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  "work": {
    "slug": "prose-edda",
    "name": "Prose Edda"
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      "name": "The Eddas",
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  "chapter": {
    "num": 4,
    "slug": "04-skáldskaparmal",
    "title": "Skáldskaparmal",
    "of": 5,
    "words": 30124,
    "text": "## Skáldskaparmal\n\n\nI. A certain man was named Ægir, or Hlér. He dwelt on the island which is now called Hlér's Isle,[2] and was deeply versed in black magic. He took his way to Ásgard, but the Æsir had foreknowledge of his journey; he was received with good cheer, and yet many things were done by deceit, with eye-illusions. And at evening, when it was time for drinking, Odin had swords brought into the hall, so bright that light radiated from them: and other illumination was not used while they sat at drinking. The n the Æsir came in to their banquet, and in the high-seats sat them down those twelve Æsir who were appointed to be judges; these were their names: Thor, Njördr, Freyr, Týr, Heimdallr, Bragi, Vídarr, Váli, Ullr, Hnir, Forseti, Loki; and in like manner the Ásynjur: Frigg, Freyja, Gefjun, Idunn, Gerdr, Sigyn, Fulla, Nanna. It seemed glorious to Ægir to look about him in the hall: the wainscottings there were all hung with fair shields; there was also stinging mead, copiously quaffed. The man seated next to Ægir was Bragi, and they took part together in drinking and in converse: Bragi told Ægir of many things which had come to pass among the Æsir.\n\nHe began the story at the point where three of the Æsir, Odin and Loki and Hnir, departed from home and were wandering over mountains and wastes, and food was hard to find. But when they came down into a certain dale, they saw a herd of oxen, took one ox, and set about cooking it. Now when they thought that it must be cooked, they broke up the fire, and it was not cooked. After a while had passed, they having scattered the fire a\n\n[1. Usually translated \"Poetical Diction.\"\n\n2. Now Læssø.]\n\n{p. 90}\n\nsecond time, and it was not cooked, they took counsel together, asking each other what it might mean. Then they heard a voice speaking in the oak up above them, declaring that he who sat there confessed he had caused the lack of virtue in the fire. They looked thither, and there sat an eagle; and it was no small one. Then the eagle said: \"If ye are willing to give me my fill of the ox, then it will cook in the fire.\" They assented to this. Then he let himself float down from the tree and alighted by the fire, and forthwith at the very first took unto himself the two hams of the ox, and both shoulders. Then Loki was angered, snatched up a great pole, brandished it with all his strength, and drove it at the eagle's body. The eagle plunged violently at the blow and flew up, so that the pole was fast to the eagle's back, and Loki's hands to the other end of the pole. The eagle flew at such a height that Loki's feet down below knocked against stones and rock-heaps and trees, and he thought his arms would be torn from his shoulders. He cried aloud, entreating the eagle urgently for peace; but the eagle declared that Loki should never be loosed, unless he would give him his oath to induce Idunn to come out of Ásgard with her apples. Loki assented, and being straightway loosed, went to his companions; nor for that time are any more things reported concerning their journey, until they had come home.\n\nBut at the appointed time Loki lured Idunn out of Ásgard into a certain wood, saying that he had found such apples as would seem to her of great virtue, and prayed that she would have her apples with her and compare them with these. Then Thjazi the giant came there in his eagle's plumage and took Idunn and flew away with her, off into Thrymheimr to his abode.\n\n{p. 91}\n\nBut the Æsir became straitened at the disappearance of Idunn, and speedily they became hoary and old. Then those, Æsir took counsel together, and each asked the other what had last been known of Idunn; and the last that had been seen was that she had gone out of Ásgard with Loki. Thereupon Loki was seized and brought to the Thing, and was threatened with death, or tortures; when he had become well frightened, he declared that he would seek after Idunn in Jötunheim, if Freyja would lend him the hawk's plumage which she possessed. And when he got the hawk's plumage, he flew north into Jötunheim, and came on a certain day to the home of Thjazi the giant. Thjazi had rowed out to sea, but Idunn was at home alone: Loki turned her into the shape of a nut and grasped her in his claws and flew his utmost.\n\nNow when Thjazi came home and missed Idunn, he took his eagle's plumage and flew after Loki, making a mighty rush of sound with his wings in his flight. But when the Æsir saw how the hawk flew with the nut, and where the eagle was flying, they went out below Ásgard and bore burdens of plane-shavings thither. As soon as the hawk flew into the citadel, he swooped down close by the castle-wall; then the Æsir struck fire to the plane-shavings. But the eagle could not stop himself when he missed the hawk: the feathers of the eagle caught fire, and straightway his flight ceased. Then the Æsir were near at hand and slew Thjazi the giant within the Gate of the Æsir, and that slaying is exceeding famous.\n\nNow Skadi, the daughter of the giant Thjazi, took helm and birnie and all weapons of war and proceeded to Ásgard, to avenge her father. The Æsir, however, offered her reconciliation and atonement: the first article was that she should\n\n{p. 92}\n\nchoose for herself a husband from among the Æsir and choose by the feet only, seeing no more of him. Then she saw the feet of one man, passing fair, and said: \"I choose this one: in Baldr little can be loathly.\" But that was Njördr of Nóatún. She had this article also in her bond of reconciliation: that the Æsir must do a thing she thought they would not be able to accomplish: to make her laugh. Then Loki did this: he tied a cord to the beard of a goat, the other end being about his own genitals, and each gave way in turn, and each of the two screeched loudly; then Loki let himself fall onto Skadi's knee, and she laughed. Thereupon reconciliation was made with her on the part of the Æsir. It is so said, that Odin did this by way of atonement to Skadi: he took Thjazi's eyes and cast them up into the heavens, and made of them two stars.\n\nThen said Ægir: \"It seems to me that Thjazi was a mighty man: now of what family was he?\" Bragi answered: \"His father was called Ölvaldi, and if I tell thee of him, thou wilt think these things wonders. He was very rich in gold; but when he died and his sons came to divide the inheritance, they determined upon this measure for the gold which they divided: each should take as much as his mouth would hold, and all the same number of mouthfuls. One of them was Thjazi, the second Idi, the third Gangr. And we have it as a metaphor among us now, to call gold the mouth-tale of these giants; but we conceal it in secret terms or in poesy in this way, that we call it Speech, or Word, or Talk, of these giants.\"\n\nThen said Ægir: \"I deem that well concealed in secret terms.\" And again said Ægir: \"Whence did this art, which ye call *poesy*, derive its beginnings?\" Bragi answered: \"These were the beginnings thereof. The gods had a dispute\n\n{p. 93}\n\nwith the folk which are called Vanir, and they appointed a peace-meeting between them and established peace in this way: they each went to a vat and spat their spittle therein. Then at parting the gods took that peace-token and would not let it perish, but shaped thereof a man. This man is called Kvasir, and he was so wise that none could question him concerning anything but that he knew the solution. He went up and down the earth to give instruction to men; and when he came upon invitation to the abode of certain dwarves, Fjalar and Galarr, they called him into privy converse with them, and killed him, letting his blood run into two vats and a kettle. The kettle is named Ódrerir, and the vats Són and Bodn; they blended honey with the blood, and the outcome was that mead by the virtue of which he who drinks becomes a skald or scholar. The dwarves reported to the Æsir that Kvasir had choked on his own shrewdness, since there was none so wise there as to be able to question his wisdom.\n\n\"Then these dwarves invited the giant who is called Gillingr to visit them, and his wife with him. Next the dwarves invited Gillingr to row upon the sea with them; but when they had gone out from the land, the dwarves rowed into the breakers and capsized the boat. Gillingr was unable to swim, and he perished; but the dwarves righted their boat and rowed to land. They reported this accident to his wife, but she took it grievously and wept aloud. Then Fjalar asked her whether it would ease her heart if she should look out upon the sea at the spot where he had perished; and she desired it. Then he spoke softly to Galarr his brother, bidding him go up over the doorway, when she should go out, and let a mill-stone fall on her head, saying that her weeping grew wearisome to him; and even so he did.\n\n{p. 94}\n\n\"Now when the giant Suttungr, Gillingr's son, learned of this, he went over and took the dwarves and carried them out to sea, and set them on a reef which was covered at high tide. They besought Suttungr to grant them respite of their lives, and as the price of reconciliation offered him the precious mead in satisfaction of his father's death. And that became a means of reconciliation between them. Suttungr carried the mead home and concealed it in the place called Hnitbjörg, placing his daughter Gunnlöd there to watch over it. Because of this we call poesy Kvasir's Blood or Dwarves' Drink, or Fill, or any kind of liquid of Ódrerir, or of Bodn, or of Són, or Ferry-Boat of Dwarves--since this mead brought them life--ransom from the reef--or Suttungr's Mead, or Liquor of Hnitbjörg.\"\n\nThen Ægir said: \"These seem to me dark sayings, to call poesy by these names. But how did ye Æsir come at Suttungr's Mead?\" Bragi answered: \"That tale runs thus: Odin departed from home and came to a certain place where nine thralls were mowing hay. He asked if they desired him to whet their scythes, and they assented. Then he took a hone from his belt and whetted the scythes; it seemed to them that the scythes cut better by far, and they asked that the hone be sold them. But he put such a value on it that whoso desired to buy must give a considerable price: nonetheless all said that they would agree, and prayed him to sell it to them. He cast the hone up into the air; but since all wished to lay their hands on it, they became so intermingled with one another that each struck with his scythe against the other's neck.\n\n\"Odin sought a night's lodging with the giant who is called Baugi, Suttungr's brother. Baugi bewailed his husbandry, saying that his nine thralls had killed one another,\n\n{p. 95}\n\nand declared that he had no hope of workmen. Odin called himself Bölverkr in Baugi's presence; he offered to undertake nine men's work for Baugi, and demanded for his wages one drink of Suttungr's Mead. Baugi declared that he had no control whatever over the mead, and said that Suttungr was determined to have it to himself, but promised to go with Bölverkr and try if they might get the mead. During the summer Bölverkr accomplished nine men's work for Baugi, but when winter came he asked Baugi for his hire. Then they both set out for Suttungr's. Baugi told Suttungr his brother of his bargain with Bölverkr; but Suttungr flatly refused them a single drop of the mead. Then Bölverkr made suggestion to Baugi that they try certain wiles, if perchance they might find means to get at the mead; and Baugi agreed readily. Thereupon Bölverkr drew out the auger called Rati, saying that Baugi must bore the rock, if the auger cut. He did so. At last Baugi said that the rock was bored through, but Bölverkr blew into the auger-hole, and the chips flew up at him. Then he discovered that Baugi would have deceived him, and he bade him bore through the rock. Baugi bored anew; and when Bölverkr blew a second time, then the chips were blown in by the blast. Then Bölverkr turned himself into a serpent and crawled into the auger-hole, but Baugi thrust at him from behind with the auger and missed him. Bölverkr proceeded to the place where Gunnlöd was, and lay with her three nights; and then she gave him leave to drink three draughts of the mead. In the first draught he drank every drop out of Ódrerir; and in the second, he emptied Bodn; and in the third, Són; and then he had all the mead. Then he turned himself into the shape of an eagle and flew as furiously as he could; but when Suttungr saw the eagle's\n\n{p. 96}\n\nflight, he too assumed the fashion of an eagle and flew after him. When the Æsir saw Odin flying, straightway they set out their vats in the court; and when Odin came into Ásgard, he spat up the mead into the vats. Nevertheless he came so near to being caught by Suttungr that he sent some mead backwards, and no heed was taken of this: whosoever would might have that, and we call that the poetaster's part.[1] But Odin gave the mead of Suttungr to the Æsir and to those men who possess the ability to compose. Therefore we call poesy Odin's Booty and Find, and his Drink and Gift, and the Drink of the Æsir.\"\n\nThen said Ægir: \"In how many ways are the terms of skaldship variously phrased, or how many are the essential elements of the skaldic art?\" Then Bragi answered: \"The elements into which all poesy is divided are two.\" Ægir asked: \"What two?\" Bragi said: \"Metaphor and metre.\" \"What manner of metaphor is used for skaldic writing?\" \"Three are the types of skaldic metaphor.\" \"Which?\" \"Thus: [first], calling everything by its name; the second type is that which is called 'substitution;' the third type of metaphor is that which is called 'periphrasis,' and this type is employed in such manner: Suppose I take Odin, or Thor, or Týr, or any of the Æsir or Elves; and to any of them whom I mention, I add the name of a property of some other of the Æsir, or I record certain works of his. Thereupon he becomes owner of the name, and not the one whose name was applied to him: just as when we speak of Victory-Týr, or Týr of the Hanged, or Týr of Cargoes: that then becomes Odin's name: and we call these periphrastic names. So also with the title Týr of the Wain.[2]\n\n[1. See Burns, The Kirk's Alarm, 11th stanza, for a similar idea.\n\n2. Týr. See discussion in Cl.-Vig., p. 647. This word as a proper name refers {footnote p. 97} to the one-armed God of War; but, especially in compounds, it has the sense of God, the God, and is usually applied to Odin. The compounds mentioned here by Snorri are all epithets of Odin. See Gylfaginning, p. 30.]\n\n{p. 97}\n\n\"But now one thing must be said to young skalds, to such as yearn to attain to the craft of poesy and to increase their store of figures with traditional metaphors; or to those who crave to acquire the faculty of discerning what is said in hidden phrase: let such an one, then, interpret this book to his instruction and pleasure. Yet one is not so to forget or discredit these traditions as to remove from poesy those ancient metaphors with which it has pleased Chief Skalds to be content; nor, on the other hand, ought Christian men to believe in heathen gods, nor in the truth of these tales otherwise than precisely as one may find here in the beginning of the book.\n\nII. Now you may hear examples of the way in which Chief Skalds have held it becoming to compose, making use of these simple terms and periphrases: as when Arnórr Earls' Skald says that Odin is called Allfather:\n\nNow I'll tell men the virtue\n\nOf the terrible Jarl;\n\nAllfather's Song-Surf streams;\n\nLate my sorrows lighten,\n\nHere, moreover, he calls poesy the Song-Surf of Allfather. Hávardr the Halt sang thus:\n\nNow is the flight of eagles\n\nOver the field; the sailors\n\nOf the sea-horses hie them\n\nTo the Hanged-God's gifts and feasting.\n\n{p. 98}\n\nThus sang Viga-Glúmr:\n\nWith the Hanged-God's helmet\n\nThe hosts have ceased from going\n\nBy the brink; not pleasant\n\nThe bravest held the venture.\n\nThus sang Refr:\n\nOft the Gracious One came to me\n\nAt the holy cup of the Raven-God;\n\nThe king of the stem-ploughed sea's gold\n\nFrom the skald in death is sundered.\n\nThus sang Eyvindr Skald-Despoiler:\n\nAnd Sigurdr,\n\nHe who sated the ravens\n\nOf Cargo-God\n\nWith the gore of the host\n\nOf slain Haddings\n\nOf life was spoiled\n\nBy the earth-rulers\n\nAt Ögló.\n\nThus sang Glúmr Geirason:\n\nThere the Týr of Triumph\n\nHimself inspired the terror\n\nOf ships; the gods of breezes\n\nThat favor good men steered them.\n\nThus sang Eyvindr:\n\n{p. 99}\n\nGöndull and Skögull\n\nGauta-Týr sent\n\nTo choose from kings\n\nWho of Yngvi's kin\n\nShould go with Odin\n\nAnd be in Valhall.\n\nThus sang Úlfr Uggason:\n\nSwiftly the Far-Famed rideth,\n\nThe Foretelling God, to the fire speeds,\n\nTo the wide pyre of his offspring;\n\nThrough my cheeks praise-songs are pouring.\n\nThus sang Thjódólfr of Hvin:\n\nThe slain lay there sand-strewing,\n\nSpoil for the Single-Eyed\n\nDweller in Frigg's bosom;\n\nIn such deeds we rejoiced.\n\nHallfredr sang thus:\n\nThe doughty ship-possessor\n\nWith sharpened words and soothfast\n\nLures our land, the patient,\n\nBarley-lockèd Wife of Thridi.\n\nHere is an example of this metaphor, that in poesy the earth is called the Wife of Odin. Here is told what Eyvindr sang:\n\nHermódr and Bragi,\n\nSpake Hropta-Týr.\n\n{p. 100}\n\nGo ye to greet the Prince;\n\nFor a king who seemeth\n\nA champion cometh\n\nTo the hall hither.\n\nThus sang Kormákr:\n\nThe Giver of Lands, who bindeth\n\nThe sail to the top, with gold-lace\n\nHonors him who pours god's verse-mead;\n\nOdin wrought charms on Rindr.\n\nThus sang Steinthórr:\n\nMuch have I to laud\n\nThe ancient-made (though little)\n\nLiquor of the valiant\n\nLoad of Gunnlöd's arm-clasp.\n\nThus sang Úlfr Uggason:\n\nThere I think the Valkyrs follow,\n\nAnd ravens, Victorious Odin\n\nTo the blood of holy Baldr.\n\nWith old tales the hall was painted.\n\nThus sang Egill Skallagrímsson:\n\nNo victims for this\n\nTo Víli's brother,\n\nThe High-God, I offer,\n\nGlad to behold him;\n\n{p. 101}\n\nYet has Mímir's friend\n\nOn me bestowed\n\nAmends of evil\n\nWhich I account better.\n\nHe has given me the art\n\nHe, the Wolf's Opposer,\n\nAccustomed to battle,\n\nOf blemish blameless.\n\nHere he is called High God, and Friend of Mímir, and Adversary of the Wolf.\n\nThus sang Refr:\n\nSwift God of Slain, that wieldeth\n\nThe snowy billow's wave-hawks,\n\nThe ships that drive the sea-road,\n\nTo thee we owe the dwarves' drink.\n\nThus sang Einarr Tinkling-Scale:\n\n'T is mine to pour the liquor\n\nOf the Host-God's mead-cask freely\n\nBefore the ships' swift Speeder:\n\nFor this I win no scorning.\n\nThus sang Úlfr Uggason:\n\nHis steed the lordly Heimdallr\n\nSpurs to the pyre gods builded\n\nFor the fallen son of Odin,\n\nThe All-Wise Raven-Ruler.\n\n{p. 102}\n\nThis is said in *Eiríksmál*:\n\nWhat dream is that? quoth Odin,--\n\nI thought to rise ere day-break\n\nTo make Valhall ready\n\nFor troops of slain;\n\nI roused the champions,\n\nBade them rise swiftly\n\nBenches to strew,\n\nTo wash beer-flagons;\n\nThe Valkyrs to pour wine,\n\nAs a Prince were coming.\n\nKormákr sang this:\n\nI pray the precious Ruler\n\nOf Yngvi's people, o'er me\n\nTo hold his hand, bow-shaking.\n\nHroptr bore with him Gungnir.\n\nThórálfr sang this:\n\nThe Mighty One of Hlidskjálf\n\nSpake his mind unto them\n\nWhere the hosts of fearless\n\nHárekr were slaughtered.\n\nThus sang Eyvindr:\n\nThe mead which forth\n\nFrom Surtr's sunk dales\n\nThe Strong-through-spells\n\nSwift-flying bore.\n\n{p. 103}\n\nSo sang Bragi:\n\n'Tis seen, on my shield's surface,\n\nHow the Son of the Father of Peoples\n\nCraved to try his strength full swiftly\n\n'Gainst the rain-beat Snake earth-circling.\n\nThus sang Eínarr:\n\nSince less with Bestla's Offspring\n\nPrevail most lordly princes\n\nThan thou, my task is singing\n\nThy praise in songs of battle.\n\nThus sang Thorvaldr Blending-Skald:\n\nNow have I much\n\nIn the middle grasped\n\nOf the son of Borr,\n\nOf Búri's heir.\n\nIII. \"Now you shall hear how the skalds have termed the art of poesy in these metaphorical phrases which have been recorded before: for example, by calling it Kvasir's Gore and Ship of the Dwarves, Dwarves' Mead, Mead of the Æsir, Giants' Father-Ransom, Liquor of Ódrerir and of Bodn and of Són, and Fullness of these, Liquor of Hnitbjörg, Booty and Find and Gift of Odin, even as has been sung in these verses which Einarr Tinkling-Scale wrought:\n\nI pray the high-souled Warder\n\nOf earth to hear the Ocean\n\nOf the Cliff of Dwarves, my verses:\n\nHear, Earl, the Gore of Kvasir.\n\n{p. 104}\n\nAnd as Einarr Tinkling-Scale sang further:\n\nThe Dwarves' Crag's Song-wave rushes\n\nO'er all the dauntless shield-host\n\nOf him who speeds the fury\n\nOf the shield-wall's piercing sword-bane.\n\nEven as Ormr Steinthórsson sang:\n\nThe body of the dame\n\nAnd my dead be borne\n\nInto one hall; the Drink\n\nOf Dvalinn, Franklins, hear.\n\nAnd as Refr sang:\n\nI reveal the Thought's Drink\n\nOf the Rock-Folk to Thorsteinn;\n\nThe Billow of the Dwarf-Crag\n\nPlashes; I bid men hearken.\n\nEven as Egill sang:\n\nThe Prince requires my lore,\n\nAnd bound his praise to pour,\n\nOdin's Mead I bore\n\nTo English shore.\n\nAnd as Glúmr Geirason sang:\n\nLet the Princely Giver hearken:\n\nI hold the God-King's liquor.\n\n{p. 105}\n\nLet silence, then, be granted,\n\nWhile we sing the loss of thanes.\n\nAnd as Eyvindr sang:\n\nA hearing I crave\n\nFor the High One's Liquor,\n\nWhile I utter\n\nGillingr's Atonement;\n\nWhile his kin\n\nIn the Kettle-Brewing\n\nOf the Gallows-Lord\n\nTo the gods I trace.\n\nEven as Einarr Tinkling-Scale sang:\n\nThe Wave of Odin surges;\n\nOf Ódrerir's Sea a billow\n\n'Gainst the tongue's song-glade crashes;\n\nAye our King's works are goodly.\n\nAnd as he sang further:\n\nNow that which Bodn's Billow\n\nBodes forth will straight be uttered:\n\nLet the War-King's host make silence\n\nIn the hall, and hear the Dwarves' Ship.\n\nAnd as Eilífr Gudrúnarson sang:\n\nGrant shall ye gifts of friendship,\n\nSince grows of Són the Seedling\n\nIn our tongue's fertile sedge-bank:\n\nTrue praise of our High Lord.\n\n{p. 106}\n\nEven as Völu-Steinn sang:\n\nEgill, hear the Heart-streams\n\nOf Odin beat in cadence\n\n'Gainst my palate's skerry;\n\nThe God's Spoil to me is given.\n\nThus sang Ormr Steinthórsson:\n\nNo verse of mine men need to fear,\n\nNo mockery I intertwine\n\nIn Odin's Spoil; my skill is sure\n\nIn forging songs of praise.\n\nThus sang Úlfr Uggason:\n\nI show to host-glad Áleifr\n\nThe Heart-Fjord's Shoal of Odin,--\n\nMy song: him do I summon\n\nTo hear the Gift of Grímnir.\n\nPoesy is called Sea, or Liquid of the Dwarves, because Kvasir's blood was liquid in Ódrerir before the mead was made, and then it was put into the kettle; wherefore it is called Odin's Kettle-Liquor, even as Eyvindr sang and as we have recorded before:\n\nWhile his kin\n\nIn the Kettle-Brewing\n\nOf the Gallows-Lord\n\nTo the gods I trace.[1]\n\n[1. See page 105.]\n\n{p. 107}\n\nMoreover, poesy is called Ship or Ale of the Dwarves: ale is *líð*, and *lið* is a word for ships; therefore it is held that it is for this reason that poesy is now called Ship of the Dwarves, even as this verse tells:\n\nThe wit of Gunnlöd's Liquor\n\nIn swelling wind-like fullness,\n\nAnd the everlasting Dwarves' Ship\n\nI own, to send the same road.\n\nIV. \"What figures should be employed to periphrase the name of Thor? Thus: one should call him Son of Odin and of Jörd, Father of Magni and Módi and Thrúdr, Husband of Sif, Stepfather of Ullr, Wielder and Possessor of Mjöllnir and of the Girdle of Strength, and of Bilskirnir; Defender of Ásgard and of Midgard, Adversary and Slaver of Giants and Troll-Women, Smiter of Hrungnir, of Geirrödr and of Thrívaldi, Master of Thjálfi and Röskva, Foe of the Midgard Serpent. Foster-father of Vingnir and Hlóra. So sang Bragi the Skald:\n\nThe line of Odin's Offspring\n\nLay not slack on the gunwale,\n\nWhen the huge ocean-serpent\n\nUncoiled on the sea's bottom.\n\nThus sang Ölvir Cut-Nose-and-Crop-Ears:\n\nThe encírcler of all regions\n\nAnd Jörd's Son sought each other.\n\n{p. 108}\n\nThus sang Eilífr:\n\nWroth stood Röskva's Brother,\n\nAnd Magni's Sire wrought bravely:\n\nWith terror Thor's staunch heart-stone\n\nTrembled not, nor Thjálfi's.\n\nAnd thus sang Eysteinn Valdason:\n\nWith glowing eyes Thrúdr's Father\n\nGlared at the sea-road's circler,\n\nEre the fishes' watery dwelling\n\nFlowed in, the boat confounding.\n\nEysteinn sang further:\n\nSwiftly Sif's Husband bouned him\n\nTo haste forth with the Giants\n\nFor his hardy fishing:\n\nWell sing we Hrímnir's horn-stream.\n\nAgain he sang:\n\nThe earth-fish tugged so fiercely\n\nThat Ullr's Kinsman's clenched fists\n\nWere pulled out past the gunwale;\n\nThe broad planks rent asunder.\n\nThus sang Bragi:\n\nThe strong fiend's Terrifier\n\nIn his right hand swung his hammer,\n\nWhen he saw the loathly sea-fish\n\nThat all the lands confineth.\n\n{p. 109}\n\nThus sang Gamli:\n\nWhile the Lord of high Bilskirnir,\n\nWhose heart no falsehood fashioned,\n\nSwiftly strove to shatter\n\nThe sea-fish with his hammer.\n\nThus sang Thorbjörn Lady's-Skald:\n\nBravely Thor fought for Ásgard\n\nAnd the followers of Odin.\n\nThus sang Bragi:\n\nAnd the vast misshapen circler\n\nOf the ship's sea-path, fierce-minded,\n\nStared from below in anger\n\nAt the Skull-Splitter of Hrungnir.\n\nAgain sang Bragi:\n\nWell hast Thou, Hewer-in-Sunder\n\nOf the nine heads of Thrívaldi,\n\nKept thy goats[1] . . . .\n\nThus sang Eilífr:\n\nThe Merciless Destroyer\n\nOf the people of the Giants\n\nGrasped with ready fore-arms\n\nAt the heavy red-hot iron.\n\n[1. The remainder of this stanza cannot be made out.]\n\n{p. 110}\n\nThus sang Úlfr Uggason:\n\nFaintly the stout-framed thickling\n\nA fearful peril called it,\n\nAt the great draught wondrous heavy\n\nDrawn up by the Lord of he-goats.\n\nThus Úlfr sang further:\n\nThe very mighty Slayer\n\nOf the Mountain-Man brought crashing\n\nHis fist on Hymir's temple:\n\nThat was a hurt full deadly.\n\nYet again sang Úlfr:\n\nVimur's ford's Wide-Grappler\n\n'Gainst the waves smote featly\n\nThe glittering Serpent's head off.\n\nWith old tales the hall was gleaming.\n\nHere he is called Giant of Vimur's Ford. There is a river called Vimur, which Thor waded when he journeyed to the garth of Geirrödr.\n\nThus sang Vetrlidi the skald:\n\nThou didst break the leg of Leikn,\n\nDidst cause to stoop Starkadr,\n\nDidst bruise Thrívaldi,\n\nDidst stand on lifeless Gjálp.\n\nThus sang Thorbjörn Lady's-Skald:\n\nThou didst smite the head of Keila,\n\nSmash Kjallandi altogether,\n\n{p. 111}\n\nEre thou slewest Lútr and Leidi,\n\nDidst spill the blood of Búseyra;\n\nDidst hold back Hengjankjapta,\n\nHyrrokkin died before;\n\nYet sooner in like fashion\n\nSvívör from life was taken.\n\nV. \"How should one periphrase Baldr? By calling him Son of Odin and Frigg, Husband of Nanna, Father of Forseti, Possessor of Hringhorni and Draupnir, Adversary of Hödr, Companion of Hel, God of Tears. Úlfr Uggason, following the story of Baldr, has composed a long passage in the *Húsdrápa*; and examples are recorded earlier to the effect that Baldr is so termed.\n\nVI. \"How should one periphrase Njördr? By calling him God of the Vanir, or Kinsman of the Vanir, or Wane, Father of Freyr and Freyja, God of Wealth-Bestowal.\n\nSo says Thórdr Sjáreksson:\n\nGudrun's self by ill\n\nHer sons did kill;\n\nThe wise God-bride\n\nAt the Wane's side\n\nGrieved; men tell\n\nOdin tamed steeds well;\n\n'T was not the saying\n\nHamdir spared sword-playing.\n\nHere it is recorded that Skadi departed from Njördr, as has already been written.\n\n{p. 112}\n\nVII. \"How should one periphrase Freyr? Thus: by calling him Son of Njördr, Brother of Freyja, and also God of Vanir, and Kinsman of the Vanir, and Wane, and God of the Fertile Season, and God of Wealth-Gifts.\n\nThus sang Egill Skallagrímsson:\n\nFor that Grjótbjörn\n\nIn goods and gear\n\nFreyr and Njördr\n\nHave fairly blessed.\n\nFreyr is called Adversary of Beli, even as Eyvindr Spoiler of Skalds sang:\n\nWhen the Earl's foe\n\nWished to inhabit\n\nThe outer bounds\n\nOf Beli's hater.\n\nHe is the possessor of Skídbladnir and of that boar which is called Gold-Bristle, even as it is told here:\n\nÍvaldi's offspring\n\nIn ancient days\n\nWent to shape Skídbladnir,\n\nForemost of ships,\n\nFairly for Freyr,\n\nChoicely for Njördr's child.\n\nThus speaks Úlfr Uggason:\n\nThe battle-bold Freyr rideth\n\nFirst on the golden-bristled\n\n{p. 113}\n\nBarrow-boar to the bale-fire\n\nOf Baldr, and leads the people.\n\nThe boar is also called Fearful-Tusk.\n\nVIII. \"How should one periphrase Heimdallr? By calling him Son of Nine Mothers, or Watchman of the Gods, as already has been written; or White God, Foe of Loki, Seeker of Freyja's Necklace. A sword is called Heimdallr's Head: for it is said that he was pierced by a man's head. The tale thereof is told in *Heimdalar-galdr*; and ever since a head is called Heimdallr's Measure; a sword is called Man's Measure. Heimdallr is the Possessor of Gulltoppr; he is also Frequenter of Vágasker and Singasteinn, where he contended with Loki for the Necklace Brísinga-men, he is also called Vindlér. Úlfr Uggason composed a long passage in the *Húsdrápa* on that legend, and there it is written that they were in the form of seals. Heimdallr also is son of Odin.\n\nIX. \"How should one periphrase Týr? By calling him the One-handed God, and Fosterer of the Wolf, God of Battles, Son of Odin.\n\nX. \"How should one periphrase Bragi? By calling him Husband of Idunn, First Maker of Poetry, and the Long-bearded God (after his name, a man who has a great beard is called Beard-Bragi) and Son of Odin.\n\nXI. \"How should one periphrase Vídarr? He maybe called the Silent God, Possessor of the Iron Shoe, Foe and Slayer of Fenris-Wolf, Avenger of the Gods, Divine Dweller in\n\n{p. 114}\n\nthe Homesteads of the Fathers, Son of Odin, and Brother of the Æsir.\n\nXII. \"How should Váli be periphrased? Thus: by calling him Son of Odin and Rindr, Stepson of Frigg, Brother of the Æsir, Baldr's Avenger, Foe and Slayer of Hödr, Dweller in the Homesteads of the Fathers.\n\nXIII. \"How should one periphrase Hödr? Thus: by calling him the Blind God, Baldr's Slayer, Thrower of the Mistletoe, Son of Odin, Companion of Hel, Foe of Váli.\n\nXIV. How should Ullr be periphrased? By calling him Son of Sif, Stepson of Thor, God of the Snowshoe, God of the Bow, Hunting-God, God of the Shield.\n\nXV. How should Hnir be periphrased? By calling him Bench-Mate or Companion or Friend of Odin, the Swift of God, the Long-Footed, and' King of Clay.[1]\n\nXVI. \"How should one periphrase Loki? Thus: call him Son of Fárbauti and Laufey, or of Nil, Brother of Býleistr and of Helblindi, Father of the Monster of Ván (that is, Fenris-Wolf), and of the Vast Monster (that is, the Midgard Serpent), and of Hel, and Nari, and Áli; Kinsman and Uncle, Evil Companion and Bench-Mate of Odin and the Æsir, Visitor and Chest-Trapping of Geirrödr, Thief of the Giants, of the Goat, of Brísinga-men, and of Idunn's Apples, Kinsman of Sleipnir, Husband of Sigyn, Foe of the Gods, Harmer of Sif's Hair, Forger of Evil, the Sly God,\n\n[1. *?Aur-konung*.]\n\n{p. 115}\n\nSlanderer and Cheat of the Gods, Contriver of Baldr's Death, the Bound God, Wrangling Foe of Heimdallr and of Skadi. Even as Úlfr Uggason sings here:\n\nThe famed rain-bow's defender,\n\nReady in wisdom, striveth\n\nAt Singasteinn with Loki,\n\nFárbauti's sin-sly offspring;\n\nThe son of mothers eight and one,\n\nMighty in wrath, possesses\n\nThe Stone ere Loki cometh:\n\nI make known songs of praise.\n\nHere it is written that Heimdallr is the son of nine mothers.\n\nXVII. \"Now an account shall be given of the source of those metaphors which have but now been recorded, and of which no accounts were rendered before: even such as Bragi gave to Ægir, telling how Thor had gone into the east to slay trolls, and Odin rode Sleipnir into Jötunheim and visited that giant who was named Hrungnir. Hrungnir asked what manner of man he with the golden helm might be, who rode through air and water; and said that the stranger had a wondrous good steed. Odin said he would wager his head there was no horse in Jötunheim that would prove equally good. Hrungnir answered that it was a good horse, but declared that he had a much better paced horse which was called Gold-Mane. Hrungnir had become angry, and vaulted up onto his horse and galloped after him, thinking to pay him for his boasting. Odin gal loped so furiously that he was on the top of the next hill first; but Hrungnir was so filled with the giant's frenzy\n\n{p. 116}\n\nthat he took no heed until he had come in beyond the gates of Ásgard. When he came to the hall-door, the Æsir invited him to drink. He went within and ordered drink to be brought to him, and then those flagons were brought in from which Thor was wont to drink; and Hrungnir swilled from each in turn. But when he had become drunken, then big words were not wanting: he boasted that he would lift up Valhall and carry it to Jötunheim, and sink Ásgard and kill all the gods, save that he would take Freyja and Sif home with him. Freyja alone dared pour for him; and he vowed that he would drink all the ale of the Æsir. But when his overbearing insolence became tiresome to the Æsir, they called on the name of Thor.\n\n\"Straightway Thor came into the hall, brandishing his hammer, and he was very wroth, and asked who had advised that these dogs of giants be permitted to drink there, or who had granted Hrungnir safe-conduct to be in Valhall, or why Freyja should pour for him as at a feast of the Æsir. Then Hrungnir answered, looking at Thor with no friendly eyes, and said that Odin had invited him to drink, and he was under his safe-conduct. Thor declared that Hrungnir should repent of that invitation before he got away. Hrungnir answered that Ása-Thor would have scant renown for killing him, weaponless as he was: it were a greater trial of his courage if he dared fight with Hrungnir on the border at Grjótúnagard. 'And it was a great folly,' said he, 'when I left my shield and hone behind at home; if I had my weapons here, then we should try single-combat. But as matters stand, I declare thee a coward if thou wilt slay me, a weaponless man.' Thor was by no means anxious to avoid the fight when challenged to the field, for no one had ever offered him single-combat before.\n\n{p. 117}\n\n\"Then Hrungnir went his way, and galloped furiously until he came to Jötunheim. The news of his journey was spread abroad among the giants, and it became noised abroad that a meeting had been arranged between him and Thor; the giants deemed that they had much at stake, who should win the victory, since they looked for ill at Thor's hands if Hrungnir perished, he being strongest of them all. Then the giants made a man of clay at Grjótúnagard: he was nine miles high and three broad under the arm-pits; but they could get no heart big enough to fit him, until they took one from a mare. Even that was not steadfast within him, when Thor came. Hrungnir had the heart which is notorious, of hard stone and spiked with three corners, even as the written character is since formed, which men call Hrungnir's Heart. His head also was of stone; his shield too was stone, wide and thick, and he had the shield before him when he stood at Grjótúnagard and waited for Thor. Moreover he had a hone for a weapon, and brandished it over his shoulders, and he was not a pretty sight. At one side of him stood the clay giant, which was called Mökkurkálfi: he was sore afraid, and it is said that he wet himself when he saw Thor.\n\n\"Thor went to the meeting-place, and Thjálfi with him. Then Thjálfi ran forward to the spot where Hrungnir stood and said to him: 'Thou standest unwarily, Giant, having the shield before thee: for Thor has seen thee, and comes hither down below the earth, and will come at thee from beneath.' Then Hrungnir thrust the shield under his feet and stood upon it, wielding the hone with both hands. Then speedily he saw lightnings and heard great claps of thunder; then he saw Thor in God-like anger, who came forward furiously and swung the hammer and cast it at Hrungnir\n\n{p. 118}\n\nfrom afar off. Hrungnir lifted up the hone in both hands and cast it against him; it struck the hammer in flight, and the hone burst in sunder: one part fell to the earth, and thence are come all the flint-rocks; the other burst on Thor's head, so that he fell forward to the earth. But the hammer Mjöllnir struck Hrungnir in the middle of the head, and smashed his skull into small crumbs, and he fell forward upon Thor, so that his foot lay over Thor's neck. Thjálfi struck at Mökkurkálfi, and he fell with little glory. Thereupon Thjálfi went over to Thor and would have lifted Hrungnir's foot off him, but could not find sufficient strength. Straightway all the Æsir came up, when they, learned that Thor was fallen, and would have lifted the foot from off him, and could do nothing. Then Magni came up, son of Thor and Járnsaxa: he was then three nights old; he cast the foot of Hrungnir off Thor, and spake: 'See how ill it is, father, that I came so late: I had struck this giant dead with my fist, methinks, if I had met with him.' Thor arose and welcomed his son, saying that he should surely become great; 'And I will give thee,' he said, the horse Gold-Mane, which Hrungnir possessed.' Then Odin spake and said that Thor did wrong to give the good horse to the son of a giantess, and not to his father.\n\n\"Thor went home to Thrúdvangar, and the hone remained sticking in his head. Then came the wise woman who was called Gróa, wife of Aurvandill the Valiant: she sang her spells over Thor until the hone was loosened. But when Thor knew that, and thought that there was hope that the hone might be removed, he desired to reward Gróa for her leech-craft and make her glad, and told her these things: that he had waded from the north over Icy Stream and had borne Aurvandill in a basket on his back from the\n\n{p. 119}\n\nnorth out of Jötunheim. And he added for a token, that one of Aurvandill's toes had stuck out of the basket, and became frozen; wherefore Thor broke it off and cast it up into the heavens, and made thereof the star called Aurvandill's Toe. Thor said that it would not be long ere Aurvandill came home: but Gróa was so rejoiced that she forgot her incantations, and the hone was not loosened, and stands yet in Thor's head. Therefore it is forbidden to cast a hone across the floor, for then the hone is stirred in Thor's head. Thjódólfr of Hvin has made a song after this tale in the *Haustlöng*. [It says there:\n\nOn the high and painted surface\n\nOf the hollow shield, still further\n\nOne may see how the Giant's Terror\n\nSought the home of Grjótún;\n\nThe angry son of Jörd drove\n\nTo the play of steel; below him\n\nThundered the moon-way; rage swelled\n\nIn the heart of Meili's Brother.\n\nAll the bright gods' high mansions\n\nBurned before Ullr's kinsman;\n\nWith hail the earth was beaten\n\nAlong his course, when the he-goats\n\nDrew the god of the smooth wain forward\n\nTo meet the grisly giant:\n\nThe Earth, the Spouse of Odin,\n\nStraightway reft asunder.\n\nNo truce made Baldr's brother\n\nWith the bitter foe of earth-folk.\n\n{p. 120}\n\nRocks shook, and crags were shivered;\n\nThe shining Upper Heaven\n\nBurned; I saw the giant\n\nOf the boat-sailed sea-reef waver\n\nAnd give way fast before him,\n\nSeeing his war-like Slayer.\n\nSwiftly the shining shield-rim\n\nShot 'neath the Cliff-Ward's shoe-soles;\n\nThat was the wise gods' mandate,\n\nThe War-Valkyrs willed it.\n\nThe champion of the Waste-Land\n\nNot long thereafter waited\n\nFor the speedy blow delivered\n\nBy the Friend of the snout-troll's crusher.\n\nHe who of breath despoileth\n\nBeli's baleful hirelings\n\nFelled on the shield rim-circled\n\nThe fiend of the roaring mountain;\n\nThe monster of the glen-field\n\nBefore the mighty hammer\n\nSank, when the Hill-Danes' Breaker\n\nStruck down the hideous caitiff.\n\nThen the hone hard-broken\n\nHurled by the Ogress-lover\n\nWhirred into the brain-ridge\n\nOf Earth's Son, that the whetter\n\nOf steels, sticking unloosened\n\nIn the skull of Odin's offspring,\n\n{p. 121}\n\nStood there all besprinkled\n\nWith Einridi's blood.\n\nUntil the wise ale-goddess,\n\nWith wondrous lays, enchanted\n\nThe vaunted woe, rust-ruddy,\n\nFrom the Wain-God's sloping temples;\n\nPainted on its circuit\n\nI see them clearly pictured:\n\nThe fair-bossed shield, with stories\n\nFigured, I had from Thórlelfr.\"][1]\n\nXVIII. Then said, Ægir: \"Methinks Hrungnir was of great might. Did Thor accomplish yet more valorous deeds when he had to do with the trolls?\" And Bragi answered: \"It is worthy to be told at length, how Thor went to Geirrödr's dwelling. At that time he had not the hammer Mjöllnir with him, nor his Girdle of Might, nor the iron gauntlets: and that was the fault of Loki, who went with him. For once, flying in his sport with Frigg's hawk-plumage, it had happened to Loki to fly for curiosity's sake into Geirrödr's court. There he saw a great hall, and alighted and looked in through the window; and Geirrödr looked up and saw him, and commanded that the bird be taken and brought to him, But he who was sent could scarce get to the top of the wall, so high was it; and it seemed pleasant to Loki to see the man striving with toil and pains to reach him, and he thought it was not yet time to fly away until the other had accomplished the perilous climb. When the man pressed hard after him, then he stretched his wings for flight, and thrust out vehemently, but now his feet were stuck fast.\n\n[1. Passages enclosed within brackets are considered by Jónsson to be spurious.]\n\n{p. 122}\n\nSo Loki was taken and brought before Geirrödr the giant; but when Geirrödr saw his eyes, he suspected that this might be a man, and bade him answer; but Loki was silent. Then Geirrödr shut Loki into a chest and starved him there three months. And now when Geirrödr took him out and commanded him to speak, Loki told who he was; and by way of ransom for his life he swore to Geirrödr with oaths that he would get Thor to come into Geirrödr's dwelling in such a fashion that he should have neither hammer nor Girdle of Might with him.\n\n\"Thor came to spend the night with that giantess who was called Grídr, mother of Vídarr the Silent. She told Thor the truth concerning Geirrödr, that he was a crafty giant and ill to deal with; and she lent him the Girdle of Might and iron gloves which she possessed, and her staff also, which was called Grídr's Rod. Then Thor proceeded to the river named Vimur, greatest of all rivers. There he girded himself with the Girdle of Might and braced firmly downstream with Grídr's Rod, and Loki held on behind by the Girdle of Might. When Thor came to mid-current, the river waxed so greatly that it broke high upon his shoulders. Then Thor sang this:\n\nWax thou not now, Vimur,\n\nFor I fain would wade thee\n\nInto the Giants' garth:\n\nKnow thou, if thou waxest,\n\nThen waxeth God-strength in me\n\nAs high up as the heaven.\n\n\"Then Thor saw Gjálp, daughter of Geirrödr, standing in certain ravines, one leg in each, spanning the river,\n\n{p. 123}\n\nand she was causing the spate. Then Thor snatched up a great stone out of the river and cast it at her, saying these words: 'At its source should a river be stemmed.' Nor did he miss that at which he threw. In that moment he came to the shore and took hold of a rowan-clump, and so climbed out of the river; whence comes the saying that rowan is Thor's deliverance.\n\n\"Now when Thor came before Geirrödr, the companions were shown first into the goat-fold[1] for their entertainment, and there was one chair there for a seat, and Thor sat there. Then he became aware that the chair moved under him up toward the roof: he thrust Grídr's Rod up against the rafters and pushed back hard against the chair. Then there was a great crash, and screaming followed. Under the chair had been Geirrödr's daughters, Gjálp and Greip; and he had broken both their backs. Then Geirrödr had Thor called into the hall to play games. There were great fires the whole length of the hall. When Thor came up over against Geirrödr, then Geirrödr took up a glowing bar of iron with the tongs and cast it at Thor. Thor caught it with his iron gloves and raised the bar in the air, but Geirrödr leapt behind an iron pillar to save himself. Thor lifted up the bar and threw it, and it passed through the pillar and through Geirrödr and through the wall, and so on out, even into the earth. Eilífr Gudrúnarson has wrought verses on this story, in *Thórsdrápa*:\n\n[The winding sea-snake's father\n\nDid wile from home the slayer\n\n[1. So Cod. Reg. and Cod. Worm.; Cod. Upsal. and Cod. Hypn. read *gesta hús* = guest's house. Gering, Simrock, and Anderson prefer the latter reading. I have followed Jónsson in accepting *geita hús*.]\n\n{p. 124}\n\nOf the life of the gods' grim foemen;\n\n--(Ever was Loptr a liar)--\n\nThe never faithful Searcher\n\nOf the heart of the fearless Thunderer\n\nDeclared green ways were lying\n\nTo the walled stead of Geirrödr.\n\nNo long space Thor let Loki\n\nLure him to the going:\n\nThey yearned to overmaster\n\nThorn's offspring, when the Seeker\n\nOf Idi's garth, than giants\n\nGreater in might, made ready\n\nIn ancient days, for faring\n\nTo the Giants' Seat, from Odin's.\n\nFurther in the faring\n\nForward went warlike Thjálfi\n\nWith the divine Host-Cheerer\n\nThan the deceiving lover\n\nOf her of enchanted singing:\n\n--(I chant the Ale of Odin)--\n\nThe hill dame's Mocker measured\n\nThe moor with hollow foot-soles.\n\nAnd the war-wonted journeyed\n\nTill the hill-women's Waster\n\nCame to Gangr's blood, the Vimur;\n\nThen Loki's bale-repeller,\n\nEager in anger, lavish\n\nOf valor, longed to struggle\n\n{p. 125}\n\nAgainst the maid, kinswoman\n\nOf the sedge-cowled giant.\n\nAnd the honor-lessener\n\nOf the Lady of the Sea-Crag\n\nWon foot-hold in the surging\n\nOf the hail-rolled leaping hill-spate;\n\nThe rock-knave's swift Pursuer\n\nPassed the broad stream of his staff's road,\n\nWhere the foam-flecked mighty rivers\n\nFrothed with raging venom.\n\nThere they set the staves before them\n\nIn the streaming grove of dogfish;\n\nThe wind-wood's slippery pebbles,\n\nSmitten to speech, slept not;\n\nThe clashing rod did rattle\n\n'Gainst the worn rocks, and the rapid\n\nOf the fells howled, storm-smitten,\n\nOn the river's stony anvil.\n\nThe Weaver of the Girdle\n\nBeheld the washing slope-stream\n\nFall on his hard-grown shoulders:\n\nNo help he found to save him;\n\nThe Minisher of hill-folk\n\nCaused Might to grow within him\n\nEven to the roof of heaven,\n\nTill the rushing flood should ebb.\n\nThe fair warriors of the Æsir,\n\nIn battle wise, fast waded,\n\n{p. 125}\n\nAnd the surging pool, sward-sweeping,\n\nStreamed: the earth-drift's billow,\n\nBlown by the mighty tempest,\n\nTugged with monstrous fury\n\nAt the terrible oppressor\n\nOf the earth-born tribe of cave-folk.\n\nTill Thjálfi came uplifted\n\nOn his lord Thor's wide shield-strap:\n\nThat was a mighty thew-test\n\nFor the Prop of Heaven; the maidens\n\nOf the harmful giant stiffly\n\nHeld the stream stubborn against them;\n\nThe Giantess-Destroyer\n\nWith Grídr's staff fared sternly.\n\nNor did their hearts of rancor\n\nDroop in the men unblemished,\n\nNor courage 'gainst the headlong\n\nFall of the current fail them:\n\nA fiercer-daring spirit\n\nFlamed in the dauntless God's breast,--\n\nWith terror Thor's staunch heart-stone\n\nTrembled not, nor Thjálfi's.\n\nAnd afterward the haters\n\nOf the host of sword-companions,\n\nThe shatterers of bucklers,\n\nDinned on the shield of giants,\n\nEre the destroying peoples\n\nOf the shingle-drift of monsters\n\n{p. 127}\n\nWrought the helm-play of Hedinn\n\n'Gainst the rock-dwelling marksmen.\n\nThe hostile folk of sea-heights\n\nFled before the Oppressor\n\nOf headland tribes; the dalesmen\n\nOf the hill-tops, imperilled,\n\nFled, when Odin's kindred\n\nStood, enduring staunchly;\n\nThe Danes of the flood-reef's border\n\nBowed down to the Flame-Shaker.\n\nWhere the chiefs, with thoughts of valor\n\nImbued, marched into Thorn's house,\n\nA mighty crash resounded\n\nOf the cave's ring-wall; the slayer\n\nOf the mountain-reindeer-people\n\nOn the giant-maiden's wide hood\n\nWas brought in bitter peril:\n\nThere was baleful peace-talk.\n\nAnd they pressed the high head, bearing\n\nThe piercing brow-moon's eye-flame\n\nAgainst the hill-hall's rafters;\n\nOn the high roof-tree broken\n\nHe crushed those raging women:\n\nThe swinging Storm-car's Guider\n\nBurst the stout, ancient back-ridge\n\nAnd breast-bones of both women.\n\nEarth's Son became familiar\n\nWith knowledge strange; the cave-men\n\n{p. 128}\n\nOf the land of stone o'ercame not,\n\nNor long with ale were merry:\n\nThe frightful elm-string's plucker,\n\nThe friend of Sudri, hurtled\n\nThe hot bar, in the forge fused,\n\nInto the hand of Odin's Gladdener.\n\nSo that Gunnr's Swift-Speeder\n\nSeized (the Friend of Freyja),\n\nWith quick hand-gulps, the molten\n\nHigh-raised draught of metal,\n\nWhen the fire-brand, glowing,\n\nFlew with maddened fury\n\nFrom the giant's gripping fingers\n\nTo the grim Sire of Thrúdr.\n\nThe hall of the doughty trembled\n\nWhen he dashed the massy forehead\n\nOf the hill-wight 'gainst the bottom\n\nOf the house-wall's ancient column;\n\nUllr's glorious step-sire\n\nWith the glowing bar of mischief\n\nStruck with his whole strength downward\n\nAt the hill-knave's mid-girdle.\n\nThe God with gory hammer\n\nCrushed utterly Glaumr's lineage;\n\nThe Hunter of the Kindred\n\nOf the hearth-dame was victorious;\n\nThe Plucker of the Bow-String\n\nLacked not his people's valor,--\n\n{p. 129}\n\nThe Chariot-God, who swiftly\n\nWrought grief to the Giant's bench-thanes.\n\nHe to whom hosts make offering\n\nHewed down the dolt-like dwellers\n\nOf the cloud-abyss of Elf-Home,\n\nCrushing them with the fragment\n\nOf Grídr's Rod: the litter\n\nOf hawks, the race of Listi\n\nCould not harm the help-strong\n\nQueller of Ella's Stone-Folk.]\n\nXIX.\" How should one periphrase Frigg? Call her Daughter of Fjörgynn, Wife of Odin, Mother of Baldr, Co-Wife of Jörd and Rindr and Gunnlöd and Grídr, Mother-in-law of Nanna, Lady of the Æsir and Ásynjur, Mistress of Fulla and of the Hawk-Plumage and of Fensalir.\n\nXX. \"How should one periphrase Freyja? Thus: by calling her Daughter of Njördr, Sister of Freyr, Wife of Ódr, Mother of Hnoss, Possessor of the Slain, of Sessrúmnir, of the Gib-Cats, and of Brísinga-men; Goddess of the Vanir, Lady of the Vanir, Goddess Beautiful in Tears, Goddess of Love. All the goddesses may be periphrased thus: by calling them by the name of another, and naming them in terms of their possessions or their works or their kindred.\n\n[XXI. \"How should Sif be periphrased? By calling her Wife of Thor, Mother of Ullr, Fair-Haired Goddess, Co-Wife of Járnsaxa, Mother of Thrúdr.\n\nXXII. \"How should Idunn be periphrased? Thus: by calling\n\n{p. 130}\n\nher Wife of Bragi, and Keeper of the Apples; and the apples should be called Age-Elixir of the Æsir. Idunn is also called Spoil of the Giant Thjazi, according to the tale that has been told before, how he took her away from the Æsir. Thjódólfr of Hvin composed verses after that tale in the *Haustlöng*:\n\nHow shall I make voice-payment\n\nMeetly for the shield-bridge\n\n.    .    .    .    .    .    .\n\nOf the war-wall Thórleifr gave me?\n\nI survey the truceless faring\n\nOf the three gods strife-foremost,\n\nAnd Thjatsi's, on the shining\n\nCheek of the shield of battle.\n\nThe Spoiler of the Lady\n\nSwiftly flew with tumult\n\nTo meet the high god-rulers\n\nLong hence in eagle-plumage;\n\nThe erne in old days lighted\n\nWhere the Æsir meat were bearing\n\nTo the fire-pit; the Giant\n\nOf the rocks was called no faint-heart.\n\nThe skilful god-deceiver\n\nTo the gods proved a stern sharer\n\nOf bones: the high Instructor\n\nOf Æsir, helmet-hooded,\n\nSaw some power checked the seething;\n\nThe sea-mew, very crafty,\n\n{p. 131}\n\nSpake from the ancient tree-trunk;\n\nLoki was ill-willed toward him.\n\nThe wolfish monster ordered\n\nMeili's Sire to deal him\n\nFood from the holy trencher:\n\nThe friend of Him of Ravens\n\nTo blow the fire was chosen;\n\nThe Giant-King, flesh-greedy,\n\nSank down, where the guileless\n\nCraft-sparing gods were gathered.\n\nThe comely Lord of All Things\n\nCommanded Loki swiftly\n\nTo part the bull's-meat, slaughtered\n\nBy Skadi's ringing bow-string,\n\nAmong the folk, but straightway\n\nThe cunning food-defiler\n\nOf the Æsir filched-the quarters,\n\nAll four, from the broad table.\n\nAnd the hungry Sire of Giants\n\nSavagely ate the yoke-beast\n\nFrom the oak-tree's sheltering branches,--\n\nThat was in ancient ages,--\n\nEre the wise-minded Loki,\n\nWarder of war-spoil, smote him,\n\nBoldest of foes of Earth-Folk,\n\nWith a pole betwixt the shoulders.\n\nThe Arm-Burden then of Sigyn,\n\nWhom all the gods in bonds see,\n\n{p. 132}\n\nFirmly forthwith was fastened\n\nTo the Fosterer of Skadi;\n\nTo Jötunheim's Strong Dweller\n\nThe pole stuck, and the fingers\n\nOf Loki too, companion\n\nOf Hnir, clung to the pole's end.\n\nThe Bird of Blood flew upward\n\n(Blithesome in his quarry)\n\nA long way off with Loki,\n\nThe lither God, that almost\n\nWolf's Sire was rent asunder;\n\nThor's friend must sue for mercy,\n\nSuch peace as he might purchase\n\nTo pray: nigh slain was Loptr.\n\nThen Hymir's Kinsman ordered\n\nThe crafty god, pain-maddened,\n\nTo wile to him the Maiden\n\nWho warded the Æsir's age-cure;\n\nEre long the necklace-robber,\n\nBrísinga's thief, lured slyly\n\nThe Dame of Brunnakr's brooklet\n\nInto the Base One's dwelling.\n\nAt that the steep slope-dwellers\n\nNo sorrow felt; then Idunn\n\nWas from the south, by giants\n\nNew-stolen, come among them.\n\nAll Ingvi-Freyr's high kindred,\n\nHoary and old, to council\n\n{p. 133}\n\nHasted; grewsome of fashion\n\nAnd ugly all the gods were.\n\n.    .    .    .    .    .    .[1]\n\nThis heard I, that the Staunch Friend\n\nOf Hnir--oft thereafter\n\nWith wiles he tricked the Æsir--\n\nFlew, in hawk-wings hidden;\n\nAnd the vile Sire of Giants,\n\nVigorous Wing-Plume-Wielder,\n\nHurtled on eagle-pinion\n\nAfter the hawk-shaped Loki.\n\nSwiftly the gods have kindled\n\nA fire; and the sovereign rulers\n\nSustained the flame with shavings:\n\nScorched was the flying giant,--\n\nHe plunged down in mid-soaring:\n\n'Tis pictured on the giant's\n\nSole-bridge, the shield which, painted\n\nWith stories, Thórleifr gave me.]\n\n\"This is the correct manner of periphrasing the Æsir: To call each of them by the name of another, and to designate him in terms of his works or his possessions or his kindred.\n\nXXIII. \"How should the heaven be periphrased? Thus: call it Skull of Ymir, and hence, Giant's Skull; Task or Burden of the Dwarves, or Helm of Vestri and Austri, Sudri, or Nordri; Land of the Sun, of the Moon, and of the\n\n[1. \"Brjála ður texti\"--Jónsson, *Edda* (Reykjavik, 1907), p. 384. The condition of the text makes translation impossible.]\n\n{p. 134}\n\nStars of Heaven, of the Wains and the Winds; Helm, or House, of the Air and the Earth and the Sun. So sang Arnórr Earls'-Skald:\n\nSo large of gifts ne'er mounted\n\nYoung Lord of Shields on ship-deck\n\n'Neath the ancient Skull of Ymir:\n\nSplendid this Prince's largess.\n\nAnd as he sang again:\n\nBright grows the sun at dusking,\n\nThe earth sinks into the dark sea,\n\nThe Toil of Austri bursteth;\n\nAll the ocean on the fells breaks.\n\nThus sang Bödvarr the Halt:\n\nFor never 'neath the Sun's Plain\n\nShall come a nobler Land-Ward,\n\nKeener in battle-onset,\n\nNor a brother of Ingi better.\n\nAnd as Thjódólfr of Hvin sang:\n\nJörd's Son drove to the steel-play\n\n(High swelled the godlike anger\n\nIn the mind of Meili's Brother),\n\nAnd the Moon-Way 'neath him quivered.\n\nEven as sang Ormr Barrey's-Skald:\n\nLady of Draupnir's gore-streak,\n\nHowever great I know him,\n\n{p. 135}\n\nThe wielder (by right he ruleth)\n\nOf the Wain's Road sees me gladly.\n\nEven as the skald Bragi sang:\n\nHe who threw the dead eyes\n\nOf Thjazi, Skadi's father,\n\nInto the Winds' Wide Basin\n\nO'er the abodes of men-folk many.\n\nAnd as Markús sang:\n\n'Tis long since the dear-loved Warder\n\nOf sea-men was born on the wave-girt earth-bottom\n\nOf the Storm-Container; each man praises\n\nThe sublime age of the Ring-Dispenser.\n\nEven as Steinn Herdísarson sang:\n\nI sing the holy Ruler\n\nOf the high World-Tent rather\n\nThan men, for very precious\n\nIs He: His praises tell I.\n\nAnd as Arnórr Earls'-Skald sang:\n\nHelp, dear King of Heaven,\n\nThe Day's Plain, help my Hermundr.\n\nAnd as Arnórr sang further:\n\nSoothfast King of the Sun-Tents,\n\nHelp stout-hearted Rögnvaldr.\n\n{p. 136}\n\nAnd as Hallvardr sang:\n\nKnútr wards the land, as the Ruler\n\nOf All wards the radiant Fell-Hall.\n\nAs Arnórr sang:\n\nMichael, wise of understanding,\n\nWeighs what seems done ill, and good things:\n\nThen the Monarch of the Sun's Helm\n\nAt the Doom-Seat parts all mortals.\n\nXXIV. \"How should one periphrase the earth? Thus: by calling her Flesh of Ymir, and Mother of Thor, Daughter of Ónarr, Odin's Bride, Co-Wife of Frigg and Rindr and Gunnlöd, Mother-in-law of Sif, Floor and Bottom of the Storm-Hall, Sea of Beasts, Daughter of Night, Sister of Audr and of Day. Even as Eyvindr Skald-Despoiler sang:\n\nNow the beaming gold is hidden\n\nIn the body of the Mother\n\nOf the Giants' Foe; the counsels\n\nOf a kindred strong are mighty.\n\nAs sang Hallfredr Troublous-Skald:\n\nIn council 't was determined\n\nThat the King's friend, wise in counsel,\n\nShould wed the Land, sole Daughter\n\nOf Ónarr, greenly wooded.\n\nAnd he said further:\n\n{p. 137}\n\nThe Raven-Abode's brave Ruler\n\nGot the broad-faced Bride of Odin,\n\nThe Land, with kingly counsels\n\nOf weapons, lured unto him.\n\nEven as Thjódólfr-sang:\n\nThe Ruler, glad in Warriors,\n\nIn the rowed hull doth fasten\n\nThe ships of men to the strand's end,\n\nAt the head of the sea keel-ridden.\n\nAs Hallfredr sang:\n\nFull loath to let the Land slip\n\nI hold the lordly Spear-Prince\n\nAudr's sister is subjected\n\nTo the splendid Treasure-Spender.\n\nThus sang Thjódólfr:\n\nFar off the dart-slow sluggard\n\nStood, when the Sword-Inciter\n\nIn ancient days took to him\n\nThe unripe Co-Wife of Rindr.\n\nXXV. \"How should one periphrase the sea? Thus: by calling it Ymir's Blood; Visitor of the Gods; Husband of Rán; Father of Ægir's Daughters, of them who are called Himinglæva, Dúfa, Blódughadda, Hefring, Udr, Hrönn, Bylgja, Bára, Kolga; Land of Rán and of Ægir's Daughters, of Ships and of ships' names, of the Keel, of Beaks, of Planks and Seams, of Fishes, of Ice; Way and Road of\n\n{p. 138}\n\nSea-Kings; likewise Encircler of Islands; House of Sands and of Kelp and of Reefs; Land of Fishing-gear, of Sea-Fowls, and of Fair Wind. Even as Ormr Barrey's-Skald sang:\n\nOn the gravelly beach of good ships\n\nGrates the Blood of Ymir.\n\nAs Refr sang:\n\nThe mild deer of the masthead beareth\n\nO'er the murky water from the westward\n\nHer wave-pressed bows; the land I look for\n\nBefore the beak; the Whale-Home shallows.\n\nEven as Steinn sang:\n\nWhen the fallow fell-wall's Whirlwinds\n\nWove o'er the waves full fiercely,\n\nAnd Ægir's storm-glad daughters\n\nTore, of grim frost begotten.\n\nAnd as Refr sang:\n\nGymir's wet-cold Spae-Wife\n\nWiles the Bear of Twisted Cables\n\nOft into Ægir's wide jaws,\n\nWhere the angry billow breaketh.\n\nIt is said here that Ægir and Gymir are both the same. And he sang further:\n\nAnd the Sea-Peak's Sleipnir slitteth\n\nThe stormy breast rain-driven,\n\n{p. 139}\n\nThe wave, with red stain running\n\nOut of white Rán's mouth.\n\nAs Einarr Skúlason sang:\n\nThe stern snow-wind has thrust out\n\nWith strength, the ship from landward:\n\nThe Swan-Land's steed sees Iceland\n\nInto the surf receding.\n\nAnd as he sang further:\n\nMany a stiff rowlock straineth,\n\nAnd the noisy Strand of Fish-Gear,\n\nThe Sea, the lands o'ercometh:\n\nMen's hands oft span the stays.\n\nAnd he sang yet further:\n\nThe gray Isle-Fetter urges\n\nHeiti's raven-ship onward;\n\nGold beaks the fleet ships carry:\n\nRich that faring to the Chieftain.\n\nAnd he sang again:\n\nThe Isle-Rim autumn chilly\n\nImpels the dock's cold snowshoe.\n\nAnd thus also:\n\nThe cool lands' Surging-Girdle\n\nBefore the beaks springs asunder.\n\n{p. 140}\n\nAs Snæbjorn sang:\n\nThey say nine brides of skerries\n\nSwiftly move the Sea-Churn\n\nOf Grótti's Island-Flour-Bin\n\nBeyond the Earth's last outskirt,--\n\nThey who long the corny ale ground\n\nOf Amlódí; the Giver\n\nOf Rings now cuts with ship's beak\n\nThe Abiding-Place of boat-sides.\n\nHere the sea is called Amlódi's Churn.\n\nAs Einarr Skúlason sang:\n\nThe sturdy drive-nails weaken\n\nIn the swift swirl, where paleth\n\nRakni's Heaving Plain: wind\n\nPuffs the reefs against the stays.\n\nXXVI. \"How should one periphrase the sun? By calling her Daughter of Mundilfari, Sister of the Moon, Wife of Glenr, Fire of Heaven and of the Air. Even as Skúli Thorsteinsson sang:\n\nGlenr's god-blithe Bed-Mate wadeth\n\nInto the Goddess's mansion\n\nWith rays; then the good light cometh\n\nOf gray-sarked Máni downward.\n\nThus sang Einarr Skúlason:\n\nWhereso the lofty flickering\n\nFlame of the World's Hall swimmeth\n\n{p. 141}\n\nO'er our loved friend, who hateth\n\nAnd lavisheth the sea-gold.\n\nXXVII. \"How should the wind be periphrased? Thus: call it Son of Fornjótr, Brother of the Sea and of Fire, Scathe or Ruin or Hound or Wolf of the Wood or of the Sail or of the Rigging.\n\nThus spake Sveinn in the *Nordrsetu-drápa*:\n\nFirst began to fly\n\nFornjótr's sons ill-shapen.\n\nXXVIII. \"How should one periphrase fire? Thus: call it Brother of the Wind and the Sea, Ruin and Destruction of Wood and of Houses, Hálfr's Bane, Sun of Houses.\n\nXXIX. \"How should winter be periphrased? Thus: call it Son of Vindsvalr, Destruction of Serpents, Tempest Season. Thus sang Ormr Steinthórsson:\n\nTo the blind man I proffer\n\nThis blessing: Vindsvalr's Son.\n\nThus sang Ásgrímr:\n\nThe warlike Spoil-Bestower,\n\nLavish of Wealth, that winter--\n\nSnake's-Woe--in Thrándheim tarried;\n\nThe folk knew thy true actions.\n\nXXX. \"How should one periphrase summer? Thus: call\n\n{p. 142}\n\nit Son of Svásudr and Comfort of Serpents, and Growth of Men. Even as Egill Skallagrímsson sang:\n\nWe shall wave our swords, O Dyer\n\nOf Wolf's Teeth, make them glitter:\n\nA deed we have for wreaking\n\nIn the Comfort of Dale-Serpents.\n\nXXXI. \"How should man be periphrased? By his works, by that which he gives or receives or does; he may also be periphrased in terms of his property, those things which he possesses, and, if he be liberal, of his liberality; likewise in terms of the families from which he descended, as well as of those which have sprung from him. How is one to periphrase him in terms of these things? Thus, by calling him accomplisher or performer of his goings or his conduct, of his battles or sea-voyages or huntings or weapons or ships. And because he is a tester of weapons and a winner of battles,--the words for 'winner' and 'wood' being the same, as are also those for tester' and 'rowan,'--therefore, from these phrases, skalds have called man Ash or Maple, Grove, or other masculine tree-names, and periphrased him in such expressions in terms of battles or ships or possessions. It is also correct to periphrase man with all the names of the Æsir; also with giant-terms, and this last is for the most part for mocking or libellous purposes. Periphrasis with the names of elves is held to be favorable.\n\n\"Woman should be periphrased with reference to all female garments, gold and jewels, ale or wine or any other drink, or to that which she dispenses or gives; likewise with reference to ale-vessels, and to all those things which it becomes her to perform or to give. It is correct to periphrase\n\n{p. 143}\n\nher thus: by calling her giver or user of that of which she partakes. But the words for 'giver' and 'user' are also names of trees; therefore woman is called in metaphorical speech by all feminine tree-names. Woman is periphrased with reference to jewels or agates for this reason: in heathen times what was called a 'stone-necklace,' which they wore about the neck, was a part of a woman's apparel; now it is used figuratively in such a way as to periphrase woman with stones and all names of stones. Woman is also metaphorically called by the names of the Ásynjur or the Valkyrs or Norris or women of supernatural kind. It is also correct to periphrase woman in terms of all her conduct or property or family.\n\nXXXII. \"How should gold be periphrased? Thus: by calling it Ægir's Fire, and Needles of Glasir, Hair of Sif, Snood of Fulla, Freyja's Tears, Talk and Voice and Word of Giants, Draupnir's Drop and Rain or Shower of Draupnir, or of Freyja's Eyes, Otter's Ransom, Forced Payment of the Æsir, Seed of Fýris-Plain, Cairn-Roof of Hölgi, Fire of all Waters and of the Hand, Stone and Reef or Gleam of the Hand.\n\nXXXIII. Wherefore is gold called Ægir's Fire? This tale is to the same purport as we have told before: Ægir went to Ásgard to a feast, but when he was ready to return home, he invited Odin and all the Æsir to visit him in three months' time. First came Odin and Njördr, Freyr, Týr, Bragi, Vídarr, Loki; likewise the Ásynjur: Frigg, Freyja, Gefjun, Skadi, Idunn, Sif. Thor was not there, having gone into the eastern lands to slay trolls. When the gods had sat down in their places, straightway Ægir had bright gold\n\n{p. 144}\n\nbrought in onto the floor of the hall, and the gold gave forth light and illumined the hall like fire: and it was used there for lights at his banquet, even as in Valhall swords were used in place of fire. Then Loki bandied sharp words with all the gods, and slew one of Ægir's thralls, him who was called Five-Finger; another of his thralls was named Fire-Kindler. Rán is the name of Ægir's wife, and their daughters are nine, even as we have written before. At this feast all things were self-served, both food and ale, and all implements needful to the feast. Then the Æsir became aware that Rán had that net wherein she was wont to catch all men who go upon the sea. Now this tale is to show whence it comes that gold is called Fire or Light or Brightness of Ægir, of Rán, or of Ægir's daughters; and now such use is made of these metaphors that gold is called Fire of the Sea, and of all names of the sea, even as Ægir or Rán had names associated with the sea. Therefore gold is now called Fire of Waters or of Rivers, and of all river names.\n\n\"But these names have fared just as other figures also have done: the later skalds have composed after the examples of the old skalds, even those examples which stood in their poems, but were later expanded into such forms as seemed to later poets to be like what was written before: as a lake is to the sea, or the river to the lake, or the brook to the river. Therefore all these are called new figures, when terms are expanded to greater length than what was recorded before; and all this seems well and good, so fair as it concurs with verisimilitude and nature. As Bragi the Skald sang:\n\nI was given by the Battler\n\nThe fire of the Brook of Sea-Fish:\n\n{p. 145}\n\nHe gave it me, with mercy,\n\nFor the Drink of the Mountain-Giant.\n\nXXXIV. \"Why is gold called the Needles, or Leaves; of Glasir? In Ásgard, before the doors of Valhall, there stands a grove which is called Glasir, and its leafage is all red gold, even as is sung here:\n\nGlasir stands\n\nWith golden leafage\n\nBefore the High God's halls.\n\nFar and wide, this tree is the fairest known among gods and men.\n\nXXXV. \"Why is gold called Sif's Hair? Loki Laufeyarson, for mischief's sake, cut off all Sif's hair. But when Thor learned of this, he seized Loki, and would have broken every bone in him, had he not sworn to get the Black Elves to make Sif hair of gold, such that it would grow like other hair. After that, Loki went to those dwarves who are called Ívaldi's Sons; and they made the hair, and Skídbladnir also, and the spear which became Odin's possession, and was called Gungnir. Then Loki wagered his head with the dwarf called Brokkr that Brokkr's brother Sindri could not make three other precious things equal in virtue to these. Now when they came to the smithy, Sindri laid a pigskin in the hearth and bade Brokkr blow, and did not cease work until he took out of the hearth that which he had laid therein. But when he went out of the smithy, while the other dwarf was blowing, straightway a fly settled upon his hand and stung: yet he blew on\n\n{p. 146}\n\nas before, until the smith took the work out of the hearth; and it was a boar, with mane and bristles of gold. Next, he laid gold in the hearth and bade Brokkr blow and cease not from his blast until he should return. He went out; but again the fly came and settled on Brokkr's neck, and bit now half again as hard as before; yet he blew even until the smith took from the hearth that gold ring which is called Draupnir. Then Sindri laid iron in the hearth and bade him blow, saying that it would be spoiled if the blast failed. Straightway the fly settled between Brokkr's eyes and stung his eyelid, but when the blood fell into his eyes so that he could not see, then he clutched at it with his hand as swiftly as he could,--while the bellows grew flat,--and he swept the fly from him. Then the smith came thither and said that it had come near to spoiling all that was in the hearth. Then he took from the forge a hammer, put all the precious works into the hands of Brokkr his brother, and bade him go with them to Ásgard and claim the wager.\n\n\"Now when he and Loki brought forward the precious gifts, the Æsir sat down in the seats of judgment; and that verdict was to prevail which Odin, Thor, and Freyr should render. Then Loki gave Odin the spear Gungnir, and to Thor the hair which Sif was to have, and Skídbladnir to Freyr, and told the virtues of all these things: that the spear would never stop in its thrust; the hair would grow to the flesh as soon as it came upon Sif's head; and Skídbladnir would have a favoring breeze as soon as the sail was raised, in whatsoever direction it might go, but could be folded together like a napkin and be kept in Freyr's pouch if he so desired. Then Brokkr brought forward his gifts: he gave to Odin the ring, saying that eight\n\n{p. 147}\n\nrings of the same weight would drop from it every ninth night; to Freyr he gave the boar, saying that it could run through air and water better than any horse, and it could never become so dark with night or gloom of the Murky Regions that there should not be sufficient light where be went, such was the glow from its mane and bristles. Then he gave the hammer to Thor, and said that Thor might smite as hard as he desired, whatsoever might be before him, and the hammer would not fail; and if he threw it at anything, it would never miss, and never fly so far as not to return to his hand; and if be desired, he might keep it in his sark, it was so small; but indeed it was a flaw in the hammer that the fore-haft was somewhat short.\n\n\"This was their decision: that the hammer was best of all the precious works, and in it there was the greatest defence against the Rime-Giants; and they gave sentence, that the dwarf should have his wager. Then Loki offered to redeem his head, but the dwarf said that there was no chance of this. 'Take me, then,' quoth Loki; but when Brokkr would have laid hands on him, he was a long way off. Loki had with him those shoes with which he ran through air and over water. Then the dwarf prayed Thor to catch him, and Thor did so. Then the dwarf would have hewn off his head; but Loki said that he might have the head, but not the neck. So the dwarf took a thong and a knife, and would have bored a hole in Loki's lips and stitched his mouth together, but the knife did not cut. Then Brokkr said that it would be better if his brother's awl were there: and even as he named it, the awl was there, and pierced the lips. He stitched the Ups together, and Loki ripped the thong out of the edges. That thong, with which Loki's mouth was sewn together, is called Vartari.\n\n{p. 148}\n\nXXXVI. \"One may hear how gold is metaphorically called Fulla's Snood, in this verse which Eyvindr Skald-Despoiler wrought:\n\nFulla's shining Fillet,\n\nThe forehead's sun at rising,\n\nShone on the swelling shield-hill\n\nFor skalds all Hakon's life-days.\n\nXXXVII. \"Gold is called Freyja's Tears, as was said before. So sang Skúli Thorsteinsson:\n\nMany a fearless swordsman\n\nReceived the Tears of Freyja\n\nThe more the morn when foemen\n\nWe murdered; we were present.\n\nAnd as Einarr Skúlason sang:\n\nWhere, mounted 'twixt the carvings,\n\nThe Tear of Mardöll lieth,\n\nWe bear the axe shield-splitting,\n\nSwollen with Serpent's lair-gold.\n\nAnd here Einarr has further periphrased Freyja so as to call her Mother of Hnoss, or Wife of Ódr, as standeth below:\n\nThe shield, tempest's strong roof-ice,\n\nWith tear-gold is unminished,\n\nEye-rain of Ódr's Bed-Mate:\n\nHis age the King so useth.\n\nAnd again thus:\n\n{p. 149}\n\nHörn's Child, the glorious adornment,\n\nI own, gold-wound--a jewel\n\nMost fair--to the shield's rim\n\nFast is the golden Sea-Flame:\n\nOn the gem, Freyr's Niece, the tear-drift\n\nOf the fore-head of her Mother\n\nShe bears; the Raven-Feeder\n\nGave me Fródi's seed-gold's fostering.\n\nIt is also recorded here that one may periphrase Freyja by calling her Sister of Freyr.\n\nAnd thus also:\n\nA defence of songs full goodly\n\nHe freely gave me, neighbor\n\nOf sea-scales: I praise gladly\n\nNjördr's Daughter's golden gem-child.\n\nHere she is called Daughter of Njördr.\n\nAnd again thus:\n\nThe awesome Stately Urger\n\nOf Odin, he who raises\n\nThe struggle stern, gave to me\n\nThe courage-stalwart daughter\n\nOf the Vana-Bride, my fair axe;\n\nThe valorous sword-mote's Ruler\n\nLed Gefn's girl to the Skald's bed,\n\nSet with the sea-flame's gold-work.\n\nHere she is called Gefn and Bride of the Vanir.--It is proper to join 'tears' with all the names of Freyja, and\n\n{p. 150}\n\nto call gold by such terms; and in divers ways these periphrases have been varied, so that gold is called Hail, or Rain, or Snow-Storm, or Drops, or Showers, or Water falls, of Freyja's Eyes, or Cheeks, or Brows, or Eyelids.\n\nXXXVIII. \"In this place one may hear that gold is called Word, or Voice, of Giants, as we have said before; thus sang Bragi the Skald:\n\nThen had I the third friend\n\nFairly praised: the poorest\n\nIn the Voice of the Botched-Knob's Áli,\n\nBut best of all to me.\n\nHe called a rock Botched Knob, and a giant Áli of Rock, and gold Voice of the Giant.\n\nXXXIX. \"For what reason is gold called Otter's Wergild? It is related that when certain of the Æsir, Odin and Loki and Hnir, went forth to explore the earth, they came to a certain river, and proceeded along the river to a waterfall. And beside the fall was an otter, which had taken a salmon from the fall and was eating, blinking his eyes the while. Then Loki took up a stone and cast it at the otter, and struck its head. And Loki boasted in his catch, that he had got otter and salmon with one blow. Then they took up the salmon and the otter and bore them along with them, and coming to the buildings of a certain farm, they went in. Now the husbandman who dwelt there was named Hreidmarr: he was a man of much substance, and very skilled in black magic. The Æsir asked him for a night's lodging, saying that they had sufficient food with them, and showed him\n\n{p. 151}\n\ntheir catch. But when Hreidmarr saw the otter, straight way he called to him his sons, Fáfnir and Reginn, and told them that the otter their brother was slain, and who had done that deed.\n\nIt Now father and sons went up to the Æsir, seized them, bound them, and told them about the otter, how he was Hreidmarr's son. The Æsir offered a ransom for their lives, as much wealth as Hreidmarr himself desired to appoint; and a covenant was made between them on those terms, and confirmed with oaths. Then the otter was flayed, and Hreidmarr, taking the otter-skin, bade them fill the skin with red gold and also cover it altogether; and that should be the condition of the covenant between them. Thereupon Odin sent Loki into the Land of the Black Elves, and he came to the dwarf who is called Andvari, who was as a fish in the water. Loki caught him in his hands and required of him in ransom of his life all the gold that he had in his rock; and when they came within the rock, the dwarf brought forth all the gold he had, and it was very much wealth. Then the dwarf quickly swept under his hand one little gold ring, but Loki saw it and commanded him to give over the ring. The dwarf prayed him not to take the ring from him, saying that from this ring he could multiply wealth for himself if he might keep it. Loki answered that be should not have one penny left, and took the ring from him and went out; but the dwarf declared that that ring should be the ruin of every one who should come into possession of it. Loki replied that this seemed well enough to him, and that this condition should hold good provided that he himself brought it to the ears of them that should receive the ring and the curse. He went his way and came to Hreidmarr's dwelling, and showed the\n\n{p. 152}\n\ngold to Odin; but when Odin saw the ring, it seemed fair to him, and he took it away from the treasure, and paid the gold to Hreidmarr. Then Hreidmarr filled the otter-skin as much as he could, and set it up when it was full. Next Odin went up, having the skin to cover with gold, and he bade Hreidmarr look whether the skin were yet altogether hidden. But Hreidmarr looked at it searchingly, and saw one of the hairs of the snout, and commanded that this be covered, else their covenant should be at an end. Then Odin drew out the ring, and covered the hair, saying that they were now delivered from their debt for the slaying of the otter. But when Odin had taken his spear, and Loki his shoes, and they had no longer any need to be afraid, then Loki declared that the curse which Andvari had uttered should be fulfilled: that this ring and this gold should be the destruction of him who received it; and that was fulfilled afterward. Now it has been told wherefore gold is called Otter's Wergild, or Forced Payment of the Æsir, or Metal of Strife.\n\nXL. \"What more is to be said of the gold? Hreidmarr took the gold for his son's wergild, but Fáfnir and Reginn claimed some part of their brother's blood-money for themselves. Hreidmarr would not grant them one penny of the gold. This was the wicked purpose of those brethren: they slew their father for the gold. Then Reginn demanded that Fáfnir share the gold with him, half for half. Fáfnir answered that there was little chance of his sharing it with his brother, seeing that he had slain his father for its sake; and he bade Reginn go hence, else he should fare even as Hreidmarr. Fáfnir had taken the helmet which Hreidmarr had possessed, and set it upon his head (this helmet was\n\n{p. 153}\n\ncalled the Helm of Terror, of which all living creatures that see it are afraid), and the sword called Hrotti. Reginn had that sword which was named Refill. So he fled away, and Fáfnir went up to Gnita Heath, and made himself a lair, and turned himself into a serpent, and laid him down upon the gold.\n\n\"Then Reginn went to King Hjálprekr at Thjód, and there he became his smith; and he took into his fostering Sigurdr, son of Sigmundr, Völsungr's son, and of Hjördís, daughter of Eylimi. Sigurdr was. most illustrious of all Host-Kings in race, in prowess, and in mind. Reginn declared to him where Fáfnir lay on the gold, and incited him to seek the gold. Then Reginn fashioned the sword Gramr, which was so sharp that Sigurdr, bringing it down into running water, cut asunder a flock of wool which drifted down-stream onto the sword's edge. Next Sigurdr clove Reginn's anvil down to the stock with the sword. After that they went, Sigurdr and Reginn, to Gnita Heath, and there Sigurdr dug a pit in Fáfnr's way and laid him self in ambush therein. And when Fáfnir glided toward the water and came above the pit, Sigurdr straightway thrust his sword through him, and that was his end.\n\n\"Then Reginn came forward, saying that Sigurdr had slain his brother, and demanded as a condition of reconciliation that he take Fáfnir's heart and roast it with fire; and Reginn laid him down and drank the blood of Fáfnir, and settled himself to sleep. But when Sigurdr was roasting the heart, and thought that it must be quite roasted, he touched it with his finger to see how hard it was; and then the juice ran out from the heart onto his finger, so that he was burned and put his finger to his mouth. As soon as the heart's blood came upon his tongue, straightway he knew the speech\n\n{p. 154}\n\nof birds, and he understood what the nuthatches were saying which were sitting in the trees. Then one spake:\n\nThere sits Sigurdr\n\nBlood-besprinkled,\n\nFáfnir's heart\n\nWith flame he roasteth:\n\nWise seemed to me\n\nThe Spoiler of Rings\n\nIf the gleaming\n\nLife-fibre he ate.\n\nThere lies Reginn--sang another--\n\nRede he ponders,\n\nWould betray the youth\n\nWho trusteth in him:\n\nIn his wrath he plots\n\nWrong accusation;\n\nThe smith of bale\n\nWould avenge his brother.\n\nThen Sigurdr went over to Reginn and slew him, and thence to his horse, which was named Grani, and rode till he came to Fáfnir's lair. He took up the gold, trussed it up in his saddle-bags, laid it upon Grani's back, mounted up himself, and then rode his ways. Now the tale is told why gold is called Lair or Abode of Fáfnir, or Metal of Gnita Heath, or Grani's Burden.\n\nXLI. \"Then Sigurdr rode on till he found a house on the mountain, wherein a woman in helm and birnie lay sleeping. He drew his sword and cut the birnie from her: she\n\n{p. 155}\n\nawoke then, and gave her name as Hildr: she is called Brynhildr, and was a Valkyr. Sigurdr rode away and came to the king who was named Gjúki, whose wife was Grímhildr; their children were Gunnarr, Högni, Gudrún, Gudný; Gotthormr was Gjúki's stepson. Sigurdr tarried there a long time, and then he obtained the hand of Gudrún, daughter of Gjúki, and Gunnarr and Högni swore oaths of blood brotherhood with Sigurdr. Thereafter Sigurdr and the sons of Gjúki went unto Atli, Budli's son, to sue for the hand of Brynhildr his sister in marriage to Gunnarr. Brynhildr abode on Hinda-Fell, and about her hall there was a flaring fire; and she had made a solemn vow to take none but that man who should dare to ride through the flaring fire.\n\n\"Then Sigurdr and the sons of Gjúki (who were also called Niflungs) rode up onto the mountain, and Gunnarr should have ridden through the flaring fire: but he had the horse named Goti, and that horse dared not leap into the fire. So they exchanged shapes, Sigurdr and Gunnarr, and names likewise; for Grani would go under no man but Sigurdr. Then Sigurdr leapt onto Grani, and rode through the flaring fire. That eve he was wedded with Brynhildr. But when they came to bed, he drew the Sword Gramr from its sheath and laid it between them. In the morning when he arose and clothed himself, he gave Brynhildr as linen-fee the same gold ring which Loki had taken from Andvari, and took another ring from her hand for remembrance. Then Sigurdr mounted his horse and rode to his fellows, and he and Gunnarr changed shapes again and went home to Gjúki with Brynhildr. Sigurdr and Gudrún had two children, Sigmundr and Svanhildr.\n\n\"It befell on a time that Brynhildr and Gudrún went to the water to wash their hair. And when they came to the\n\n{p. 156}\n\nriver, Brynhildr waded out from the bank well into the river, saying that she would not touch to her head the water which ran out of the hair of Gudrún, since herself had the more valorous husband. Then Gudrún went into the river after her and said that it was her right to wash her hair higher upstream, for the reason that she had to husband such a man as neither Gunnarr nor any other in the world matched in valor, seeing that he had slain Fáfnir and Reginn and succeeded to the heritage of both. And Brynhildr made answer: 'It was a matter of greater worth that Gunnarr rode through the flaring fire and Sigurdr durst not.' Then Gudrún laughed, and said: 'Dost thou think that Gunnarr rode through the flaring fire? Now I think that he who went into the bride-bed with thee was the same that gave me this gold ring; and the gold ring which thou bearest on thine hand and didst receive for linen-fee is called Andvari's Yield, and I believe that it was not Gunnarr who got that ring on Gnita Heath.' Then Brynhildr was silent, and went home.\n\n\"After that she egged on Gunnarr and Högni to slay Sigurdr; but because they were Sigurdr's sworn blood-brothers, they stirred up Gotthormr their brother to slay him. He thrust his sword through Sigurdr as he slept; but when Sigurdr felt the wound, he hurled his sword Gramr after Gotthormr, so that it cut the man asunder at the middle. There fell Sigurdr and Sigmundr, his son of three winters, whom they slew. Then Brynhildr stabbed herself with a sword, and she was burned with Sigurdr; but Gunnarr and Högni took Fáfnir's heritage and Andvari's Yield, and ruled the lands thereafter.\n\n\"King Atli, Budli's son, and brother of Brynhildr, then wedded Gudrún, whom Sigurdr had had to wife; and they\n\n{p. 157}\n\nhad children. King Atli invited to him Gunnarr and Högni, and they came at his invitation. Yet before they departed from their land, they hid the gold, Fáfnir's heritage, in the Rhine, and that gold has never since been found. Now King Atli had a host in readiness, and fought with Gunnarr and Högni; and they were made captive. King Atli bade . the heart be cut out of Högni alive, and that was his end. Gunnarr he caused to be cast into a den of serpents. But a harp was brought secretly to Gunnarr, and he struck it with his toes, his hands being bound; he played the harp so that all the serpents fell asleep, saving only one adder, which glided over to him, and gnawed into the cartilage of his breast-bone so far that her head sank within the wound, and she clove to his liver till he died. Gunnarr and Högni were called Niflungs and Gjúkungs, for which reason gold is called Treasure, or Heritage, of the Niflungs.\n\n[\"A little while after, Gudrún slew her two sons, and caused flagons to be made of their skulls, set with gold and silver. Then the funeral-feast was held for the Niflungs; and at this feast Gudrún had mead poured into the flagons for King Atli, and the mead was mixed with the blood of the boys. Moreover, she caused their hearts to be roasted and set before the king, that he might eat of them. And when he had eaten, then she herself told him what she had done, with many scathing words. There was no lack of strong drink there, so that most of the company had fallen asleep where they sat. That night she went to the king while he slept, and Högni's son with her; they smote the king, and that was the death of him. Then they set fire to the hall, and burned the folk that were within. After that she went to the shore and leaped into the sea, desiring to make\n\n{p. 158}\n\nan end of herself; but she was tossed by the billows over the firth, and was borne to King Jónakr's land. And when he saw her, he took her to him and wedded her, and they had three sons, called Sörli, Hamdir, and Erpr: they were all raven-black of hair, like Gunnarr and Högni and the other Niflungs. There Svanhildr, daughter of the youth Sigurdr, was reared, and of all women she was fairest. King Jörmunrekkr the Mighty learned of her beauty, and sent his son Randvér to woo her and bring her to be his wife. When Randvér had come to the court of Jónakr, Svanhildr was given into his hands, and he should have! brought her to King Jörmunrekkr. But Earl Bikki said that it was a better thing for Randvér to wed Svandhildr, since he and she were both young, whereas Jörmunrekkr was old. This counsel pleased the young folk well. Thereupon Bikki reported the matter to the king. Straightway, King Jörmunrekkr commanded that his son be seized and led to the gallows. Then Randvér took his hawk and plucked off ins feathers, and bade that it be sent so to his father; after which he was hanged. But when King Jörmunrekkr saw the hawk, suddenly it came home to him that even as the hawk was featherless and powerless to fly, so was his kingdom shorn of its might, since he was old and childless. Then King Jörmunrekkr, riding out of the wood where he had been hunting, beheld Svanhildr as she sat washing her hair: they rode upon her and trod her to death under their horses' feet.\n\n\"But when Gudrún learned of this, she urged on her sons to take vengeance for Svanhildr. When they were preparing for their journey, she gave them birnies and helmets so strong that iron could not bite into them. She laid these instructions upon them: that, when they were come to King Jörmunrekkr, they should go up to him by night as he slept:\n\n{p. 159}\n\nSörli and Hamdir should hew off his hands and feet, and Erpr his head. But when they were on their way, they asked Erpr what help they might expect from him, if they met King Jörmunrekkr. He answered that he would render them such aid as the hand affords the foot. They said that that help which the foot received from the hand was altogether nothing. They were so wroth with their mother that she had sent them away with angry words, and they desired so eagerly to do what would seem worst to her, that they slew Erpr, because she loved him most of all. A little later, while Sörli was walking, one of his feet slipped, and he supported himself on his hand; and he said: 'Now the hand assists the foot indeed; it were better now that Erpr were living.' Now when they came to King Jörmunrekkr by night, where he was sleeping, and hewed hands and feet off him, he awoke and called upon his men, and bade them arise. And then Hamdir spake, saying: 'The head had been off by now, if Erpr lived.' Then the henchmen rose up and attacked them, but could not overmaster them with weapons; and Jörmunrekkr called out to them to beat them with stones, and it was done. There Sörli and Hamdir fell, and now all the house and offspring of Gjúki were dead. A daughter named Áslaug lived after young Sigurdr; she was reared with Heimir in Hlymdalir, and great houses are sprung from her. It is said that Sigmundr, Völsungr's son, was so strong that he could drink venom and receive no hurt; and Sinfjötli his son and Sigurdr were so hard-skinned that no venom from without could harm them: wherefore Bragi the Skald has sung thus:\n\nWhen the wriggling Serpent\n\nOf the Völsung's Drink hung writhing\n\n{p. 160}\n\nOn the hook of the Foeman\n\nOf Hill-Giants' kindred.\n\nMost skalds have made verses and divers short tales from these sagas. Bragi the Old wrote of the fall of Sörli and Hamdir in that song of praise which he composed on Ragnarr Lodbrók:\n\nOnce Jörmunrekkr awakened\n\nTo an dream, 'mid the princes\n\nBlood-stained, while swords were swirling:\n\nA brawl burst in the dwelling\n\nOf Randvér's royal kinsman,\n\nWhen the raven-swarthy\n\nBrothers of Erpr took vengeance\n\nFor all the bitter sorrows.\n\nThe bloody dew of corpses,\n\nO'er the king's couch streaming,\n\nFell on the floor where, severed,\n\nFeet and hands blood-dripping\n\nWere seen; in the ale-cups' fountain\n\nHe fell headlong, gore-blended:\n\nOn the Shield, Leaf of the Bushes\n\nOf Leifi's Land, 't is painted.\n\nThere stood the shielded swordsmen,\n\nSteel biting not, surrounding\n\nThe king's couch; and the brethren\n\nHamdir and Sörli quickly\n\nTo the earth were beaten\n\nBy the prince's order,\n\n{p. 161}\n\nTo the Bride of Odin\n\nWith hard stones were battered.\n\nThe swirling weapons' Urger\n\nBade Gjúki's race be smitten\n\nSore, who from life were eager\n\nTo ravish Svanhildr's lover;\n\nAnd all pay Jónakr's offspring\n\nWith the fair-piercing weapon,\n\nThe render of blue birnies,\n\nWith bitter thrusts and edges.\n\nI see the heroes' slaughter\n\nOn the fair shield-rim's surface;\n\nRagnarr gave me the Ship-Moon\n\nWith many tales marked on it.]\n\nXLII. \"Why is gold called Fródi's Meal? This is the tale thereof: One of Odin's sons, named Skjöldr,--from whom the Skjöldungs are come,--had his abode and ruled in the realm which now is called Denmark, but then was known as Gotland. Skjöldr's son, who ruled the land after him, was named Fridleifr. Fridleifr's son was Fródi: he succeeded to the kingdom after his father, in the time when Augustus Caesar imposed peace on all the world; at that time Christ was born. But because Fródi was mightiest of all kings in the Northern lands, the peace was called by his name wherever the Danish tongue was spoken; and men call it the Peace of Fródi. No man injured any other, even though he met face to face his father's slayer or his brother's, loose or bound. Neither was there any thief nor robber then, so that a gold ring lay long on Jalangr's Heath. King Fródi\n\n{p. 162}\n\nwent to a feast in Sweden at the court of the king who was called Fjölnir, and there he bought two maid-servants, Fenja and Menja: they were huge and strong. In that time two mill-stones were found in Denmark, so great that no one was so strong that he could turn them: the nature of the mill was such that whatsoever he who turned asked for, was ground out by the mill-stones. This mill was called Grótti. He who gave King Fródi the mill was named Hengikjöptr. King Fródi had the maid-servants led to the mill, and bade them grind gold; and they did so. First they ground gold and, peace and happiness for Fródi; then he would grant them rest or sleep no longer than the cuckoo held its peace or a song might be sung. It is said that they sang the song which is called the Lay of Grótti, and this is its beginning:\n\nNow are we come\n\nTo the king's house,\n\nThe two fore-knowing,\n\nFenja and Menja:\n\nThese are with Fródi\n\nSon of Fridleifr,\n\nThe Mighty Maidens,\n\nAs maid-thralls held.\n\nAnd before they ceased their singing, they ground out a host against Fródi, so that the sea-king called Mýsingr came there that same night and slew Fródi, taking much plunder. Then the Peace of Fródi was ended. Mýsingr took Grótti with him, and Fenja and Menja also, and bade them grind salt. And at midnight they asked whether Mýsingr were not weary of salt. He bade them grind longer. They had ground but a little while, when down sank the ship; and from that\n\n{p. 163}\n\ntime there has been a whirlpool the sea where the water falls through the hole in the mill-stone. It was then that the sea became salt.\n\n[\"The lay of Grótti:\n\nThey to the flour-mill\n\nWere led, those maidens,\n\nAnd bidden tirelessly\n\nTo turn the gray mill-stone:\n\nHe promised to neither\n\nPeace nor surcease\n\nTill he had heard\n\nThe handmaids' singing.\n\nThey chanted the song\n\nOf the ceaseless mill-stone:\n\n'Lay we the bins right,\n\nLift we the stones!'\n\nHe urged the maidens\n\nTo grind on ever.\n\nThey sung and slung\n\nThe whirling stone\n\nTill the men of Fródi\n\nFor the most part slept;\n\nThen spake Menja,\n\nTo the mill coming:\n\n'Wealth grind we for Fródi,\n\nWe grind it in plenty,\n\n{p. 164}\n\nFullness of fee\n\nAt the mill of fortune:\n\nLet him sit on riches\n\nAnd sleep on down;\n\nLet him wake in weal:\n\nThen well 't is ground.\n\nHere may no one\n\nHarm another,\n\nContrive evil,\n\nNor cast wiles for slaying,\n\nNor slaughter any\n\nWith sword well sharpened,\n\nThough his brother's slayer\n\nIn bonds he find.'\n\nBut he spake no word\n\nSave only this:\n\n'Sleep ye no longer\n\nThan the hall-cuckoo's silence,\n\nNor longer than so,\n\nWhile one song is sung.'\n\n'Thou wast not, Fródi,\n\nFull in wisdom,\n\nThou friend of men,\n\nWhen thou boughtest the maidens:\n\nDidst choose for strength\n\nAnd outward seeming;\n\nBut of their kindred\n\nDidst not inquire.\n\n{p. 164}\n\n'Hardy was Hrungnir,\n\nAnd his father;\n\nYet was Thjazi\n\nThan they more mighty:\n\nIdi and Aurnir\n\nOf us twain are kinsmen,--\n\nBrothers of Hill-Giants,\n\nOf them were we born.\n\nGrótti had not come\n\nFrom the gray mountain,\n\nNor the hard boulder\n\nFrom the earth's bosom,\n\nNor thus would grind\n\nThe Hill-Giants' maiden,\n\nIf any had known\n\nThe news of her.\n\n'We nine winters\n\nWere playmates together,\n\nMighty of stature,\n\n'Neath the earth's surface,\n\nThe maids had part\n\nIn mighty works:\n\nOurselves we moved\n\nMighty rocks from their place.\n\n'We rolled the rock\n\nO'er the Giants' roof-stead,\n\nSo that the ground,\n\nQuaking, gave before us;\n\n{p. 166}\n\nSo slung we\n\nThe whirling stone,\n\nThe mighty boulder,\n\nTill men took it.\n\n'And soon after\n\nIn Sweden's realm,\n\nWe twain fore-knowing\n\nStrode to the fighting;\n\nBears we hunted,\n\nAnd shields we broke;\n\nWe strode through\n\nThe gray-mailed spear-host.\n\nWe cast down a king,\n\nWe crowned another;\n\nTo Gotthormr good\n\nWe gave assistance;\n\nNo quiet was there\n\nEre Knúi fell.\n\n'This course we held\n\nThose years continuous,\n\nThat we were known\n\nFor warriors mighty;\n\nThere with sharp spears\n\nWounds we scored,\n\nLet blood from wounds,\n\nAnd reddened the brand.\n\n'Now are we come\n\nTo the king's abode\n\n{p. 167}\n\nOf mercy bereft\n\nAnd held as bond-maids;\n\nClay eats our foot-soles,\n\nCold chills us above;\n\nWe turn the Peace-Grinder:\n\n'T is gloomy at Fródi's.\n\n'Hands must rest,\n\nThe stone must halt;\n\nEnough have I turned,\n\nMy toil ceases:\n\nNow may the hands\n\nHave no remission\n\nTill Fródi hold\n\nThe meal ground fully.\n\n'The hands should hold\n\nThe hard shafts,\n\nThe weapons gore-stained,--\n\nWake thou, Fródi!\n\nWake thou, Fródi,\n\nIf thou wouldst hearken\n\nTo the songs of us twain\n\nAnd to ancient stories.\n\n'Fire I see burning\n\nEast of the burg,\n\nWar-tidings waken,\n\nA beacon of warning:\n\nA host shall come\n\nHither, with swiftness,\n\n{p. 168}\n\nAnd fire the dwellings\n\nAbove King Fródi.\n\n'Thou shalt not hold\n\nThe stead of Hleidr,\n\nThe red gold rings\n\nNor the gods' holy altar;\n\nWe grasp the handle,\n\nMaiden, more hardly,--\n\nWe were not warmer\n\nIn the wound-gore of corpses.\n\n'My father's maid\n\nMightily ground\n\nFor she saw the feyness\n\nOf men full many;\n\nThe sturdy posts\n\nFrom the flour-box started,\n\nMade staunch with iron.\n\nGrind we yet swifter.\n\n'Grind we yet swifter!\n\nThe son of Yrsa,\n\nHálfdanr's kinsman,\n\nShall come with vengeance\n\nOn Fródi's head:\n\nHim shall men call\n\nYrsa's son and brother.\n\nWe both know that.'\n\nThe maidens ground,\n\nTheir might they tested,\n\n{p. 169}\n\nYoung and fresh\n\nIn giant-frenzy:\n\nThe bin-poles trembled,\n\nAnd burst the flour-box;\n\nIn sunder burst\n\nThe heavy boulder.\n\nAnd the sturdy bride\n\nOf Hill-Giants spake:\n\n'We have ground, O Fródi!\n\nSoon we cease from grinding;\n\nThe women have labored\n\nO'er long at the grist.'\n\nThus sang Einarr Skúlason:\n\nI have heard that Fródi's hand-maids\n\nGround in the mill full gladly\n\nThe Serpent's Couch; with gold-meal\n\nThe king lets peace be broken:\n\nThe fair cheeks of my axe-head,\n\nFitted with maple, show forth\n\nFenja's Grist; exalted\n\nIs the skald with the good king's riches.\n\nSo sang Egill:\n\nGlad are full many men\n\nIn Fródi's meal.]\n\nXLIII. \"Why is gold called Kraki's Seed? In Denmark there was a king called Hrólfr Kraki: he was most renowned\n\n{p. 170}\n\nof all ancient kings for munificence, valor, and graciousness. One evidence of his graciousness which is often brought into stories is this: A little lad and poor, Vöggr by name, came into the hall of King Hrólfr. At that time the king was young, and of slender stature. Vöggr came into his presence and looked up at him; and the king said: 'What wouldst thou say, lad, for thou lookest at me?' Vöggr answered: 'When I was at home, I heard say that Hrólfr the king at Hleidr was the greatest man in the northern lands; but now there sitteth in the high seat a little pole, and he is called King.' Then the king made answer: 'Thou, boy, hast given me a name, so that I shall be called Hrólfr the Pole (Kraki); and it is the custom that the giving of a name be accompanied by a gift. Now I see that with the name which thou has fastened on me, thou hast no gift such as would be acceptable to me, wherefore he that has wherewith to give shall give to the other.' And he took from his hand a gold ring and gave it to him. Then Vöggr said: 'Above all kings be thou most blessed of givers! Now I swear an oath that I shall be that man's slayer who slays thee.' Then spake the king, laughing loudly: 'Vöggr is pleased with a small thing.'\n\n\"Another example is the tale told concerning the valor of Hrólfr Kraki: That king whom men call Adils ruled over Uppsala; he had to wife Yrsa, mother of Hrólfr Kraki. He was at strife with the king who ruled over Norway, whose name was Ali; the two joined battle on the ice of the lake called Vaeni. King Adils sent an embassy to Hrólfr Kraki, his stepson, praying him to come to his aid, and promised wages to all his host so long as they should be away; King Hrólfr himself should have three precious gifts, whatsoever three he might choose from all Sweden. {p. 171} King Hrólfr could not make the journey in person, owing to the strife in which he was engaged with the Saxons; but he sent to Adils his twelve berserks: Bödvar-Bjarki was there for one, and Hjalti the Stout-Hearted, Hvítserkr the Stern, Vöttr Véseti, and the brethren Svipdagr and Beigudr. In that battle King Áli fell, and the great part of his host with him; and King Adils took from him in death the helm Battle-Swine and his horse Raven. Then the berserks of Hrólfr Kraki demanded for their hire three pounds of gold for each man of them; and in addition they required that they might bear to Hrólfr Kraki those gifts of price which they had chosen for him: which were the Helm Battle-Boar and the birnie Finn's Heritage,--on neither of which iron would take hold,--and the gold ring which was called Pig of the Swedes, which Adils' forefathers had had. But the king denied them all these things, nor did he so much as pay their hire: the berserks went away ill-pleased with their share, and told the state of things to Hrólfr Kraki.\n\n\"Straightway he begin his journey to Uppsala; and when he had brought his ships into the river Fýri, he rode at once to Uppsala, and his twelve berserks with him, all without safe-conduct. Yrsa, his mother, welcomed him and led him to lodgings, but not to the king's hall: fires were made there before them, and ale was given them to drink. Then men of King Adils came in and heaped firewood onto the fire, and made it so great that the clothes were burnt off Hrólfr and his men. And the fellows spake: 'Is it true that Hrólfr Kraki and his berserks shun neither fire nor iron?' Then Hrólfr Kraki leapt up, and all they that were with him; and he said:\n\n{p. 172}\n\n'Add we to the fire\n\nIn Adils' dwelling!'\n\ntook his shield and cast it onto the fire, and leapt over the flames, while the shield burnt; and he spake again:\n\n'He flees not the flames\n\nWho o'er the fire leapeth!'\n\nEven so did his men, one after another; and they laid hands on those fellows who had heaped up the fire, and cast them into the flames. Then Yrsa came and gave Hrólfr Kraki a deer's horn full of gold, the ring Pig of the Swedes being with the gold; and she bade them ride away to the host. They vaulted onto their horses and rode down into the Plain of the Fýri; and soon they saw King Adils riding after them with his host all in armor, hoping to slay them. Then Hrólfr Kraki plunged his right hand down into the horn, grasped the gold, and strewed it all about the road. When the Swedes saw that, they leapt down out of their saddles, and each took up as much as he could lay hold of; but King Adils bade them ride on, and himself rode furiously . His horse was called Slöngvir, swiftest of all horses. Then Hrólfr Kraki saw that King Adils was drawing close up to him, took the ring, Pig of the Swedes, and threw it toward him, and bade him receive it as a gift. King Adils rode at the ring and thrust at it with his spear-point, and let it slide down over the shaft-socket. Then Hrólfr Kraki turned back and saw how he bent down, and spake: 'Now I have made him who is mightiest of Swedes stoop as a swine stoops.' Thus they parted. For this cause gold is called Seed of Kraki or of Fýri's Plain. Thus sang Eyvindr Skald-Despoiler:\n\n{p. 173}\n\nGod of the blade of battle,\n\nWe bear through Hákon's life-days\n\nThe Seed of Fýri's valley\n\nOn our arms, where sits the falcon.\n\nEven as Thjódólfr sang:\n\nThe king sows the bright seed-corn\n\nOf knuckle-splendid gold rings,\n\nWith the crop of Yrsa's offspring,\n\nIn his company's glad hand-grasp;\n\nThe guileless 'Land-Director\n\nWith Kraki's gleaming barley\n\nSprinkles my arms, the flesh-grown\n\nSeat of the hooded falcon.\n\nXLIV. \"It is said that the king called Hölgi, from whom Hálogaland is named, was the father of Thorgerdr Hölgabrúdr; sacrifice was made to both of them, and a cairn was raised over Hölgi: one layer of gold or silver (that was the sacrificial money), and another layer of mould and stones. Thus sang Skúli Thorsteinsson:\n\nWhen I reddened Reifnir's Roof-Bane,\n\nThe ravening sword, for wealth's sake\n\nAt Svöldr, I heaped with gold rings\n\nWarlike Hölgi's cairn-thatch.\n\nIn the ancient *Bjarkamál* many terms for gold are told: it says there:\n\nThe king most gift-gracious\n\nHis guardsmen enriched\n\n{p. 174}\n\nWith Fenja's Labor,\n\nWith Fáfnir's Midgard,\n\nGlasir's bright Needles,\n\nGrani's fair Burden,\n\nDraupnir's dear dripping,\n\nDown of Grafvitnir.\n\nThe free-handed Lord gave,\n\nThe heroes accepted,\n\nSif's firm-grown tresses,\n\nIce of the bow-force,\n\nOtter-gild unwilling,\n\nWeeping of Mardöll,\n\nFire-flame of Órun,\n\nIdi's fine Speeches.\n\nThe warrior rejoiced;\n\nWe walked in fair garments,\n\nIn Thjazi's counsels\n\nThe people's host-countless,\n\nIn the Rhine's red metal,\n\nWrangling of Niflungs,\n\nThe leader war-daring,\n\nWarded Baldr not.\n\nXLV. Gold is metaphorically termed Fire of the Hand, or of the Limb, or of the Leg, because it is red; but silver is called Snow, or Ice, or Hoar-Frost, because it is white. In like manner, gold or silver may be periphrased in metaphors of purse, or crucible, or lather, and both silver and gold may be called Hand-Stone, or Necklace, of any man who was\n\n{p. 175}\n\nwont to have a necklace. Necklaces and rings are both silver and gold, if no other distinction is raised.\n\nAs Thorleikr the Fair sang:\n\nThe kindly Prince the Load casts\n\nOf Crucibles on the Hawk-Seats\n\nOf thanes, the wrists embellished,--\n\nGives Embers of the Arm-joint.\n\nAnd as Einarr Tinkling-Scale sang:\n\nThe land-strong King of Lurid\n\nBreaks the golden Limb-Brands;\n\nI think the Prince of Warriors\n\nLacks not the Rhine's bright Pebbles.\n\nThus sang Einarr Skúlason:\n\nThe Purse-Snow and the Sea-Fire\n\nLie on both sides of the axe-head\n\nBlood-spilling; 't is my office\n\nTo praise our foemen's Scather.\n\nAnd as he sang further:\n\nThe Sea-Glow each day standeth\n\nO'er the Crucible's white Snow-Drift,\n\nAnd the shield, ships' cheeks protecting,\n\nShelters a heart most lavish;\n\nNe'er can one melt the silver\n\nFlagon-Snow in the Fire-Flame\n\nOf the Eel's Stream-Road; the Feller\n\nOf Hosts all feats performeth.\n\n176\n\nHere gold is called Fire of the Eel's Stream-Road; and silver, Snow of Flagons.\n\nThus sang Thórdr Mæri's Skald:\n\nThe glad Giver of the Hand-Waste\n\nOf the Gold-Minisher perceiveth\n\nThat the Hermódr of the Snake's Lair\n\nHath had a lordly father.\n\nXLVI. \"Man is called Breaker of Gold, even as Óttarr the Swarthy sang:\n\nI needs must use the Breaker\n\nOf the Battle-Glow of good men;\n\nHere is the watch war-doughty\n\nOf the Wise King assembled.\n\nOr Gold-Sender, as Einarr Tinkling-Scale sang:\n\nThe Sender of Gold permitteth\n\nThe silent earth to hearken\n\nTo song; his gifts I gather:\n\nThe prince his young men gladdens.\n\nGold-Caster, as Thorleikr sang:\n\nGold-Caster makes loyal to him\n\nHis guard with kingly armor.\n\nGold's Adversary, as sang Thorvaldr Blending-Skald:\n\nThe gold's foe Hot Coals casteth\n\nOf the Arm; the king gives red wealth;\n\n{p. 177}\n\nThe vile folk's Desolator\n\nDispenseth the Freight of Grani.\n\nGold-Towerer, as is written here:\n\nThe Gold-Towerer in friendship\n\nI got, and of the Warrior,\n\nSon of the glowing War-Blade,\n\nI make a song of praise.\n\nWoman is periphrased in metaphors of gold, being called Willow or Giver of Gold, as Hallarsteinn sang:\n\nHe who casts the Amber\n\nOf Vidblindi's Boar's cool, salt Drink,\n\nLong will recall the Willow\n\nOf the Reed-Snake's golden River.\n\nHere the whale is called Boar of Vidblindi; this Vidblindi was a giant who drew whales out of the sea like fishes. The Drink of Whales is the sea; Amber of the Sea is gold; woman is the Willow, or Dealer, of that gold which she gives; and the willow is a tree. Therefore, as is already shown, woman is periphrased with all manner of feminine tree-names: she is also called User of that which she gives; and the word for 'user' also signifies a log, the tree which falls in the forest.\n\nThus sang Gunnlaugr Serpent's-Tongue:\n\nThat dame was born to stir strife\n\nAmong the sons of men-folk;\n\nThe War-Bush caused that; madly\n\nI yearned to have the Wealth-Log.\n\n{p. 178}\n\nWoman is called Forest; so sang Hallarsteinn:\n\nWith the well-trained Plane of Singing,\n\nThe tongue, I have planed, my Lady,\n\nDame of the First Song's ale-vats,\n\nForest fair of Flagons.\n\nFagot, as Steinn sang:\n\nThou shalt, O fresh Sif-Tender\n\nOf the Flood's gold Fire, like other\n\nFagots of Hjadnings' gravel,\n\nBreak with thy good fortune.\n\nProp, as Ormr Steinthórsson sang:\n\nThe Prop of Stone was clothèd\n\nIn garments clean and seemly:\n\nA new cloak did the hero\n\nCast o'er the Mead's bright Valkyr.\n\nPost, as Steinarr sang:\n\nAll my dreams of the gracious Goddess\n\nOf the bracelet-girded soft arms\n\nHave lied to me; the Stream-Moon's\n\nUnsteadfast Prop beguiled me.\n\nBirch, as Ormr sang:\n\nFor a mark of the Birch\n\nOf the bright hollow ring,\n\nThe palm-flame, I laid\n\nOn the dwarf-flagon, my song.\n\n{p. 179}\n\nOak, even as stands here:\n\nThe fair shaped Oak of Riches\n\nStands, our mirth forestalling.\n\nLinden, even as is written here:\n\nO dreadful, towering Elm-Tree\n\nOf the dinning shower of weapons,\n\nOur courage shall not lessen:\n\nSo bade the Linen's Linden.\n\nMan is periphrased in tree-metaphors, as we have written before; he is called Rowan, or Tester, of Weapons, or of Combats, of Expeditions and of Deeds, of Ships, and of all that which he wields and tests; thus sang Úlfr Uggason:\n\nBut the flashing-eyed stiff Edge-Rope\n\nOf the Earth stared past the gunwale\n\nAt the Rowan-Tree of the people\n\nOf Stone, the Giant-Tester.\n\nTree and Beam, as Kormákr sang:\n\nThe Beam of the murdering Sword-Twig\n\nIs taller than are many\n\nIn the Din of Darts; the sword wins.\n\nThe land for dauntless Sigurdr.\n\nGrove, as sang Hallfredr Troublous-Skald:\n\nThe Mighty Grove and Faithful\n\nOf the Shield-Murderer, budded\n\n{p. 180}\n\nWith hair, stands in the Eastlands\n\nSafe with Ullr's Ash-Warriors.\n\nHere he is also called Ash.\n\nBox, as Arnórr sang:\n\nThe Box of Ships bade the Rygir\n\nBring the shields together\n\nAt early dusk; through the spear-rain\n\nOf strife-clouds held the autumn night.\n\nAsh, as Refr sang:\n\nThe Strife-Lord, gracious Giver,\n\nSought the Maid's bed gold-sprinkled;\n\nThe Ash of Odin's War-Sleet\n\nWon the estate of manhood.\n\nMaple, as here:\n\nHail, Maple of the Ice-Lumps\n\nOf the Hand!' So spake the Birnie.\n\nTree, as Refr sang:\n\nSince I have appointed\n\nTo proffer Odin's Breast-Sea,\n\nThe War-God's Verse, to Thorsteinn;\n\nThe Tree of Swords so wills it.\n\nStaff, as Óttarr sang:\n\nThou, fierce War-Staff, maintainedst\n\nMaugre two kings, thy borders\n\n{p. 181}\n\nWith heroes' kin, where the ravens\n\nStarved not; keen-hearted art thou.\n\nThorn, as Arnórr sang:\n\nHe gathered, the young Wealth-Thorn,\n\nMany great heaps of corpses\n\nFor the eagles, and his henchmen\n\nGuided and helped the hero.\n\nXLVII. \"How should battle be periphrased? By calling it Storm of Weapons or of Sheltering Shields, or of Odin or the Valkyrs, or of Host-Kings; and Din and Clashing.\n\nThus sang Hornklofi:\n\nThe king hath held a Spear-Storm\n\nWith heroes, where the eagles\n\nScreamed at the Din of Skögul;\n\nThe red wounds spat out blood.\n\nThus sang Eyvindr:\n\nAnd that hero\n\nAt Háar's Tempest\n\nWore a sark\n\nOf gray wolf-skin.\n\nThus sang Bersi:\n\nIn earlier days I seemed not\n\nTo Gunn's War-Bushes useful\n\nIn the Sleet of Hlökk, when younger\n\nWe were: so 't is said.\n\n{p. 182}\n\nThus sang Einarr:\n\nThe stark prince lets Hildr's Shield-Sails\n\nTake the sternest crashing Storm-Wind\n\nOf the Valkyr, where hail of bow-strings\n\nDrives; the sword-blade hammers.\n\nAs Einarr Tinkling-Scale sang:\n\nThe mail-sarks of the warriors,\n\nFirm-woven, did not shelter\n\nThe seemly youths 'gainst Högni's\n\nShowers of Hákon's onset.\n\nEven as here:\n\nThey set the Point-Net's edge-band\n\nAgainst the Point-Crash-Urger.\n\nAnd again:\n\n'Neath eagles' claws the king's foes\n\nSank at the Clash of Göndul.\n\nXLVIII. \"Weapons and armor should be periphrased in figures of battle, and with reference to Odin and the Valkyrs and host-kings: one should call a helmet Cowl, or Hood; a birnie, Sark, or Kirtle; a shield, Tent; and a shield-wall is termed Hall and Roof, Wall and Floor. Shields, periphrased in figures of warships, are called Sun, or Moon, or Leaf, or Sheen, or Garth, of the Ship; the shield is also called Ship of Ullr, or periphrased in terms of Hrungnir's feet, since he stood upon his shield. On ancient shields it\n\n{p. 183}\n\nwas customary to paint a circle, which was called the 'ring,' and shields are called in metaphors of that ring. Hewing weapons, axes or swords, are called Fires of Blood, or of Wounds; swords are called Odin's Fires; but men call axes by the names of troll-women, and periphrase them in terms of blood or wounds or a forest or wood. Thrusting weapons are properly periphrased by calling them by names of serpents or fishes. Missile weapons are often metaphorically termed hail or sleet or storm. Variants of all these figures have been made in many ways, for they are used chiefly in poems of praise, where there is need of such metaphors.\n\nSo sang Víga-Glúmr:\n\nWith the Hanged-God's helmet\n\nThe hosts have ceased from going\n\nBy the brink; not pleasant\n\nThe bravest held the venture.\n\nThus sang Einarr Tinkling-Scale:\n\nHelm-folded strife-bold Búi,--\n\nWho from the south went forth\n\nInto Gunn's Crash,--and din-swift\n\nSigvaldi offered battle.\n\nSark of Ródi, as Tindr sang:\n\nWhen came the birnied Hákon\n\nTo cast away the ring-rent\n\nStreaming Sark of Odin,\n\nRódi's rocking sea-steeds were cleared.\n\n{p. 184}\n\nHamdir's Kirtle, as Hallfredr sang:\n\nThe war-sleet hard and streaming\n\nOf Egill's weapons breaketh\n\nFiercely on Hamdir's Kirtles\n\nOf the foremost wave-deer's warriors.\n\nSörli's Garments, as he sang further:\n\nThence the bright Weeds of Sörli\n\nIn men's blood must be reddened;\n\nI hear it clearly: Wound-Fire\n\nIn cutting showers of iron.\n\nShields are called Tents of Hlökk, as Grettír sang:\n\nHlökk's Tent-Raisers held their noses\n\nTogether, and the heroes\n\nOf the Rain-Storm of Hildr's Shield-Wall\n\nHewed at each other's beards.\n\nRódi's Roof, as Einarr sang:\n\nRódi's Roof's great Ice-Lump\n\nFor the Rain of Freyja's Eyelids\n\nGrows not less, my fair axe-head;\n\nHis age my lord so useth.\n\nWall of Hildr, as Grettír sang, and as we have written before.\n\nShip-Sun, as Einarr sang:\n\nIn the sea Ólafr's Kinsman\n\nReddens the flame of the Ship-Sun.\n\n{p. 185}\n\nMoon of the Ship's Cheek, as Refr sang:\n\nFair was the day, when Scatterers\n\nOf Arm-Fire thrust the clear Moon\n\nOf the Cheek into my hand-clasp,\n\nThe coiling track of red rings.\n\nShip's Garth, as here:\n\nThe swift Sweller of the Spear-Crash\n\nShot through the stain-dyed Prow-Garth\n\nAs it were birch-bark; truly\n\nHe was a bitter battler.\n\nAsh of Ullr, as here:\n\nThe Snow-Gusts of Ullr's Ash-Ship\n\nGrimly o'er our Prince shoot\n\nWith fullness, where are tossing\n\nThe fearsome covered spike-spars.\n\nBlade of Hrungnir's Foot-Soles, as Bragi sang:\n\nWilt hear, O Hrafnketill,\n\nHow I shall praise the Sole-Blade\n\nOf Thrúdr's thief, stain-covered\n\nWith skill, and praise my king.\n\nBragi the Skald sang this concerning the ring on the shield:\n\nUnless it be, that Sigurdr's\n\nRenowned Son would have payment\n\nIn good kind for the ring-nave\n\nOf the Ringing Wheel of Hildr.\n\n{p. 186}\n\nHe called the shield Wheel of Hildr, and the ring the Nave of the Wheel.\n\nRing-Earth, as Hallvardr sang:\n\nThe Chief of ranks of Combat\n\nSees the red-gleaming Ring-Earth\n\nFly in two parts; the white disk,\n\nThe pictured, bursts in sunder.\n\nIt is also sung:\n\nA ring befits the shield best;\n\nArrows befit the bow.\n\nA sword is Odin's Fire, as Kormákr sang:\n\nThe fight swelled, when the Warrior,\n\nThe Wolf's blithe Feeder, in tumult\n\nFared with Odin's ringing Fire-Flame;\n\nUrdr came forth from the Well.\n\nFire of the Helm, as Úlfr Uggason sang:\n\nThe very mighty Maiden\n\nOf the Mountain made the Sea-Horse\n\nRoll forward, but the Champions\n\nOf Odin's Helm-Fire felled her Wolf-Steed.\n\nFire of the Birnie, as Glúmr Geirason sang:\n\nAt that the Land-Protector\n\nLet the Birnie's Streaming Fire whine,\n\nHone-whetted, he who warded\n\nHim strongly 'gainst the warriors.\n\n{p. 187}\n\nIce of the Rim, and Hurt of Sheltering Weapons, as Einarr sang:\n\nI received the Ice of Wed Rims,\n\nWith Freyja's golden Eye-Thaw,\n\nFrom the upright prince high-hearted;\n\nWe bear in hand the Helm's Hurt.\n\nAn axe is called Troll-Woman of Sheltering Weapons, as Einarr sang:\n\nRæfill's Sea-Steed's Riders\n\nMay see how, richly carven,\n\nThe dragons close are brooding\n\n'Gainst the brow of the Helm-Ogress.\n\nA spear is called Serpent, as Refr sang:\n\nMy angry Murky Serpent\n\nOf the markings of the Shield-Board\n\nSavagely doth sport, in\n\nMy palms, where men in strife meet.\n\nArrows are called Hail of the Bow or Bowstring, or of the\n\nShelters, or of Battle, as Einarr Tinkling-Scale sang:\n\nThe hammering King of Swords shook\n\nFrom the Sails of Hlökk the Bow-Hail:\n\nBravely the Wolf's Supporter\n\nWarded his life in battle.\n\nAnd Hallfredr:\n\nAnd the armor of the Spear-Sleet,\n\nKnitted with iron, saved not\n\n{p. 188}\n\nThe saters of hungry ravens\n\nFrom the Shaft-Hail of the Bowstring.\n\nAnd Eyvindr Skald- Despoiler:\n\nThey said, O Hörds' Land-Warder,\n\nThy spirit little faltered,\n\nWhen the Birnie's Hail in the wound burst;\n\nBent were the stringèd elm-bows.\n\nXLIX. \"Battle is called Storm or Snow-Shower of the Hjadnings, and weapons are termed Fire or Wands of Hjadnings; and this is the tale thereof: that king who was called Högni had a daughter named Hildr: her King Hedinn, son of Hjarrandi, took as the spoils of war, while King Högni attended an assembly of kings. But when he learned that there had been raiding in his realm and his daughter had been borne off, he departed with his host to seek Hedinn, and heard tidings of him, that he was proceeding northward along the land. When Högni had come into Norway, he learned that Hedinn had sailed westward over the sea. Then Högni sailed after him, even to the Orkneys; and when he landed at the place called Hoy, Hedinn was already there before him with his host. Then Hildr went to meet her father, and offered him a necklace on Hedinn's behalf, for reconciliation and peace; but if it were not accepted, she said, Hedinn was ready to fight, and Högni might hope for no mercy at his hands.\n\n\"Högni answered his daughter harshly; and when she returned to Hedinn, she told him that Högni desired no reconciliation, and she bade him make ready for battle. So did both parties: they went to the island and marshalled\n\n{p. 189}\n\ntheir hosts. Then Hedinn called to Högni his father-in-law, offering him reconciliation and much gold in compensation. But Högni answered: 'Thou hast made this offer over-late, if thou wouldst make peace: for now I have drawn Dáinsleif, which the dwarves made, and which must cause a man's death every time it is bared, nor ever fails in its stroke; moreover, the wound heals not if one be scratched with it.' Then said Hedinn: 'Thou dost boast in the sword, but not in the victory; I call any sword good which is faithful to its lord.' Then they began that famous battle which is called the Hjadnings' Strife, and they fought all that day, but at evening the kings went to their ships. Now Hildr went to the slain by night, and with magic quickened all those that were dead. The next day the kings went to the battlefield and fought, and so did all those that had fallen on the day before. So the fight went one day after the other: all who fell, and all those weapons which lay on the field, and the shields also, were turned to stone; but when day dawned, up rose all the dead men and fought, and all weapons were renewed. It is said in songs that in this fashion the Hjadnings shall continue unto the Weird of the Gods. Bragi the Skald composed verses after this tale in Ragnarr Lodbrók's *Song of Praise*:\n\nAnd the belovèd Maiden\n\nOf the veins' blood-letting\n\nPurposed to bring, for wrath's sake,\n\nThe bow-storm to her father:\n\nWhen the ring-wearing lady,\n\nThe woman full of evil,\n\nBore the neck-ring of War-Doom\n\nTo the Battler of the Wind's Steeds.\n\n{p. 190}\n\nThat gory Wound-Amender\n\nTo the glorious Monarch offered\n\nThe necklace not for fear's sake,\n\nAt the mote of fatal weapons:\n\nEver as restraining battle\n\nShe seemed, although she goaded\n\nWarriors to walk the death-road\n\nWith the ravening Wolf's dire Sister.\n\nThe Prince of Folk, the Land-God,\n\nLet not the fight, wolf-gladdening,\n\nHalt, nor slaughter on the sands cease,--\n\nHate, deadly, swelled in Högni,\n\nWhen the stern Lords of Sword-Din\n\nSought Hedinn with stern weapons,\n\nRather than receive\n\nThe necklet-rings of Hildr.\n\nAnd that baleful Witch of Women,\n\nWasting the fruits of victory,\n\nTook governance on the island\n\nO'er the axe, the Birnie's Ruin;\n\nAll the Ship-King's war-host\n\nWent wrathful 'neath the firm shields\n\nOf Hjarrajidi, swift-marching\n\nFrom Reifnir's fleet sea-horses.\n\nOn the fair shield of Svölnir\n\nOne may perceive the onslaught;\n\nRagnarr[1] gave me the Ship-Moon,\n\nWith many tales marked on it.\n\n[1. See page 161.]\n\n{p. 191}\n\nBattle is called Storm of Odin, as is recorded above; so sang Víga-Glúmr:\n\nI cleared my way aforetime\n\nLike earls to lands; the word went\n\nOf this among the Storm-Staves,\n\nThe men of Vidrir's Sword-Wand.\n\nHere battle is called Storm of Vidrir, and the sword is the Wand of Battle; men are Staves of the Sword. Here, then, both battle and weapons are used to make metaphors for man. It is called 'inlaying,' when one writes thus.\n\n\"The shield is the Land of Weapons, and weapons are Hail or Rain of that land, if one employs figures of later coinage.\n\nL. \"How should the ship be periphrased? Call it Horse or Deer or Snowshoe of the Sea-King, or of Ship's Rigging, or of Storm. Steed of the Billow, as Hornklofi sang:\n\nThe Counsel-Stern Destroyer\n\nOf the pale Steed of the Billow\n\nWhen full young let the ships' prows\n\nPress on the sea at flood-tide.\n\nGeitir's Steed, as Erringar-Steinn sang:\n\nBut though to the skald all people\n\nThis strife from the south are telling,\n\nWe shall yet load Geitir's Sea-Steed\n\nWith stone; we voyage gladly.\n\n{p. 192}\n\nSveidi's Reindeer:\n\nO Son of Sveinn strife-valiant,\n\nThou comest with Sveidi's Reindeer,\n\nLong of seam, on the Seat of Sölsi;\n\nThe Sound-Deer from land glided.\n\nSo sang Hallvardr. Here the ship is also called Deer of the Sound; and the Sea is called Sölsi's Seat.\n\nThus sang Thórdr Sjáreksson:\n\nThe swift Steed of the Gunwale\n\nAround Sigg veered from northward,\n\nThe gust shoved Gylfi's Stream's Mirth,\n\nThe Gull's Wake-Horse, to southward\n\nOf Aumar, laying fleetly\n\nBoth Körmt and Agdir's coastline\n\nAlong the stern; by Listi\n\nThe Leek's Steed lightly bounded.\n\nHere the ship is called Steed of the Gunwale; and the sea is Gylfi's Land; the sea is also called Gull's Wake. The ship is called Horse, and further, Horse of the Leek: for 'leek' means 'mast.'\n\nAnd again, as Markús sang:\n\nThe Stream's Winterling waded\n\nStoutly the Firth-Snake's Snow-Heaps;\n\nThe Tusker of the Mast-Head\n\nLeaped o'er the Whale's spurned House-Tops;\n\nThe Bear of the Flood strode forward\n\nOn the ancient paths of sea-ships;\n\n{p. 193}\n\nThe Stay's Bear, shower-breasting.\n\nBroke the Reef's splashing Fetter.\n\nHere the ship is called Winterling of the Stream: a bear cub is called a Winterling; and a bear is called Tusker; the Bear of the Stay is a ship.\n\nThe ship is also called Reindeer, and so Hallvardr sang, as we have written before; and Hart, as King Haraldr Sigurdarson sang:\n\nBy Sicily then widely\n\nThe Seam cut: we were stately;\n\nThe Sea-Hart glided swiftly\n\nAs we hoped beneath the heroes.\n\nAnd Elk, as Einarr sang:\n\nThe ring's mild Peace-Dispenser,\n\nThe princely hero, may not\n\nLong bide with thee, if something\n\nAid not; we boune the Flood's Elk.\n\nAnd Otter, as Máni sang:\n\nWhat, laggard carle with gray cheeks,\n\nCanst do among keen warriors\n\nOn the Otter of the Sea-Waves?\n\nFor thy strength is ebbing from thee.\n\nWolf, as Refr sang:\n\nAnd the Hoard-Diminisher hearkened\n\nTo Thorsteinn; true my heart is\n\n{p. 194}\n\nTo the Lord of the Wolf of Billows\n\nIn the baleful Wrath-Wand's conflict.\n\nAnd Ox also. The ship is called Snowshoe, or Wagon, or Wain. Thus sang Eyjólfr the Valiant Skald:\n\nLate in the day the young Earl\n\nIn the Snowshoe of Landless Waters\n\nFared with equal following\n\nTo meet the fearless chieftain.\n\nThus sang Styrkárr Oddason:\n\nHögni's host drove the Wagons\n\nOf Rollers o'er Heiti's snow-Heaps,\n\nAngrily pursuing\n\nThe great Giver of Flood-Embers.\n\nAnd as Thorbjörn sang:\n\nThe Freighter of Wave-Crests' Sea-Wain\n\nWas in the font of christening,\n\nHoard-Scatterer, who was given\n\nThe White Christ's highest favor.\n\nLI. \"How should one periphrase Christ? Thus: by calling Him Fashioner of Heaven and Earth, of Angels, and of the Sun; Governor of the World and of the Heavenly Kingdom and of Jerusalem and Jordan and the Land of the Greeks; Counsellor of the Apostles and of the Saints. Ancient skalds have written of Him in metaphors of Urdr's Well and Rome; as Eilífr Gudrúnarson sang:\n\n{p. 195}\n\nSo has Rome's Mighty Ruler\n\nIn the Rocky Realms confirmèd\n\nHis power; they say He sitteth\n\nSouth, at the Well of Urdr.\n\nThus sang Skapti Thóroddssen:\n\nThe King of Monks is greatest\n\nOf might, for God all governs;\n\nChrist's power wrought this earth all,\n\nAnd raised the Hall of Rome.\n\nKing of the Heavens, as Markús sang:\n\nThe King of the Wind-House fashioned\n\nEarth, sky, and faithful peoples;\n\nChrist, sole Prince of Mortals,\n\nHath power o'er all that liveth.\n\nThus sang Eilífr Kúlnasveinn:\n\nThe Host of the beaming World's Roof\n\nAnd the Band of Illustrious bow down\n\nTo the Holy Cross; than all glory\n\nElse the Sole Sun's King is brighter.\n\nSon of Mary, as Eilífr sang further:\n\nThe bright Host of Heaven boweth\n\nTo Mary's Bairn: He winneth,\n\nThe Gentle Prince, of glory\n\nThe true might, God and man both.\n\n{p. 196}\n\nKing of Angels, as Eilífr sang again:\n\nThe goodly might of God's friend\n\nIs better than men guess of;\n\nYet the Gracious King of Angels\n\nIs dearer than all, and holier.\n\nKing of Jordan, as Sigvatr sang:\n\nFour angels the King of Jordan\n\nSent long ago through aether\n\nTo earthward; and the stream washed\n\nThe holy head of the World's Lord.\n\nKing of Greeks, as Arnórr sang:\n\nI have lodged for the hero's ashes\n\nPrayers with the Lordly Warder\n\nOf Greeks and men of Gardar:\n\nThus I pay my Prince for good gifts.\n\nThus sang Eilífr Kúlnasveinn:\n\nThe Glory of Heaven praises\n\nMan's Prince: He is King of all things.\n\nHere he called Christ, first, King of Men, and again, King of All. Eínarr Skúlason sang:\n\nHe who compasseth, Bright in Mercy,\n\nAll the world, and gently careth\n\nFor all, caused the realm of Heaven\n\nTo ope for the valiant ruler.\n\n{p. 197}\n\nLII. \"There the metaphors coincide; and he who interprets the language of poesy learns to distinguish which king is meant; for it is correct to call the Emperor of Constantinople King of Greeks, and similarly to call the king who rules over the land of Jerusalem King of Jerusalem, and also to call the Emperor of Rome King of Rome, and to call him King of Angles' who governs England. But that periphrasis which was cited but now, which called Christ King of Men, may be had by, every king. It is proper to periphrase all kings by calling them Land-Rulers, or Land-Warders, or Land-Attackers, or Leader of Henchmen, or Warder of the People.\n\nThus sang Eyvindr Skald-Despoiler:\n\nWho filled the ravens\n\nFrom life was reft\n\nBy the Earth-Rulers\n\nAt Ögló.[1]\n\nAnd as Glúmr Geirason sang:\n\nThe Prince beneath the helmet\n\nReddened the sword hone-hollowed\n\nOn the Geats: there the Land-Warder\n\nWas found in the grinding spear-din.\n\nAs Thjódólfr sang:\n\n'T is my wish that the glorious Leader\n\nOf Henchmen, the Glad-hearted,\n\nShould leave his sons the heritage\n\nAnd the sod of his fair freehold.\n\n[1. The reverse of Gregory's pun: \"Non Angli sed angeli.\"\n\n2. See page 98.]\n\n{p. 198}\n\nAs Einarr sang:\n\nThe valiant-souled Earth-Warder\n\nOn his stern head the helm bears;\n\nThe bard before heroes telleth\n\nThe fame of the King of Hördland.\n\nIt is right also to call him King of Kings, under whom are tributary kings. An emperor is highest of kings, and next under him is that king who reigns over a nation; and each of these is equal to the other in the periphrases made of them in poesy. Next to them are those men who are called earls or tributary kings: and they are equal in periphrasis with a king, save that one may not term them kings of nations. And thus sang Arnórr Earl's Skald concerning Earl Thorfinnr:\n\nLet the men hear how the Earl's King,\n\nHardy of mind, the sea sought:\n\nThe overwhelming Ruler\n\nFailed not to thwart the ocean.\n\nNext to these in the figures of poesy are those men who are called chiefs: one may periphrase them as one might a king or an earl, calling them Dispensers of Gold, Wealth Munificent, Men of the Standards, and Captains of the Host, or Van-Leaders of the Array or of Battle; since each king of a nation, who rules over many lands, appoints tributary kings and earls in joint authority with himself, to administer the laws of the land and defend it from attack in those parts which lie far removed from the king. And in those parts they shall be equal with the king's self in giving\n\n{p. 199}\n\njudgment and meting punishment. Now there are many districts in one land; and it is the practice of kings to appoint justiciars over as many districts as one chooses to give into their hands. These justiciars are called chiefs or landed men in the Danish tongue, reeves in Saxony, and barons in England. They are also to be righteous judges and faithful warriors over the land which is entrusted to them for governance. If the king is not near, then a standard shall be borne before them in battle; and then they are quite as lawful war-captains as kings or earls.\n\n\"Next under them are those men who are called franklins: they are those freeholders who are of honorable kindred, and possessed of full rights. One may periphrase them by calling them Wealth-Givers, and Protectors, and Reconcilers of Men; headmen also may have these titles.\n\n\"Kings and earls have as their following the men called henchmen and house-carles; landed-men also have in their service those who are called henchmen in Denmark and Sweden, and house-carles in Norway, and these men swear oaths of service to them, even as henchmen do to kings. The house-carles of kings were often called henchmen in the old heathen time.\n\nThus sang Thorvaldr Blending Skald:\n\nHail, King, swift in the onset!\n\nAnd thy sturdy house-carles with thee!\n\nIn their mouths men have my verses,\n\nMade for a song of praising.\n\nKing Haraldr Sigurdarson composed this:\n\nThe man full mighty waiteth\n\nThe filling of the King's seat;\n\n{p. 200}\n\nOft, I find, to the Earl's heels\n\nThrongs my host of house-carles.\n\nHenchmen and house-carles may be periphrased by calling them House-Guard, or Wage-Band, or Men of Honor: thus sang Sigvatr:\n\nI learned the Warrior's Wage-Band\n\nOn the water fought that battle\n\nNewly: 't is not the smallest\n\nSnow-shower of Shields I tell of.\n\nAnd thus also:\n\nWhen on the Steed of Cables\n\nThe clashing steel was meeting,\n\n'T was not as when a maid bears\n\nThe Chief's mead to the Honor-Winners.\n\nThe service-fee which headmen give is called wages and gifts; thus sang Óttarr the Swarthy:\n\nI needs must use the Breaker\n\nOf the Battle-Glow of good men;\n\nHere is the watch war-doughty\n\nOf the Wise King assembled.[1]\n\nEarls and chiefs and henchmen are periphrased by calling them Counsellors or Speech-Friends or Seat-Mates of the King, as Hallfredr sang:\n\n[1. See page 176.]\n\n{p. 201}\n\nThe Counsellor battle-mighty\n\nOf the Prince, whom boldness pleases,\n\nLets the feud-fiery weeds of Högni,\n\nHammer-beaten, clash upon him.\n\nAs Snaebjörn sang:\n\nThe Speech-Friend of Kings letteth\n\nThe long-hulled steer-rope's Race-Horse\n\nSteady the swordlike steel beak\n\nOf the ship against the stern wave.\n\nThus sang Arnórr:\n\nMy young sons do bear for my sake\n\nGrave sorrow for the slaughter\n\nOf the Earl, destroyed by murder,\n\nThe Bench-Mate of our Monarch.\n\nKing's Counsel-Friend, as Hallfredr sang:\n\nIn council 't was determined\n\nThat the King's Friend, wise in counsel,\n\nShould wed the Land, sole Daughter\n\nOf Ónarr, greenly wooded.[1]\n\nOne should periphrase men by their kindred; as Kormákr sang:\n\nLet the son of Haraldr's true friend\n\nGive ear, and hearken to me:\n\nI raise my song, the Yeast-Stream\n\nOf Sýr's snow-covered Monsters.\n\n[1. See page 136.]\n\n{p. 202}\n\nHe called the Earl True Friend of the King, and Hákon, Son of Earl Sigurdr. And Thjódólfr sang thus concerning Haraldr:\n\nAbout Ólafr's sire\n\nWaxed the steel-knife-storm's ire,\n\nThat of wightness each deed\n\nIs worthy fame's meed.\n\nAnd again:\n\nJarizleifr could espy\n\nWhere the king passed by:\n\nThe brave, sainted lord's kin\n\nStoutly praise did win.\n\nAnd again he sang:\n\nBreath-bereft is he\n\nWho o'er all bore the gree,--\n\nOf chiefs kinsman mild,\n\nHaraldr's brother's child.\n\nArnórr also sang thus in *Rögnvaldr's Song of Praise*:\n\nHeiti's war-good kinsman\n\nMade wedlock-kindred with me:\n\nThe earl's strong tie of marriage\n\nMade honor to us rendered.\n\nAnd again, concerning Earl Thorfinnr, he sang:\n\nThe thin-made swords bit keenly\n\nOld Rögnvaldr's kin, to southward\n\n{p. 203}\n\nOf Man, where rushed the strong hosts\n\nUnder the sheltering shield-rims.\n\nAnd he sang further:\n\nO God, guard the glorious\n\nKin-Betterer of great Turf-Einarr\n\nFrom harm; I pray, show mercy\n\nTo him whom faithful chiefs love.\n\nAnd Einarr Tinkling-Scale sang:\n\nThe House-Prop of the Kindred\n\nOf Hilditönn shall not lack\n\nHardihood more munificent;\n\nI am bound to maintain praises.\n\nLIII. \"How are the uninvolved terms of poesy made? By calling each thing by its proper name. What are the simple terms for poesy? It is called Poetry, Glorifying, Song, Laud, and Praise. Bragi the Old sang this, when he was travelling through a forest late at evening: a troll woman hailed him in verse, asking who passed:\n\n'Trolls do call me\n\nMoon's . . .\n\n. . . of the giant,\n\nStorm-sun's (?) bale,\n\nFellow-in-misery of the sibyl,\n\nWarder of the circled ring-earth,\n\nWheel-devourer of the heaven.\n\nWhat is the troll but that?\"\n\n[1. \"Eru tröll-kenningar, sumar myrkar.\" Jónsson, p. 403.]\n\n{p. 204}\n\nHe answered thus:\n\n'Skalds do call me\n\nVidurr's Shape-Smith,\n\nGautr's Gift-Finder,\n\nBard not faulty,\n\nYggr's Ale-Bearer,\n\nSong's Arrayer,\n\nSkilled Smith of Verse:\n\nWhat is the Skald but this?'\n\nAnd as Kormákr sang:\n\nI make more Glorifying\n\nBy far o'er Hákon's great son:\n\nI pay him the song-atonement\n\nOf the gods. In his wain Thor sitteth.\n\nAnd as Thórdr Kolbeinsson sang:\n\nThe Shield-Maple let many swift ships\n\nAnd merchant-craft, and speedy\n\nWar-boats o'er the sea pour;\n\nThe skald's ready Song of Laud waxed.\n\nLaud, as Úlfr Uggason sang:\n\nNow the stream to the sea cometh;\n\nBut first the Laud I sang forth\n\nOf the Messenger of Sword-Rain:\n\nThus I raise the praise of warriors.\n\nHere poesy is called praise also.\n\n{p. 205}\n\nLIV. \"How are the gods named? They are called Fetters, as Eyjólfr the Valiant Skald sang:\n\nEiríkr draws the lands beneath him\n\nAt the pleasure of the Fetters,\n\nAnd fashions the Spear-Battle.\n\nAnd Bonds, as Thjódólfr of Hvin sang:\n\nThe skilful God-Deceiver\n\nTo the Bonds proved a stern sharer\n\nOf bones: the Helmet-Hooded\n\nSaw somewhat hindered seething.[1]\n\nPowers, as Einarr Tinkling-Scale sang:\n\nI say, the Mighty Powers\n\nMagnify Hákon's empire.\n\nJólnar,[2] as Eyvindr sang:\n\nWe have fashioned\n\nThe Feast of Jólnar,\n\nThe Prince's praise-song,\n\nStrong as a stone bridge.\n\nDeities,[3] as Kormákr sang:\n\n[1. See page 130.\n\n2. This word, in the singular, is one of the names of Odin. I can find no etymology for it.\n\n3. A rare and doubtful word. According to Cl.-Vig., the word occurs only twice: *Yngl. S.*, ch. ii, and here. Cl.-Vig. holds that the word probably meant *priests*: \"The *díar* of the *Yngl. S.* were probably analogous to the Icel. *godi*, from god (*deus*)\" (p. 100).]\n\n{p. 206}\n\nThe Giver of Lands, who bindeth\n\nThe sail to the top, with gold-lace\n\nHonors him who pours Deities' verse-mead;\n\nOdin wrought charms on Rindr.[1]\n\nLV. \"These names of the heavens are recorded (but we have not found all these terms in poems; and these skaldic terms, even as others, are not meet for use in skaldic writing, methinks, unless one first find such names in the works of Chief Skalds): Heaven, Hlýrnir, Heidthornir, Storm Mímir, Long-Lying, Light-Farer, Driving, Topmost Sky, Wide-Fathom, Vet-Mímir, Lightning, Destroyer, Wide-Blue. The solar planet is called Sun, Glory, Ever-Glow, All-Bright, Sight, Fair Wheel, Healing Ray, Dvalinn's Playmate, Elfin-Beam, Doubtful-Beam, Luminary. The lunar planet is called Moon, Waxer, Waner, Year-Teller, Mock-Sun, Fengari,[2] Glamour, Haster, Crescent, Glare.\n\nLVI. \"Which are the simple terms for Earth? She is called Earth, as Thjódólfr sang:\n\nThe hardy Point-Rain's Urger\n\nOft caused the harsh sword-shower,\n\nEre under him the broad Earth\n\nWith battle he subjected.\n\nField, as Óttarr sang:\n\nThe Prince guards the Field:\n\nFew kings are so mighty;\n\n[1. See page 100.\n\n2. \"Byzant. {Greek *fegga'ri*}; an {Greek *a?'p. leg.*}\" (Cl.-Vig., p. 151).]\n\n{p. 207}\n\nÓleifr fattens the eagle,\n\nForemost is the Swedes' King.\n\nGround, as Hallvardr sang:\n\nThe broad Ground, 'neath the venom-cold Adder\n\nBound, lies subject to the Warrior\n\nOf the Island-Fetter's heaped gold;\n\nThe Hone-Land's Lord the hoard dispenseth.\n\nHaudr,[1] as Einarr sang:\n\nBrave heroes are defending\n\nThe hard Haudr of famous princes\n\nWith the sword; oft splits the helmet\n\nBefore the furious edge-storm.\n\nLand, as Thórdr Kolbeinsson sang:\n\nThe Land, after the battle,\n\nWas laid low from Veiga northward\n\nTo Agdir south, or farther:\n\nHard is song in conflict.\n\nFief, as Óttarr sang:\n\nThou, fierce War-Staff, maintainedst\n\nThe Fief despite two Monarchs\n\nWith heroes' kin. where the ravens\n\nStarved not; keen-hearted art thou.[2]\n\n[1. \"Etymology not known\" (Cl.-Vig., p. 241).\n\n2. See pages 180, 181.]\n\n{p. 208}\n\nHlödyn,[1] as Völu-Steinn sang:\n\nI remember how murky earth yawned\n\nWith graven mouth for the Sender\n\nOf the Gold-Words of the Giant\n\nOf the hard bones of Green Hlödyn.\n\nCountry, as Úlfr Uggason sang:\n\nBut the flashing-eyed stiff Edge-Rope\n\nOf the Earth stared past the gunwale\n\nAt the Rowan-Tree of the Country\n\nOf Stone, the Giant-Tester.[2]\n\nFjörgyn,[3] as is said here:\n\nI was faithful to the free Payer\n\nOf the stream-bed of Fjörgyn's Serpent;\n\nMay honor be closely guarded\n\nBy the Giver of the Giant's Stream-gold.\n\nLVII. \"It is correct to periphrase blood or carrion in terms of the beast which is called Strangler,\" by calling them his Meat and Drink; it is not correct to express them in terms of other beasts. The Strangler is also called Wolf.\n\nAs Thjódólfr sang:\n\nEnough guesting to the Ravener\n\nWas given, when the Son of Sigurdr\n\n[1. A personification.\n\n2. See page 179.\n\n3. Cf. Goth. *fairguni* (= a mountain) and A.-S. *fyrgen*. A personification: Fjörgynn is father of Frigg and of Jörd (Earth).\n\n4. *Vargr*; cf. A.-S. *wearg*, Ger. -würgen.]\n\n{p. 209}\n\nCame from the North, the Wolf\n\nTo lure from the wood to the wound.\n\nHere he is called Ravener also.\n\nGreedy One, as Egill sang:\n\nThe Greedy One gashed\n\nGrisly wounds, when plashed\n\nThe red Point-Creek\n\nOn the raven's beak.\n\nWitch-Beast, as Einarr sang:\n\nThe Götha, cold with venom,\n\nWith hot Wound-Gush was reddened;\n\nThe Witch-Beast's warm drink, mingled\n\nWith the water, in the sea poured.\n\nShe-Wolf, as Arnórr sang:\n\nThe She-Wolf's evil Kindred\n\nSwallowed the corpse, harm-swollen,\n\nWhen the green sea was turnèd\n\nTo red, with gore commingled.\n\nStrangler, as Illugi sang:\n\nThere was happiness for the Strangler\n\nWhen my lord pursued hosts full many;\n\nWith the sword the Necklet-Minisher\n\nPierced the swart Snake of the Forest.\n\n{p. 210}\n\nThus sang Hallr:\n\nHe sated the Heath-Beasts' Hunger:\n\nThe hoar howler in wounds gladdened;\n\nThe king reddened the Wild One's mouth-hairs,--\n\nThe Wolf went to drink of the wound.\n\nAnd again, as Thórdr sang:\n\nIn blood Gjálp's Stud-Horse waded,\n\nThe dusty pack got fullness\n\nOf the Greedy One's Wheat; the howler\n\nEnjoyed the Ravener's Gore-Drink.\n\nThe bear is called Wide-Stepper, Cub, Winterling, Ourse, Gib-Cat, Tusker, Youngling, Roarer, Jölfudr,[1] Wilful-Sharp, She-Bear, Horse-Chaser, Scratcher, Hungry One, Blómr,[1] Bustler. The hart is called Módrödnir,[2] Dalarr,[3] Dalr,[3] Dáinn,[4] Dvalinn,[4] Duneyrr,[4] Durathrór.[4] These are the names of horses enumerated in the *Rhymes* of Thorgrímr:[5]\n\nHrafn[6] and Sleipnir,\n\nThe famous horses;\n\nValr[7] and Léttfeti;\n\nTjaldari[8] a was there too;\n\nGulltopr and Goti;[9]\n\nI heard Sóti[10] told of;\n\nMór[11] and Lungr[12] with Marr.[13]\n\n[1. Meaning?\n\n2. Angry-minded?\n\n3. Meaning?\n\n4. These are the names of the harts that feed on the leaves of the Ash Yggdrasill. See *Gylfag*., ch. xvi.\n\n5. For meanings not given in footnotes, see *Gylfag*., ch. xv, and *Skálds*., ch. xvii.\n\n6. Raven.\n\n7. Hawk.\n\n8. Racer? (Cl.-Vig, p. 635).\n\n9. *?\n\n*\n\n10. Soot-Colored.\n\n11. Dark-Gray.\n\n12. *?\n\n*\n\n13. a Steed.]\n\n{p. 211}\n\nVigg[1] and Stúfr[2]\n\nWere with Skævadr;[3]\n\nBlakkr[4] could well bear Thegn;\n\nSilfrtoppr and Sinir;[5]\n\nI heard Fákr[6] spoke of;\n\nGullfaxi and Jór[7] with the Gods were.\n\nBlódughófi[8] hight a horse\n\nThat they said beareth\n\nThe strength-eminent Atridi;\n\nGísl[9] and Falhófnir;[10]\n\nGlær[11] and Skeidbrimir;[12]\n\nMention, too, was made of Gyllir.[13]\n\nThese also are recorded in *Kálfsvísa*:\n\nDagr rode Drösull,[14]\n\nAnd Dvalinn rode Módnir;[15]\n\nHjálmthér, Háfeti;[16]\n\nHaki rode Fákr;\n\nThe Slayer of Beli\n\nRode Blódughófi,\n\nAnd Skævadr was ridden\n\nBy the Ruler of Haddings.\n\nVésteinn rode Valr,\n\nAnd Vifill rode Stúfr;\n\nMeinthjófr rode Mór,\n\n[1 Carrier.\n\n2. Stump.\n\n3. Hoof-Tosser.\n\n4. Black.\n\n5. Sinewy.\n\n6. Jade.\n\n7. Horse, Steed.\n\n8. Bloody-Hoof.\n\n9. Hostage.\n\n10. Hollow-Hoof.\n\n11. Shining.\n\n12. Swift-Runner.\n\n13. Golden.\n\n14. Roamer.\n\n15. Spirited.\n\n16. High-Heels.]\n\n{p. 212}\n\nAnd Morginn on Vakr;[1]\n\nÁli rode Hrafn,\n\nThey who rode onto the ice:\n\nBut another, southward,\n\nUnder Adils,\n\nA gray one, wandered,\n\nWounded with the spear.\n\nBjörn rode Blakkr,\n\nAnd Bjárr rode Kertr;[2]\n\nAtli rode Glaumr,[3]\n\nAnd Adils on Slöngvir;[4]\n\nHögni on Hölvir,[5]\n\nAnd Haraldr on Fölkvir;[6]\n\nGunnarr rode Goti,[7]\n\nAnd Sigurdr, Grani.[8]\n\nArvakr[9] and Alsvidr[10] draw the Sun, as is written before; Hrímfaxi[11] or Fjörsvartnir[12] draw the Night; Skinfaxi[13] and Gladr[14] are the Day's horses.\n\n\"These names of oxen are in *Thorgrímr's Rhymes*:\n\nOf all oxen the names\n\nHave I accurately learned,--\n\nOf these: Raudr[15] and Hfir,[16]\n\nRekinn[17] and Hýrr,[18]\n\n[1. Watchful, Nimble, Ambling, or perhaps Hawk.\n\n2. Related to Kerti = a candle?\n\n3. Tumult.\n\n4. Slinger.\n\n5. Horse; etymology?\n\n6. ?\n\n7. Goth.\n\n8. Shining-Lip? (Jónsson).\n\n9. Early-Wake.\n\n10. All-Swift.\n\n11. Frosty-Mane.\n\n12. Swart-Life.\n\n13. Shining-Mane.\n\n14. Bright, or Glad.\n\n15. Red.\n\n16. Meet.\n\n17. Driven.\n\n18. Gentle.]\n\n{p. 213}\n\nHiminhrjódr[1] and Apli,[2]\n\nArfr[3] and Arfuni.[4]\n\nThese are names of serpents: Dragon, Fáfnir, Mighty Monster, Adder, Nídhöggr, Lindworm, She-Adder, Góinn,[5] Móinn,[5] Grafvitnir,[5] Grábakr,[5] Ófnir,[5] Sváfnir,[5] Hooded One.\n\nNeat-Cattle: Cow, calf, oxen, heifer, yearling, steer, bull.\n\nSheep: Ram, buck, ewe, lamb, wether.\n\nSwine: Sow, she-pig, boar, hog, suckling.\n\nLVIII. \"What are the names of the air and of the winds? Air is called Yawning Void and Middle World, Bird-Abode, Wind-Abode. Wind is called Storm, Breeze, Gale, Tempest, Gust, Blowing. Thus does one read in *Alsvinnsmál*:\n\nWind 't is called among menfolk,\n\nAnd Waverer with the gods,--\n\nNeigher the great powers name it;\n\nShrieker the giants,\n\nAnd Shouter elves call it;\n\nIn Hel Clamorer 't is called.\n\nThe Wind is also called Blast.\n\nLIX. \"Two are those birds which there is no need to periphrase otherwise than by calling blood and corpses their Drink and Meat: these are the raven and the eagle. All other male birds may be periphrased in metaphors of blood\n\n[1. Heaven-Bellowing, or perhaps Heaven-Destroyer.\n\n2. Calf.\n\n3. Bull; properly = cattle, *pecus*, fee; hence, inheritance.\n\n4. Heir; cf. with 3.\n\n5. For these names and their meanings, see *Gylfag*., ch. xvi.]\n\n{p. 214}\n\nor corpses; and then their names are terms of the eagle or the raven. As Thjódólfr sang:\n\nThe Prince with Eagle's Barley\n\nDoth feed the bloody moor-fowl:\n\nThe Hörd-King bears the sickle\n\nOf Odin to the gory Swan's crop;\n\nThe Sater of the Vulture\n\nOf the Eagle's Sea of corpses\n\nStakes each shoal to the southward\n\nWhich he wards, with the spear-point.\n\nThese are names of the raven: Crow, Huginn,[1] Muninn,[1] Bold of Mood, Yearly Flier, Year-Teller, Flesh-Boder.\n\nThus sang Einarr Tinkling-Scale:\n\nWith flesh the Host-Convoker\n\nFilled the feathered ravens:\n\nThe raven, when spears were screaming,\n\nWith the she-wolf's prey was sated.\n\nThus sang Einarr Skúlason:\n\nHe who gluts the Gull of Hatred,\n\nOur precious lord, could govern\n\nThe sword; the hurtful raven\n\nOf Huginn's corpse-load eateth.\n\nAnd as he sang further:\n\nBut the King's heart swelleth,\n\nHis spirit flushed with battle,\n\n[1. For the meaning of these names (which are those of Odin's Ravens), see *Gylfag*., ch. xxxviii.]\n\n{p. 215}\n\nWhere heroes shrink; dark Muninn\n\nDrinks blood from out the wounds.\n\nAs Víga-Glúmr sang:\n\nWhen stood the shielded Maidens\n\nOf the gory sword, strife-eager,\n\nOn the isle; the Bold of Mood then\n\nReceived the meat of wound-blood.\n\nAs Skúli Thorsteinsson sang:\n\nNot the hindmost in the hundred\n\nMight Hlökk of horns have seen me,\n\nWhere to the Yearly Flier\n\nI fed the wounds full grievous.\n\nThe erne is called Eagle, Old One, Storm-Shearer, Inciter, Soarer, Wound-Shearer, Cock. As Einarr sang:\n\nWith blood the lips he reddened\n\nOf the black steed of Járnsaxa;\n\nWith steel Erne's meat was furnished:\n\nThe Eagle slit the Wolf's Bait.\n\nAs Ottarr sang:\n\nThe Erne swills corpse-drink,\n\nThe She-wolf is sated,\n\nThe Eagle there feedeth,\n\nOft the wolf his fangs reddens.\n\n{p. 216}\n\nAs Thjódólfr sang:\n\nThe Spoiler of the Lady\n\nSwiftly flew with tumult\n\nTo meet the high God-Rulers,\n\nLong hence, in Old One's plumage.[1]\n\nAnd as stands here:\n\nWith skill will I rehearse\n\nOf the Storm-Shearer my verse.\n\nAnd again as Skúli sang:\n\nEarly and late with sobbing\n\nI wake, where well is sated\n\nThe hawk of the Cock's blood-ocean:\n\nThen the bard heareth good tidings.\n\nLX. \"What are the names of the Sea? It is called Ocean, Main, Wintry, Lee, Deep, Way, Weir, Salt, Lake, Furtherer. As Arnórr sang, and as we have written above:\n\nLet men hear how the Earls' King,\n\nHardy of mind, the Sea sought;\n\nThe overwhelming Ruler\n\nFailed not to resist the Main.[2]\n\nHere it is named Sea, and Main also.\n\n\"Ocean, as Hornklofi sang:\n\nWhen the man-scathing Meeter\n\nOf the Mansion of the Rock-Reefs\n\n[1. See Page 130.\n\n2. See page 198.]\n\n{p. 217}\n\nThrust the Forecastle-Adder\n\nAnd the skiff out on the Ocean.\n\nIn the following verse it is called Lake as well: thus sang Einarr:\n\nThe Lake doth bathe the vessel,\n\nWhere the sea 'gainst each side beateth,\n\nAnd the bright wind-vanes rattle;\n\nThe surf washes the Flood-Steeds.\n\nHere it is called Flood also. Thus sang Refr, as was said before:\n\nWintry One's[1] wet-cold Spae-Wife\n\nWiles the Bear of Twisted Cables\n\nOft into Ægir's wide jaws,\n\nWhere the angry billow breaketh.[2]\n\nDeep, as Hallvardr sang:\n\nThe Sword-Shaker bids be pointed\n\nThe prow of the hardy ship-steed\n\nWestward in the girdle\n\nOf all lands, the Watery Deep.\n\nWay, as here:\n\nOn our course from land we glided;\n\nOn the Way to the coast of Finland:\n\nI see from the Ship's Road, eastward,\n\nThe fells with radiance gleaming.\n\nWeir, as Egill sang:\n\n[1. *Gymir*. See Gering, *Die Edda*, p. 53, note 2.\n\n2. See page 139.]\n\n{p. 218}\n\nI sailed o'er the Weir\n\nTo the West: I bear\n\nOdin's Heart-Sea.\n\nSo it stands with me.\n\nOcean, as Einarr sang:\n\nMany a day the cold Ocean\n\nWashes the swarthy deck-planks\n\n'Neath the gracious Prince; and Snow-Storm\n\nFurrows Mona's Girdle.\n\nSalt, as Arnórr sang:\n\nThe hardy King the Salt plowed\n\nFrom the east with hull ice-laden:\n\nBrown tempests tossed the Lessener\n\nOf Surf-Gold toward Sigtún.\n\nFurtherer, as Bölverkr sang:\n\nThou didst summon from fair Norway\n\nA levy the next season,\n\nWith Din-Surf's ships the Furtherer\n\nDidst shear; o'er decks the sea poured.\n\nHere the sea is called Din-Surf also.\n\nWide One, as Refr sang:\n\nTo its breast the Stay's steed taketh\n\nThe Home of Planks, beak-furrowed,\n\nAnd tosses the Wide One over\n\nThe hard side; the wood suffers.\n\n{p. 219}\n\nDusky One, as Njáll of the Burning sang:\n\nWe sixteen pumped, my Lady,\n\nIn four oar-rooms, but the surge waxed:\n\nThe Dusky One beat over\n\nThe hull of the driven sea-ship.\n\nThese are other names for the Sea, such as it is proper to use in periphrasing ships or gold.\n\n\"Rán, it is said, was Ægir's wife, even as is written here:\n\nTo the sky shot up the Deep's Gledes,\n\nWith fearful might the sea surged:\n\nMethinks our stems the clouds cut,--\n\nRán's Road to the moon soared upward.\n\nThe daughters of Ægir and Rán are nine, and their names are recorded before: Himinglæva,[1] Dúfa,[2] Blódughadda,[3] Hefring,[4] Udr,[5] Hrönn,[6] Bylgja,[7] Dröfn,[8] Kólga.[9] Einarr Skúlason recorded the names of six of them in this stanza, beginning:\n\nHiminglæva sternly stirreth,\n\nAnd fiercely, the sea's wailing.\n\nWelling Wave,[10] as Valgardr sang:\n\nFoam rested in the Sea's bed:\n\nSwollen with wind, the deep played,\n\n[1. That through which one can see the heaven (Jónsson).\n\n2. The Pitching One (Jónsson).\n\n3 Bloody-Hair.\n\n4 Riser.\n\n5. Frothing Wave.\n\n6. Welling Wave.\n\n7. Billow.\n\n8. Foam-Fleck.\n\n9. Poetical term for Wave. \"The Cool One\" (Jónsson).\n\n10. In the following stanzas, for the sake of consistency, I have been obliged to translate the names, since they are employed in the stanzas as common nouns, {footnote p. 220} rather than as proper names. It is beyond my ability to translate *Himinglæva* briefly.]\n\n{p. 220}\n\nAnd the Welling Waves were washing\n\nThe awful heads of the war-ships.\n\nBillow, as Ottarr the Swarthy sang:\n\nYe shear with shaven rudder\n\nBillows moisty-deep; the broad sheet,\n\nWhich girls spun, on the mast-head\n\nWith the Roller's Reindeer sported.\n\nFoam-Fleck, as Ormr sang:\n\nThe hawk-like, heedful Lady\n\nHas every virtue: Lofn\n\nOf the Foam-Fleck's flame-gold, faithful\n\nAs a friend, all faults renounceth.\n\nWave-Borne, as Thorleikr the Fair sang:\n\nThe sea walls, and the Wave-Borne\n\nBears bright froth o'er the red wood,\n\nWhere gapes the Roller's Brown Ox,\n\nWith mouth gold-ornamented.\n\nShoal, as Einarr sang:\n\nNor met the Forward-Minded,\n\nWhere the fierce sea on our friends falls;\n\nI think the Shoal becalmed not\n\nThe Ship, Wood of the Waters.\n\nFullness, as Refr sang:\n\n{p. 221}\n\nDownward the Fells of Fullness\n\nFall on the Bear of Tackle:\n\nNow forward Winterling, stirreth,\n\nThe ship, on Glammi's sea-path.\n\nComber,[1] as here:\n\nThe Comber fell headlong o'er me;\n\nThe Main called me home unto it:\n\nI accepted not the Sea's bidding.\n\nBreaker, as Óttarr sang:\n\nIn burst the ship-sides thin;\n\nRushed the Breaker downward; flushed\n\nStood the wind, bane of the wood;\n\nMen endured wild tempest then.\n\nWave, as Bragi sang:\n\nThe Giver of the Wave's Coals,\n\nWho cut Thor's slender tackle,\n\nThe Line of the Land of Sea-Mews,\n\nLoved not to fight the wroth sea.\n\nSound, as Einarr sang:\n\nI sheared the Sound\n\nFrom Hrund south-bound;\n\nMy hand was gold-wound\n\nWhen the Giver I found.\n\n[1. So Cl.-Vig. Literally, the word means ominous, foreboder.]\n\n{p. 222}\n\nFjord, as Einarr sang:\n\nNext I see a serpent\n\nCarved well on the splendid ale-horn:\n\nLet the Fjord-Fire's Dispenser\n\nLearn how for that I pay him.\n\nWetness, as Markús sang:\n\nI'll not lampoon the Chatterer,\n\nLord of the fearful sword-blade,\n\nWho squanders the Sun of Wetness:\n\nIll is he who spoileth verses.\n\nLXI. \"What are the names of fire? Even as is written here:\n\nNot seldom does the fire blaze\n\nWhich Magnús sets: the stalwart\n\nRuler burns habitations:\n\nHouses blow reek before him.\n\nGlow, as Valgardr sang:\n\nFierce Glow, with red-hot embers,\n\nSwiftly from the soot flared,\n\nStraight o'er the tottering dwellings\n\nStood up the dense smoke-columns.\n\nBale, as here:\n\nHaki was burned on Bale,\n\nWhere the sea's broad wake weltered.\n\n{p. 223}\n\nGledes, as Grani sang:\n\nI think the Gledes diminished . . .\n\nGlammi's tracks; thus the king kindled.\n\nEmbers, as Atli sang:\n\nWith blood the axe is reddened,\n\nEmbers wax, burn many houses,\n\nHalls stand aglow; now rages\n\nThe Gem; good men are falling.\n\nHere fire is called Gem also.\n\nVapor, as here:\n\nHalf-built, by the Nid's side\n\nBurn the All-Ruler's dwellings;\n\nI think fire razed the hall's pride:\n\nVapor shot rime on the people.\n\nHot Ashes, as Arnórr sang:\n\nThe Isle-Danes' wrathful Harmer\n\nWith the Raumar spared not hard counsel:\n\nHot Ashes made them calmer;\n\nThe Heinir's threatening words hushed.\n\nFlames, as Einarr sang:\n\nFlame soon was alight,\n\nAnd swiftly took flight\n\nAll Hísing's host:\n\nThe fight they lost.\n\n{p. 224}\n\nFlare, as Valgardr sang:\n\nThe sturdy king's bright Flare soared\n\nAbove the castle's bulwark;\n\nThe vikings burst in grimly:\n\nGrief on the maid descended.\n\nLowe, as Haldórr sang:\n\nThere did ye share their jewels,\n\nWhile o'er the host the Shield's Lowe,\n\nThe sword, shrieked fiercely: never\n\nWert thou spoiled of conquest.\n\nLXII. \"These are time-names: Cycle, Days of Yore, Generation, Lang-Syne, Year, Season, Winter, Summer, Spring, Autumn, Month, Week, Day, Night, Morning, Eve, Twilight, Early, Soon, Late, Betimes, Day before Yesterday, Yester Eve, Yesterday, To-morrow, Hour, Moment. These are more names of Night in *Alsvinnsmál*:\n\nNight 't is called among men,\n\nAnd among the gods, Mist-Time;\n\nHooded Hour the Holy Powers know it;\n\nSorrowless the giants,\n\nAnd elves name it Sleep-joy;\n\nThe dwarves call it Dream-Weaver.\n\n[\"It is autumn from the equinox till the time when the sun sets three hours and a half after noon; then winter endures till the equinox; then it is spring till the moving-days;[1] then\n\n[1. In May.]\n\n{p. 225}\n\nsummer till the equinox. The month next before winter is called Harvest-Month; the first in winter is the Month of Cattle-Slaughter; then Freezing Month, then Rain-Month, then the Month of Winter's Wane, then Gói;[1] then Single Month, then Cuckoo-Month and Seed-Time, then Egg-time and Lamb-Weaning-Time; then come Sun-Month and Pasture Month, then Haying-Season; then Reaping Month.][2]\n\nLXIII. \"What are the simple terms for men? Each, in himself, is Man; the first and highest name by which man is called is Emperor; next to that, King; the next thereto, Earl: these three men possess in common all the following titles: All-Ruler, as this song showeth:\n\nI know all All-Rulers\n\nEast and south, o'er the Ships' seat\n\nSveinn's son in proof is better\n\nThan any other War-Prince.\n\nHere he is called War-Prince also; for this reason he is called All-Ruler, that he is sole Ruler of all his realm.\n\nHost-Arrayer, as Gizurr sang:\n\nThe Host-Arrayer feedeth\n\nThe wolf and the raven in folk-mote;\n\nÓláfr gladdens, in Skögul's sharp showers\n\nOf battle, the geese of Odin.\n\n[1. I cannot find the meaning of this word.\n\n2. \"This passage, which U lacks, is clearly a later addition.\" Jónsson, Copenhagen ed. (1900), p. 138, footnote.]\n\n{p. 226}\n\n\"A King is called Host-Arrayer because he divides his war-host into companies.\n\nLeader, as Ottarr the Swarthy sang:\n\nThe Leader taketh\n\nOdin's loved Wife,\n\nThe lordless land;\n\nHis a warrior's life.\n\nLord or Lording, as Arnórr sang:\n\nThe Lord of Hjaltland, highest\n\nOf heroes, gained the victory\n\nIn every thunderous sword-clash:\n\nThe bard will extol his glory.\n\nAn earl is called Host-Duke, and a king also is so termed, forasmuch as he leads his host to battle. Thus sang Thjódólfr:\n\nHe who put to shame the Host-Duke\n\nThrust out the eyes of prisoners,--\n\nHe who speeds the sacrifices;\n\nIn song I chant his praises.\n\nSignor, or Señor, as Sigvatr sang:\n\nO Norway's gracious Signor,\n\nGrant the wretched, as the happy,\n\nMay now enjoy thy wise laws;\n\nGive greatly, hold thy word!\n\nMunificent One, as Markús sang:\n\n{p. 227}\n\nThe Munificent Prince brought fire's destruction\n\nO'er the base people; to the pirates\n\nDeath was fated: Thief-Compeller,\n\nSouth at Jóm highest flame-glow kindle!\n\nIllustrious One, as Hallvardr sang:\n\nNo Illustrious One nearer\n\nUnder Earth's Hazel liveth\n\nThan thou, O Monks' Upholder:\n\nThe Gold-Minisher Danes protecteth.\n\nLand-Driver, as Thjódólfr sang:\n\nThe guileless Land-Driver sprinkles\n\nKraki's gleaming barley,\n\nas was written before;[1] he is called so because he drives his host about the lands of other kings, or drives a host out of his own land.\n\nLXIV. \"There was a king named Hálfdan the Old, who was most famous of all kings. He made a great sacrificial feast at mid-winter, and sacrificed to this end, that he might live three hundred years in his kingdom; but he received these answers: he should not live more than the full life of a man, but for three hundred years there should be no woman and no man in his line who was not of great repute. He was a great warrior, and went on forays far and wide in the Eastern Regions:[2] there he slew in single combat the king who was called Sigtryggr. Then he took in\n\n[1. See Page. 173.\n\n2. That is, in the lands bordering the Baltic.]\n\n{p. 228}\n\nmarriage that woman named Alvig the Wise, daughter of King Eymundr of Hólmgardr:[1] they had eighteen sons, nine born at one birth. These were their names: the first, Thengill,[2] who was called Manna-Thengill;[2] the second, Ræsir;[3] the third, Gramr;[3] the fourth, Gylfi;[3] the fifth, Hilmir;[3] the sixth, Jöfurr;[3] the seventh, Tyggi;[3] the eighth, Skyli[3] or Skúli;[3] the ninth, Harri[3] or Herra.[3] These nine brothers became so famous in foraying that, in all records since, their names are used as titles of rank, even as the name of King or that of Earl. They had no children, and all fell in battle. Thus sang Ottarr the Swarthy:\n\nIn his youth stalwart Thengill\n\nWas swift and staunch in battle:\n\nI pray his line endureth;\n\nO'er all men I esteem him.\n\nThus sang Markus:\n\nThe Ræsir let the Rhine's Sun shimmer\n\nFrom the reddened Skull's ship on the Sea-Fells.\n\nThus sang Egill:\n\nThe Gramr the hood hath lifted\n\nFrom the hair-fenced brows of the Singer.\n\nThus sang Eyvindr:\n\nHe played with the land-folk\n\nWho should have defended;\n\n[1. Russia.\n\n2. This word means Prince or King; *Manna-Thengill* = Prince of Men.\n\n3. All of these words are poetic names for a Prince or King.]\n\n{p. 229}\n\nGylfi the gladsome\n\nStood 'neath the gold helmet.\n\nThus sang Glúmr Geirason:\n\nHilmir beneath the helmet\n\nReddened the sword hone-hollowed.[1]\n\nThus sang Óttarr the Swarthy:\n\nLet Jöfurr hear the beginning\n\nOf his laud: all the king's praises\n\nShall be maintained, and justly\n\nLet him mark my praise-song's measures.\n\nAs Stúfr sang:\n\nThe glory-ardent Tyggi\n\nSouth before Niz with two hands\n\nBeat down the band of heroes:\n\nGlad beneath their shields the host went.\n\nThus sang Hallfredr:\n\nFrom Skyli I am parted:\n\nThis age of swords hath caused it.\n\n'T is greatest of all self-mockings\n\nTo hope that the king's guard cometh.\n\nThus sang Markús:\n\nI bid the hawklike Danish Harri\n\nHark to my cunning web of praises.\n\n[1. See page 197]\n\n{p. 230}\n\n\"Hálfdan and his wife had nine other sons also; these were Hildir, from whom the Hildings are come; Nefir, from whom the Niflungs sprang; Audi, from whom the Ödlungs are come; Yngvi, from whom the Ynglings are descended; Dagr, from whom come the Döglings; Bragi, from whom the Bragnings are sprung (that is the race of Hálfdan the Munificent); Budli, from whom the Budlungs are come (from the house of the Budlungs Atli and Brynhildr descended); the eighth was Lofdi, who was a great war-king (that host who were called Lofdar followed him; his kindred are called Lofdungs, whence sprang Eylimi, Sigurdr Fáfnisbani's mother's sire); the ninth, Sigarr, whence come the Siklings: that is the house of Siggeirr, who was son-in-law of Völsungr,--and the house of Sigarr, who hanged Hagbardr. From the race of Hildings sprang Haraldr the Red-Bearded, mother's father of Hálfdan the Swarthy. Of the Niflung's house was Gjúki; of the house of Ödlings, Kjárr; of the house of the Ylfings was Eiríkr the Wise in Speech. These also are illustrious royal houses: from Yngvi, the Ynglings are descended; from Skjöldr in Denmark, the Skjöldungs are come; from Völsungr in the land of Franks, those who are called Völsungs. One war-king was named Skelfir; and his house is called the House of Skilfings: his kindred is in the Eastern Region.\n\n\"These houses which were named but now have been used in skaldship for titles of rank. Even as Einarr sang:\n\nI learned that the Hildings sallied\n\nTo hold the Spear-Assembly\n\nOn the Gray Isle; the broad shields,\n\nGreen lindens, burst in sunder.\n\n{p. 231}\n\nAs Grant sang:\n\nThe Dögling to eagle's kindred\n\nFor drink gave Danish blood.\n\nAs Gamli Gnævadar-Skald sang:\n\nNot long since, the young Ödling\n\nWith ship's deck and with sword-blade\n\nJoined battle, waging fiercely\n\nOf points the bitter tempest.\n\nAs Jórunn sang:\n\nThe Bragning bade the weapons\n\nBe dyed in blood of vile folk;\n\nThe people endured his anger:\n\nHouses bowed before red embers.\n\nThus sang Einarr:\n\nThe Budlung's blade sheared,\n\nBlood on darts was smeared;\n\nThe storm-cloud of Hildr\n\nAt Whitby spilled.\n\nThus sang Arnorr:\n\nThe Kin of Siklings inureth\n\nTo the waves the ships sea-tossing;\n\nWith blood he dyes the warships\n\nWithin: 't is the weal of ravens.\n\n{p. 232}\n\nAs Thjódólfr sang:\n\nThus the doughty Sikling ended\n\nHis life; in dire straits were we:\n\nThe glorious Lofdung waited\n\nBravely surcease of living.\n\nThe folk who were called Lofdar followed King Lofdi.\n\nAs Arnórr sang:\n\nChief, another Skjöldung higher\n\nThan thou shall ne'er be born 'neath sun's light.\n\nVölsung, as Thorkell Hamar-Skald sang:\n\nThe Kin of Völsungs\n\nGave counsel to send me\n\nThe gold-decked weapon\n\nO'er the cool waters.\n\nYngling, as Ottarr the Swarthy sang:\n\nIn the East no mighty Yngling\n\nTo earth fell, ere o'ertook thee\n\nHe who subjected to him\n\nThe Sea-isles from the westward.\n\nYngvi: that too is a king's title, as Markús sang:\n\nThe age shall hear the praise of Eiríkr:\n\nNone in the world a prince hath known of\n\nLordlier; thou holdest, Yngvi,\n\nThe Seat of Kings with long-kept glory.\n\n{p. 233}\n\nSkilfing, as Valgardr sang:\n\nThe Skilfing kept a great host\n\nSouthward in the broad lands,\n\nWhere the swift ships shivered:\n\nSicily soon was desolated.\n\nSignor, as Sigvatr sang:\n\nO Norway's gracious Signor,\n\nLet the poor enjoy; give greatly.[1]\n\nLXV. \"Skalds are called bards; and in skaldship it is correct to call any man so whom one will. Those men who served King Hálfr were called Champions.[2] and from their name warriors are called champions; and it is correct to call all men so. In skaldship men are called Lofdar also, as is written above.[3] Those men were called Skatnar[4] who served the king named Skati the Munificent: from his name every one who is munificent is called Skati. They who followed Bragi the Old were called Bragnar.[5] They who assess the transactions of men are called taxers. Fyrdar[6] and Firar[7] are they called who defend the land. Vikings and fleet-men form a ship-army. They who followed King Beimuni were called Beimar.[8] Captains of companies are called Grooms, even as he is called who carries home a bride. The Goths are named after that king who was called Goti, from whom Gotland is named: he was so called after Odin's name, derived from the name *Gautr*,\n\n[1. See page 216.\n\n2. *Rekkar*.\n\n3. See page 232.\n\n4. Plural of *Skati* = lordly, towering.\n\n5. Heroes.\n\n6, 7. Cf. A.-S. *fyrd*, *firas*.\n\n8. Heroes, Men.]\n\n{p. 234}\n\nfor Gautland or Gotland was named after Odin's name, and Sweden from the name of Svidurr, which is also a title of Odin's. At that time all the mainland which he possessed was called Reid-Gotaland, and all the islands, Ey-Gotaland: that is now called the Realm of Danes or of Swedes.\n\n\"Young men not householders are called Drengs, while they are acquiring wealth and glory: sea-faring Drengs are they who voyage from land to land; King's Drengs are they who serve rulers. They also are Drengs who serve wealthy men or franklins; valiant and ambitious men are called Drengs. Warriors are also called Champions and Troops: these are soldiers. Freeholders are called Thanes and Yeomen; those men who go about reconciling men are called Day-Men. These men are they who are called Champions, Kemps, Men of War, Brave Men, Valiant Men, Hardy Men, Overpowerers, Heroes. Over against these are the following terms: Soft, Weak, Unleavened, Leavenless, Melting One, Sheath, Coward, Skulker, Weakling, Qualmish, Caitiff, Scamp, Vile One, Dog, Lout, Feeble One, Paltry' One, Imbecile, Bungler, Son of Wretchedness.\n\n\"A good man of his hands is called Munificent, Illustrious, Towerer, Mighty Towerer, Towering Gold-Giver, Prince of Men, Wealthy One, Prosperous, Heaper-Up of Riches, Mighty Man, Chieftain. In contrast to these are they who are called Niggard, Miser, Calculator, Wretched One, Wealth-Hiding, Gift-Tardy One. A man wise in Counsel is called Wielder of Counsel. A witless man is called Clown, Oaf, Gander, Dupe, Boor, Idiot, Dolt, Fool, Madman, Maniac, Moon-Struck. One who thinks much of dress is called Gaudy, Dreng, Glittering One, Careful\n\n{p. 235}\n\nof Attire, Tricked-Out. A noisy fellow is called Shark-Skin, Braggart, Sheath-Cleaner, Fawner, Brawler, Good-for-Naught, Worthless One. Common-folk are called Country-folk or People. A thrall is called Kept-Man, Serf, Laborer, Servant.\n\nLXVI. \"Each one singly is called man; 't is twain if they are two; three are a thorp; four are a group; a band is five men; if there are six, it is a squad; seven complete a crew; eight men make a panel; nine are 'good fellows;' ten are a gang; eleven form an embassy; it is a dozen if twelve go together; thirteen. are a crowd; fourteen are an expedition; it is a gathering, when fifteen meet; sixteen make a garrison; seventeen are a congregation; to him who meets eighteen, they seem enemies enough. He who has nineteen men has a company; twenty men are a posse; thirty are a squadron; forty, a community; fifty are a shire; sixty are an assembly; seventy are a line;[1] eighty are a people; one hundred is a host.\n\nLXVII. \"Beside these there are those terms which men prefix to the names of men: we call such terms epithets of possession,[2] or true terms, or surnames. It is an epithet of possession when one names a thing by its true name, and calls him whom one desires to periphrase Owner of that thing; or Father or Grandfather of that which was named; Grandsire is a third epithet. Moreover, a son is also called Heir, Heritor, Bairn, Child and Boy, Inheritor. A blood-kinsman is called Brother, Twin, Germane, Consanguine; a relation is also called Nephew, Kinsman, Kin,\n\n[1. *Sörvar*, plural of *sörvi*, a lady's necklace.\n\n2. *Vidhenningar*: literally, by-periphrases.]\n\n{p. 236}\n\nKith, Friend, Kin-Stave, Descendant, Family-Prop, Family-Stem, Kin-Branch, Family-Bough, Offshoot, Offspring, Head-Tree, Scion. Kinsmen by marriage are further called Sib-folk, Minglers of Blood. A friend is called Counsel-Mate, Counsel-Giver, Adviser, Secret-Sharer, Converser, Bench-Fellow, Fondling, Seat-Mate; bench-fellow also means Cabin-Mate. A foe is called Adversary, Shooter Against One, Hater, Attacker, Scather, Slayer, Hard Presser, Pursuer, Overbearer.\n\n\"These terms we call epithets of possession; and so also if a man is known by his dwelling or his ship, which has a name of its own, or by his estate, when a name of its own is given to it.\n\n\"This we call true terms: to call a man Wise Man, Man of Thought, Wise in Speech, Sage in Counsel, Wealth Munificent, Not Slack, Endower, Illustrious One; these are surnames.\n\nLXVIII. \"These are simple terms for women in skald ship: Wife and Bride and Matron are those women who are given to a man. Those who walk in pomp and fine array are called Dame and Lady. They who are witty of speech are called Women of Wisdom.[1] They who are gentle are called Girls; they who are of high countenance are called Proud and Haughty Ones. She who is of noble mind is called Gentlewoman;[2] she who is richest, Lady. She who is bashful, as young -maids are, or those women who are modest, is called Lass. The woman whose husband has departed from the land is called Stay-at-Home.\n\n[1. *Snót* (plural, *Snótir*) = a gentlewoman. Cf. *Snotr* = wise. A popular etymology.\n\n2. Literally = Plowshare. (See Cl.-Vig, p. 498.)]\n\n{p. 237}\n\nThat woman whose husband is slain is called War-Widow: Widow is the term for her whose husband has died of sick ness. Maid means, first, every woman, and then carlines that are old. Then there are those terms for women which are libellous: one may find them in songs, though they be not ill writing. Those women who have one husband in common are called Concubines. A son's wife is termed Daughter-in-law; the husband's mother is called Mother-in-law. A woman may also be called Mother, Grand mother, Great-Grandmother; a Mother is called Dam. Woman is further called Daughter, Bairn, and Child. She is also called Sister, Lady,[1] and Maiden.[1] Woman is also called Bed-Fellow, Speech-Mate, and Secret-Sharer of her husband; and that is an epithet of possession.\n\nLXIX. \"A man's head is termed thus: [thus should it he periphrased: call it Toil or Burden of the Neck; Land of the Helm, of the Hood, and of the Brain, of the Hair and Brows, of the Scalp, of Ears, Eves, and Mouth; Sword of Heimdallr, arid it is correct to name any term for sword which one desires; and to periphrase it in terms of every one of the names of Heimdallr][2] the Head, in simple terms, is called Skull, Brain, Temple, Crown. The eyes are termed Vision or Glance, and Regard, Swift-Appraising; [they may he so periphrased as to call them Sun or Moon, Shields and Glass or Jewels or Stones of the Eyelids, of the Brows, the Lashes, or the Forehead]. The ears are called Listeners[3] or Hearing;[3] [one should periphrase\n\n[1. *Dís*; properly = sister. For discussion of these words, see under *dís* in Cl.-Vig., p. 100.\n\n2. This and other pages in brackets are probably spurious.\n\n3. These are the literal meanings; the meanings, in general usage, coincide: both words signify the inner parts of the ear (Cl.-Vig.).]\n\n{p. 238}\n\nthem by calling them Land, or any earth-name, or Mouth, or Canal, or Vision, or Eyes of Hearing, if the metaphors employed are new-coined. The mouth one should periphrase by calling it Land or House of the Tongue or of the Teeth, of Words or of the Palate, of the Lips, or the like; and if the metaphors used are not traditional, then men may call the mouth Ship, and the lips the Planks, and the tongue Oar or Tiller of the Ship. The teeth are sometimes called Gravel or Rocks of Words, of the Mouth, or of the Tongue. The tongue is often called Sword of Speech or of the Mouth]. The hair which stands on the lips is called Beard, Moustache, or Whiskers. Hair is called Nap; the hair of women is called Tresses. Hair is termed Locks. [One may periphrase hair by calling it Forest, or by some tree-name; one may periphrase it in terms of the skull or brain or head; and the beard in terms of chin or cheeks or throat.]\n\nLXX. The heart is called grain-sheaf; [one should periphrase it by terming it Grain or Stone or Apple or Nut or Ball, or the like, in figures of the breast or of feeling. More over, it may be called House or Earth or Mount of Feeling. One should periphrase the breast by calling it House or Garth or Ship of the Heart, of Breath, or of the Liver; Land of Energy, of Feeling, and of Memory]. Feeling is affection and emotion, love, passion, desire, love-longing. [Passion should be periphrased by calling it Wind of Troll Women; also it is correct to name what one soever is desired, and to name giants, periphrasing giantesses as Woman or Mother or Daughter of the Giants.] Feeling is also called mood, liking, eagerness, courage, activity, memory, understanding,\n\n{p. 239}\n\ntemper, humor, good faith. It is also wrath, enmity, mischievousness, grimness, balefulness, grief, sorrow, ill-will, spite, falseness, faithlessness, fickleness, light-mindedness, baseness, hasty temper, violence.\n\nLXXI. \"The hand and fore-arm may be called hand, arm, paw, palm. Parts of the arm are called elbow, upper arm, wolf's joint,[1] finger, grip, wrist, nail, finger-tip, hand-edge, quick. [One may term the hand Earth of Weapons or of Defensive Armor; and together with shoulder and arm, the hollow of the hand and the wrist, it may, be called Earth of Gold Rings, of the Falcon and the Hawk, and of all the equivalents thereof; and in new-coined metaphors, Leg of the Shoulder-joint, and Force of the Bow. The legs may be called Tree of the Soles, of the Insteps, of the Ankles, or the like; Running Shaft of the Road or of the Way or the Pace; one may call the leg Tree or Post of all these. The legs are periphrased in metaphors of snowshoes, shoes, and breeks.] The parts of the legs are called thigh, knee, calf, lower leg, upper leg, instep, arch, sole, toe; [one may periphrase the leg in terms of all these, calling it Tree, Mast, and Yard thereof; and in metaphors of them all].\n\nLXXII. \"Speech is called words, language, eloquence, talk, tale, gibing, controversy, song, spell, recital, idle talk, babbling, din, chatter, squalling, merry noise, wrangling, mocking, quarrelling, wish-wash, boasting, tittle-tattle, nonsense, idiom, vanity, gabbling. It is also termed voice, sound, resonance, articulation, wailing, shriek, dash, crash, alarm, roaring, creaking, swoop, swooping, outburst.\n\n[1. This is the wrist-joint.]\n\n{p. 240}\n\nLXXIII. \"Understanding is called wisdom, counsel, discernment, memory, speculation, intelligence, arithmetic, far sight,[1] craft, word-wit, preëminence. It is called subtlety, wiliness, falsehood, fickleness.\n\nLXXIV. \"Expression is of two kinds: that which is called voice, and that which is called manners; manners is also temper. *Reiði*[2] also has double meaning: *reiði*[2] is the ill humor of a man, and *reiði*[2] is also the rigging of a ship or the driving-gear of a horse. *Fár* also has double meaning: *fár*[2] signifies wrath, and *far*[2] signifies a ship.\n\n\"Men have made frequent use of such ambiguous expressions as these; and this practice is called punning. [*Lith*[3] is that part of a man where bones meet; *lið* is a word for ship; *lið* means people; when a man renders an other assistance, his aid is *lið*; *líð* signifies ale. *Hlið* signifies the gate in a garth; *hliðr* men call an ox, and *hlíð* signifies a slope. One may make such use of these distinct meanings in skaldship as to make a pun that is hard to interpret, provided one employ other distinctions than those which are indicated by the half-lines which precede. These cases are there, and many others, in which divers things have the same name in common.]\"\n\n[1. That is, prophecy.\n\n2. These are properly two different words.\n\n3. *Lið*.]\n\n{p. 241}\n\n## Abbreviations\n\n\nCL.-VIG. = the Cleasby-Vigfússon *Icelandic-English Dictionary*, Oxford, 1874.\n\nCOD. REG. = *Codex Regius*, one of the manuscripts in which\n\nSnorri's Edda is preserved.\n\nCOD. WORM. = *Codex Wormianus*, another of the manuscripts.\n\nCOD. UPSAL. = *Codex Upsaliensis*, a third manuscript (U).\n\nYNGL. S. = *Ynglinga Saga*.\n\nGYLFAG. = *Gylfaginning*.\n\nSKÁLDS. = *Skáldskaparmál*.\n\n{p. 245}",
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