NOTES
[[152]]
[Prose]. Ægir: the sea-god; Snorri gives Hler as another of his names, but he is not elsewhere called Gymir, which is the name of the giant, Gerth’s father, in the Skirnismol. On Ægir cf. Grimnismol, 45, and Hymiskvitha, 1. Frigg: though Othin’s wife is often mentioned, she plays only a minor part in the Eddic poems; cf. Voluspo, 34, Vafthruthnismol, 1, and Grimnismol, introductory prose. Thor: the compiler is apparently a trifle confused as to Thor’s movements; the “journey in the East” here mentioned cannot be the one described in the Hymiskvitha, nor yet the one narrated by Snorri, as Loki was with Thor throughout that expedition. He probably means no more than that Thor was off killing giants. Sif: concerning Thor’s wife the chief incident is that Loki cut off her hair, and, at the command of the wrathful Thor, was compelled to have the dwarfs fashion her a new supply of hair out of gold; cf. Harbarthsljoth, 48. Bragi: the god of poetry; cf. Grimnismol, 44 and note. Ithun: the goddess of youth; cf. note on Skirnismol, 19. Ithun is not mentioned by name in any other of the Eddic poems, but Snorri tells in detail how the giant Thjazi stole her and her apples, explaining the reference in Harbarthsljoth, 19 (q. v.). Tyr: the god of battle; cf. Hymiskvitha, 4, and (concerning his dealings with the wolf Fenrir) Voluspo, 39, note. Njorth: the chief of the Wanes, and father of Freyr and Freyja; cf. (concerning the whole family) Skirnismol, introductory prose and note, also Voluspo, 21 and note. Skathi: Njorth’s wife was the daughter of the giant Thjazi; cf. Harbarthsljoth, 19, note, and Grimnismol, 11. Vithar: the silent god, the son of Othin who avenged his father by slaying the wolf Fenrir; cf. Voluspo, 54, Vafthruthnismol, 51, and Grimnismol, 17. Loki: the mischief-making fire-god; in addition to the many references to his career in the Lokasenna, cf. particularly Voluspo, 32 and 35, and notes. Byggvir and Beyla: not mentioned elsewhere in the poems; Freyr’s conspicuous servant is Skirnir, hero of the Skirnismol. Fimafeng (“The Swift Handler”) [[153]]and Eldir (“The Man of the Fire”): mentioned only in connection with this incident. Glittering gold: Ægir’s use of gold to light his hall, which was often thought of as under the sea, was responsible for the phrase “flame of the flood,” and sundry kindred phrases, meaning “gold.” [[154]]
[6]. Lopt: like Lothur (cf. Voluspo, 18) another name for Loki; cf. Hyndluljoth, 43, and Svipdagsmol, 42.
[7]. In the manuscript this stanza begins with a small letter, and Heinzel unites it with stanza 6. [[155]]
[8]. Bragi: cf. note on introductory prose. Why Loki taunts him with cowardice (stanzas 11–13–15) is not clear, for poetry, of which Bragi was the patron, was generally associated in the Norse mind with peculiar valor, and most of the skaldic poets were likewise noted fighters.
[9]. There exists no account of any incident in which Othin and Loki thus swore blood-brotherhood, but they were so often allied in enterprises that the idea is wholly reasonable. The common process of “mingling blood” was carried out quite literally, and the promise of which Loki speaks is characteristic of those which, in the sagas, often accompanied the ceremony; cf. Brot af Sigurtharkvithu, 18 and note.
[10]. In stanzas 10–31 the manuscript has nothing to indicate the identity of the several speakers, but these are uniformly clear [[156]]enough through the context. Vithar: cf. note on introductory prose. The wolf’s father: Loki; cf. Voluspo, 39 and note.
[13]. Sijmons makes one line of lines 4–5 by cutting out a part of each; Finnur Jonsson rejects 5 as spurious.
[14]. The text of line 4 is somewhat obscure, and has been [[157]]variously emended, one often adopted suggestion making the line read, “Little is that for thy lies.”
[15]. Adorner of benches: this epithet presumably implies that Bragi is not only slothful, but also effeminate, for a very similar word, “pride of the benches,” means a bride.
[16]. Ithun: Bragi’s wife; cf. note on introductory prose. The goddesses who, finding that their husbands are getting the worst of it, take up the cudgels with Loki, all find themselves confronted with undeniable facts in their own careers; cf. stanzas 26 (Frigg), 52 (Skathi) and 54 (Sif). Gefjun and Freyja are silenced in similar fashion. Wish-son: adopted son; Loki was the son of the giant Farbauti and the giantess Laufey, and hence was not of the race of the gods, but had been virtually adopted by Othin, who subsequently had good reason to regret it. [[158]]
[17]. We do not even know who Ithun’s brother was, much less who slew him.
[19]. Gefjun: a goddess, not elsewhere mentioned in the poems, who, according to Snorri, was served by the women who died maidens. Beyond this nothing is known of her. Lines 3–4 in the manuscript are puzzling, and have been freely emended.
[20]. Nothing is known of the incident here mentioned. There is a good deal of confusion as to various of the gods and goddesses, and it has been suggested that Gefjun is really Frigg under another name, with a little of Freyja—whose attributes were frequently confused with Frigg’s—thrown in. Certainly Othin’s [[159]]answer (stanza 21, lines 3–4) fits Frigg perfectly, for she shared his knowledge of the future, whereas it has no relation to anything known of Gefjun. As for the necklace (line 3), it may be the Brisings’ necklace, which appears in the Thrymskvitha as Freyja’s, but which, in some mythological writings, is assigned to Frigg.
[21]. Snorri quotes line 1; cf. note on stanza 29.
[23]. There is no other reference to Loki’s having spent eight years underground, or to his cow-milking. On one occasion, however, he did bear offspring. A giant had undertaken to build the gods a fortress, his reward being Freyja and the sun and moon, provided the work was done by a given time. His sole helper was his horse, Svathilfari. The work being nearly done, and the gods fearing to lose Freyja and the sun and moon, Loki [[160]]turned himself into a mare, and so effectually distracted Svathilfari from his task that shortly afterwards Loki gave birth to Othin’s eight-legged horse, Sleipnir. In such contests of abuse a man was not infrequently taunted with having borne children; cf. Helgakvitha Hundingsbana I, 39–45. One or two of the last three lines may be spurious.
[24]. Samsey: perhaps the Danish island of Samsö. Othin was the god of magic, but there is no other reference to his ever having disguised himself as a witch.
[25]. Frigg: Othin’s wife; cf. note to introductory prose.
[26]. Fjorgyn: Othin; cf. Voluspo, 56 and note. Vili and Ve: Othin’s brothers, who appear merely as, with Othin, the sons of Bur and Bestla; cf. Voluspo, 4. The Ynglingasaga says that, during one of Othin’s protracted absences, his two brothers took Frigg as their mistress. Vithrir: another name for Othin. [[161]]
[27]. On the death of Baldr, slain through Loki’s cunning by the blind Hoth, cf. Voluspo, 32 and note.
[29]. Freyja: daughter of Njorth and sister of Freyr; cf. note on introductory prose. Snorri, in speaking of Frigg’s knowledge of the future, makes a stanza out of Lokasenna, 21, 1; 47, 2; 29, 3–4, thus: “Mad art thou, Loki, | and little of wit, / Why, Loki, leavst thou this not? / The fate of all | does Frigg know well, / Though herself she says it not.”
[30]. According to Snorri, Freyja was a model of fidelity to her husband, Oth. [[162]]
[32]. Before each of stanzas 32–42 the manuscript indicates the speaker, through the initial letter of the name written in the margin. Thy brother: Freyr; there is no other indication that such a relation existed between these two, but they themselves were the product of such a union; cf. stanza 36 and note.
[33]. Njorth: father of Freyr and Freyja, and given by the Wanes as a hostage, in exchange for Hönir, at the close of the first war; cf. Voluspo, 21 and note, also Skirnismol, introductory prose and note. Babes: cf. stanza 23 and note. Bugge suggests that this clause may have been a late insertion. [[163]]
[34]. Daughters of Hymir: we have no clue to who these were, though Hymir is doubtless the frost-giant of the Hymiskvitha (q.v.). Loki’s point is that Njorth is not a god, but the product of an inferior race (the Wanes).
[35]. The son: Freyr.
[36]. Thy sister: the Ynglingasaga supports this story of Njorth’s having had two children by his sister before he came among the gods. Snorri, on the other hand, specifically says that Freyr and Freyja were born after Njorth came to the gods.
[37]. Tyr: the god of battle; cf. notes on Hymiskvitha, 4, and Voluspo, 39. Freyr; concerning his noble qualities cf. Skirnismol, introductory prose and note. [[164]]
[38]. Snorri mentions Tyr’s incompetence as a peacemaker. Fenrir: the wolf, Loki’s son; cf. Voluspo, 39.
[39]. Hrothvitnir (“The Mighty Wolf”): Fenrir, who awaits in chains the final battle and death at the hands of Vithar. The manuscript has a metrical error in line 3, which has led to various emendations, all with much the same meaning.
[40]. Thy wife: there is no other reference to Tyr’s wife, nor do we know who was the son in question. [[165]]
[41]. The mouth of the river: according to Snorri, the chained Fenrir “roars horribly, and the slaver runs from his mouth, and makes the river called Vam; he lies there till the doom of the gods.” Freyr’s threat is actually carried out; cf. concluding prose.
[42]. The daughter of Gymir: Gerth, heroine of the Skirnismol, which gives the details of Freyr’s loss of his sword. Muspell’s sons: the name Muspell is not used elsewhere in the poems; Snorri uses it frequently, but only in this same phrase, “Muspell’s sons.” They are the dwellers in the fire-world, Muspellsheim, led by Surt against the gods in the last battle; cf. Voluspo, 47 and 52 and notes. Myrkwood: here the dark forest bounding the fire-world; in the Atlakvitha (stanza 3) the name is used of another boundary forest.
[43]. Byggvir: one of Freyr’s two servants; cf. introductory prose. Ingunar-Freyr: the name is not used elsewhere in the poems, or by Snorri; it may be the genitive of a woman’s name, Ingun, the unknown sister of Njorth who was Freyr’s mother (cf. stanza 36), or a corruption of the name Ingw, used for Freyr (Fro) in old German mythology. [[166]]
[44]. Beginning with this stanza, the names of the speakers are lacking in the manuscript. The mill: i.e., at slaves’ tasks.
[45]. Nothing further is known of either Byggvir’s swiftness or his cowardice. Hropt: Othin.
[47]. Heimdall: besides being the watchman of the gods (cf. Voluspo, 27), he appears also as the god of light (cf. Thrymskvitha, 14), and possibly also as a complex cultural deity in the [[167]]Rigsthula. He was a son of Othin, born of nine sisters; cf. Hyndluljoth, 37–40. In the last battle he and Loki slay one another. Line 2 is quoted by Snorri; cf. stanza 29, note.
[49]. Skathi: the wife of Njorth, and daughter of the giant Thjazi, concerning whose death cf. Harbarthsljoth, 19, note. Bowels, etc.: according to the prose note at the end of the Lokasenna, the gods bound Loki with the bowels of his son Vali, and changed his other son, Narfi, into a wolf. Snorri turns the story about, Vali being the wolf, who tears his brother to pieces, the gods then using Narfi’s intestines to bind Loki. Narfi—and presumably Vali—were the sons of Loki and his wife, Sigyn. They appear only in this episode, though Narfi (or Nari) is named by Snorri in his list of Loki’s children. Cf. concluding prose, and note. [[168]]
[52]. Laufey’s son: Loki; not much is known of his parents beyond their names. His father was the giant Farbauti, his mother Laufey, sometimes called Nal. There is an elaborate but far-fetched hypothesis explaining these three on the basis of a nature-myth. There is no other reference to such a relation between Skathi and Loki as he here suggests.
[53]. Sif: Thor’s wife; cf. Harbarthsljoth, 48, where her infidelity is again mentioned. The manuscript omits the proper name [[169]]from the preceding prose, and a few editors have, obviously in error, attributed the speech to Beyla.
[54]. Hlorrithi: Thor. Line 5 is probably spurious.
[55]. Beyla: Freyr’s servant, wife of Byggvir; cf. introductory prose and note.
[57]. Mjollnir: concerning Thor’s famous hammer see particularly Thrymskvitha, 1 and note. Shoulder-cliff: head; concerning [[170]]the use of such diction in the Edda, cf. introductory note to Hymiskvitha. The manuscript indicates line 3 as the beginning of a stanza, but this is apparently a scribal error.
[58]. Son of Earth: Thor, son of Othin and Jorth (Earth). The manuscript omits the word “son,” but all editors have agreed in supplying it. The wolf: Fenrir, Loki’s son, who slays Othin (Sigfather: “Father of Victory”) in the final battle. Thor, according to Snorri and to the Voluspo, 56, fights with Mithgarthsorm and not with Fenrir, who is killed by Vithar.
[59]. Lines 1–2 are abbreviated in the manuscript, as also in stanzas 61 and 63.
[60]. Loki’s taunt that Thor hid in the thumb of Skrymir’s glove is similar to that of Othin, Harbarthsljoth, 26, in the note to which the story is outlined. Line 4 is identical with line 3 of Harbarthsljoth, 26. [[171]]
[61]. Hrungnir’s slayer: the hammer; the story of how Thor slew this stone-headed giant is indicated in Harbarthsljoth, 14–15, and outlined in the note to stanza 14 of that poem.
[62]. On the day following the adventure of the glove, Thor, Loki and Thor’s servants proceed on their way in company with Skrymir, who puts all their food in his wallet. At evening Skrymir goes to sleep, and Thor tries to get at the food, but cannot loosen the straps of the wallet. In a rage he smites Skrymir three times on the head with his hammer, but the giant—who, it subsequently appears, deftly dodges the blows—is totally undisturbed. Line 5 may well be spurious. [[172]]
[65]. The flames: the fire that consumes the world on the last day; cf. Voluspo, 57. Line 5 may be spurious.
[Prose]: Snorri tells the same story, with minor differences, but makes it the consequence of Loki’s part in the slaying of Baldr, which undoubtedly represents the correct tradition. The compiler of the poems either was confused or thought the incident was [[173]]useful as indicating what finally happened to Loki. Possibly he did not mean to imply that Loki’s fate was brought upon him by his abuse of the gods, but simply tried to round out the story. Franang: “Gleaming Water.” Vali and Narfi: cf. stanza 49 and note. Sigyn: cf. Voluspo, 35, the only other place where she is mentioned in the poems. Snorri omits the naive note about earthquakes, his narrative ending with the words, “And there he lies till the destruction of the gods.” [[174]]