming of Christianity.
HYNDLULJdP.
Freyja kva)> :
1. 'Vaki, mser meyja ! vaki, min vina !
Hyndla systir, es i belli byr !
nu's rokkr rokkra : rtya vit skulum
til Valhallar, til ves heilags.
2. Btyjum Herfo|>r i hugum sitja ;
hann geldr ok gefr goll verjmngu :
gaf Herm6}n hjalm ok brynju,
en Sigmundi sver)> at |>iggja.
Hyndluljo]?. — In F. and W. Freyja kva)?, etc., is supplied. The speeches are not
assigned in the MSS.
THE LAY OF HYNDLA.
Freyja.
1. Wake, maid of maidens, friend, awaken,
sister Hyndla, in a rock-hole biding !
Comes the gloom of gloaming, we twain together
must ride to Valholl, the holy dwelling.
2. The War-father bid we be mild in his mood,
who grants and gives to his followers gold ;
he gave to Hermod a helm and byrnie
and to Sigmund gave a sword to take.
2. — Hrrmod belongs to some lost tradition. He appears now as a god and now as a
hero. In the Prose Edda he is the son of Odin (see Introd. Bdr.) ; in the old English
poem of Beowolf he is a Danish King, mighty and beneficent in his youth, but a blood-
a Q
226 HYNDLULJOP.
3. Gefr sigr sonum, en sumum aura,
mrclsku morgum ok mannvit firum ;
byri gefr brognum en brag skoldum,
gefr mannsemi morgum rekki.
4. por mun biota, ]>ess munk bi)>ja,
at £ vi)> y\k einart lati ;
}>6's hanum otitt vij> jotuns bru)>ir.
5. Nu tak ulf jnnn einn af stalli,
lat hann rinna mej> runa minum.
Hyndla kvaj? :
seinn es goltr )>inn go]?veg tro)?a,
vilkak mar minn msetan hloe)>a.'
6. ' Fla est, Freyja ! es freistar min,
visar augum a oss )>anig,
es hefr ver j>inn i valsinni,
Ottar unga, Innsteins bur.'
Freyja kvaj? :
7. ' Dulin est, Hyndla ! draums setlak ]>ir,
es kve)>r ver minn i valsinni,
)>ars goltr gloar gollinbursti,
Hildisvini, as mer hagir gorjm
dvergar tveir Damn ok Nabbi.
8. Sennum vit 6r sodium : sitja skulum
auk of jofra sfettir dcema ;
gumna ]?eira es fra goj^um kvamu
4. — Mun, Sv. S.J.; mun hon, F. 5, lines i and 2. — These lines are assigned
to Freyja by B. Gv. H. HI. ; to Hyndla, G. Sitfirock. Lines 3 and 4. — Spoken by
Hyndla, B. Gv. Dt. HI. ; by Freyja, G. S. /., who have minn for Jrinn.
THE LAY OF HYNDLA. 227
3. To some grants he wealth, to his children war-fame,
word-skill to many and wisdom to men :
fair winds to sea-farers, song-craft to skalds,
and might of manhood to many a warrior.
4. To Thor will I offer and this will I ask him,
to bear him truly ever toward thee,
e'en though foe of the wives of Jotuns.
5. Now of thy wolves take one from the stall
and swift let him run by the side of my boar.
Hyndla.
Nay ! loth is thy swine, to tread the gods' way,
nor will I burden my noble beast.
6. False art thou, Freyja ! thou fain wouldst tempt me ;
thine eyes betray thee ; thou turnest ever
to where on the Dead's way thy lover is with thee, —
Ottar the youthful, Instein's son.
Freyja.
7. Dull art thou, Hyndla ! I trow thou art dreaming,
when thou deemst my lover is here on the Dead's road,
where Golden-bristle, the boar, is glowing,
the swine of battle which once they made me,
Dain and Nabbi, the crafty dwarfs.
8. Let us now strive in our saddles sitting,
and hold converse o'er the long long lines of kings,
heroes all who are come from the gods.
thirsty tyrant when old, who is deserted by his subjects. Sigmund, father of Sigurd (st.
25). At a wedding feast Odin entered and thrust his sword into a tree from which only
Sigmund, the gods' favourite, could draw it. 3. — Song-craft to skalds, see Hdv., st.
105, 139. 6. — The Dead's way : A road by which the dead warriors went to Valhull.
Ottar : The story of Freyja's human lover Ottar or Odd is told by Snorri. 7. — The
boar : Frey owned the boar called Golden-bristle, which was forged by the dwarfs ; see
Introd. Grm. Freyja, according to Snorri, rode on a cat. Dam, the Dead one, is
mentioned in Vsp.
228 HYNDLULJOP.
9. (8) peir hafa veftat Vala malmi,
Ottarr ungi ok Angantyr :
skylt's at veita, svat skati enn ungi
fojmrleify hafi ept fraendr sina.
10. Horg me"r gor)>i of hlaVinn steinum —
nu es grj6t )>at at gleri or)?it — ,
(10) rauj? i nyju nauta blo)>i ;
£ tru)n Ottarr a asynjur.
11. Nu lat forna ni]?ja tal|?a
ok upp bornar sottir manna :
hvat's Skjoldunga, hvat's Skilfinga,
hvat's O\>linga, hvat's Ynglinga,
hvat's hotyborit, hvat's hersborit,
mest manna val und mtygarjn ? '
Hyndla kva)? :
12. 'pii est, Ottarr! borinn Innsteini,
en Innsteinn vas Alfi gamla,
Alfr vas Ulfi, Ulfr Sahara,
en Ssefari Svan enum rau)?a.
13. Mojmr attir menjum gofga,
hykk at heti Hledis gy]?ja ;
Fro)>i vas fa)?ir, en t Friaut mojnr :
oil ]?6tti fctt su me}> yfirmonnum.
14. (17) Vas Hildigunn hennar moj^ir,
Svavu barn ok Scckonungs ;
allt's |?at e6jtt )?in, Ottarr heimski !
var)>ar at viti sva, vilt enn lengra ?
ii. — Hvat's Ojrtinga, B. Gv. H. C. S. C., missing in F ; ynglinga/or ylfinga, F ;
see st. 20. 13. — M6]?ur attir, Sv. S. G. ; atti fajjir J?inn, F, HI. /. 14, etc. —
The rearrangement of strophes has been made for the sake of clearness in the translation
to show the probable connection of names in Ottar's line. The numbers in brackets, F.
THE LAY OF HYNDLA. 229
g. Ottar the youthful, and Angantyr—
on this have wagered their wealth of gold ;
needs must I help the youthful hero
to hold the heritage after his fathers.
10. He built me an altar with stone o'erlaid ;
like glass all riven is that rock with fire,
for he reddened it oft with the fresh blood of oxen ;
aye to the goddesses Ottar was true.
11. Come now let ancient kinsman be numbered,
and let be told the long lines of men :
who is of Skjoldungs, who of Skilfings,
who is of Athlings, who of Ynglings,
who is freeborn, who is gentleborn,
choicest of all the men under Midgarth ?
Hyndla.
(6ttar's race.)
12. Thou art Ottar, born of Instein ;
Instein came from Alf the Old,
Alf was from Wolf, Wolf from Seafarer,
and Seafarer sprang from Swan the Red.
13. Thou hadst a mother shining in jewels,
Hledis, I ween, she was named, the priestess;
her father was Frodi, and Friaut her mother.
All of this race among lords are reckoned.
14. Hildigunn was the mother of Friaut;
child was she of Svafa and Sea-king.
All this race is thine Ottar the Simple !
Needs must one know it thus, wilt thou yet further ?
9. — Gold is here called foreign metal. Icelandic Valsk ; English Welsh originally
meant foreign. n. — Skjoldings, etc., see Intrud. fur these traditional race names.
230 HYNDLULJOP.
15. (19) Ketill vas vinr J>eirar, Klypps artyegi,
vas mo|>urfa]7ir m6jmr )>innar ;
J?ar vas Fr6J>i fyrr an Kari,
enn eldri vas Alfr of getinn.
16. Nanna vas nsbst ]?ar Nokkva dottir,
vas mogr hennar magr }nns fojmr ;
fyrnd es su mj»g)>, fram telk lengra :
allt's )?at sett )?in, Ottarr heimski !
17. Isolfr ok Asolfr 6lmo)?s synir
ok Skurhildar Skekkils dottur,
skalt til telja skatna margra :
allt's )>at eett Jrin, 6ttarr heimski !
18. (14) Ali vas a)?r oflgastr manna,
Halfdanr fyrri hsestr Skjoldunga ;
frseg voru folkvig ]>aus framir gorj^u,
hvarfla ]>6ttu bans verk me)? himins skautum.
19. (15) Efldisk vi}> Eymund, oeztan manna,
en Sigtrygg slo mej? svolum eggjum ;
atti Almveigu, cezta kvenna,
61u ok dttu atjan sunu.
20. (16) pa]?an Skjoldungar, ]?a)?an Skilfingar,
]?a]?an 0}>lingar, }>aj>an Ynglingar,
|>a)?an hol)?borit, )?aj?an hersborit,
mest manna val und mi)>gar)M ;
allt's j^at sett Yin, Ottarr heimski !
21. (18) Dagr atti poru drengja m6)mr,
olusk i £ett )?ar ceztir kappar :
Fra|?marr ok Gyr]?r ok Frekar bd)?ir,
Amr ok Josurmarr, ^ Alfr enn gamli :
var]?ar at viti sva, vilt enn lengra ?
15<_peirar) 5. G.; J>eirra, F. 16, line 3. — Followed by a repetition of 24, line
3, F.
THE LAY OF HYNDLA. 231
15. Klyp's son Ketil was spouse of Hildigun ;
he was the father of thy mother's mother.
Older than Karl yet was Prodi,
but Alf was of all the eldest born.
16. Next came Nanna, the daughter of Nokkvir;
her son was thy father's brother by wedlock.
Old is that kindship, still on will I tell thee,
for all this race is thine, Ottar the Simple.
17. Isolf and Osolf were sons of Olmod,
and born of Skurhild, daughter of Skekkil.
Thou shalt reckon back to many a chieftain.
All this race is thine Ottar the Simple !
(Halfdan's Race.)
18. Far back was Ali, mightiest of men :
Halfdan before him highest of Skjoldungs,
whirled were his deeds round the skirts of heaven,
great wars of nations the chieftains waged.
19. He joined him to Eymund, highest of heroes ;
Sigtrygg slew with the icy sword-edge,
wedded Almveig, loftiest of ladies ;
so he begat him sons eighteen.
20. Thence are the Skjoldungs, thence the Skilfings,
thence are the Athlings, thence the Ynglings,
thence are freeborn, thence are gentleborn,
all the choicest of men under Midgarth.
All this race is thine, Ottar the Simple ;
21. Dag's wife was Thora, mother of warriors ;
reared in that race were the mightiest heroes,
Fradmar and Gyrd, and both the Wolf-cubs,
Josurmar, Am, and Alf the Old.
Needs must one know it thus, wilt thou yet further ?
18. — Halfdan, a mythical King of Denmark. 19.— Eymund, King of Novgorod
and father of Almveig (Skaldskmj. 21.— Dag, son of Halfdan, father of Arngrim
(st. 22).
232 HYNDLULJOP.
22. (23) \)eir i Boltn austr bornir varu
Arngrims synir ok Eyfuru ;
brokun berserkja, bols margskonar,
of lond ok of log sem logi foeri :
/
23. (25) Hervar]>r, Hjorvarfyr, Hrani, Angantyr,
Bui ok Brami, Barri ok Reifnir,
Tindr ok Tyrfingr, tveir Haddingjar :
allt's )>at sett jnn, Ottarr heimski !
24. (22) Gunnarr balkr, Grimr harj^skafi,
jarnskjoldr porir, Ulfr ginandi ;
kunnak baj>a Brodd ok Horvi,
varu )>eir i hirj> Hrolfs ens gamla.
25. (27) peir varu gumnar gojmm signa^ir,
allir bornir Jormunreki,
(24) Sigur)?ar magi, — hlyj? sogu minni !—
folkum grims es Faini va.
26. (25) Sa vas visir fra Volsungi
ok Hjordis fra Hraujmngi,
en Eylimi fra O}?lingum :
allt's J>at ectt Yin, Ottarr heimski !
27. (26) Gunnarr ok Hogni Gjuka arfar
ok et sama Guj?run, systir ]>eira :
eigi vas Got]>ormr Gjuka settar,
}>6 vas bro)>ir beggja )?eira :
allt's ]?at sett Jnn, Ottarr heimski !
22, line i. — B. G. S. /.'s emendation to agree with Orvar Odd's S., ani 6mi varu
bornir, F. Line ^.—Followed by allt's, etc., F, om. G S.J. 23, line i. — Supplied
from Orvar Odds S., C. 14, and Hervarar S., B. Gv. H. C. G. S.J. 24. — B. suggests
this transposition, because Grim and Thorir are mentioned at Hrolfs Court in Forn. S.,
III., 57, G. H. S. /. 25, lines i and 2.— Transposed by B. G. H. S. J.
THE LAY OF HYNDLA. 233
(The Berserks.)
22. Born in Bolm in the eastern land
were Arngrim's sons and Eyfora's;
woes unnumbered the berserks worked,
like the faring of fire o'er land and sea.
23. Hervard, Hjorvard, Hrani, Angantyr,
Bui and Brami, Barri and Reifnir,
Tind and Tyrfing, and Haddungs twain.
All this race is thine, Ottar the Simple !
24. Gunnar Battle-wall, Grim Strongminded,
Thorir Iron-shield, Wolf the Gaper ;
Brod and Horvi, once I knew them,
both in the train of Hrolf the Old.
(The Volsung race.)
25. Given to the gods were the warrior sons,
all the children of Jormunrek,
the kinsman of Sigurd — list to my saga !—
Fear of Nations, who Fafnir slew.
26. That ruler was born of the race of Volsungs,
and Hjordis came, his mother, of Hraudungs,
and Eylimi, her sire, of Athlings.
All this race is thine, Ottar the Simple !
27. Gunnar and Hogni were sons of Gjuki ;
Gudrun their sister, was eke his offspring ;
but not of their kin was Guthorm Battle-snake,
though of the twain he was held the brother.
All this race is thine, Ottar the Simple !
22-23. — The story of Angantyr and the famous berserks is told in Hervarar S. and
Orvar Odds S. .24. — Hrolf, probably Half, a famous King of Gauta-land, and hero
of Hdlfs S. 25. — Jbrmunrek, the heruicised Ermanric, King of the Goths in the fourth
century. Sigurd, the hero of the Vulsunga S., and later Niebelungen lied. 27. — Gjuki,
of Niflung race, a King of the Burgundians. Guthorm, his stef>son, slew Sigurd at
the desire of Hrynliild.
2H
234 HYNDLULJOP.
28. (31) Haki vas Hvejmu hoti baztr sona,
en Hvejmu Vas HjorvarJ?r faj?ir
29. (27) Haraldr hilditonn borinn Hrcereki
slongvanbauga, sunr vas hann AuJ>ar,
AuJ?r djupujjga Ivars d6ttir,
en RaJ?barJ>r vas Randv^s fa)?ir :
allt's )?at sett |>in, Ottarr heimski ! '
Freyja kvaf> :
30. 'Berminnisol minum gelti,
svat 611 muni or)? at tina,
)?essa roe)>u, a J>ri|>ja morni,
]?as )?eir Angantyr attir rekja.'
Hyndla kva|> :
31. ' Snu]?u braut he]?an ! sofa lystir mik,
far fdtt af me'r fri|?ra kosta :
hleypr, e|?lvina ! uti a nattum,
sem me]> hofrum Hei]?run fari.
32. Rannat at O)>i ey |>reyjandi :
skutusk }>&r fleiri und fyrirskyrtu ;
hleypr, e]?lvina ! uti a nattum,
sem me)> hofrum Hei)?run fari.'
Freyja kva]> :
33. 'Ekslseeldi of iviftu,
svat eigi komsk obrend he)>an.
28.— Transposed by E.G. S.J.
THE LAY OF HYNDLA. 235
28. Best was Haki of Hvedna's children ;
the father of Hvedna was Hjorvard.
(Race of Harald War-tooth.)
29. Born from Aud was Harald War-tooth,
son of Hrderik, Slinger of Rings.
Aud Deep-thoughted was Ivar's daughter,
and Randver the son of Radbard born.
All this race is thine, Ottar the Simple !
Freyja.
30. To my boar now bear the ale of memory,
so shall he tell forth all this tale
when the third morn comes, and with Angantyr
he shall trace back the mighty men of their race.
Hyndla.
31. Hie away hence! for I fain would sleep,
and few fair words shalt thou win from me.
Thou gaddest forth, good friend, at nights
like a she-goat straying bold among bucks.
32. Yearning ever thou h.ist followed Odd;
many a sweetheart has slept in thine arms.
Thou gaddest forth, good friend, at nights
like a she-goat straying bold amonx bucks.
Freyja.
33. I will strike tire about thee, giantess,
so that unburnt thou hie not hence.
29. — Harald War-tooth, a King of Denmark. Hruirik, a King of Sweden,
husband of Aud. The saga of these mythical personages is told in Sogubrut and by Saxo
Graminaticus. 31. — A she-goat : The name of the mythical goat Heidnui (Grm., st.
25) is here used in a general sense.
236 HYNDLULJOp.
Hyndla kva|> :
'Hleypr, e]>lvina! uti £ nattum,
sem me]? hofrum Hei]?run fari.'
34. ' Hyr s6k brinna en hau)?r loga,
verj>a flestir fjorlausn j?ola :
her Ottari bjor at hendi
eitrblandinn mjok, illu heilli !
Hleypr, e)?lvina ! uti a nattum
sem me]? hofrum Hei]?run fari.'
Freyja kvaj> :
35. 'Or]?heill )?in skal ongu ra)?a,
|?6t, bru}>r jotuns ! bolvi heitir ;
hann skal drekka dyrar veigar,
bi]?k 6ttari oil go]? duga.'
THE LAY OF HYNDLA. 237
Hyndla.
Thou gaddest forth, good friend, at nights
like a she-goat straying bold among bucks.
34. Lo ! all around us the earth is flaming !
Many must render their lives as ransom.
Bear now the ale-cup to Ottar's hand,
all mingled with poison and omens of ill.
Thou gaddest forth, good friend, at nights
like a she-goat straying bold among bucks.
Freyja.
35. The word of thine omen shall work no evil,
albeit thou cursest, vile wife of Jotuns ;
sweet shall the draught be that Ottar drinks,
for I pray all the Powers to shield him well.
BALDRS DRAUMAR.
1. Senn varu sesir allir a j>ingi
ok asynjur allar a mali,
ok of }>at re}>u rikir tivar,
hvi vseri Baldri ballir draumar.
2. Upp reis 6]>inn, aldinn gautr,
auk a Sleipni so|?ul of lag)>i ;
reij? ni)?r J>a)?an Niflheljar til,
moetti hvelpi es or helju kvam.
3. (2) Sa vas blo)?ugr of brjost framan
ok galdrs fo)?ur go of lengi ;
(3) fram rei)> O)?inn foldvegr dun)?i,
hann kvam at havu Heljar ranni.
Baldrs Draumar. — In A. 3. — Strophe numbering in A marked in brackets.
BALDR'S DREAMS.
1. Straight were gathered all gods at the doomstead,
goddesses all were in speech together ;
and the mighty Powers over this took counsel, —
why to Baldr came dreams forboding.
2. Up rose Odin the ancient creator ;
he laid the saddle on gliding Sleipnir,
and downward rode into Misty Hel.
Met him a hound from a cavern coming ;
3. all its breast was blood-besprinkled,
long it bayed at the Father of Spells.
Onward he rode, the Earth's way rumbled,
to the lofty hall of Hel came Odin.
2.— Sleipnir: Odin's eight-footed steed; see Vsp. en skamma, st. 8. Misty. Hel:
The dwelling place of the goddess Hd, daughter of Loki and Angrbofya ; see Vsp. en
skamma, st. 8, Ls. Introd. A hound : Garm ; see Vsp. 44. 3. — The father of spells
or magic, as in Hdv. Odin sang some such song as that mentioned in Hdv., st. 156.
240 BALDRS DRAUMAR.
4. p£ rety 6)>inn fyr austan dyrr,
]?ars hann vissi volvii letyi,
(4) nam vittugri valgaldr kvej>a,
unz nau)>ug reis nas orj> of kva)? :
5. (4) ' Hvat's manna )>at m£r 6kunnra
es hofumk aukit erfitt sinni ?
(5) vask snivin snj6vi ok slegin regni
ok drifin doggu, dau}» vask lengi.'
OJrinn kvaj> :
6. ' Vegtamr heitik, sunr emk Valtams ;
seg mer 6r helju, ek mun 6r heimi :
hveim eru bekkir baugum sanir.
flet fagrliga floij? gulli ? '
Volva kvsi\> :
7. (6) * H£r stendr Baldri of brugginn mjoj>r,
skirar veigar, liggr skjoldr yfir ;
en dsmegir i ofvaeni.
Nau]>ug sag|>ak, nii munk )>egja.'
O]?inn kva)> :
8. (6) 'pegjat, volva! )>ik vilk fregna,
unz alkunna, vilk enn vita :
hverr mun Baldri at bana verj>a
ok 6)nns sun aldri rsena ? '
Volva kvaj> :
9. (7) ' H6|>r berr havan hr6)?rba)?m ]?inig,
hann mun Baldri at bana verj?a
ok O)>ins sun aldri rsena.
Nau)?ug sag|?ak, nu munk )»egja.'
6.— FloiJ?, B. G. S.; ftfy, A.
fcALDR'S DREAMS. 241
4. Round he rode to a door on the eastward
where he knew was a witch's grave.
He sang there spells of the dead to the Vala ;
needs she must rise— a corpse — and answer :
5. 'What man is this to me unknown,
who torment adds to my toilsome way ?
I was snowed on with snow, and dashed with rain,
I was drenched with dew, I have long been dead.'
Odin.
6. ' They call me Way wont I am son of Warwont ;
tell me tidings of Hel, I will tell of the world.
For whom are the benches strewn with rings,
for whom is the fair dais flooded with gold ? '
Vala.
7. ' Here stands for Baldr brewed the mead,
the shining cup, the shield lies over,
but the gods' race all are in despair.
Needs have I spoken, now will I cease.'
Odin.
8. 'Cease not, Vala ! still will I ask thee,
I must see yet onward till all I know : —
who will be the slayer of Baldr,
who Odin's son will of life bereave? '
Vala.
9. ' Hod shall bear thither the high-grown Fame-bough,
he will be the slayer of Baldr,
yea, Odin's son will of life bereave.
Needs have I spoken, now will I cease.'
6. — Way wont : Odin as wanderer; Cf. Gangleri, Grm., st. 49. 9.— The Fame-
bough or mistletoe which, according to Snorri, Loki puts "into the hands of blind Hud ;
see Vsp. 32, Ls. st. 28, Fj. st. 26.
2 I
242 BALDRS DRAUMAR.
Oj?inn kva]> :
10. (7) 'pegjat, volva ! }>ik vilk fregna,
unz alkunna, vilk enn vita:
hverr mun heiptar [HeJ>i] hefnt of vinna
ej>a Baldrs bana a bal vega ? '
Volva kvaj? :
11. (8) ' Rindr berr Vala i vestrsolum,
sa mun Ojnns sunr einnsettr vega ;
bond of )nrgerat ne hofu)> kembir,
a)?r a bdl of berr Baldrs andskota.
Naujmg sag}>ak, nu munk )>egja.'
O)?inn kva|? :
12. (8) ' peg] at, volva ! ]>ik vilk fregna,
unz alkunna, vilk enn vita :
(9) hverjar'u meyjar es at muni grata
ok a himin verpa halsa skautum ? '
Volva kvaj? :
13. (10) 'Estat Vegtamr, sem ek hugj?a,
heldr est OJ>inn, aldinn gautr ! '
OJ?inn kvaj? :
'Estat volva n6 vis kona,
heldr est ]?riggja Jmrsa moj?ir ! '
Volva kva)> :
14. (ii) ' Heim rty, 6)?inn ! ok ves hr6jmgr :
sva komir manna meirr aptr a vit,
es lauss Loki lij?r or bondum
ok i ragna rok rjufendr koma.'
14. — Ok i ragna rok, B. G. S., A ; ok ragna rok, Dt. and HI.
BALDR'S DREAMS. 243
Odin.
10. 'Cease not, Vala, still will I ask thee,
I must see yet onward till all I know : —
who shall work revejige for the woe on Hod,
and lay on the bale fire Baldr's foe ? '
Vala.
11. ' Rind shall bear Vali in the western halls;
he, Odin's son, shall fi^ht one night old.
Nor hand will he wash, nor head will he comb
till he lay on the bale fire Baldr's foe.
Needs have I spoken, now will I cease.'
Odin.
12. 'Cease not, Vala, still will I ask thee,
I must see yet onward till all I know : —
who are the maidens who weep at will,
and up toward heaven their neck veils fling ? '
Vala.
13. 'Not Waywont art thou as I had weened,
but thou art Odin, the ancient creator ! '
Odin.
' No Vala art thou nor woman wise,
but of three giants thou art mother ! '
Vala.
14. ' Ride homeward, Odin, glorying in thy gain !
for thus shall no being ever meet me more,
ere Loki roves from his fetters free,
and the Destroyers come at the Powers' great Doom.'
it.— Rind, the giant wife of Odin; see Gi,'., st. 6. Vali, see Vm. 57; Vsp. en
skamma, st. 1. 12.— Their neck veils : Icelandic, balsa skautum, is of uncertain
meaning. Skaut is used for sheet, corner, quarter of the heavens, sail, part of a
woman's dress. Dt. inclines to the above ; G., sail corners. // the expression is
nautical, Wimmcr suggests that the maidens are wave daughters of &gir ; see Hym.,st. 2.
LOKASENNA.
FRA 1EGI OK GOPUM.
ir, er ojmi nafni h6t Gymir, hann hafyi buit dsum 61, )>6 er
hann hafj?i fengit ketil inn mikla, sem nu er sagt. Til |>eirar veizlu
kom 6]>inn ok Frigg kona bans. porr kom eigi, Jmiat hann var i
austrvegi. Sif var J?ar, kona J)6rs ; Bragi ok I)?unn kona bans. Tyr
var j?ar, hann var einhendr: Fenrisulfr sleit bond af hanum, \& er
hann var bundinn. par var Njor]?r ok kona bans SkaJ^i, Freyr ok
Freyja, Vtyarr sonr 6j?ins. Loki var )>ar, ok |?j6nustumenn Freys
Byggvir ok Beyla. Mart var )?ar asa ok alfa. -^Egir atti tw^ ]>jonustu-
Lokasenna, — In "Si, No, 8.
LOKI'S MOCKING
AT THE BANQUET OF ,EGIR.
, who is also called Gymir (the Binder), bade the gods to an
ale feast after he had got possession of the great cauldron — as already
told To this banquet came Odin and Frigg, his wife. Thor came
not because he was journeying in the East-country, but his wife Sif
was there, and Bragi, with his wife Idun ; Tyr also, who was one-
handed, because the wolf Fenrir had torn off the other hand while the
gods were binding him. There were Njord and his wife Skadi, Frey
and his servants Barley and Beyla, Freyja, Vidar, the son of Odin,
with many other gods and elves ; there, moreover, was Loki. ^gir
had two servants — Nimble-snatcherand Fire-stirrer. Shining gold was
As already told. — See Hm. East-country, or Jutunheim.
246 LOKASENNA.
menn : Fimafengr ok Eldir. par var lysigull haft fyrir elds Ij6s ;
sjalft barsk )>ar 61 ; J>ar var gri]?sta)>r mikill. Menn lofujm mjok hversu
go)>ir jjjonustumenn JEgis varu. Loki matti eigi heyra )>at, ok dra)>
hann Fimafeng. pa skoku cesir skjoldu sina ok oep)>u at Loka ok eltu
hann braut til sk6gar, en ]>eir faru at drekka. Loki hvarf aptr ok hitti
uti Eldi ; Loki kvaddi hann :
Loki kva)> :
1. 'Seg ]?at, Eldir! svat |>u einugi
feti gangir framarr :
hvat he"r inni hafa at olmalum
sigtiva synir ? '
Eldir kva]?:
2. 'Of vapn sin doema ok of vigrisni sina
sigtiva synir :
asa ok alfa es he"r inni 'rti
mangi's )?6r i orTpi vinr.'
Loki kva]? :
3. ' Inn skal ganga ^Egis hallir i
a ]?at sumbl at sea ;
joll ok dfu fosrik asa sunum
ok blentk ]?eim meini mjojj.'
Eldir kva]?:
4. 'Veiztu, ef inn gengr ^gis hallir i
a J?at sumbl at sea,
hr6Jn ok r6gi ef )m eyss a holl regin,
a ^iT inunu ]?erra ]?at.'
Loki kva]> :
5. 'Veizt )>at, Eldir! ef vit einir skulum
saryrjmm sakask,
auj?ugr ver]?a munk i andsvorum,
ef )?u mselir til mart.'
LORI'S MOCKING. 247
used in the hall for the light of fire, the ale bore itself, and the place
was held as a holy peace-stead. Men praised ^Egir's servants, and
said oft how good they were ; but Loki could not brook this, and he
slew Nimble-snatcher. The gods all shook their shields and cried out
against Loki, and chased him away to the woods, and then betook
themselves again to drink. But Loki turned back, and finding Fire-
stirrer standing without, he hailed him : —
Loki.
1. Tell me, Fire-stirrer — but whence thou standest
move not a single step —
what are the sons of the war-gods saying
o'er the ale-cup here within ?
Fire-stirrer.
2. Of their weapons are speaking the sons of the war-gods,
they boast of their battle-fame ;
but 'mid gods and elves who within are gathered,
not one is thy friend in his words.
Loki.
3. I shall now enter the halls of JEgir
this banquet to behold :
mockery and strife will I bring to the god's sons,
and mingle sorrow with their mead.
Fire-stirrer.
4. Know, if thou enter the halls of Mgir
this banquet to behold,
if reproach and slander on the blest Powers thou pour
they shall wipe out thy words upon thee.
Loki.
5. Know thou, Fire-stirrer, if we twain must fight
together with wounding words, —
if thou talk too freely thou soon shalt find me
in answering ready and rich.
24$ LOKASENNA.
Styan gekk Loki inn i hollina, en er ]>eir sa, er fyrir varu, hverr
inn var kominn, ]?6gnujni J>eir allir.
Loki kvaj> :
6. ' pyrstr ek kom )>essar hallar til,
Loptr, of langan veg,
asu at bij>ja, at mer einn gefi
mseran drykk mja)>ar.
7. (6) Hvi )>egi|? ^r svd, )>rungin go]? !
at 6r msela ne megu)> ?
sessa ok sta]?i veli|> m€r sumbli at,
ej?a heitij? mik he]?an.'
Bragi kvaj> :
8. (7) ' Sessa ok sta]?i velja )>6r sumbli at
sesir aldrigi ;
J?vit sesir vitu, hveim )>eir alda skulu
gambansumbl of geta.'
Loki kva)> :
9. (8) ' Mant )?at, 6}?inn ! es vit i ardaga
blendum b\6]>i saman ?
olvi bergja \izi eigi mundu,
nema okkr vaeri bajmm borit.'
10. (9) * Ris )>a, Vtyarr ! ok Idt ulfs fojmr
sitja sumbli at,
si}?r oss Loki kvejn lastastofum
is hollu i.'
7. — Strophe numbering of R t« brackets.
LORI'S MOCKING. 249
Then Loki entered the hall, and when those assembled saw who
was come in they all became silent.
Loki.
6. Thirsty come I, the Rover of Air,
to this feasting hall from afar ;
I would ask the gods to give me but one
sweet draught of the mead to drink.
7. Why all silent ye sullen gods ?
Can ye speak no single word ?
Make me room on the bench, give me place at the banquet,
or bid me hie homeward hence.
Bragi.
8. Nor place at the banquet nor room on the bench
the gods shall give to thee ;
well they know for what manner of wight
they should spread so fair a feast.
Loki.
9. Mindest thou, Odin, how we twain of old
like brothers mingled our blood ?
Then saidst thou that never was ale-cup sweet
unless 'twere borne to us both.
Odin.
10. Rise up, Vidar, and give the Wolf's father
bench-room at the banquet,
lest Loki shame us with scornful speeches
here in .<Egir's halls.
8. — Bragi, the god of poetry. 9. — The mingling of blood sealed a brotherhood in
arms. Loki, Odin, and Hcenir were companions in many strange adventures. 10. —
Vidar, see Grm. 77; Vsfi., st. 54. Loki was the father of Fenrir, see st. 39 ; Vsp. en
skamma, st. 8.
2 K
25o LOKASENNA.
pa st6|> Vtyarr upp ok skenkjn Loka ; en a)>r hann drykki, kvaddi
hann asuna :
n. (10) ' Heilir sfesir, heilar asynjur
ok 611 ginnheilug goj> !
nema einn ass es innar sitr,
Bragi, bekkjum a.'
Bragi kva|> :
12. (n) 'Mar ok mseki gefk |>er mins fear
ok bcetir sva baugi Bragi,
styr )>u asum ofund of gjaldir ;
gremjat go]? at )>6r ! '
Loki kva|> :
13. (12) ' J6s ok armbauga mundu se vesa
beggja vanr, Bragi !
asa ok alfa es h£r inni 'rti
j?u'st vi)> vig varastr
ok skjarrastr vty skot.'
Bragi kva]? :
14. (13) 'Veitk, ef fyr utan veerak, sem fyr innan emk
Mgis holl of kominn,
haufu)> y\tt bsferak i hendi m6r :
I6tak ]>6r )>at fyr lygi.'
Loki kva)> :
15. (14) 'Snjallr est i sessi, skalta sva gora,
Bragi, bekkskrautuj^r !
vega )>u gakk, ef }>u vreij?r sei'r !
hyggsk v£etr hvatr fyrir.'
kvaj? :
16. (15) 'Bi)>k ]?ik, Bragi ! barna sifjar duga
ok allra oskmaga,
at ]>u Loka kve]?jat lastastofum
hollu i,'
LORI'S MOCKING. 251
Then Vidar arose and poured out ale for Loki, who thus greeted
the gods before he drank : —
11. Hail, ye gods, and goddesses, hail !
hail all ye holy Powers ! —
save only one who sits within,
thou, Bragi, upon the bench !
Bragi.
12. Steed and sword from my store will I give thee
and reward thee well with rings
lest thou pour thy hate on the gracious Powers.
Rouse not their wrath against thee !
Loki.
13. Nor steeds nor rings wilt thou ever own
as long as thou livest, Bragi :
thou art wariest in war, and shyest at shot
of all gods and elves herein.
Bragi.
14. Were I without now even in such mood
as within the halls of ^Egir,
that head of thine would I hold in my hand : —
'twere little reward for thy lie !
Loki.
15. Bold seemst thou sitting, but slack art thou doing,
Bragi, thou pride of the bench !
Come forth and fight if in truth thou art wroth ;
a bold warrior bides not to think.
Idun.
16. Nay Bragi, I beg for the sake of blood-kindred,
and of all the war-sons of Odin,
•
upbraid not Loki with bitter speeches
here in ^Egir's halls.
16. — Idun, Bragi's wife. The myth of st. 17 is unknown.
252 LOKASENNA.
Loki kva)> :
17. (16) 'pegi |>u, Ijnmn ! ]?ik kve}>k allra kvenna
vergjarnasta vesa,
siztu arma Jnna lag)>ir itr)>vegna
umb )>inn bro)mrbana.'
Ijnmn kva)> :
18. (17) ' Loka ek kve)?ka lastastofum
/Egis hollu i ;
Braga ek kyrri bj6rreifan :
vilkak at vrei]?ir vegisk.'
Gefjun kvajj :
19. (18) ' Hvi it sesir tveir skuluj? inni her
saryrjmm sakask ?
Loka J?at veit, at hann leikinn es
ok hann fjorg oil fiar.'
Loki kva]? :
20. (19) 'pegi ]>u, Gefjun ! J>ess munk nu geta,
hverr J?ik glap)>i at ge]?i :
sveinn enn hviti )>6r sigli gaf
ok ]?u lag)?ir leer yfir.'
6)?inn kva]? :
21. (20) '(Err est, Loki! ok orviti,
es ]>u feer )>er Gefjun at gremi :
]>vit aldar orlog hykk at oil of viti
jafngorla sem ek.'
Loki kva}> :
22. (21) 'pegi }>u, O)?inn ! ]>u kunnir aldri
deila vig me}? verum :
opt )?u gaft j?eims gefa n6 skyldir
enum slsevurum sigr.'
19.— Loka, Gv. S. G.; Lopzki, R. Fiar, Kolbing, S. G.; fria, E; fia, Sv. J.
zo.— Hverr };ik, Gv. S. G. ; er )?ik, E.
LORI'S MOCKING. 353
Loki.
17. Silence, Idun ! I swear, of all women
thou the most wanton art ;
who couldst fling those fair-washed arms of thine
about thy brother's slayer.
Idun.
18. I blame thee not, Loki, with bitter speeches
here in ^Egir's halls.
I seek but to sooth the ale-stirred Bragi,
lest in your fierceness ye fight.
Gefjon.
19. Wherefore, ye gods twain with wounding words
strive ye here in the hall ?
Who knows not Loki, that he loathes all beings
and mocks in his madness of soul ?
Loki.
20. Silence, Gefjon ! I will tell that tale
of him who once stole thy heart, —
that fair swain who gave thee a shining necklace,
him thou didst hold in thine arms.
Odin.
21. Wild art thou, Loki, and witless now,
thus rousing Gefjon to wrath !
I ween she knows all the fate of the world
even as surely as I.
Loki.
22. Silence, Odin ! When couldst thou ever
rule battles of men aright ?
Oft hast thou given to them who had earned not,
to the slothful victory in strife.
20. — Gefjon is only mentioned here in the Poetical Edda. The myth is usually told
i>/ Freyju ; see \rk st. 12 and Introd.
254 LOKASENNA.
6]>inn kva)>:
23. (22) ' Veizt, ef ek gaf )>eims gefa ne skyldak,
enum slsDvurum sigr :
atta vetr vastu fyr jorj> nej>an
kyr molkandi ok kona
ok hefr )>ar born of borit,
ok hugjjak )>at args a)>al.'
Loki kva)> :
24. (23) 'En jnk stya kva]>u Sdmseyju i,
. ok drapt a v6tt sem volur :
vitka liki fortu ver^j6|? yfir,
ok hugj^ak )>at args a]?al.'
Frigg kva]? :
25. (24) ' Orlogum ykkrum skyli)? aldrigi
segja seggjum frd :
hvat it sesir tveir <lryg]?u)? i ardaga,
firrisk gfe forn rok firar.'
Loki kvaj> :
26. (25) ' pegi jm, Frigg ! Jm'st Fjorgyns mscr
ok hefr sfe vergjorn verit,
es ]?a V6 ok Vilja I6ztu )?€r, ViJ>ris kvsen !
ba)?a i baj>m of tekit.'
Frigg kva)? :
27. (26) ' Veizt, ef inni sfettak ^Egis hollum i
Baldri glikan bur,
lit ne kvsemir fra Asa sunum,
ok vseri at )?er vrei|?um vegit.'
LORI'S MOCKING. 255
Odin.
23. Know, if ever I gave to them who had earned not,
to the slothful victory in strife,
eight winters wert thou below in the earth
like a maiden, milking kine,
and there thou gavest birth to bairns, —
which I weened was a woman's lot.
Loki.
24. But thou in Samsey wast weaving magic
and making spells like a witch :
thou didst pass as wizard through the world of men,—
which I weened was a woman's way.
Frigg.
25. Tell ye to no man the shameful tale
of the deeds ye did of old, —
how ye two gods wrought in ancient time ; —
what is gone is best forgot.
Loki.
26. Silence, Frigg ! who hast Earth's spouse for a husband,
and hast ever yearned after men !
V6 the holy, and Vili the lustful
both lay in thine arms, wife of Odin.
Frigg.
27. Know, if I had but in ^Egir halls,
a son like my Baldr, the slain, [gods
thou wouldst ne'er come whole through the host of the
but fiercely thou shouldst be assailed.
23. — This strophe perhaps alludes to another version of the myth of Vsp. en skamma,
st. 9. 24. — Samsey, modern Samsu, north of Funen. 26, line i. — This line has
often been misunderstood, by Snorri and later critic*. The literal thou art Fjorgynn's
maid has been rendered thou art Fjbrgynn's daughter. But Fjorgynn is only another
name for Odin in his character as the husband of Fjbrgyn or Jord, the Earth, and mother
of Thor. V6 and Vili, the brothers of Odin, may also be taken as different aspects of the
same god. The name used in the text for Odin is Vidrir, the Stonner ; see Grm., st. 51.
256 LOKASENNA.
Loki kva)> :
28. (27) ' Enn vill J>u, Frigg ! at ek fleiri telja
mina meinstafi :
ek }>vi r£}>, es )>u rij>a s6rat
si]?an Baldr at solum.'
Freyja kvaj? :
29. (28) ' CErr est, Loki ! es }>u y)>ra telr
Ij6ta letystafi :
orlog Frigg hykk at oil viti,
]>6t hon sjolfgi segi.'
Loki kva]? :
30. (29) 'pegi ]>u, Freyja! )>ik kannk fullgorva,
esa )>6r vamma vant :
asa ok alfa es h6r inni 'rti
hverr hefr horr )>inn verit.'
Freyja kva)>:
31. (30) ' Fid's )>er tunga, hykk at \>6r fremr
myni 6gott of gala ;
vrei)>ir'u ]?6r gfesir ok asynjur,
hryggr munt heim fara.'
Loki kvaj? :
32. (31) ' pegi )?ii, Freyja ! \>&'st fordse^a
ok meini blandin mjok :
siz Jrik at brcej^r )?inum stoj^u blty regin,
ok mundir ]?a, Freyja ! frata.'
Njorj^r kva)? :
33- (32) 'pat's va litil, }>6t ser vers fai
varjnr, h6ss e|?a hvars ;
undr's at ass ragr es h6r inn of kominn
ok hefr sa born of borit.'
32.— Stojw, B. Gv. H. Sv. G. S. J. ; styu, R.
LORI'S MOCKING. 257
Loki.
28. Wouldst have me, Frigg, tell a few more yet
of these shameful stories of mine ?
'Twas I wrought the Woe, that henceforth thou wilt not
see Baldr ride back to the halls.
Freyja.
29. Mad art thou, Loki, to tell thus the shame
and grim deeds wrought by you gods !
Frigg knows, I ween, all the fate of the world ;
though she whispers thereof to none.
Loki.
30. Silence, Freyja ! Full well I know thee
and faultless art thou not found ;
of the gods and elves who here are gathered
each one hast thou made thy mate.
Freyja.
31. False thy tongue is ! Too soon 'twill sing
its own song of woe, as I ween.
Wroth are the gods, and the goddesses wroth,
rueful thou soon shalt run home.
Loki.
32. Silence, Freyja ! Thou art a sorceress
all with evil blent :
once at thy brother's the blithe gods caught thee,
and then wast thou frightened, Freyja !
Njord. .
33. Small harm it seems if haply a woman
both lover and husband have ;
but behold the horror now in the halls,
the vile god who bairns hath borne !
28. — The only allusion in the Poetical Edda to Loki's share in the death of Baldr ;
see Bdr. Introd. Possibly it only refers to Loki's refusal to weep (Nd. Dalt., 41 j.
29. — By you gods : so Gering and Dt. HI. take y|>ra. 32. — No such myth of Frey or
Freyja is mentioned elsewhere. z L
258 LOKASENNA.
Loki kvaj? :
34- 03) PeS' l>u, Njor)>r! }>u vast austr he]>an
gisl of sendr at goj>um ;
Hymis meyjar hofj>u }>ik at hlandtrogi
ok jje'r i munn migu.'
Njor}>r kva}? :
35- (34) 'Su erumk likn, es vask langt he^an
gisl of sendr at go)mm :
)>a ek mog gat )>anns manngi fiar,
ok J?ykkir sa asa ja)>arr.'
Loki kva)> :
36. (35) ' Hsett nu, Njor^r ! haf a h6fi ]>ik I
munkak Jnd leyna lengr :
vty systur J?inni gaztu slikan mog
ok esa j>6 6nu verr.'
Tyrr kvaj? :
37- (36) ' Freyr es baztr allra baldrij>a
asa gor]?um i ;
mey ne grcetir n6 manns konu,
ok leysir or hoptum hvern.'
Loki kva)? :
38. (37) ' pegi |>u, Tyr ! }>u kunnir aldri
bera tilt me)> tveim :
bandar hcegri munk hinnar geta
es J?e"r sleit Fenrir fra.'
Tyrr kva)> :
39- (38) ' Handar emk vanr, en Jm Hro)wtnis,
bol es beg^ja J?ra :
ulfgi hefr ok vel es i bondum skal
bij>a ragna rokkrs.'
34.— At go|;um : B. suggests af go]?um, but at is occasionally used, as here, to
denote source (Dt.). G. and others take it in the ordinary meaning to, and understand
an allusion to Vm. 39.
LORI'S MOCKING. 259
Loki.
34. Silence, Njord ! Thou wast eastward sent
as hostage from hence by the gods ;
there into thy mouth flowed the maids of Hymir
and used thee as trough for their floods.
Njord.
35. Yet was I gladdened when sent afar,
as hostage from hence by the gods ;
there a son I got me, the foe of none,
and highest held among gods.
Loki.
36. Silence now, Njord ! Set bounds to thy lying ;
I will no longer let this be hid —
with thine own sister that son thou gottest,
though he is not worse than one weened.
Tyr.
37. Nay ! Frey is the best of all bold riders
who enter the garths of the gods ;
nor wife nor maiden he makes to weep,
but he breaks the prisoner's bonds.
Loki.
38. Silence, Tyr ! Who in truth couldst never
bring good will betwixt twain ;
the tale will I tell of that right hand
which Fenrir reft from thee once.
Tyr.
39. If I want for a hand for thy Wolf-son, thou ;
we both bear burden of want :
and 'tis ill with the Wolf who must bide in bonds
till the twilight come of the Powers.
34. — Njord figures here in his character of sea god ; see Fragments from Sn. £\
36. — A son, presumably got with the giantess Skaiii, but in Ynglinga S. it is stated that
Njord was married to his sister, and had a son and daughter, Frey and Freyja, before
even he was sent as hostage by the Wanes to the &sir. 38. — See Introd. 39. —
Twilight of the Powers or Ragna rokr : This is the only use of rokr in the poems, which
has given rise to the phtase "twilight of the gods." The more usual form was rok or fate.
260 LOKASENNA.
Loki kva)> :
40. (39) 'pegi j>u, Tyr ! ]?at varj> J>inni konu,
at hon &tti mog vi]> me"r ;
oln ne" penning hatyir J>u )>ess aldrigi
vanre"ttis, vesall ! '
Freyr kva)> :
41. (40) ' Ulf s6k liggja ar6si fyrir,
unz of rjufask regin ;
\>vi munt nscst, nema nu |?egir,
bundinn, bolvasmtyr ! '
Loki kva)? :
42. (41) 'Golli keypta leztu Gymis d6ttur
ok seldir )>itt svd sver]? ;
en es Muspells synir ri]?a Myrkvty yfir,
veizta }>&, vesall ! hv6 vegr.'
Byggvir kva]? :
43. (42) ' Veizt, ef 6]>\i settak sem Ingunar-Freyr,
ok sva sacllikt setr,
mergi smsera mol)?ak ]?a meinkraku
ok lem)?a alia i li)>u.'
Loki kvaj? :
44. (43) ' Hvat's )?at et litla, es ek )>at loggra s^k,
ok snapvist snapir ?
at eyrum Freys mundu set vesa
auk und kvernum klaka.'
LORI'S MOCKING. 261
Loki.
40. Be silent, Tyr, while I tell of the son
whom thy wife got once by me :
not even a penny or ell of cloth
didst thou get for thy wrong, poor wretch !
Frey.
41. I see Fenrir lying at the mouth of the flood ;
he shall bide till the Powers perish ;
and thou, mischief-maker, shalt meet with like fate
if thou hold not herewith thy peace.
Loki.
42. Wealth gav'st thou, Frey, for Gymir's maid,
thou didst sell thy sword for Gerd ;
but how shalt thou fight when the sons of fire
through the Murk-wood ride, poor wretch ?
Barley.
43. Were I of Ing's race even as Frey —
owned I a land blest as Elfhome —
I would crush like marrow yon croaker of ill,
and break all his bones into bits.
Loki.
44. What is that wee thing whining and fawning,
snuffling and snapping, I see ?
Ever at Frey's ear, flattering and chattering,
or murmuring under the mill !
40. — A lost myth. 41. — The flood, called Vamm or Van by Snorri, is a river of
Hel proceeding from the moisture which flowed out of Fenrir 's jaws while the great Wolf
lay bound in torture. 42. — Frey is slain by Surt, the Fire-giant, at the Doom of the
gods ; see Vsp. 54. Gymir, Gerd, see Skm. 43. — Ing was the half divine ancestor of
the Germanic race who gave his name to the Ynglings or Swedes (Hdl., st. 1 J) and to
the Ingvines mentioned by Tacitus. In Sweden he became associated with Frey, who
h-iis there the chief god. Elf-home, see Grm., st. 5.
262 LOKASENNA.
Byggvir kva)? :
45. (44) 'Byggvir heitik, en mik bra)?an kve)?a
go)> oil ok f»urnar ;
Jm emk h6r hrojnigr, at drekka Hropts megir
allir 61 saman.'
Loki kva)> :
46. (45) 'pegi )?u, Byggvir! ]>u kunnir aldri
deila me)? monnum mat ;
J?ik i flets strai finna n€ mattu,
J?a es vagu verar.'
Heimdallr kva)? :
47. (46) ' Olr est, Loki ! svat ]?u'st orviti,
hvi n6 lezkat, Loki ?
]?vit ofdrykkja veldr alda hveim,
es sina msclgi n€ manat.'
Loki kvaj? :
48. (47) 'pegi ]>u, Heimdallr! }>&r vas i ardaga
et Ijota lif of lagit :
6rJ?gu baki ]?u munt EC vesa
ok vaka vorj?r go]?a.'
Ska]?i kva]? :
49. (48) ' Lett's ]>€r, Loki ! munattu lengi sva
leika lausum hala ;
)wt J?ik a hjorvi skulu ens hrimkalda magar
gornum binda go)?.'
Loki kvaj? :
50. (49) 'Veizt, ef mik d hjorvi skulu ens hrimkalda magar
gornum binda go)? :
fyrstr ok ofstr vask at fjorlagi,
\nirs ver a pjaza Jm'fum.'
LORI'S MOCKING. 263
Barley.
45. Barley, I am named, too bold and brisk
I am called by gods and men !
Here am I glorying that Odin's sons
all are drinking ale together !
Loki.
46. Silence, Barley-corn ! Never couldst thou
even serve meat among men :
and when they fought thou couldst scarce be found,
safe 'neath the bed-straw hiding.
Heimdal.
47. So drunk art thou, Loki, thou hast lost thy wits ;
why wilt thou not cease from thy scoffing ?
Ale beyond measure so masters man
that he keeps no watch on his words.
Loki.
48. Silence, Heimdal ! That hard life of thine
was settled for thee long since :
with weary back must thou ever bide,
and keep watch, thou warder of gods !
Skadi.
•
49. B4ithe are thou, Loki, but brief while shalt thou
with free tail frolic thus :
ere long the gods shall bind thee with guts
of thy rime-cold son to a sword.
Loki.
50. If in truth the gods shall bind me with guts
of my rime-cold son to a rock,
know that first and last was I found at the death
when we set upon Thiaxi, thy sire.
49. — A sword : we are told by Snorri that Loki is bound to three sharp stones.
50. — Thiazi if as slain by Thor ; see Hrbl., st. 19 ; Vsp. en skamma, st. 3.
264 LOKASENNA.
Ska)>i kvaj> :
51. (50) ' Veizt, ef fyrstr ok ofstr vast at fjorlagi,
)>as er a pjaza J>rifu)> :
fra veum minum ok vongum skulu
J>e"r so kold ra)> koma.'
Loki kva)> :
52. (511 'Lettari i malum vastu vty Laufeyjar sun,
)?as ]>u l^zt mer a be)? J>inn bo)?it :
getit ver)>r oss sliks, ef ver gorva skulum
telja vomm enn var.'
pd gekk Sif fram ok byrla|n Loka i hrimkalki mjo)> ok maelti
53- (52) * Heill ves nu, Loki ! ok tak \ty hrimkalki
fullum forns mja)?ar,
heldr hana eina latir me]> asa sunum
vammalausa vesa.'
Hann t6k vty horni ok drakk af :
54. (53) ' Ein }m VEerir, ef ]>u sva vserir
vor ok grom at veri :
einn ek veit, svat.ek vita Jjykkjumk
h6r ok af Hlorrtya
ok vas )»at sa enn Isevisi Loki. •-
•
Beyla kvaj? :
55» (54) ' Fjoll oil skjalfa, hykk a for vesa
heiman Hlorri|>a;
hann rstyr TO ]?eims roegir her
goj> 611 ok guma.'
Loki kva)> :
56. (55) 'pegi )>u, Beyla! J^u'st Byggvis kvsen
ok meini blandin mjok ;
dkynjan meira kvama me)? asa sunum,
oil est, deigja ! dritin.'
LORI'S MOCKING. 1265
Skadi.
51. If first and last thou wert found at the death
when ye set upon Thiazi, my sire,
know that in house or home of mine
shall be shown thee little love !
Loki.
52. Milder were thy words to Loki once
when thou badst him come to thy bed ;
for such tales, I ween, will be told of us twain,
if we own all our acts of shame.
Then Sif came forth, and poured out mead for Loki in the
foaming cup.
Sif.
53. Hail now, Loki ! quaff this rimy cup
filled with the old mead full.
At least grant that I, of the kindred of gods
alone am free from all fault.
Loki took the horn and quaffed : —
54. Thou alone wert blameless hadst thou in bearing
been sly and shrewish with men ;
but Thor's wife had one lover at least, as I know,
even Loki the wily-wise.
Beyla.
55. All the fells are quaking, fast is the Thunderer
faring, I trow, from home !
He will soon bring to silence him who thus slanders
all beings here in the hall.
Loki.
56. Silence, Beyla, wife of Barley-corn
all with foulness filled !
Ne'er 'mid the gods came one so uncouth,
thou bond-maid stained and soiled.
52. — Atwthei /os/ myth. 53. — Sif, Thor's wife ; see Introd. to Gm. HrM., st. 48.
2 M
266 LOKASENNA.
p£ kom porr at ok kva)> :
57- (56) 'pegi )>ti, rog vjfcttr ! j>e"r skal minn )>ru|>hamarr
Mjollnir mal fyrnema;
(57) her|>aklett drepk J>e"r halsi af,
ok ver]>r )>a ]>inu fjorvi of farit.'
Loki kvaj> :
58. ' Jar]>ar burr es her nu inn kominn :
hvi |>rasir J>u sva, porr ?
en |>a }>or\r ]>u etki es skalt vi)> ulf Vega,
ok svelgr hann allan Sigfo]>ur.'
porr kva)> :
59. 'pegi }>u, rog vffcttr! )?6r skal minn )>ru]>hamarr
Mjollnir mal fyrnema ;
upp }>6r verpk ok d austrvega,
si|>an ]?ik manngi sdr.'
Loki kva)> :
60. ' 'Austrforum )>inum skaltu aldrigi
segja seggjum frd :
siz i hanzka |mmlungi hnuk]?ir ]?u, einheri !
ok ]>6ttiska p6rr vesa.'
porr kva]> :
61. ' pegi J>u, rog vacttr ! |>6r skal minn }>ruj>hamarr
Mjollnir mal fyrnema ;
hendi hregri drepk )>ik Hrungnis bana,
svat |>er brotnar beina hvat.'
Loki kvaty :
6?. ' Lifa tctlak mer langan aldr,
j^ottu hoetir hamri me"r ;
- skarpar alar )?6ttu ]?er Skrymis vesa
ok mattira nesti naa
ok svalztu hungri heill.'
58. — Burr : A word is missing in R,
LOKI'S MOCKING. 267
Then came the Thunderer in, and spake : —
57. Silence, vile being ! My hammer of might,
Mjollnir, shall spoil thee of speech.
I will strike that rock-head from off thy shoulders,
and soon will thy life-days be spent.
. Loki.
58. 'Tis the Son of Earth who enters the hall !
Why dost thou threaten so, Thor ?
Ne'er wilt thou venture to fight with the Wolf ;
he shall swallow the War-father whole.
Thor.
59. Silence, vile being ! My hammer of might,
Mjollnir, shall spoil thee of speech.
I will drive thee forth to the eastern land
and no man shall see thee more.
Loki.
60. Of thy eastern journeys never shouldst thou
tell unto men the tale ;
how once in a glove-thumb thou, warrior, didst crouch,
and scarce couldst think thyself Thor.
Thor.
61. Silence, vile being ! My hammer of might,
Mjollnir, shall spoil thee of speech ;
this right hand shall smite thee with Hrungnir's slayer,
till each bone of thee shall be broke.
Loki.
62. Though haply thou threat'nest with'thy hammer of might,
long will my life be, I ween ;
sharp were Skrymir's thongs, mindst thou, when starving
thou couldst not get at the food ?
268 LOKASENNA.
porr kvap :
63. 'pegi )>u, rog vccttr ! J>er skal minn pruj'hamarr
Mjollnir mal fyrnema ;
Hrungnis bani mun |>er.i hel koma
fyr nagrindr nepan.'
Loki kvap :
64. ' Kvapk fyr asum, kvapk fyr asa sunum
pats mik hvatti hugr ;
en fyr p6r einum munk lit ganga,
)>vit ek veit at vegr.
65. 01 gorpir, JEgir ! en |>u aldri munt
styan sumbl of gora :
eiga Yin 611, es h6r inni es,
leiki yfir logi
ok brinni )?6r a baki ! '
En eptir J>etta falz Loki i Franangrs forsi i lax liki, J>ar toku asir
hann. Hann var bundinn mej> J7ormum sonar sins Narfa, en Vali sonr
bans var|? at vargi. Skaj?i tok eitrorm ok festi upp yfir annlit Loka ;
draup |>ar or eitr. Sigyn kona Loka sat par ok belt munnlaug undir
eitrit, en er munnlaugin var full, bar hon ut eitrit ; en mepan draup
eitrit a Loka. pa kiptiz hann sva hart vi)?, at J?a]?an af skalf jorp oil :
pat eru nu kallapir landskjalftar.
Prose.— Narfa, en Vali, W, r, S. ; Nara, en Narfi, R.
LORI'S MOCKING. 269
Thor.
63. Silence, vile being ! My hammer of might,
Mjollnir, shall spoil thee of speech.
With Hrungnir's slayer I will smite thee to Hel,
down 'neath the gates of the dead.
Loki.
64. He fore sons and daughters of gods have I spoken,
even as I was moved by my mind :
now at length I go, and for thee alone,
for well, I ween, thou wilt fight.
65. Thou hast brewed thine ale, but such banquet, -fligir,
never more shalt thou make.
May flames play high o'er thy wealth in the hall
and scorch the skin of thy back !
Then Loki went forth and hid himself in Franang's stream in the
form of a salmon, where the gods caught him and bound him with the
guts of his son Narfi. But his other son Vali was turned into a wolf.
Skadi took a poisonous snake and fastened it up over Loki, so that
poison dripped from it upon his face. Sigyn, his wife, sat by, and
held a basin under the drops. And when the basin was full she cast
the poison away, but meanwhile the drops fell upon Loki, and he
struggled so fiercely against it that the whole earth shook with his
strivings, which are now called earthquakes.
FRAGMENTS FROM THE SNORRA EDDA.
i.
En Ska)>i, dottir jotuns, tok hjalm ok brynja ok oil hervapn ok
ferr til Asgar)>s at hefna foj?ur sins ; en aesir bu)>u henni saett ok yfir-
bcetr, ok et fyrsta, at hon skal kj6sa ser mann af asum ok kjosa at
fotum, ok sja ekki af fleira. Pa sa hon eins manns fcetr forkunnarfagra
ok maelti : )?enna kys ek, fatt mun Gott a Baldri ! en )?at var Njor|>r or
Noatunum. ( Bragarce\>ur LVI.) NjorJ>r a J?a konu er Ska)>i heitir,
dottir Pjaza jotuns. Ska)>i vill hafa bustap )?ann er haf)?i faj?ir hennar,
J?at er a fjollum nokkurum ]>ar sem heitir Prymheimr : en Njor)>r vill
vera naer sjo. Pau ssetuz a )?at, at )>au skyldu vera niu na>tr i Prym-
heimi en |>a )?rjar at Noatunum. En er Njorj?r kom aptr til Noatuna
af fjallinu, J?a kva)? hann }?etta :
(i) ' Lei)> erumk fjoll, vaska )>ar lengi a,
nsetr einar niu ;
ulfa }>ytr ]>6ttumk illr vesa
hja songvi svana.'
FRAGMENTS FROM SNORRI'S EDDA.
I. — HOW NjORD WAS MADE SKADl'S SPOUSE.
Then Skadi, daughter of the giant Thiazi [when she heard ho\v
the gods had slain her father], donned helm and byrnie and all her
weapons of war, and went to revenge him in Asgarth. For the sake
of peace they offered her as weregild the choice of a spouse among the
gods, but in her choosing she should behold no more than their feet.
And when she saw that the feet of one were exceeding fair and shapely,
she cried : — "Him will I choose, for scant is the blemish in Baldr;"
but lo ! it was Njord out of Noatun. Thus he took to wife Skadi,
daughter of the Jotun Thiazi. She would fain keep the dwellings
of her father among the mountains in the land called Sound-home, but
Njord desired to be near the sea, so they made agreement thus : — nine
nights they should dwell in Sound-home, and afterwards three in
Noatun. But when Njord came back to Noatun from the mountains,
he said : —
' Hateful the hills ! though not long I lingered,
nights only nine I dwelt there ;
the howling of wolves was ill. meseemed,
beside the song of the swans.'
272 FRAGMENTS FROM THE SNORRA EDDA.
Pa kva]? Ska)>i ]?etta :
(2) ' Sofa ne makat sscvar be)>jum d
fogls jarmi fyrir :
sa mik vekr, es af vtyi komr,
morgin hverjan mar.' — Gylfaginuing xxiii.
II.
Hana (Gnd) sendir Frigg i ymsa heima at eyrindum sinum. Hon
a )?ann best er rennr lopt ok log, ok heitir Hofvarpnir. Pat var eitt
sinn er hon reij>, at vanir nokkurir sa reij> hennar i loptinu, )>a maelti
einn :
(1) ' Hvat )?ar flygr, hvat }?ar ferr
e]>a at lopti li|>r ? '
Hon svarajn :
(2) ' N<§ ek flyg, }>6 ek fer
auk at lopti \ty :
a Hofvarpni J>eims Hamskerpir,
gat vi|? Gar)?rofu.' — Gylfaginning xxxv.
III.
PVI naest sendu aesir um allan heim eyrindreka at bij>ja, at Baldr
vseri gratinn or helju, en allir gor]?u ]?at : menninir ok kykvendin ok
jor|>in ok steinarnir ok tr6 ok allr malmr : sva sem ]>ii munt set hafa, at
)>essir hlutir grata )?a er J?eir koma 6r frosti ok i hita. Pa er sendi-
menn foru heim ok hof]?u vel rekit sin eyrindi, finna )?eir i belli nok-
kurum hvar gygr sat, hon nefndiz pokk ; ]?eir bij^ja hana grata Baldr
or helju. Hon svarar :
' Pokk mun grata ]?urrum tarum
Baldrs balfarar ;
kviks n6" dau]?s nautka karls sonar,
haldi hel )MS hefir.'
En )>ess geta menn, at )?ar hafi verit Loki Laufeyjar sonr er flest
hefir illt gort me]? asum.
FRAGMENTS FROM SNORRI'S EDDA. 273
And Skadi spake thus : —
' Sleep I could not on ocean's couch
for the wailing cry of the gull :
from the wide sea faring, that bird awoke me
when he came each day at dawn.'
II. — CONCERNING THE GODDESS GNA.
Frigg sends Gna, the Floater, on errands into many worlds. She
rides a horse called Hoof-flinger which fares through the sky and over
the sea. Once as she was passing, certain of the Wanes saw her riding
in the air, and one said : —
' What flies there, what fares there,
what flits there aloft ? '
And she made answer : —
' I fly not, yet am faring,
and I flit here aloft,
high on the Hoof-flinger, who was of Hedge-breaker
born, and the Fine-flanked steed.'
III. — How THE WORLD WEPT FOR BALDR.
The gods sent messengers throughout all the world to plead that
Baldr might be wept out of Hel. And all beings wept ; men and
living creatures, the e:irth and rocks and trees and metals — even as
such things weep when after being fast bound with frost they become
warm. When the messengers had well done their errand they returned
and found a certain giantess called Thokk sitting in a cave. They
bade her weep Baldr out of Hel, but she answered : —
' Thokk shall weep with dry tears alone
that Baldr is laid on the bale-fire :
Never joy have I had from man living or dead :
let Hel hold fast what she hath.'
Thus they knew that Loki, son of Laufey, had been there, who
was ever wont to work most evil among the gods.
2 N
274 FRAGMENTS FROM THE SNORRA EDDA.
IV.
Pa for Porr til ar )?eirar er Vimur heitir, allra a mest. Pa ?penti
hann sik megingjorjmm ok studdi forstreymis Gri]?arvol, en Loki helt
undir megingjar)>ar ; ok )>a er P6rr kom £ mtyja ana, )?a 6x sva mjok
din, at uppi braut a 6x1 honum. P& kva)> P6rr ]>etta :
1 Vaxat nu, Vimur ! alls mik )?ik va)>a ttyir
jotna gar)>a i :
veiztu ef vex, at |?a vex m^r asmegin
jafnhatt upp sem himinn.'
En er Porr kom til Geirroj^ar, |?a var Veim felogum visat fyrst i
gestahus til herbergis, ok var )>ar einn st611 til satis, ok sat ]?ar Porr.
Pa var)? hann ]?ess varr, at stollinn for undir hanum upp at raefri ; hann
stakk Grtyarveli upp i raptana ok \6t sigaz fast a stolinn ; var|> )?a
brestr mikill ok fylgjri skrakr ; )?ar hof)?u verit undir stolinum doetr
Geirro)?ar Gjolp ok Greip, ok haf)?i hann brotit hrygginn i ba|>um. Pa
kva}> porr:
' Einu sinni neyttak alls megins
jotna gorjmm i :
J?as Gjolp ok Greip Geirro)>ar doStr,
vildu hefja mik til himins.'
V.
f Asgar]?i fyrir durum Valhallar stendr lundr sa er Glasir er
kalla)?r, en lauf hans allt er gull rautt, sva sem h^r er kve)>it, at
'Glasir stendr me)? gullnu laufi
firir Sigtys solum.'
FRAGMENTS FROM StfORRt'S EDDA. 275
IV. — How THOK M i:w THE DAUGHTERS OF GEIRROD.
When Thor was faring once into Jotunheim he came to the river
Vimur, of all rivers the greatest. There he girt him with his belt of
stivnt;tli. ami Ir.mt on Gridar's staff as he went down-stream. Loki
held on under the belt. When Thor had come into the midst of the
flood it had risen so high that it flowed over his shoulders. Then he
spake : —
' Wax not, Vimur, I needs must wade thee
to reach the Jotun-realms ;
know ! if thou wax forthwith shall wax
my god's might high as heaven.'
And when Thor had reached Geirrod's court, he and Loki were
taken to lodge in the guest-house. There was but one stool there, and
Thor sat down upon it. But presently he became aware that it was
rising up to the roof under him. He thrust Gridar's staff against the
rafters and pushed the stool down, and then came a great crash, and a
shriek was heard ; for the daughters of Geirrod — Yelper and Gripper —
had been under the stool, and both their backs were broken. Then
spake Thor : —
' Once only I used my god's might all
in the realms of the Jotun race ;
When Yelper and Gripper, Geirrod's maids,
would have raised me high to heaven.
V. — THE GLISTENER.
In Asgarth, before the gates of Valholl, there stands a wood called
Glistener, whose leaves are all of red gold, as here is written : —
' Glistener stands with golden leaves
in front of the War-father's halls.'
VOLUSPA.
i. Hlj6j>s bij?k allar helgar kindir,
meiri ok minni mogu Heimdallar :
viltu at ek, Valf6J7r, vel fyr telja
forn spjoll fira )?aus fremst of mank.
2. Ek man jotna
]?as for)mm mik
niu mank heima,
mjotvi)> msbran
ar of borna
fcedda hofyu,
niu i vi)n,
fyr mold nej'an.
3. Ar vas alda )?ars Ymir byg)>i,
vasa sandr ne sser ne svalar unnir ;
jorj? fannsk seva ne upphiminn,
gap vas ginnunga, en gras hvergi.
Voluspd.— In E H, No. 1 ; cited in Sn. E. i.— B. S. Gv. H., vildu Valfo]>rs
v6l, Dt. HI. ; vildu at ek Valfo)>r vel, E ; viltu . . . valfo}>rs, H. 2.— 1 vij?i : Dt.
makes this suggestion with hesitation for ivfyi, E. 3. — Ginnunga, S. G. Dt. HI.
Ginnunga, Mk., a proper name.
THE SOOTHSAYING OF THE VALA.
1. Hearing I ask all holy kindreds,
high and low-born, sons of Heimdal !
Thou too, Odin, who bidst me utter
the oldest tidings of men that I mind !
(The World's beginning.)
2. I remember of yore were born the Jotuns,
they who aforetime fostered me :
nine worlds I remember, nine in the Tree,
the glorious Fate Tree that springs 'neath the Earth.
3. 'Twas the earliest of times when Ymir lived ;
then was sand nor sea nor cooling wave,
nor was Earth found ever, nor Heaven on high,
there was Yawning of Deeps and nowhere grass :
i. — Sons of Heimdal or Rig, hence men are called holy; see /?JJ. 2. — Nine
worlds; see Vm.,st,43. Fate Tree, Yggdrasil ; see st. 19; Grm., st. 31 ; Hdv., st.
137 ; Fj., st. 14. 3.— Ymir ; see I'm., st. 21, 29.
278 VOLUSPA.
4. Af>r Burs synir bjojmm of ypj^u
}>eir es mi)?gar}> maeran skopu ;
s6l skein sunnan a salar steina,
Tpa vas grund groi'n groenum lauki.
5. Sol varp sunnan, sinni mana,
hendi hcegri umb himinj6J>ur;
sol n6 vissi, hvar sali atti,
stjornur ne vissu, hvar sta)?i attu,
mani ne vissi, hvat megins atti.
6. pa gengu regin oil a rokstola,
ginnheilug go}>, ok of J?at gaittusk
natt ok ntyjum nofn of gafu,
morgin hetu ok mi]?jan dag,
undorn ok aptan, arum at telja.
7. Hittusk aosir a I|?avelli
J>eirs horg ok hof hatimbru)?u ;
afla log)?u, au)? smi)?u)7u,
tangir .skopu ok t61 gor)?u.
8. Tefldu i tuni, teitir varu —
vas ]>eim vattergis vant 6r golli-
unz )?riar kvamu )?ursa meyjar,
amatkar mjok, or jotunheimum.
9. pa gengu regin 611 a rokstola,
ginnheilug go)>, ok of j^at gscttusk :
hvern skyldi dverga drott of skepja
6r Brimis bloj^i ok or blam leggjum.
9. — Hvern, Dt. ; hverr, R : The sense evidently requires the accusative case.
THE SOOTHSAYING OF THE VALA. ' 279
4. ere the sons of the god had uplifted the world-plain,
and fashioned Midgarth, the glorious Earth.
Sun shone from the south, on the world's bare stones —
then was Earth o'crgrown with herb of green.
5. Sun, Moon's companion, out of the south
her right hand flung round the rim of heaven.
Sun knew not yet where she had her hall ;
nor knew the stars where they had their place;
nor ever the Moon what might he owned.
(Ordering of Times and Seasons.)
6. Then went all the Powers to their thrones of doom—
the most holy gods— and o'er this took coun-el :
to Night and the New-Moons names they gave:
they named the Morning, and named the Mid-day,
Afternoon, Evening, —to count the years.
(The Golden Age till the coming of Fate.)
7. Gathered the gods on the Fields of Labour ;
they set on high their courts and temples ;
they founded forges, wrought rich treasures,
tongs they hammered and fashioned tools.
8. They played at tables in court, were joyous, —
little they wanted for wealth of gold. —
Till there came forth three of the giant race,
all fearful maidens, from Jotunheim.
(Creation of the Dwarfs.)
9. Then went all the Powers to their thrones of doom, —
the most holy gods,— and o'er this took counsel :
whom should they make the lord of dwarfs
out of Ymir's blood, and his swarthy limbs.
4. — The sons of the god, or sons of Bur ; see Vsp. en skamma, st. 2. 6. —
Thrones of doom, beneath Yggdrasil ; see Grm., st. 30. 8.— All-fearful maidens:
Cf.t this stanza with 60, 61 ; the Norns, st. 20. 9.— Ymir is here called Brimir.
280 VOLUSPA.
10. par vas M6tsognir msfeztr of or)>inn
dverga allra, en Durinn annarr;
\>e'\r mannlikun morg of gor]?u
dvergar i jorjni, sem Durinn sag)>i.
11. Nyi ok Ntyi, Nor)>ri ok Su]>ri,
Austri ok Vestri, Alftofr, Dvalinn,
Nar ok Nai'nn, Nipingr, Dai'nn,
Bifurr, Bafurr, Bomburr, N6ri,
Ann ok 6narr, Ai, Mj6J>vitnir.
12. Viggr ok Gandalfr, Vindalfr, prai'nn,
pekkr ok p6rinn, pror, Vitr ok Litr,
Nyr ok Nyra)>r, nii hefk dverga—
Reginn ok Rtysvtyr— r^tt of tatya.
13. Fili, Kili, Fundinn, Nali,
Heptifili, Hannarr, Sviurr,
Frar, Hornbori, Frcegr ok Loni,
Aurvangr, Jari, Eikinskjaldi.
14. Mai es dverga i Dvalins li)n
Ijona kindum til Lofars telja ;
j?eir es sottu fra salar steini
Aurvanga sjot til Joruvalla.
15. par vas Draupnir ok Dolg)>rasir,
Har, Haugspori, Hl^vangr, Gloiinn,
Dori, 6ri, Dufr, Andvari,
Skirfir, Virfir, Skafi)?r, Ai.
16. Alfr ok Yngvi, Eikinskjaldi,
Fjalarr ok Frosti, Fi)>r ok Ginnarr ;
)>at mun sb uppi, me}?an old lifir,
langni]?ja tal til Lofars hafat.
H.J6. — Regarded by most authorities as an interpolation. 14. — LiJ?i, Dt. and
HI. ; lij>i, R.
THE SOOTHSAYING OF THE VALA. 281
10. Mead-drinker then was made the highest,
but Durin second of all the dwarfs ;
and out of the earth these twain-shaped beings
in form like man, as Durin bade.
11. New Moon, Waning-moon, All-thief, Dallier,
North and South and East and West.
Corpse-like, Death-like, Niping, Damn,
Bifur, Bafur, Bombur, Nori,
Ann and Onar, AI, Mead-wolf.
12. Vigg and Wand-elf, Wind-elf, Thrai'nn,
Thekk and Thorin, Thror, Vit, and Lit,
Nyr and Regin, New-counsel, Wise-counsel,—
now have I numbered the dwarfs aright.
13. Fili, Kili, Fundin, Nali,
Heptifili, Hannar, Sviur,
Frar, Hornbori, Fraeg and Loni,
Aurvang, Jari, Oaken-shield.
14. 'Tis time to number in Dallier's song-mead
all the dwarf-kind of Lofar's race, —
who from earth's threshold, the Plains of Moisture,
sought below the Sandy-realms.
15. There were Draupnir and Dolgthrasir,
Har and Haugspori, Hlevang, Gloin,
Dori, Ori, Duf, Andvari,
Skirfir, Virfir, Skafid, Ai.
16. Elf and Yngvi, Oaken-shield,
Fjalar and Frost, Fin and Ginar.
Thus shall be told throughout all time
the line who were born of Lofar's race.
11-16. — A translation of these obscure names has only been given where it seems to
suggest the character of the dwarfs. 14. — Dallier's song-mead is thus taken by Dt.
and HI. as a synonym for poetry ; cf. Snorri's " Dallier's drink." Dallier is a dwarf
well known in the Edda, and is chosen to represent his race who brewed the mead (Sn.E.),
This dwarf migration from the earth's surface is also suggested by Dt, and HI,
2 O
282 VOLUSPA.
17. Unz j>rir kv&mn 6r ]>vi lij>i
oflgir ok astkir resir at husi ;
fundu a landi litt megandi
Ask ok Emblu orloglausa.
18. Ond ne" attu, 6}> ne" hofyu,
la ne" larti n€ litu go)>a ;
ond gaf O|>inn, 6|> gaf Hoenir,
Id gaf Lojnirr ok litu go|?a.
19. Ask veitk standa, heitir Yggdrasil,
bar ba|>mr ausinn hvita auri ;
)?a|>an koma doggvar es i dali falla,
stendr fc of groenn Ur]?ar brunni.
20. pa|>an koma meyjar margs vitandi
j?riar 6r ]>eim sal es und ]?olli stendr ;
Ur]> h^tu eina, a]?ra VerJ?andi,
skaru a'ski^i, Skuld ena )>ri]?ju ;
}>&r log log)?u, j?ecr lif kuru
alda bornum, orlog seggja.
21. pat man folkvig fyrst i heimi,
es Gollveigu geirum studdu
ok i hollo Hars hana brendu,
|?rysvar brendu |>rysvar borna,
opt osjaldan — : ]>6 enn lifir.
19.— Heitir Yggdrasil, R H W U ; Yggdrasils, r, H. G. Sv. Magn. 21.— Man,
Mh. S. /.; man hon, R. H. has the third person, as in st. 27, 28, 29,31, 32, 35, 38
39.
THE SOOTHSAYING OF THE VALA. 283
(Creation of Men.)
17. Then came three gods of the jEsir kindred,
mighty and blessed, towards their home.
They found on the seashore, wanting power,
with fate unwoven, an Ash and Elm.
18. Spirit they had not, and mind they owned not, —
blood, nor voice nor fair appearance.
Spirit gave Odin, and mind gave Honir,
blood gave Lodur, and aspect fair.
(The Tree of Life and Fate.)
19. An ash I know standing, 'tis called Yggdrasil,
a high tree sprinkled with shining drops ;
come dews therefrom which fall in the dales ;
it stands ever green o'er the well of Weird.
20. There are the Maidens, all things knowing,
three in the hall which stands 'neath the Tree.
One is named ' Weird,' the second ' Being ' —
who grave on tablets — but ' Shall ' the third.
They lay down laws, they choose out life,
they speak the doom of the sons of men.
(The War of the Gods.)
21. I remember the first great war in the world,
when Golden-draught they pierced with spears,
and burned in the hall of Odin the High One ;
thrice they burned her, the three times born, —
oft, not seldom — yet still she lives.
17. — Elm: the meaning of Icelandic embla is doubtful. 18. — Hbnir : a god of
wisdom. Lodur probably stands for Loki, for these three were always companions.
20. — Weird, see Gg., st. 7. 21. — The story of this war between the /Esir ami Wanes
is n.ver fully told, but is the subject of constant allusions; see I'm., Jy. Golden
draught, see V'sp. en skamma, st. 9.
284 VOLUSPA.
22. Hei|?i he"tu hvars husa kvam
volu velspaa, vitti ganda ;
sei)> hvars kunni, sei|> hugleikin,
a> vas angan illrar bru]?ar.
23. pa gengu regin oil a rokstola,
ginnheilug go)?, ok of ]?at gacttusk
hvart skyldu eesir afraj? gjalda
e)>a skyldu go}> oil gildi eiga.
24. Fleygjn 6]>inn ok i folk of skaut :
)?at vas enn folkvig fyrst i heimi ;
brotinn vas borjweggr borgar asa,
knattu vanir vigska vollu sporna.
25. pa gengu regin oil a rokstola,
ginnheilug go}>, ok of ]>at g^ttusk
hverr lopt hef)?i lavi blandit
ej^a sett jotuns O)?s mey gefna.
26. |"6rr einn )>ar va
hann sjaldan sitr
a gengusk ei)>ar,
mal 611 meginlig
jmmginn mo]?i —
es slikt of fregn-
or]> ok sosri,
es a me)7al foru.
27. Veit Heimdallar hljoj? of folgit
und heijwjnum helgum ba)>mi ;
a s6 ausask aurgum forsi
• af ve}>i ValfoJ^rs : vitu}> enn e)?a hvat ?
42. — Hugleikin, H. B. Gv. ; hon leikinn, R, M. L.
THE SOOTHSAYING OF THE VALA. 285
22. Men called her ' Witch,' when she came to their dwellings,
flattering seeress ; wands she enchanted,
spells many wove she, light-hearted wove them,
and of evil women was ever the joy.
23. Then went all the Powers to their thrones of doom,
the most holy gods, and o'er this took counsel :
whether the JEsir should pay a were-gild
and all Powers together make peaceful offering.
24. But Odin hurled and shot 'mid the host ;
and still raged the first great war in the world.
Broken then were the bulwarks of Asgard,
the Wanes, war wary, trampled the field.
(War with the Jotuns.)
25. Then went all the Powers to their thrones of doom,
the most holy gods, and o'er this took counsel :
who all the air had mingled with poison
and Freyja had yielded to the race of Jotuns.
26. Alone fought the Thunderer with raging heart —
seldom he rests when he hears such tidings.
Oaths were broken, words and swearing,
all solemn treaties made betwixt them.
(The Secret Pledges of the Gods.)
27. I know where Heimdal's hearing is hidden
under the heaven-wont holy tree,
which I see ever showered with falling streams [what ?
from All-father's pledge. —Would ye know further, and
22. — Witch, of Vala. 23. — Lines 2 and 3 are thus understood by HI. 25. —
For Snorri's account, see Introd. Freyja is here called the bride of Ud or Ottar ; see
Udl
286 VOLUSPA.
28. Ein sat uti, es enn aldni kvam
Yggjungr asa ok i augu leit.
Hvers fregnij> mik, hvi freistij; min ?
/ •*
29. Allt veit, Ojrinn ! hvar auga fait,
i enom ms&ra Mimis brunni ;
drekkr mjoj> Mimir morgin hverjan
af vej>i Valfo|?rs : vitu)> enn e^a hvat ?
30. Val|>i Herfo)>r hringa ok men
fyr spjoll spaklig ok spa ganda.
s& vitt ok vitt of verold hverja.
31. Sa valkyrjur vitt of komnar,
gorvar at ri)>a til Got}?j6}>ar :
Skuld belt skildi, en Skogul onnur,
Gu)?r, Hildr, Gondul ok Geirskogul.
Nu 'ru talj^ar nonnur Herjans,
gorvar at rij>a grund valkyrjur.
32. Ek sa Baldri blo)?gum tivur,
6)?ins barni orlog folgin :
stoj> of vaxinn vollum hseri
mar ok mjok fagr t mistilteinn.
33. Varj? af meij>i es meer syndisk
harmflaug hsottlig : H6)?r nam skjota ;
Baldrs bro)>ir vas of borinn snimma,
sa nam O]?ins sunr einnsettr vega.
34. po hendr icva n6 hofo}? kembj^i,
a)>r a bal of bar Baldrs andskota ;
en Frigg of gret i Fensolum
va Valhallar : vituj? enn e]?a hvat ?
3o.— Fyr spjoll, Gv. ; fekk spjoll, E. Mh. G. S. J. ; fespjbll, B. C. Sv. R. ; fe
spioll, R
THE SOOTHSAYING OF THE VALA. 2*7
28. I sat lone enchanting when came the Dread One,
the ancient god, and gazed in my eyes:
' What dost thou ask of me ? why dost thou prove me ?
29. All know I, Odin, — yea, where thou hast hidden
thine eye in the wondrous well of Mimir,
who each morn from the pledge of All-father
drinks the mead " —Would ye know further, and what ?
30. Then Odin bestowed on me rings and trinkets
for magic spells and the wisdom of wands.
I saw far and wide into every world.
31. From far I saw the Valkyries coming
ready to ride to the hero host.
Fate held a shield, and Lofty followed
War and Battle, Bond and Spearpoint.
Numbered now are the Warfather's maidens,
Valkyries, ready to ride o'er Earth.
32. I saw for Baldr, the bleeding god,
the child of Odin, his doom concealed.
High o'er the fields, there stood upgrown,
most slender and fair, the mistletoe.
33. And there came from that plant, though slender it seemed,
the fell woe-shaft which Hod did shoot.
But Baldr's brother was born ere long ;
that son of Odin fought one night old;
34. for never hand he bathed, nor head,
ere he laid on the bale-fire Baldr's foe.
But Frigg long wept o'er the woe of Valholl
in Fen's moist halls —Would ye know further, and what ?
28. — Heirndal's hearing was celebrated. Dt. and HI. thus correct the hitherto
accepted translation horn of Id. hljoj). 29. — Mimir, a water giant. He is the wise
teacher and counsellor of the gods, although a Jiitiin ; see Hdv., st. 139. 32'34- —
See Bdr,, st. 8-12. 34. — Fen's moist halls : the home of Frigg,
288 VOLUSPA.
35. Hapt sa Hggja und hvera lundi
la-gjarns liki Loka a)>ekkjan ;
)?ar sitr Sigyn )>eygi of sinum
ver vel glyjuj? : vitu)> enn e}?a hvat ?
36. A fellr austan of eitrdali
soxum ok sver)>um : Slij>r heitir su.
37. Stoj> fyr nor]>an d Ni]?av6llum
salr 6r golli Sindra a>ttar,
en annarr st6]> a Okolni
bj6rsalr jotuns, sa Brimir heitir.
38. Sal sa standa s6lu fjarri
Nastrondu a, nor]?r horfa dyrr;
fellu eitrdropar inn of Ijora,
sa 's undinn salr orma hryggjum.
39. Sa ]?ar va)?a )>unga strauma
menn meinsvara ok morjjvarga
ok ]?anns annars glepr eyrarunu ;
)>ar so Ni]?h6ggr na'i framgengna,
sleit vargr vera : vitu)> enn e]?a hvat ?
40. Austr sat en aldna i Jarnvi]>i
ok fceddi )?ar Fenris kindir;
ver]?r af ollum einna nekkverr
tungls tjugari i trolls hami.
41. Fyllisk fjorvi feigra manna,
ry)>r ragna sjot raujmm dreyra ;
svort ver)?a solskin of sumur eptir,
ve)?r oil valynd : vitu]> enn e\>a hvat ?
THE SOOTHSAYING OF THE VALA. 289
(Vision into Hel and Jotunheim.)
35. I saw lying bound in Cauldron-grove
one like the form of guile-loving Loki.
And there sat Sigyn, yet o'er her husband
rejoicing little. — Would ye know further, and what ?
36. From the eastward a flood, the Stream of Fear,
bore swords and daggers through Poison-dales.
37. To the northward stood on the Moonless Plains,
the golden hall of the Sparkler's race ;
and a second stood in the Uncooled realm,
a feast-hall of Jotuns, ' Fire,' 'tis called :
38. and far from the sun I saw a third
on the Strand of Corpses, with doors set northward :
down through the roof dripped poison-drops,
for that hall was woven with serpents' backs.
39. I saw there wading the whelming streams
wolf-like murderers, men forsworn,
and those who another's love-whisperer had wiled.
The dragon, Fierce-stinger, fed on corpses,
a wolf tore men. — Would ye know further, and what ?
40. Far east in Iron-wood sat an old giantess,
Fenrir's offspring she fostered there.
From among them all doth one come forth,
in guise of a troll, to snatch the sun.
41. He is gorged, as on lives of dying men ;
he reddens the place of the Powers like blood.
Swart grows the sunshine of summer after,
all baleful the storms. — Would ye know further, and what ?
35. — Set Ls. prose ending. 37. — The Sparkler: a dwarf and forger of the gods'
treasures; see Grm., st. 43. 39. — Fierce-stinger, see Grm., st. 35. 40. — Ironwood :
a famous mythical forest in Jotunheim. Fenrir's offspring : Skoll, who pursiuil the sun,
and Hati, who followed the moon ; see Grm., st. 39.
2 P
2go VOLUSPA.
42. Sat bar a haugi ok sl6 horpu
gygjar hirbir, t glabr Eggb£r ;
g6l of hanum i gaglvibi
fagrraubr hani sas Fjalarr heitir.
43. G61 of asum Gollinkambi,
sa vekr holba at Herjafobrs ;
en annarr gelr fyr jorb nej^an
s6trau|?r hani at solum Heljar.
44. Geyr nu Garmr mjok fyr Gnipahelli,
festr mun slitna, en freki rinna !
fjolj? veitk frce)?a, fram s6k lengra
umb ragna rok, romm sigtiva.
45. Brce]?r munu berjask ok at bonum verj>ask,
munu systrungar sifjum spilla ;
hart's i heimi, h6rd6mr mikill ;
skeggjold, skalmold, skildir 'u klofnir,
vindold, vargold, aj^r verold steypisk ;
mun engi ma]?r 6)?rum ]?yrma.
46. Leika Mims synir, en mjotvij?r kyndisk
at enu gamla Gjallarhorni ;
hatt blsess Heimdallr, horn's a lopti,
mselir OJ^inn vij? Mims hofu|>.
44. — Veitk, /. Sv. G. ; veit hon, R. ; so aho st. 49, 58. 46. — Mjotvi|?r, Dt. and
HI. (notes) ; mjotujjr, R, etc. 47. — Losnar in H is followed by
hrge)?ask allir 4 helvegum
£br Surtar ban sevi of gleypir.
THE SOOTHSAYING OF THE VALA. 291
(Signs of Doom.)
42. Sits on a mound and strikes his harp
the gleeful Swordsman, warder of giant-wives;
o'er him crows in the roosting tree
the fair red cock who Fjalar is called.
43. Crows o'er the gods the Golden-combed ;
he wakes the heroes in War-father's dwellings ;
and crows yet another beneath the earth,
a dark red cock in the halls of Hel.
44. Loud bays Garm before Gaping- Hel ;
the bond shall be broken the Wolf run free.
Hidden things I know ; still onward I see
the great Doom of the Powers, the gods of war.
45. Brothers shall fight and be as murderers ;
sisters' children shall stain their kinship.
'Tis ill with the world ; comes fearful whoredom,
a Sword age, Axe age, — shields are cloven,
a Wind age, Wolf age, ere the world sinks.
Never shall man then spare another.
46. Mim's sons arise ; the Fate Tree kindles
at the roaring sound of Gjalla-horn.
Loud blows Heimdal, the horn is aloft,
and Odin speaks with Mimir's head.
42. — The gleeful Swordsman is the warder of Jotunheim, and corresponds with
Heimdal, the watchman of the gods.t 43. — The Golden-combed, see Fj., st. 17.
44. — Garm, the Hel hound ; see Bdr., st. 2. He and Tyr fight and slay one another
(Sn. £.)• Gaping-hel, Icelandic Gnipa-hel, is descriptive of the craggy rock entrance
which forms the month of Hel. The Wolf, see Ls. 39. 46. — Mini or Mimir : his sons
must be the waters of the well, or the streams that flow from it. Compare s-Egir and
Hymir's daughters ; Hytn. st. 2, Ls. st. 34. The story of Mimir's head is told in Yng-
linga S. (see Introd.J, but here an earlier form of the myth is implied, in which the head
is a well-spring of wisdom. The Fate Tree : the unemended mjotujjr of the MSS. has
suggested various renderings — the judge appears; fate approaches.
VOLUSPA.
47. Ymr aldit tr6, en jotunn losnar,
skelfr Yggdrasils askr standandi,
48. Hvat's me}> asum ? hvat's me]? olfum ?
gnyr allr jotunheimr, Eesir'u a }>ingi ;
stynja dvergar fyr steindurum,
veggbergs visir : vituj? enn e]>a hvat ?
49. Geyr nii Garmr mjok fyr Gnipahelli,
festr mun slitna, en freki rinna !
fjolj? veitk frce]?a, fram sek lengra
umb ragna rok, romm sigtiva.
50. Hrymr ekr austan, hefsk lind fyrir ;
snysk jormungandr i jotunmojn ;
ormr knyr unnir, en ari hlakkar,
slitr na'i ni)?f6lr ; Naglfar losnar.
51. Kjoll ferr nor]>an ; koma munu Heljar
of log ly]>ir, en Loki styrir ;
fara fiflmegir me)? freka allir,
)?eim es br6|?ir Byleists i for.
52. Surtr ferr sunnan me]? sviga Isevi,
skinn af sver]?i s61 valtiva ;
grjotbjorg gnata, en gifr hrata,
tro]?a halir helveg, en himina klofnar.
53. pa komr Hlinar harmr annarr fram,
es 6]?inn ferr vty ulf vega,
en bani Belja bjartr at Surti :
]?& mun Friggjar falla angan.
48.— Placed here by B. G. S.; fallows 51 in R. 51.— Norman, B. N. G. Sv. Mh.
J. ; austan, B and other MSS. Heljar, B. N. G. Sv. Mh. J. ; Muspellz, R and other
MSS.
THE SOOTHSAYING OF THE VALA. 293
47. Groans the Ancient Tree, Fenrir is freed,—
shivers, yet standing, Yggdrasil's ash.
48. How do the gods fare, how do the elves fare ?
All Jotunheim rumbles, the gods are in council ;
before the stone doors the dwarfs are groaning,
a rock-wall finding —Would ye know further, and what ?
49. Loud bays Garm before Gaping-hel :
the bond shall be broken, the Wolf run free.
Hidden things I know ; still onward I see
the great Doom of the Powers, the gods of war.
(Gathering of the Destroyers.)
50. Drives Hrym from the East holding shield on high ;
the World-serpent writhes in Jotun-rage;
he lashes the waves ; screams a pale-beaked eagle,
rending corpses, the Death boat is launched.
51. Sails the bark from the North ; the hosts of Hel
o'er the sea are coming, and Loki steering,
brother of Byleist, he fares on the way
with Fenrir and all the monster kinsmen.
52. Rides Surt from the South fire, bane of branches,
sun of the war gods, gleams from his sword.
The rock-hills crash, the troll-wives totter,
men flock Helward, and heaven is cleft.
(The last battles of the Gods.)
53. Soon comes to pass Frigg's second woe,
when Odin fares to fight with the wolf ;
then must he fall, her lord beloved,
and Beli's bright slayer must bow before Surt.
47. — Fenrir, not Loki. must be intended by Jotun of the text, for Loki was always
reckoned among the gods. 50. — Hrym, the leader of the Frost-giants. A pale-beaked
eagle, Corpse-swallower ; see Vm. 37. Death-boat or Naglfar, the Nail-ferry, said by
Snorri to be made oj the nails of dead men. 51. — Byleist is unknown except as Loki's
brother. 52.— Surt, see Vm., st. 53. 53.— Beli's bright slayer, or Frey. Beli,
Snorri tells us, was a giant whom Frey slew with a stag's horn for lack of the sword
which he had given for Gerd ; see Skin. st. 16, Ls. st. 42.
294 VOLUSPA.
54. Komr enn mikli mogr Sigfojmr,
Vtyarr, vega at valdyri ;
Ijctr megi hvej>rungs mund of standa
hjor til hjarta : )>a's hefnt foj^ur.
55. Komr enn mEcri mogr H16j>ynjar ;
gengr 6]>ins sunr ormi mceta.
56. Drepr af mo]>i mij?gar)>s veur ;
munu halir allir heimstoj? ry]?ja ;
gengr fet niu Fjorgynjar burr
neppr fra na)?ri ntys 6kvi)mum.
57. Sol t6r sortna, sigr fold i mar,
hverfa af himni heij>ar stjornur ;
geisar eimi ok aldrnari,
leikr har hiti vi}> himin sjalfan.
58. Geyr nu Garmr mjok fyr Gnipahelli,
festr mun slitna, en freki rinna !
fjol]? veitk frce)>a, fram sek lengra
umb ragna rok, romm sigtiva.
59. Se"k upp koma 6}>ru sinni
jor|> or segi i]?jagrcena ;
falla forsar, flygr orn yfir,
sas a fjalli fiska veijnr.
60. Finnask sesir a tyavelli
ok of mold]?inur matkan dcema,
ok minnask |?ar a megindoma
ok a Fimbultys fornar runar.
55, lines 3 and 4. — A trace of these missing lines is found in H, but the reading is
doubtful : — ginn lopt yfir lif>r frdnn ne)?an
— G.
59.— S£k, G. ; ser hon, R. H. ; so also st. 64.
THE SOOTHSAYING OF THE VALA. 295
54. Comes forth the stalwart son of the War-father,
Vidar, to strive with the deadly beast ;
lets he the sword from his right hand leap
into Fenrir's heart, and avenged is the father.
55. Comes forth the glorious offspring of Earth,
Thor, to strive with the glistening Serpent.
56. Strikes in his wrath the Warder of Midgard,
while mortals all their homes forsake ;
nine feet recoils he, the son of Odin,
bowed, from the dragon who fears not shame.
(The End of the World.)
57. The sun is darkened, Earth sinks in the sea,
from heaven turn the bright stars away.
Rages smoke with fire, the life-feeder,
high flame plays against heaven itself.
58. Loud bays Garm before Gaping-hel,
the bond shall be broken, the Wolf run free ;
hidden things I know ; still onward I see
the great Doom of the Powers, the gods of war.
(The new World.)
59. I see uprising a second time
earth from the ocean, green anew ;
the waters fall, on high the eagle
flies o'er the fell and catches fish.
60. The gods are gathered on the Fields of Labour ;
they speak concerning the great World Serpent,
and remember there things of former fame
and the Mightiest God's old mysteries.
55. — The Serpent, see Hym., st. 23.
296 VOLUSPA.
61. par munu eptir undrsamligar
gollnar toflur i grasi finnask
)>ajrs i ardaga attar hoffm.
62. Munu 6sanir akrar vaxa,
bols mun batna, mun Baldr koma,
bua Holpr ok Baldr Hropts sigtoptir,
vel valtivar : vituj> enn e)>a hvat ?
63. pd kna Hcenir hlautvif? kj6sa
ok burir byggva brce)?ra Tveggja
vindheim vtyan : vitu)? enn e|>a hvat ?
64. Sal sek standa s61u fegra,
golli |>ak)?an d Giml6 :
)>ar skulu dyggvar dr6ttir byggva
ok of aldrdaga yn]?is nj6ta.
65. Komr enn riki at reginddmi
oflugr ofan sds ollu rstyr.
65. Komr enn dimmi dreki fljugandi,
na.\>r frann nej?an frd Ni)?afj6llum ;
bersk i fjo]?rum — flygr voll yfir —
Ni]?h6ggr nai ; nu mun sokkvask.
62.— Vel valtivar, R, Dt., HI. ; v6 valtiva, R. G. H. S. 65, lines i and 2.—
Found only in H.
THE SOOTHSAYING OF THE VALA. 297
61. Then shall be found the wondrous-seeming
golden tables hid in the grass,
those they had used in days of yore.
62. And there unsown shall the fields bring forth ;
all harm shall be healed ; Baldr will come —
Hod and Baldr shall dwell in Valholl,
at peace the war gods. — Would ye know further, and what ?
63. Then Honir shall cast the twigs of divining,
and the sons shall dwell of Odin's brothers
in Wind-home wide. —Would ye know further, and what ?
64. I see yet a hall more fair than the sun,
roofed with gold in the Fire-sheltered realm ;
ever shall dwell there ' all holy beings,
blest with joy through the days of time.
(Coming of the new Power, passing of the old.)
65. Comes from on high to the great Assembly
the Mighty Ruler who orders all.
66. Fares from beneath a dim dragon flying,
a glistening snake from the Moonless Fells.
Fierce-stinger bears the dead on his pinions
away o'er the plains. — I sink now and cease.
62. — Valholl, called here the victory halls of Hropt (Odin). 63. — The twigs, set
Hym., st. 1. 64. — Fire-sheltered realm, Icelandic (Giml6 from gim, fire, and h!6,
shelter; Dt. and HI.), which has often been translated jewelled ; but the above meaning
shows this hall in contrast to the others of st. 37 and 38.
2Q
BIBLIOGRAPHY
WITH LIST OF ABBREVIATIONS.
I.
MSS. OF THE EDDA.
R CODEX REGIUS OF THE ELDER EDDA, a parchment
MS. of the I3th-i4th centuries, in the Copenhagen Library.
Facsimile by Finnur Jonsson, 1896.
A CODEX ARNAMAGN^ANUS, parchment of the I4th century,
containing fragments of Vm., Grm., Hym., Skm., Hrbl., Bdr.
Copenhagen.
H HAUKSB6K, parchment of the I4th century, containing Volnspa.
Copenhagen.
r CODEX REGIUS OF SNORRA EDDA, a parchment of the
I4th century, containing a few strophes quoted from the
Saemundar Edda and unknown sources.
U CODEX UPSALIENSIS OF SNORRA EDDA, a parchment
MS. of the I4th century. Upsala.
W CODEX WORMIANUS OF SNORRA EDDA, a parchment
of the late I4th century, containing R]>. Copenhagen.
F FLATEYJARBOK, a parchment of the I4th century, containing
Hdl. Copenhagen.
B, C, B, L, N O, S, St. Paper MSS. of the iyth century, containing
Gg. and Fj.
II.
EDDIC POEMS.
Alv. Alvissmal.
Bdr. Baldrs Draumar.
Fj. Fjolsvinnsmal.
Gg. Grougaldr.
Grm. Grimnismal.
Hav. Havamal.
Hdl. Hyndluljo)>. .
Hrbl. Harbar)>slj6J>.
Hym.
Ls.
Hymiskvtya.
Lokasenna.
RJ>.
Skm.
Rigsjnjla.
Skirnismal.
Vm.
' Vsp.
prk.
Vafyrujmismal.
Voluspa.
prymskvi]7a.
BIBLIOGRAPHY. 299
III.
TEXTS AND TRANSLATIONS.
B. S. Buggc, " Saemundar Edda bins fr6}>a " (Christiania, 1867).
Text.
/.'/;/. F. W. Bergmann, Hrbl. (Strassburg, 187^), Gg. and Fj. (1874),
Bdr: (1875), R\>. and Hdl. (1876), Hav. (1877), Alv.,
prk., Hym., Ls. (1878). Text (greatly emended) and
translation.
C. Vigfusson and York Powell, " Corpus Poeticum Boreale "
(Oxford, 1883). Text and translation.
D. F. E. C. Dietrich, " Altnordisches Lesebuch " (Leipzig, 1864).
Text, selections.
Dt. & F. Better and R. Heinzel, " Ssemundar Edda," vol. i (Leipzig,
HI. 1903). Text.
E. L. Etmuller, " Altnord. Lesebuch" (Zurich, 1861). Text,
selections.
F. H. S. Falk, " Oldnorsk Laesebog " (Christiania, 1889). Text,
selections.
•
1;. \liitftt. F. Magnusen, " Den aeldere Edda, etc. "'(1821-23). Text.
G. H. Gering, " Die Lieder der alteren Edda" (Padeborn, 1904).
Text.
H. Gering, " Die Edda " (Leipzig, 1892). Translation.
H. K Hildebrand, " Lieder der alteren Edda " (Padeborn, 1876).
Text.
Hold. A. Holder and A. Holtzmann (Leipzig, 1875). Text and
translation.
H. A. Heusler, " Voluspa" (Berlin, 1887). Text and translation.
/. Finnur Jonsson, "Saemundar Edda" (Reykjavik, 1905). Text.
K. Copenhagen Edition (1787-1828).
L. H. Liining, " Die Edda" (Zurich, 1859). Text.
M. P. A. Munch, "Den aeldere Edda" (Christiania, 1847). Text.
Mb. Th. Mobius, " Edda Saemundar " (Leipzig, 1860). Text.
THE POETIC EDDA.
Jl. R. Rask, " Edda Saemundar" (Stockholm, 1818).
S. B. Sijmons, "Die Lieder der Edda" (Halle, 1888), vol. 2.
. Text.
Simr. K. Simrock, "Die Edda, die altere u. die jiingere" (Stuttgart.
. 1882). Translation.
Th. B. Thorpe, " The Edda of Saemund the Learned " (London,
1866). Translation.
W. L. Wimmer, " Oldnordisk Laesebog " (Copenhagen, 1889).
Text, selections.
IV.
GLOSSARIES.
D. Dietrich : glossary to " Lesebuch." See D. III.
E. Etmiiller. See E. III.
G. Gering, " Vollstandiges Worterbuch zu den Liedern der Edda"
(Halle, 1903).
F.Magn.F. Magnusen, Lexicon, 1821.
L. Liining : glossary to text. See L. III.
N. M. Nygaard : glossary to text (Bergen, 1882).
F. G. Vigfusson, "Icelandic-English Dictionary" (Oxford, 1874).
Wk. E. Wilken, Glossar. (Padeborn, 1883). An abridged edition
has been made of this work.
V.
COMMENTARIES.
(i) — GENERAL WORKS.
Anderson. "Norse Mythology" (1875).
Bugge, S. " Home of the Eddie Poems" (1899). " Studien iiber die
Entstehung der nordischen Gotter- u. Heldensagen " (German
trans, by O. Brenner, Munchen, 1889).
BIBLIOGRAPHY. 301
Craigie, W. A. "Religion of the Ancient Scandinavians" (London,
1906).
Cox, G. W. " Mythology of the Aryan Nations " (London, 1870).
Detter, F. and R. Heinzel. " Anmerkungen " to text, vol. 2. See
Dt. HI. in III.
Frazer, J. G. "The Golden Bough " (1900).
Faraday, Winifred. " The Divine Mythology of the North " (London,
1902).
Gering, H. Introduction to translation. See G. in III.
Golther, W. " Handbuch der Germanischen Mythologie " (Leipzig, 1895).
'Grimm, J. " Deutsche Mythologie," trans, by J. S. Stallybrass, 1883.
Holzmann, A. Commentary to text. See Hold, in III.
J6nsson, F. " Den oldnorske ok oldislandske Literaturs Historic."
Copenhagen.
Kauffmann, F. " Northern Mythology " (1900).
Ker, W. P. " Epic and Romance " (London, 1897).
Lang, A. " Myth, Ritual and Religion " (London, 1887).
Meyer, E. H. " Germanische Mythologie" (2nd edition, 1903).
Mogk, E. " Germanische Mythologie " (2nd edition, Strassburg, 1907).
Miiller, Max. "Chips from a German Workshop," vol. 4 (1868).
Petersen, H. " Uber den Gottesdienst u. den Gotterglauben des
Nordens wahrend der Heidenzeit " (Copenhagen, 1876).
Rydberg, A. V. " Teutonic Mythology," English version by R. B.
Anderson (London, 1889).
Saxo Qrammaticus. " Danish History." Books i — ix trans, by Elton
(London, 1894).
Sijmons, B. Introduction to text, vol. I. See S. in III.
Ten Brink. " Quellen u. Forschungen," vol. 10.
York Powell, F. Introduction and Excursus to text. See C. in III.
Weinhold. " Altnordische Leben."
302 THE POETIC EDDA.
(2) — SPECIAL SUBJECTS.
Bergmann. Commentary on Hdrbar}>sljo}>, Grougaldr, Fjolsvinnsmdl,
Baldrsdraumar, Rigs\>ula, Hyndlulj6\>, Hdvamdl, Alvissmdl, ]>ryms-
kvi\>a, Hymiskvtya, Lokasenna. See Bm. III.
Cassel, P. " Eddische Studien " (1856) on Fjolsvinnsmdl.
Chadwick, H. M. " The Cult of Othin," 1899.
Better, F. " Die Voluspd."
Frauer. " Die Walkyrien der skandinavisch-germanischen Cotter- u.
Heldensagen."
Heusler, A. " Weissagen der Seherin." Voluspd, translation and
commentary.
Hoffory. J. " Eddastudien " 1889 on Voluspd.
Kauffmann. " Balder " 1902.
Meyer, E. H. " Voluspd " 1889.
Magnusson, E. " Odin's Horse Yggdrasill " 1895.' " On disputed
passages in Hdvamdl" (Proceedings of the Cambridge Phil. Society,
1885). " Edda : its Derivation and Meaning " (Saga-Book of the
Viking Club, Nov. 1895 ; separate issue : London, 1896).
Rupp, Th. " Eddische Studien," 1869, on Fjolsvinnsmdl, Baldr, and
Freyja.
Siecke, E. " Mythologische Briefe," 1901. Criticism of Uhland's
study of Thor.
Uhland. " Mythus von Thor," 1836.
Weinhold. " Die Riesin der germanischen Mythus " (in the Acad. der
Wissensch. Wien. xxvi., p. 233-306).
Wilkinson. Voluspd.
SEE ALSO THE FOLLOWING PERIODICALS : —
•
Z.f.d.A. ZEITSCHRIFT FUR DEUTSCHES ALTERTHUM
(*P.P. 4650, 1856, &c.).
Vol. iii., p. 385. Explanatory notes on Hdvamdl, by Dietrich.
:;: To facilitate reference to these works, we have given their number, shelf-mark and
date in the British Museum Library.
BIBLIOGRAPHY. 303
Vol. v. Interpretations of Voluspd, Havamdl, Grimniswdl, Vaf\>nty-
nismdl, by K. Mtillenhoff.
Vol. xxx., p. 217. On Freyja as a sun-goddess ; myth of Brisingar-men,
by Mttllenhoff.
p. 132. Skirnismdl, commentary and rearrangement of
strophes, by F. Niedner.
Vol. xxxvi., p. 278-295. Notes on Iprymskvtya, Voluspd, Hdr barest jo]>,
Skirnismdl, by Niednec.
Vol. xxxviii, p. i. Ymir as a personification of earth, by R. M. Meyer.
Vol. xli., p. 32. On doubtful passages in Voluspd, by Niedner.
p. 305. On Baldr and Hod, criticism on Bugge's hypothesis,
by Niedner.
Vol. xlii., p. 277. Fylgienglauben, by Rieger.
Vol. xlvi., p. 509. On the historical origin of Grimnismdl, by Much.
Anz. f.d. Alt. ANZEIGER FUR DEUTSCHES ALTERTHUM
(P.P. 4650).
Vol. xviii. Criticism of Rydberg's Teutonic Mythology, by Meyer.
Ark. f.n. Fil. ARKIV. FUR NORDISK FILOLOGI
(P.P. 5044, e. 1883, &c.).'
Vol. vi., p. 108. Rydberg criticised by Detter.
Vol. ix., p. 221. Notes on Havamdl, by Olsen.
Vol. x., p. 26. Svipdagsmdl, by Falk.
Z.f.d.Ph. ZEITSCHRIFT FUR DEUTSCHE PHILOLOGIE
(P.P. 5043, af. 1869, &c.).
Vol. iii., p. 1-84. On the Home, Date, and Characteristics of Edda, by
Jessen.
Vol. xviii., p. 156-297. The myth of Fenrir and Garm shown as origi-
nating in a star-myth, by Wilken.
Vol. xxiii., p. i. The original Voluspd, by Wilken.
304 THE POETIC EDDA.
Vol. xxxi. On the Wonders in the Edda, a study of Magic and Runes,
R. M. Meyer.
Beit. BEITRAGE ZUR GESCHICHTE DER DEUTSCHEN
SPRACHE (12,962, o, 1874, &c.).
Vol. xii., p. 383. On the late historical origin of the god Bragi, by
Mogk.
Vol. xviii., p. 542. On the correspondence between the War between
gods and Wanes, and Saxo's history of Fridlevus, by Detter and
Heinzel.
Vo. xix. Odin not Loki the author of Baldr's death, by Detter.
Germ. GERMANIA (P.P. 4652, 1850, etc).
Vol. xxiii., p. 155. Sif as a sun-goddess, by Blaas ; p. 406-440,
Hymiskvtya.
Vol. xxiv., p. 46-64. On Voluspd and the missing strophes in
Vaf]>ru)mismal, by Edzardi.
Vol. xxvii., p. 330-9. Frigg as the goddess of springs and wells, by
Edzardi.
Vol. xxviii., p. 17. On Hyndluljty.
Act. Germ. ACTA GERMANICA (12963 dd. 40, 1890).
Vol. i on Loki.
INDEX.
i. — ICELANDIC TEXT.
Afi, 206.
Agnarr, 2, 4, 22.
Ai, a peasant, 202.
Ai, a dwarf, 280,
Aldafo)>r, 40, 58.
Alfajrir, 20.
Alfheimr, 6.
Alfr, 230.
- a dwarf, 280.
Alfr enn gamli, son of Dagr, 230.
- son of Ulfr, 228.
Alfrojnill, 56, 140.
Algrcen, 188.
All, 230.
Allvaldi, 188.
Almveig, 230.
Alsvi)>r, a horse, 16.
- a giant, 102.
Alviss, 24-36.
Al}>j6fr, 280.
Ambatt, 206.
Amma, 206, 208.
Amr, 230.
Andhrimnir, 10.
Andvari, 280.
Angantyr, Ottar's rival, 228, 234.
- a berserk, 232.
Angeyja, 220.
Angrbo)?a, 220.
Ann, 280.
Arfi, 214.
Arinnefja, 206.
Arngrimr, 232.
Arvakr, 16.
AsaJ>6rr, 198.
Asgarj>r, 114, 132, 274.
Askr, 282.
Asmundr, 22.
As61fr, 230.
Atla, 220.
Atrtyr, 20.
Atvar}>r, 174.
Aurboj>a, one of Menglod's hand-
maidens, 176.
- wife of Gymir, 218.
Aurgelmir, 48.
Aurvangr, 280.
Austri, 280.
Au)>r djupu}>ga, 234.
AJ>al, 214.
Bafurr, 280.
Baldr, 8, 218, 238-242, 254, ^56,
270, 272, 286, 296.
B&leygr, 20.
Bari, 174.
Barn, 214.
Barri, a berserk, 232.
- a grove, 152, 154.
Beli, 292.
Bergelmir, 48, 50.
Bestla, 102.
Beyla, 244, 264.
Biflindi, 22.
* R
306
THE POETIC EDDA.
Bifrost, 18.
Bifurr, 280.
Bileygr, 20.
Billingr, 86.
Bilskirnir, 10.
Bjort, 176.
B% 176,
Bltyr, 176.
Boddi, 208. .
B61m, 232.
B6ndi, 208.
Bragi, 18, 244, 248, 250, 252.
Brami, 232.
Brattskeggr, 208.
Bretyablik, 8.
Bretyr, 208.
Brimir=Ymir, 278.
— a hall, 288.
Brisingar, 130, 132.
Broddr, 232.
Bntyr, 208.
Bui, son of Karl, 208.
a berserk, 232.
Bundinskeggi, 208.
Burr, son of Karl, 214.
the god, 218, 278.
Byggvir, 244, 260, 262, 264.
Byleistr, 220, 292.
Bolverkr, 20, 90.
Botyorn, 102.
Bomburr, 280.
Dagr, Day, 46, 48.
- a warrior, 280.
Dainn, a hart, 14.
a dwarf, 102, 226, 280.
Danpr, 216.
Danr, 216.
Dellingr, 48, 108.
Dellingr, possibly same as above,
175.
Digraldi, 206.
D61g]?rasir, 280.
Dori, 174, 280.
Draupnir, 280.
Drengr, 208.
Drumba, 206.
Drumbr, 206.
Drottr, 206.
Dufr, 280.
Duneyrr, 14.
Durinn, 280.
Dvalinn, a hart, 14.
a dwarf, 30, 102, 208.
Dyra)?r6r, 14.
Edda, 202, 204.
Eggjje'r, 290.
Egill, 114.
Eikinskjaldi, 280.
Eikintjasna, 206.
Eik)>yrnir, 12.
Eir, 176.
Eistla, 220.
Eldhrimnir, 10.
Eldir, 246.
Elivagar, 50, 114.
Embla, 282.
Erna, 212.
Eyfura, 232.
Eylimi, 232.
Eymundr, 230.
Eyrgjafa, 220.
Fafnir, 232.
Falh6fnir, 14.
INDEX.
307
Farmatyr, 20.
Faj>ir, 210.
Feima, 208.
Fenrisulfr, Fenrir, 54, 56, 244,
258, 288.
Fensalir, 286.
Fill, 280.
Fimafengr, 244, 246.
Fimbultyr, 294.
Fimbuljml, 12.
Fitjung, 82.
Fi|>r, 280.
Fjalarr=Suttung, 64.
giant, 190.
dwarf, 280.
cock, 290.
Fjosnir, 206.
Fjolkaldr, 164.
Fjolnir, 20.
Fjolsvtyr, giant, 162-176.
- Odin, 20.
Fjolvarr, 188.
Fjorgyn, 198, 294.
Fjorgynn, 254.
Fjorm, 12.
F1J6K 208.
Folkvangr, 8.
Forseti, 8.
Franangrsfors, 268.
Frar, 280.
Fra)>marr, 230.
Freki, 10.
Freyja, 8, 126-134, 226, 244, 256.
Freyr, 6, 18, 138-154, 218, 244,
258, 260.
Friaut, 228.
Frigg, 4» 38, 244, 254, 256, 272,
286, 292.
Frty, 176.
Frosti, 280.
Fr6j>i, grandfather of Ottar, 228.
Fr6}>i, 230.
Frsegr, 280.
Fulla, 4.
Fulnir, 206.
Fundinn, 280.
Gagnra}>r, 40-44.
Gandalfr, 280.
Gangleri, 20.
Garmr, 18, 290, 292, 294.
Garj>rofa, 272.
Gastropnir, 166.
Gautr, 22.
Gefjun, 252.
Geirro|?r, jotun, 274.
- king, 2, 4, 20, 22.
Geirskogul, 286.
Geirvimul, 12.
Geironul, 16.
Geri, wolf, 10.
dog, 170.
Gerj?r, 142-154, 218.
Gifr, 170.
Giml6, 296.
Ginnar, 280.
Gipul, 12.
Gisl, 14.
Gjallarhorn, 290.
Gjuki, 232.
Gjoll, 12.
Gjolp, mother of Heimdall, 220.
daughter of Geirroj^r, 274.
GlapsviJ?r, 20.
Glasir, 274.
Glaj>r, 14.
308
THE POETIC EDDA.
Gla|>sheimr, 6.
Gler, 14.
Glitnir, 8.
Gloinn, 280.
Gna, 272.
Gnipahellir, 290, 292, 294.
Goinn, 16.
Gollinkambi, 290.
Golltoppr, 14.
Gollveig, 282.
Gotar, 4.
GotJ>ormr, 232.
GojjjTJdfar, 286.
Grabakr, 16.
Grafvitnir, 16.
GrafvolluJ>r, 16.
Gra)>, 12.
Greip, 220-274.
Grimnir, Grimr, 2, 4, 20, 22.
Grimr harjjskafi, 232.
Grty, 274.
Groa, 156.
Gunnar balkr, 232.
Gunnar, 232.
Gunnlo|>, 64, 90, 92.
Gunn]?orin, 12.
GunnJ>ro, 12.
Guj?r, 286.
Gu)>run, 232.
Gyllir, 14.
Gymir, 140, 146, 218, 260.
244.
Gyr)>r, 230.
G611, 16.
Gomul, 12.
Gondlir, 22.
Gondul, 286.
Gopul, 12.
Habr6k, 18.
Haddingjar, 232.
Haki, 234.
Halfdanr, 230.
Hair, 208.
Hamskerpir, 272.
Hannar, 280.
Har, Odin, 20, 90, 92, no, 282.
— dwarf, 280.
Haraldr Hilditonn, 234.
Harbar}>r, 22, 186-200.
Hati, 16.
Haugspori, 280.
Heimdallr, 8, 130, 202, 262, 276,
284, 290.
Hei)?r, 220.
vala, 284.
Hei]?run, 12, 234, 236.
Hel, goddess, 14, 238, 272.
- a region, 12, 28-38, 54, 170,
192, 240, 272, 292.
Helblindi, 20.
Heplifili, 280.
Herfjotur, 16.
Herfo]?r, Herjaf6J?r, 10, 12, 38,
224, 286, 290.
Herjan, 20, 286.
Herm6J?r, 224.
Hersir, 212.
Herteitr, 20.
Hervar)?r, 232.
Hildigunn, 228.
Hildisvini, 226.
Hildolfr, 184.
Hildr, 16.
Himinbjorg, 8.
Hjalm-beri, 20.
Hjordis, 232.
Hj6rvar|>r, berserk, 232.
Hjovarj>r, possibly same as above,
234.
Hlebarjir, 188.
Hindis, 228.
H16sey, 194.
Hl£vangr, 280.
Hlif, 176.
-Hlityrasa, 176.
Hlin, Frigg, 292.
Hltyskjalf, 4, 138.
Hlorrtyi, 114, 118, 122, 124, 128,
130, 134, 264.
H16J>yn, 294.
Hlokk, 16.
Hnikarr, 20.
Hniku)?r, 20.
Hoddmimir, 54.
H6fvarpnir, 272.
Horn, 158.
Hornbori, 280.
Hrani, 232.
Hraujmngr, king, 2.
chieftain, 232.
Hreimr, 206.
Hretygotar, 42.
Hrimfaxi, 44.
Hrimgrimnir, 150.
Hrimnir, 148, 220.
Hrist, 16.
Hri)>, 12.
Hr61f enn gamli, 232.
Hr6j?tatyr, 22, 108.
Hr6ptr, 6, 102, 262, 296.
Hrossfa6fr, 220.
Hr6j>r, 116.
Hr6j>vitnir, 16, 258.
Hrungnir, 118, 186, 266, 268.
Hrymr, 292.
Hrcesvelgr, 52.
Hraerekr, 234.
Hronn, 12.
Hve)?na, 234.
Hveralundr, 288.
Hvergelmir, 12.
Huginn, 12.
Hymir, 114-124, 258.
Hymr, 40.
Hyndla, 224-236.
Hyrr, 174.
Hoenir, 282, 296.
Hogni, 232.
H611, 12.
Hol^r, 208.
Horvir, 232.
Hosvir, 206.
larnsaxa, 220.
Ifing, 44.
Im)>r, 220.
Ingunarfreyr, 260.
Innsteinn, 226, 228.
Iri, 174.
fsolfr, 230.
Ivaldr, 18.
Ivarr, 234.
tyarvollr, 278, 294.
IJmnn, 244, 250, 252.
Jafnhar, 22.
Jalk, 22.
Jari, 280.
Jarl, 212, 214.
Jarnvi)?r, 288.
J6J>, 214.
Jormunrekr, 232.
THE POETIC EDDA.
Jor|>, 126, 266.
Josurmarr, 230.
Kari, 230.
Karl, 208.
Kefsir, 206.
Kerlaugar, 12.
Ketill, 230.
Kjalarr, 22.
Kili, 280.
Kleggi, 206.
Klur, 206.
Klyppr, 230.
Konr, 214.
Kumba, 206.
Kundr, 214.
Kormt, 12.
Laufey, 132, 264, 272.
Leggjaldi, 206.
Leiptr, 12.
Leir-brimir, 166.
L£ttfoti, 14.
Lif, 54.
Lifyrasir, 54.
Litr, 280.
Li]?skjalfr, 174.
Loddfafnir, 92-100, 108.
Lofarr, 280.
Loki, 124, 126-134, 174, 220, 242,
244-268, 272, 274, 288, 293.
L6ni, 280.
Loptr, 172, 220, 248.
L6j?urr, 282.
Liitr, 206.
Lyfjaberg, 174-180.
Lsera)>r, 12.
L&vateinn, 172.
Magni, 56, 186, 198.
Mani, 46.
Meili, 186.
Mengloj>, 158, 164, 176, 178.
Mimametyr, 166.
Mimir, Mim, 168, 286, 290.
Mist, 16.
Mistorblindi, 112.
Mi)>garJ?r, 18, 190, 228, 230, 278.
Mijwitnir, 22.
Mjollnir, 56, 124, 134, 266, 268.
Mjojwtnir, 280.
Moinn, 16.
M6tsognir, 22, 280.
M6)>i, 56, 124.
M6]?ir, 210, 212.
Mundilferi, 46.
Muninn, 12.
Muspell, 260.
Myrkvif>r, 260.
Mogr, 214.
M6g]?rasir, 56.
Nabbi, 226.
Naglfar, 292.
Nainn, 280.
Nali, 280.
Nanna, 230.
Nar, 280.
Narfi, 268.
Nastrond, 288.
Niflhel, 54, 238.
Nipingr, 280.
Ni)?afj611, 296.
Ni))avellir, 288.
Ntyhoggr, 14, 16, 288, 296.
Ni)>i, 280.
NiJ>jungr, 214.
INDEX.
, 214.
NjorJ>r, 8, 52, 138, 244. 256, 258,
270.
NjarJ>ar burr, sunr, Frey, 18, 152,
154-
Njar)>ar d6ttir, Freyja, 132.
N6atun, 8, 132, 270.
N6H, 280.
Norj'ri, 280.
N6tt, 34, 46, 48.
Njfi, 280.
N^r, 280.
Nyra)>r, 280.
Nyt, 12.
Nokkvi, 230.
Norm, 12.
Norr, 34, 48.
Not, 12.
Ofnir, snake, 16.
Odin, 22.
6kolnir, 288.
Omi, 22.
Onarr, 280.
6ski, 22.
Ottarr, 226-236.
OJ>inn, 4-10, 18-22, 40, 52, 58, 88,
92, 102, 150, igo, 198, 222,
238, 242, 244, 248, 252, 282,
284, 286, 290, 292.
O|>ins barn, sunr-Baldr, 146,
240, 286.
• sifja)>r-Thor, 120.
• sunr-Thor, 124, 132, 136,
186, 294.
sunr, Vali, 286.
6|>r=6ttar, 234, 284.
6}>r6rir, 90, 102.
Randgrty, 16.
Randvdr, 234.
Ranr, 158.
Ratatoskr, 14.
Rati, 90.
Ra)>bar)>r, 234.
Ra)>gri}>, 16.
R£)>seyjarsundt 184.
Ra)?svi|>r, 280.
Reginn, 280.
Reginleif, 16.
Reifnir, 232.
Rigr, 202-216.
Rigr Jarl, 214.
Rin, 12.
Rindr, 158, 242.
Rinnandi, 12.
Ristill, 208.
Ru)>r, 158.
Saga, 6.
Samsey, 254.
Sanngetall, 20.
Sa)?r, 20.
Seggr, 208.
Sif, 196, 244, 264.
Sifjar verr, Thor, 114, 118, 124,
132.
Sigfa]>ir, 20, 266.
mogr Sigfo)?ur=Vi)>arr, 294.
Sigmund, 224.
Sigtrygg, 230.
Sigtyr, 274.
Sigur)?r, 232.
Sigyn, 268, 288.
Silfrintoppr, 14.
Sindri, 288.
Sinir, 14.
312
THE POETIC EDDA.
Sinmara, 168, 172.
Sty, 12.
Sigrani, 26.
Styhottr, 20.
Styskeggr, 20.
Sk&ftyr, 280.
SkaJ>i, 8, 138, 218, 244, 262, 264,
268, 270, 272.
Skeggjold, 1 6.
Sketybrimir, 14.
Skekkil, 230.
Skilfingar, 228, 230.
Skinfaxi, 42.
Skirnir, 138-154.
Skirvir, 280.
Sktyblajmir, 18.
Skjoldr, 1 6.
Skoldungar, 228, 230.
Skrymir, 266.
Skuld, norn, 158, 282.
valkyrie, 286.
Skurhildr, 230.
Skogul, 16.
Skoll, 16.
Sleipnir, 18, 220, 238.
Slty, 12.
Sltyr, 288.
Smtyr, 208.
Sn6t, 208.
Snor, 208.
S61, 46.
Solbjartr, 178.
Solblindi, 166.
Sprakki, 208.
Sprund, 208.
Strond, 12.
Sumarr, 48.
Surtr, 44, 56, 168, 292.
Suttungr, 36, 90, 92, 150.
Sityri, 280.
Svadilfari, 220.
Svafnir, Odin, 22.
16.
SvafnJ>orinn, 164.
Svalinn, 16.
Svanni, 208.
Svanr enn rauj?i, 228.
Svarangr, 192.
Svarri, 208.
Svarthotyi, 220.
Svdva, 228.
Svadilfari, 220.
Sveinn, 212, 214.
Svipall, 20.
Svipdagr, 176; 178.
Sviurr, 280.
Svi]?rir, 22.
Svi)>urr, 22.
Sv6suj>r, 48.
Svol, 12.
Sylgr, 12.
Ssefari, 228.
Ssegjarn, 172.
Ssekin, 12.
Saekonungr, 228.
Sgehrimnir, 10.
Sokkmimir, 22.
Sokkvabekkr, 6.
Tindr, 232.
Tronubeina, 206.
Tveggi, 296.
Tyr, 114, 122, 144, 258, 260.
Tyrfingr, 232.
Totrughypja, 206.
INDEX.
313
Ulfr, Fenrir, 58, 260.
- father of Alfr, 228.
- ginandi, 232.
Ulfrun, 220.
Ullr, 6, 18.
Uni, 174.
Uri, 174.
UrJ>r, 92, 158, 178, 282.
UJ»r, 20.
Vafu)>r, 22.
Vafyrujmir, 38-58.
Vakr, 22.
Valaskjalf, 6.
Valfo)>r, 20, 276, 284, 286.
Valgrind, 10.
Valholl, 6, 10, 224, 274, 286.
Vali, the god, 56, 218, 242.
- Loki's son, 268.
Valir, 228.
Valland, 190.
Valtamr, 240.
Van, 12.
Vanaheimr, 52.
Vanir, 28-36, 52, 144, 272, 284.
Var, 134-
Varnavij>r, 16.
Varkaldr, 164.
Varr, 174.
Vasu]>r, 48.
V<§, 254.
Vegdrasill, 174.
Vegsvinn, 12.
Vegtamr,. 240-242.
Veorr, 116, 120.
Veratyr, 4.
Verland, 198.
Ver);andi, 282.
Vestri, 280.
Vetr, 48.
Ve)>rf6lnir, 14.
Vif, 208. .
Vigrtyr, 44.
Viggr, 280.
Vili, 254.
Vilmei)?r, 220.
Vimur, 274.
Vin, 12.
Vindalfr, 280.
Vindkaldr, 164.
Vindsvalr, 48.
Ving)>6rr=Thor, 26, 126.
Vingnir, 56.
Virfir, 280.
Vitnir, 10.
Vitr, 280.
Vi\>, 12.
Vij>arr, 8, 56, 58, 244, 248, 250,
294.
Vtyi, 8.
ViJ>ofnir, 168, 170, 172.
Vi}?61fr, 220.
Vi)?rir, 254.
Vi];urr, 22.
VaengbraJ?ir, 178.
Volsungr, 232.
Vond, 12.
Ydalir, 6. '
Yggr, 20, 22, 40, 112.
Yggdrasill, 12-18, 282, 292.
Yggjungr, 286.
Yrnir, 18, 28, 46, 48, 220, 276.
YngHngar, 228, 230.
Yngvi, 280.
Ysja, 206.
3*4
THE POETIC EDDA.
pegn, 208.
pekkr, Odin, 20.
- dwarf, 280.
pir, 204.
pj&lfi, 194.
pjazi, 8, 188, 218, 262, 264, 270.
pj6j?numa, 12.
pjo)>reyrir, 108.
Pjo)>vara, 176.
pj6)?vitnir, 10.
p6ra, 230.
porinn, 280.
porir, 232.
p6rr, 6, 12, 120, 122, 130, 132, 182-
200, 226, 244, 266, 274, 284.
prainn, 280.
pri)?r, 20.
pror, Odin, 22.
dwarf, 280.
prujjgelmir, 48.
prityheimr, 6.
prymgjoll, 166.
Prymheimr, 8, 264.
Prymr, 128-134.
Praol, 204.
Pund, 10.
pundr, 22, 104.
Pu]>r, 20.
Pyn, 12.
Pokk, 272.
Poll, 12.
JEgir, 20, 112, 124, 244 et seq.
JEkin, 12.
01m6J?r, 230.
Okkvinkdlfr, 206.
Ormt, 12.
0)>lingar, 228, 230, 232.
2. — TRANSLATION.
a sea giant, 21, 113, 195,
245-269.
^Esir, the race of gods, distin-
guished from Wanes, 53, 283,
285.
Agnar, brother of Geirrod, 3, 5.
son of Geirrod, 5, 23.
Ai, name of two dwarfs, 281.
Alf, kinsman of Ottar, 231.
Alf the Old, son of Dag and
Thora, 231.
grandfather of Ottar, 229.
Ali, kinsman of Ottar, 231.
All-father, Odin, 21, 285, 287.
All-fleet, a horse, 17.
All-green, an island, 189.
All-thief, a dwarf, 281.
All-wielder, a giant, father of
Thiazi, 189.
All-wise (Alviss) a dwarf, 25-37.
(Alsvtyr) a jotun, 103.
Almveig, wife of Halfdan, 231.
Am, son of Dag and Thora, 231.
Andvari, a dwarf, 281.
Angantyr, Ottar's rival, 229, 235.
- a berserk, 233.
Ann, a dwarf, 281.
Arngrim, father of twelve ber-
serks, 233.
Asgarth, dwelling of the ^Esir or
gods, 115, 129, 131, 133, 271,
275. 285.
INDEX.
315
Ash, the first man, 283.
Athlings, a mythical lace, 229,
231, 233.
Atvard, one of the builders of
Menglod's hall, 175.
Aud, mother of Harald War-
tooth, 235.
Aurboda, mother of Gerd, 219.
Anrvang, a dwarf, 281.
Babe, son of Earl, 215.
Hafur, a dwarf, 281.
Bairn, son of Earl, 215.
Baldr, the god, son of Odin, 9,
59, 219, 239-243, 255, 257,
271, 273, 287, 297.
Bale-thorn, a giant, grandfather
of Odin, 103.
Bale-worker, Odin, 21, 91.
Bari, a builder of Menglod's hall,
175-
Barley, Frey's servant, 245, 261,
263, 265.
Barri, a berserk, 233.
Bashful, daughter of Churl, 209.
Bathtubs, two rivers, 13.
Battle, (Hildr) a valkyrie, 17,
287.
Battle-wolf, a ferryman, 185.
Being, one of the Norns, 283.
Beli, a giant slain by Frey, 293.
Bergelm, forefather of all Jotuns,
49» 51-
Bestla, a giantess, mother of
Odin, 103.
Cauldron-grove, Loki's prison,
289.
Chosen Warriors, heroes of the
battle field bidden to Valholl
by Odin, n, 17, 53.
Churl, son of Rig and Grand-
mother, father of all freeborn
peasants, 209.
Clay-giant, Ymir, 167.
Cloggy, daughter of Thrall, 207.
Cooler, shelterer from the sun, 17,
Corpse-like, a dwarf, 281.
Corpse-swallower, a giant eagle,
maker of the wind, 53.
Counsel-fierce, a Valkyrie, 17.
Counsel-isle-sound, home of
Battle-wolf, 185.
Counsellor, Odin, 23.
Cow-herd, son of Thrall, 207.
Crane-shanked maid, daughter of
Thrall, 207.
Dag, a chieftain of Halfdan's race,
231.
Dain, a hart, 15.
- an elf or dwarf, 103, 281.
Dallier, a dwarf, 31, 103, 281.
a hart, 15.
Dame, daughter of Churl, 209.
Damp, a chieftain, 217.
Dan, a chieftain, 217.
Daughter-in-law, wife of Churl,
209.
Dawning, Dawn, father of Day,
49, 109.
Day, personification of Day, 47,
49-.
Day-spring, Menglod's lover, 163,
177, 179.
Dazzler of Hel, Odin, 21.
3i6
THE POETIC EDDA.
Dead's Way, road to Valholl, 227.
Death-barrier, the gate of Valholl,
ii.
Death-father, Odin, 21.
Death-like, a dwarf, 281.
Delling, a builder of Menglod's
hall, probably the same
being as Dawning, 175.
Descendent, son of Earl, 215.
Dolgthrasir, a dwarf, 281.
Doom of the gods or Ragnarok,
59, 243, 259, 291, 293, 295.
Dori, 175, 281.
Draupnir, a dwarf, 281.
Dread One, Odin, 21, 23, 41, 287.
Duf, a dwarf, 281.
Duneyr, a hart, 15.
Durin, a dwarf, 281.
Dusk, one of Heimdal's mothers,
221.
Dvalin, Dallier, a hart, 15.
Dwarfs, 29 et seq., 103, 279, 281,
293-
Dyrathror, a hart, 15.
Eager in War, Odin, 21.
Eagle-nose, dau. of Thrall, 207.
Earl, son of Rig and Mother, 213,
215.
Early-woke, a horse, 17.
Earna, wife of Earl, 213.
Earth, a goddess, wife of Odin
and mother of Thor, 127,
199, 255, 267, 295.
East, a dwarf, 281.
Eastern land, the East, Jotun-
heim, giant-land, 183, 193,
245, 281, 293.
Egil, a giant, father of Thjalfi,
Elf, a dwarf, 281.
Elf-beam, Elf-light, the sun, 57,
141.
Elf-home, Prey's dwelling, 7,
261.
Elm, the first woman, 283.
Elves, 7, 29 et seq., 103, 109.
Ember, Menglod's hall, 175.
Equal-ranked, Odin, 23.
Eyfora, wife of Arngrim, 233.
Eylimi, a hero of the Athling
race, 233.
Eymund, a chieftain, Halfdan's
ally, 231.
Fafnir, a dragon slain by Sigurd,
233-
Falling-brook, home of Odin and
Saga, 7.
Fame-bough, the mistletoe shot
by Hod, 241.
Farmer, son of Churl, 209.
Fate, a Valkyrie, 287.
Fate-tree, Yggdrasil, 291.
Father, a nobleman, 211.
Father of Beings, Odin, 41.
Father of Hosts, Odin, n, 39.
Father of Men, Odin, 59.
Father of Spells, Odin, 239.
Father of Wrath, Thor, 125.
Fear, a river, 289.
Fenrir, the great Wolf; son of
Loki, 17, 59, 121, 245, 259,
261, 289, 293, 295.
Fen's Moist halls, Frigg's home,
287.
INDEX.
317
Fickle, Odin, 21.
Fields of Labour, first home of
the gods, 279, 295.
Fierce-cold, grandfather of Day-
spring, 165.
Fierce-stinger, the dragon who
gnaws the roots of Yggdrasil, .
15, 17, 289, 297.
Fili, a dwarf, 281.
Fin, a dwarf, 281.
Fine-flanked-steed, grandsire of
Gna's horse, Hoof-flinger,
273-
Fire, feasting hall of the Jotuns,
289.
Fire-sheltered-realm, habitation
of the good after Ragnarok,
297.
Fire-stirrer, ^Egir's serving-man,
245. 247.
Fjalar, a giant who hoodwinked
Thor, called by Snorri Ut-
gard-loki, 191.
Fjalar, a cock, 291.
- a dwarf, 281.
Flaming-eyed, Odin, 21.
Flashing-eyed, Odin, 21.
Foamer, one of Heimdal's
mothers, 221.
Folk-field, home of Freyja, 9.
Folk-stirrer, a dwarf, 109.
Forest- wolf, forefather of all Valas,
221.
Forseti, a god, 9.
Fradmar, son of Dag, 231.
Franang's-stream, where Loki hid
in the form of a salmon, 269.
Fraeg, a dwarf, 281.
Frar, a dwarf, 281.
Freight-wafter, Odin, 21.
Frey, a god, son of Njord, 7, 19,
I39-I55» 219, 245, 259, 261,
293. (See Njord, son of).
Freyja, a goddess, daughter of
Njord, 9, 127, 135, 227, 245,
257, 285.
Friaut, Ottar's grandmother, 229.
Frigg, a goddess, wife of Odin,
5. 39. 245, 255, 257, 273,
287.
Frodi, a hero of Ottar's line, 231.
Ottar's grandfather, 229.
Frost, a dwarf, 281.
Frost-giants, 15, 51, 91, 149, 151.
Fulla, Frigg's handmaiden, 5.
Fundin, a dwarf, 281.
Fury, one of Heimdal's mothers,
221.
Gaping-hel, the rock-entrance of
Hel, 291, 293, 295.
Garm, the watch-dog of Hel,
19, 291, 293, 295.
Gaudy, daughter of Churl, 209.
Gay, daughter of Churl, 209.
Gefjon, a goddess, 253.
Geirrod, a Jotun, 275.
King of the Goths, 3, 5,
21, 23.
Generous, one of Menglod's hand-
maidens, 176.
Gentle, one of Menglod's hand-
maidens, 176.
Gerd, a giant maiden, daughter
of Gymir, wooed by Frey,
143-155, 219, 261.
3i8
THE POETIC EDDA.
Ginar, a dwarf, 281.
Girdle (the), the World-serpent,
121.
Gjallahorn, HeimdaPs horn, 291.
Gjuki, King of the Goths, 233.
Glad-home, Odin's dwelling, 7.
Glad-one, a horse, 15.
Gleamer, a horse, 15.
Glistener (Glasir), a grove in front
of Valholl, 275.
- (Glitnir), Forseti's
mansion, 9.
Gloin, a dwarf, 281.
Glutton, a watch-dog of Men-
glod's hall, 171.
Gna, a goddess, 273.
Goin, a serpent, 17.
Golden-bristle, Freyja's boar, 227.
Golden-comb, a cock, 291.
Golden-draught, a Vala, 283.
Gold-lock, a horse, 15.
Goldy, a horse, 15.
Grand-father, a free-born peasant,
207.
Grand-mother, mother of Churl,
207, 209.
Grave-haunting worm, a serpent,
17-
Grave-monster, a serpent, 17.
Great-grand-father, a thr.all, 203.
Great-grand-mother, mother of
Thrall, 203, 205.
Greed, a watch-dog of Menglod's.
hall, 171.
one of Odin's wolves, n.
Grey-back, a serpent, 17.
Grey-beard, Odin, 23, 187-201.
Gridar; a giantess, 275.
Grimnir, Odin, 3, 5, 23.
Grim Strongminded, a berserk,
233.
Griper, one of HeimdaPs mothers,
221.
Gripper, one of Geirrod's daugh-
ters, 275.
Groa, the dead mother of Day-
spring, 157.
Guarding-warriors, one of Men-
glod's handmaidens, 177.
Gudrun, daughter of Gjuki and
wife of Sigurd the Volsung,
233-
Guest-crusher, the rocky barrier
in front of Menglod's hall,
167.
Gunnar Battle-wall, a berserk,
233-
Gunnar, son of Gjuki, brother of
Gudrun, 233.
Gunnlod, a giantess, guardian of
the Mead, 65, 91, 93.
Gymir, JEgir, 245.
a frost-giant, father of
Gerd, 141-147, 219, 261.
Gyrd, son of Dag, 231.
Guthorm Battle-snake, step-son
of Gjuki, 233.
Habrok, a hawk, 19.
Haddings, two berserks, 233.
Haki, son of Hvedna, 235.
Halfdan, a king, of the Skjoldung
race, 231.
Hannar, a dwarf, 281.
Har, a dwarf, 281.
Harald War-tooth, King of Den-
mark, 238.
INDEX.
Haugspori, a dwarf, 281.
Heaven-hill, Heimdall's home, 9.
Hedge-breaker, a horse, 273.
Heimdall, watchman of the gods,
9, 131, 203, 263, 277, 285,
291.
Heir, son of Earl, 215.
Hel, a goddess, 15, 239, 273.
home of the dead, 29-37, 55,
159, 171, 193, 241, 273, 291,
293-
Helm-bearer, Odin, 21.
Heptifili, a dwarf, 281.
Hermod, a warrior, given sword
and armour by Odin, 225.
Hero, son of ChurP, 209.
Hervard, a berserk, 233.
High One (the), Odin, 21, 91, 93,
in, 283.
Hildigun, Ottar's great-grand-
mother, 229, 231.
Hill of Healing, the mountain on
which Menglod sat, 175, 181.
Hjordis, a lady of the Hraudung
race, 233.
Hjorvard, a berserk, 233, 235.
Hlebard, a giant, 189.
Hledis, a priestess, mother of
Ottar, 229.
Hlevang, a dwarf, 281.
Hod, a god, slayer of Baldr, 241,
243, 287, 295.
Hrenir, a god, 283, 295.
Hogni, son of Gjuki, brother of
Gudrun, 233.
Home of Strength, Thor's dwell-
ing, 7-
Hoodwinker, Odin, 21.
Hoof-flinger, Gna's horse, 273.
Hornbori, a dwarf, 281.
Horse-thief, a giant, son of Rime-
bringer, 221.
Horvi, a warrior in the train of
Hrolf the Old, 233.
Hrani, a berserk, 233.
Hraudung, a king, father of
Agnar and Geirrod, 3.
Hraudungs, a race, 233.
Hrist, a Valkyrie, 17.
Hroerik, a king, father of Harald
War-tooth, 235.
Hrolf the Old, a chieftain, 233.
Hrungnir, a giant slain by Thor,
119, 187, 267, 269.
Hrym, one of the giant destroyers
at Ragnarok, 293.
Hugin, a raven, 13.
Hvedna, daughter of Hjovard,
235-
Hymir, a frost-giant, 115-125,
259-
Hyndla, a giantess, 225-237.
Idun, a* goddess, wife of Bragi,
245, 251, 253.
Ifing,the river between the realms
of giants and gods, 45, 193.
Ing, a mythical race founder,
261.
Inheritor, son of Earl, 215.
Innstein, father of Ottar, 227,
229.
Iri, a builder of Menglod's hall,
175-
Ironsword, one of Heimdal's
mothers, 221.
320
THE POETIC EDDA.
Iron -wood, a forest in Jotunheim,
289.
Isolf, a hero of Ottar's line, 231.
Jalk, Odin, 23.
Jb'rmunrek, King of the Goths,
233-
Josurmar, son of Dag, 231.
Jotuns, 29-37, 45, 51, 55, 57, 103,
133, 143, 219, 221, 275, 277,
285, 289.
Kari, a warrior of Ottar's line,
231.
Keeler, Odin, 23.
Ketil, great grandfather of Ottar,
231.
King, the most famous of Earl's
sons, 215.
Kinsman, son of Earl, 215.
Klyp, great grandfather of Ottar,
231.
Kon, King, 215.
Kormt, a river, 13.
Lady, daughter of Churl, 209.
Land of Men, 199.
Land of the Slain, the battlefield,
191.
Laufey, Loki's mother, 133, 273.
Leggy, son of Thrall, 207.
Lewd, son of Thrall, 207.
Lidskjalf, a builder of Menglod's
hall, 175.
Life, Life-craver, the new beings
born after Ragnarok, 55.
Light-foot, a horse, 15.
Lightning-abode, Thor's hall, n.
Lit, a dwarf, 281.
Lodur, a god, 283.
Lofar, a dwarf, 281.
Lofty, a Valkyrie, 287.
Loggy, daughter of Thrall, 207.
Loki, a god, father of Fenrir, Hel
and the World-serpent, 125,
127-137, 173, 175, 221, 243,
245-269, 273, 275, 289, 293.
Long-beard, Odin, 21, 27.
Loni, a dwarf, 281.
Lord of the Host, Odin, 21.
Lord of goats, Lord of the goat's
wain, Thor, 27, 119, 123.
Lout, son of Thrall, 207.
Lumpy-leggy, daughter of Thrall,
207.
Lustful, son of Thrall, 207.
Magni, a god, son of Thor, 57,
187, 199.
Maker, Odin, 23.
Maid, daughter of Churl, 209.
Masked One, Odin, 21, 23.
Mead (the) = Soul-stirrer, the
song-mead, 23, 91, 93, 103.
Mead-drinker, a dwarf, 281.
Mead-wolf, a dwarf, 281.
Meili, a god, Thor's brother, 187.
Memory, a raven, 13.
Menglod, a giantess or goddess
wooed by Day-spring, 159,
165, 177.179-
Midgarth, man's dwelling, the
Earth, 19, 191, 229, 231,
279, 295.
Might, a Valkyrie, 17.
Mightiest god, Odin, 295.
INDEX.
321
Mighty Weaver, a giant who con-
tends with Odin, 39-59.
Mimir, a giant, guardian of the
well of wisdom, 287, 291.
Mimir's Tree, Yggdrasil, 167,
169.
Mist, a Valkyrie, 17.
Mist-blind, a Jotun, 113.
Mist-hel, home of the dead, 55,
239-
Mjollnir, Thor's hammer, 57, 125,
135. i37» 265, 267.
Modi, Wroth, son of Thor, 57.
Mogthrasir, Son-craver, a Jotun,
57-
Moin, a serpent, 17.
Moon, 47.
Moon-hater, a wolf, 17.
Moonless Plains, Fells, regions of
the underworld, 289, 297.
Mother, mother of Earl, 211, 213.
Mover of the Handle, father of
Moon, 47.
Much-wise, a giant, 163-177.
Odin, 21.
Munin, a raven=Memory, 13.
Murk-wood, through which the
Sons of Fire ride to Rag-
narok, 261.
Nabbi, a dwarf, 227.
Nali, a dwarf, 281.
Nanna, a kinswoman of Ottar,
231-
Narfi, son of Loki, 269.
Neighbour, son of Churl, 209.
New-counsel, a dwarf, 281.
New-moon, a dwarf, 281.
Night, personification of night,
35. 47» 49-
Nimble-snatcher, one of ^igir's
serving men, 245, 247.
Niping, a dwarf, 281.
Njord, a god, a hostage from the
Wanes, 9, 19, 53, 133, 139,
245, 257, 259, 271.
(son of) = Frey, 153, 155.
Noatun, Njord's home, 9, 133,
271.
Nokkvir, father of Nanna, 231.
Nori, a dwarf, 281.
Norr, father of Night, 35, 49.
North, a dwarf, 281.
Nyr, a dwarf, 281.
Oaken-peggy, daughter of Thrall,
207.
Oaken-shield, a dwarf, 281.
Oak-thorn, a hart, 13.
Odin, the god, 5, 7, n, 19-23, 41,
53. 59» 83> 89, 93, 103, 105,
109, 151, 191, 199, 219, 223,
239-245, 249-255, 277, 283,
285, 287, 291, 293.
See also All-father, Bale-worker,
Counseller, Dazzler of Hel, Death-
father, Dread One, Eager in War,
Equal-ranked, Father of Beings,
Father of Hosts, Father of Men,
Father of Spells, Fickle, Flaming-
eyed, Flashing-eyed, Grey-beard,
Grimnir, Helm-bearer, High One,
Hood-winker, Jalk, Keeler, Long-
beard, Maker, Masked One,
Mightiest god, Much- wise, On-
driver, On-rider, On-thruster,
322
THE POETIC EDDA.
Riddle-reader, Rindr, Sage,
Shaker, Shape-shifter, Sigrani,
Singer (the great), Slender,
Soother, Sooth-sayer, Stormer,
Third-highest, Thror, Thund,
Tree-rocker, True, Utterer of
gods, Veiled One, Wafter, Wan-
derer, War-father, War-wont,
Watcher, Wave, Way-wont,
Weaver, Well-comer, Wile-wise,
Wind-roar, Wise, Wish-giver,
Wizard.
Odin's brother's, Vili and Ve,
297.
Odin's son = Baldr, 147, 241, 287.
Odin's son=Thor, 121-125, 133,
187, 295.
Odin's sons, the chosen warriors,
251, 263.
Odin's son, Vali, 287.
Olmod, a kinsman of Ottar, 231.
Onar, a dwarf, 281.
On-driver, On-rider, On-thruster,
Odin, 21.
Ori, a dwarf, builder of Menglod's
hall, 175, 281.
Ormt, a river, 13.
Osmund, a giant ? 23.
Osolf, a hero of Ottar's line, 231.
Ottar, Freyja's lover, 227-237.
Pale-hoof, a horse, 15.
Peaceful, one of Menglod's hand-
maidens, 177.
Peasant, son of Churl, 209.
Pine-needle, a grove, 153, 155.
Plains of Moisture, the surface of
the earth ? 281.
Powers, High Powers, the gods,
7, 17, 19, 29, 35, 41-49, 53,
59» 83, 103, 171, 223, 247,
279, 285.
Race-giant, a horse, 15.
Radbard, a hero of Harald War-
tooth's line, 235.
Ran, one of Odin's wives ? 159.
Randver, a hero of Harald War-
tooth's line, 235.
Ratatosk, the squirrel gnawing
Yggdrasil, 15.
Rati, an awl, 91.
Ravener, a wolf, n.
Regin, a dwarf, 281.
Reifnir, a berserk, 233.
Riddle-reader, Odin, 41-45.
Rig=Heimdal, 203-217, 223.
Rime-bringer, a Frost-giant ?
father of Witch and Horse-
thief, 221.
Rimy-mane, a horse of Night, 45.
Rind, a giantess, 159, 243.
Rindr, Odin as husband of Rind,
159-
Roaring-kettle, a spring, whence
flow the rivers of Hel, 13.
Rover of Air, Loki, 249.
Ruler, father of Erna, 213.
Runes (the), 103.
Saga, a goddess, wife of Odin, 7.
Sage, Odin, 23.
Samsey, an island, 255.
Sand-strewer, one of Heimdal's
mothers, 221.
Sandy-realms.home of dwarfs,28i.
INDEX.
323
Sea-farer, one of Ottar's fore-
fathers, 229.
Sea-god, ;£gir, 125.
Sea-king, one of Ottar's fore-
fathers, 229.
Sea-lover, a giant, 173.
Serpent (the), the World-serpent,
son of Loki, 295.
Serpent-slayer, Thor, 121.
Shaker, Odin, 23.
Shall, one of the Norns, 283.
Shape-shifter, Odin, 21.
Sheaf-beard, son of Churl, 209.
Shelterer (the), Yggdrasil, 13.
Sheltering Spirit, one of Men-
glod's maidens, 177.
Sheltering-grove, a wood, the
refuge of Sun, 17.
She-wolf, one of Heimdal's
mothers, 221.
Shield-fierce, a Valkyrie, 17.
Shield of Men, Thor, 121.
Shielding-giants, one of Men-
glod s maidens, 177.
Shiner, a horse, 15.
Shining-mane, the horse of Day,
43-
Shrieker, a Valkyrie, 17.
Sif, wife of Thor, 197, 245, 265.
Sigrani, Odin, 27.
Sigmund, son of Volsung, 225.
Sigtrygg, a warrior slain by Half-
dan, 231.
Sigurd, son of Sigmund, slayer of
Fafnir, 233.
Sigyn, wife of Loki, 269, 289.
Silvery-lock, a horse, 15.
Sinewy, a horse, 15.
Singer (the great), Odin, 103.
Sinmara, a giantess, 173.
Skadi, daughter of the giant
Thia^i, wife of Njord, 9, 139,
219, 245, 263, 265, 269-273.
Skafid, a dwarf, 281.
Skekkil, a kinsman of Ottar, 231.
Skidbladnir, a ship, 19.
Skirfir, a dwarf, 281.
Skilfings, a mythical race, 229,
231.
Skirnir, Prey's servant, 139-155.
Skjoldungs, a mythical race born
of Skjold, 229, 231.
Skoll, a wolf, 17.
Skrymir, a giant (=Fjalarp. 191),
267.
Skurhild, daughter of Skekkil,
231-
Skybright, a goat, 13.
Slayer of Jotuns, Slayer of Rock-
giants, Thor, 119.
Sleep-thorn, grandfather of Men-
glod, 165.
Sleipnir, Odin's horse, 19, 221,
239-
Slender, daughter of Churl, 209.
Odin, 21.
Sluggard, son of Thrall, 207.
Smith, son of Churl, 209.
Solblind, a dwarf? 167.
Son, son of Earl, 215.
Son of Earth, Thor, 267.
Soother, Odin, 23.
a serpent, 17.
Soothsayer, Odin, 21.
Sooty-black, a boar, n.
Sooty-face, a cook, n.
324
THE POETIC EDDA.
Sooty-flame, a cauldron, n.
Sorrow-seed, a Jotun, grandfather
of Winter, 49.
Sorrow-whelmer, one of Heim-
dal's mothers, 221.
Soul-stirrer, the song-mead, 91,
103.
Sound-home, Thiazi's dwelling,
9-
Sounding-clanger, the barrier in
front of Menglod's hall, 167.
South, a dwarf, 281.
Sparkler, a dwarf, forger of trea-
sures, 289.
Speaker, son of Churl, 209.
Spear-fierce, a Valkyrie, 17.
Spear-point, a Valkyrie, 17, 287.
Spring-cold, father of Wind-cold
(Day-spring), 165.
Steerer of barks, Thor, 119.
Storm-god, (Thor), 123.
Storm-pale, a hawk, 15.
Stormer, Odin, 23.
Stormy-billow, the river from
which Ymir was formed, 51,
Strand of corpses, a region in
Hel, 289.
Stray-singer, a poet, 93-101, 109.
Strength-maiden, a Valkyrie, 17.
Strength-wielder, Thor, 187.
Stout, son of Thrall, 207.
Stubbly-beard, son of Churl, 209.
Stumpy, son of Thrall, 207.
Successor, son of Earl, 215.
Summer, personification of sum-
mer, 49.
Sun, a goddess, 17, 47, 55, 279.
Sun-bright, father of Day-spring,
179.
Surt, a fire-giant, 45, 57, 293.
Suttung, a giant, owner of the
song-mead, 37, 91, 93, 151.
Svafa, mother of Hildigunn, of
Ottar's line, 229.
Svarang, a water-giant, 193.
Sviur, a dwarf, 281.
Swadilfari, a mare, mother of
Sleipnir, 221.
Swan the Red, ancestor of Ottar,
229.
Swart-head, father of all sorcerers,
221.
Sweet-south, father of Summer,
49-
Swordsman, watchman of the
giants, 291.
Tattet-coat, daughter of Churl,
207.
Tender, one of Menglod's maid-
ens, 177.
Thane, son of Churl, 209.
Thekk, a dwarf, 281.
Thialfi, Thor's servant, 195.
Thiazi, a Jotun-father of Skadi,
9, 189, 219, 263, 265, 271.
Third Highest, 21.
Thokk, a witch, 273.
Thor, the god, 57, 113-125, 127-
137, 183-201, 227, 245, 265-
269, 275, 295.
See also Father of Wrath, Lord
of goats, Lord of the goat's wain,
Odin's son, Serpent-slayer, Shield
of men, Slayer of Jotuns, Slayer
INDEX.
325
of Rock-giants, Son of Earth,
Steerer of barks, Storm-god,
Strength - wielder, Thunderer,
\\\irder, Winged Thunder.
Thora, wife of Dag, mother of
many heroes, 231.
Thorin, a dwarf, 281.
Thorir Iron-shield, a berserk, 233.
Thram, a dwarf, 281.
Thrall, father of the race of
thralls, 205.
Thror, Odin, 23.
a dwarf, 281.
Thrudgelm, a Jotun, son of Ymir,
49.
Thrym, a Jotun, who stole Thor's
hammer, 129-135.
Thund, Odin, 23.
Thunderer, Thor, 7, n, 13, 27,
115-127, 127-137, 151, 189-
195, 199, 265, 267, 285.
Thunder-flood, a river, n.
Tind, a berserk, 233.
Tree (the), Yggdrasil, 103, 277-
283, 293.
Tree-rocker, Odin, 23.
Troth-goddess of oaths and
plightings, 135.
True, Odin, 21.
Tyr, god of war, 115-123, 245,
259, 261.
Tyrfing, a berserk, 233.
Ull, a god, 7, 17.
Uncooled-realm, a region in
Jotunhcim, 289.
Uni, one of the builders of Men-
glod's hall, 175.
Uri, one of the builders of Men-
glod's hall, 175.
Utterer of gods, Odin, 103.
Valas, wise women, 221, 241-243,
277-297.
Vala-shelf, home of one of the
gods, — Odin ? 7.
Valgrind, the gates of Valholl, n.
Valholl, Odin's dwelling, 7, n,
13, 225, 275, 287, 297.
Vali, a god, son of Odin and
Rind, 57, 219, 243.
son of Loki, 269.
Valkyries, Odin's war-maidens,
17, 287.
Var, one of the builders of Men-
glod's hall, 175.
Ve, brother of Odin, 255.
Vegdrasil, one of the builders of
Menglod's hall, 175.
Veiled One, Odin, 21.
Vidar, a god, son of Odin, 9, 57,
59, 245, 249, 251, 295.
Vigg, a dwarf, 281.
Vili, brother of Odin. 255.
Vimur, a river, 275.
Virfir, a dwarf, 281.
Vit, a dwarf, 233.
Volsungs, the race born of Vol-
sung, 233.
Wafter, Odin, 23.
Wand-elf, a dwarf, 281.
Wanderer, Odin, 21.
Wanes, a race of gods, 29-37, 53>
131, M5> 273, 285.
Wane-home,land of the Wanes,53.
326
THE POETIC EDDA.
Waneling, son of a Wane, here
Frey, son of Njord, 152.
Waning-moon, a dwarf, 281.
War, a Valkyrie, 287.
War-father, Odin, 9, 21, 225,
267, 275, 287, 291.
- (son of) =Vidar, 295.
War-fetter, a Valkyrie, 17.
War-path, the battle-field at Rag-
narok, 45.
War-wont, Odin, 241.
Warder, Thor, 117, 295.
Wary-wise, a warrior, 189.
Watcher, Odin, 23.
Watchman of gods, Heimdal,
149.
Wave, Odin, 21.
Way- wont, Odin, 241.
Weaver, Odin, 23.
a serpent, 17.
Weird, one of the Norns, 93, 159,
179, 283.
Well-comer, Odin, 21.
West, a dwarf, 281.
Whiner, daughter of Thrall, 207.
Wielder, a dwarf, 19.
Wife, daughter of Churl, 209.
Wile-wise, Odin, 21.
Wind-cold, Dayspring, 165.
Wind-cool, father of Winter, 49.
Wind-elf, a dwarf, 281.
Wind-home, home of the sons of
Vili and Ve, in the New
World, 297.
Window-shelf, Odin's seat, 5,
139-
Wind-roar, Odin, 23.
Winged-thunder, Thor, 27.
Winter, personification of winter,
49-
Wise, Odin, 23.
Wise-counsel, a dwarf, 281.
Wise Ones, iMenglod's maidens,
177.
Wish-giver, Odin, 23.
Witch, a giantess, ? daughter of
Rime-bringer, 221.
Golden-draught, 285.
Wizard, Odin, 23.
Woe-bringer, a giantess, mother
of Fenrir, 221.
Wolf (the), Fenrir, n, 55, 57,
223, 249, 259, 267, 291-295.
Wolf, great-grandfather of Ottar,
229.
Wolf-cubs, sons of Dag, 231.
Wolf the Gaper, a berserk, 233.
Woman, a daughter of Churl,
209.
Wood-home, Vidar's home, 9.
Wood-snake, a cock, 169, 171,
173-
World-serpent, the encircler of
the world, son of Loki. See
also Girdle, 293, 295.
Wounding-wand, the mistletoe,
Yari, a dwarf, 281.
Yelper, one of Heimdal's mothers,
221.
a giantess, daughter of
Geirrod, 275.
Yeoman, son of Churl, 209.
Yewdale, home of Ull, 7.
INDEX. 327
Yggdrasil, the World-tree. See Ynglings, a race descended from
also Fate-tree, 13-19, 55, 283, Yng, 229, 231.
293. Yngvi, a dwarf, 281.
Ymir, the first-born of Jotuns. Youth, son of Churl, 209.
See also Clay-giant, 19, 29, - son of Earl, 215.
47, 49, 221, 277, 279.
in LSI ii vi <**-^ • own
PT Edda Saemundar
7234 The Elder or Poetic Edda
E5B7
v.I
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