NOTES
[[310]]
[Prose]. In the manuscript the poem is headed “Of the Volsungs,” but most editions give it the title used here. Sigmund: cf. Helgakvitha Hundingsbana I, 6 and note, which also mentions Volsung, Borghild and Bralund: cf. Helgakvitha Hundingsbana I, 1 and note. Helgi: the annotator’s explanation that the child [[311]]was named after Helgi Hjorvarthsson is a naive way of getting around the difficulties created by the two sets of Helgi stories. He might equally well have said that the new Helgi was the old one born again, as he accounts for Sigrun in this way (“she was Svava reborn”). Hagal: not elsewhere mentioned; it was a common custom to have boys brought up by foster-parents. Hunding and Hundland: cf. Helgakvitha Hundingsbana I, 10 and note. Volsungs and Ylfings: regarding this confusion of family names cf. Helgakvitha Hundingsbana I, 5 and note. Hæming: his name does not appear in the list of Hunding’s sons. It is quite possible that these opening stanzas (1–4) do not refer to Hunding at all.
[1]. Helgi appears to have stayed with Hunding under the name of Hamal, but now, thinking himself safe, he sends word of who he really is. Hunding: it has been suggested that the compiler may have inserted this name to fit what he thought the story ought to be, in place of Hæming, or even Hadding. If stanzas 1–4 are a fragment of the Karuljoth (Lay of Kara), this latter suggestion is quite reasonable, for in that poem, which we do not possess, but which supplied material for the compilers of the Hromundar saga Greipssonar, Helgi appears as Helgi Haddingjaskati (cf. final prose note). Nothing beyond this one name connects stanzas 1–4 with Hunding. [[312]]
[Prose]. Hagal: Helgi’s foster-father, who naturally protects him.
[2]. The manuscript indicates line 2 as the beginning of the stanza, the copyist evidently regarding line 1 as prose. This has caused various rearrangements in the different editions. Blind: leader of the band sent to capture Helgi.
[3]. The manuscript marks line 3 as the beginning of a stanza. Barley: the word literally means “foreign grain,” and would afford an interesting study to students of early commerce.
[4]. Possibly two stanzas with one line lost, or perhaps the lines in parenthesis are spurious; each editor has his own guess. Sigar and Hogni: it seems unlikely that Hagal refers to the Hogni who was Sigrun’s father, for this part of the story has nothing whatever to do with Sigrun. As Hagal is, of course, deliberately [[313]]lying, it is useless to test any part of his speech for accuracy.
[Prose]. No division indicated in the manuscript. Brunavagar (“Bruni’s Sea”): mentioned only in this section. Strand-slaughtering: a killing on the shore of cattle stolen in a raid. Hogni and Sigrun: cf. Helgakvitha Hundingsbana I, 17 and note; the annotator’s notion of Sigrun as the reincarnated Svava (cf. Helgakvitha Hjorvarthssonar, concluding prose note) represents a naive form of scholarship. There is nothing in stanzas 5–12 which clearly identifies Sigrun as a Valkyrie, or which, except for the last line of stanza 12, identifies the speaker as Sigrun. Some editors, therefore, call her simply “the Valkyrie,” while [[314]]Vigfusson, who thinks this section is also a remnant of the Karuljoth, calls her Kara.
[6]. The manuscript does not indicate the speakers. Hamal: Helgi’s assumption of this name seems to link this section (stanzas 5–12) with stanza 1. Hlesey (“Island of Hler”—i.e., Ægir, the sea-god): generally identified as the Danish island of Läsö; cf. Harbarthsljoth, 37 and note.
[7]. Guth: a Valkyrie (cf. Voluspo, 31); the birds of her sisters are the kites and ravens.
[8]. The manuscript indicates line 5 as the beginning of a new stanza; some editors reject lines 1–2, while others make lines 5–6 into a fragmentary stanza. Ylfings: cf. introductory prose and note. Bragalund (“Bragi’s Wood”): a mythical place. Bears: presumably Berserkers, regarding whom cf. Hyndluljoth, 23. [[315]]
[10]. Helgi’s meaning in lines 3–4 is that, although he has already declared himself an Ylfing (stanza 8, line 1), there are many heroes of that race, and he does not understand how Sigrun knows him to be Helgi.
[11]. Slaughter-runes: equivocal or deceptive speech regarding the battle. The word “rune” had the meaning of “magic” or “mystery” long before it was applied to the signs or characters with which it was later identified.
[12]. Some editors reject line 3, others line 5. The manuscript omits Helgi’s name in line 5, thereby destroying both the sense and the meter. Vigfusson, following his Karuljoth theory (cf. [[316]]note on prose following stanza 4), changes Hogni to Halfdan, father of Kara.
[Prose]. The manuscript indicates no division. Most of this prose passage is evidently based on Helgakvitha Hundingsbana I; the only new features are the introduction of Starkath as a third son of Granmar, which is clearly an error based on a misunderstanding of stanza 19, and the reference to the kings’ meeting, based on stanza 15. Kings’ meetings, or councils, were by no means unusual; the North in early days was prolific in kings. For the remaining names, cf. Helgakvitha Hundingsbana I: [[317]]Granmar, stanza 19; Hothbrodd, stanza 19; Gothmund, stanza 33; Svarin’s hill, stanza 32; Logafjoll, stanza 13; Alf, Eyjolf, Hjorvarth and Hervarth, stanza 14. The old Volsung lay: cf. Introductory Note.
[13]. Some editions combine lines 3–4, or line 4, with part of stanza 14.
[14]. The lines of stanzas 14 and 15 are here rearranged in accordance with Bugge’s emendation; in the manuscript they stand as follows: lines 3–4 of stanza 14; stanza 15; lines 1–2 of stanza 14. This confusion has given rise to various editorial conjectures.
[Prose]. The manuscript indicates no division. Here again, the annotator has drawn practically all his information from Helgakvitha [[318]]Hundingsbana I, which he specifically mentions and even quotes. The only new features are the names of Hogni’s sons, Bragi and Dag. Bragi is mentioned in stanza 18, though it is not there stated that he is Hogni’s son. Dag, who figures largely in stanzas 28–34, is a puzzle, for the verse never names him, and it is an open question where the annotator got his name. Frekastein: cf. Helgakvitha Hjorvarthssonar, 39 and note. As is written: the two lines are quoted, with a change of two words, from Helgakvitha Hundingsbana I, 33. Sinfjotli: cf. Helgakvitha Hundingsbana I, 6 and note, and stanzas 33–48, in which the whole dialogue is given. Loyalty: apparently the annotator got this bit of information out of stanza 29, in which Sigrun refers to the oaths which her brother had sworn to Helgi. [[319]]
[17]. Sevafjoll (“Wet Mountain”): mentioned only in this poem. Giant-steeds: wolves, the usual steeds of giantesses; cf. Helgakvitha Hundingsbana I, 56.
[18]. Maid: the word thus rendered is the same doubtful one which appears in Völundarkvitha, 1 and 5, and which may mean specifically a Valkyrie (Gering translates it “helmed” or “heroic”) or simply “wise.” Cf. Völundarkvitha, note on introductory prose. Norns: cf. Voluspo, 20 and note. In stanza 33 Dag similarly lays the blame for the murder he has committed on Othin. Bragi: probably Sigrun’s brother.
[19]. This stanza looks like an interpolation, and there is little [[320]]or nothing to connect it with the slaying of Granmar’s sons. In the manuscript line 2, indicated as the beginning of a stanza, precedes line 1. Hlebjorg (“Sea-Mountain”) and Styrkleifar (“Battle-Cliffs”): place names not elsewhere mentioned. Of Hrollaug’s sons nothing further is known. Starkath: this name gives a hint of the origin of this stanza, for Saxo Grammaticus tells of the slaying of the Swedish hero Starkath (“The Strong”) the son of Storverk, and describes how his severed head bit the ground in anger (cf. line 4). In all probability this stanza is from an entirely different poem, dealing with the Starkath story, and the annotator’s attempt to identify the Swedish hero as a third son of Granmar is quite without foundation.
[21]. The difference of meter would of itself be enough to indicate that this stanza comes from an entirely different poem. A few editions assign the whole stanza to Helgi, but lines 3–4 are almost certainly Sigrun’s, and the manuscript begins line 3 with a large capital letter following a period. [[321]]
[22]. With this stanza begins the dispute between Gothmund and Sinfjotli which, together with Helgi’s rebuke to his half-brother, appears at much greater length in Helgakvitha Hundingsbana I, 33–48. It is introduced here manifestly in the wrong place. The version here given is almost certainly the older of the two, but the resemblance is so striking, and in some cases (notably in Helgi’s rebuke) the stanzas are so nearly identical, that it seems probable that the composer of the first Helgi Hundingsbane lay borrowed directly from the poem of which the present dialogue is a fragment. Flag: the banner (“gunnfani,” cf. “gonfalon”) here serves as the signal for war instead of the red shield mentioned in Helgakvitha Hundingsbana I, 34. Battle-light: perhaps the “northern lights.”
[23]. Lines 3–4 are obscure, and in the manuscript show signs of error. Helgi had not at this time, so far as we know, conquered any of Hothbrodd’s land. The realm of the fishes, in line 4, presumably means the sea, but the word here translated “fishes” is obscure, and many editors treat it as a proper name, “the realm of the Fjorsungs,” but without further suggestion as to who or what the Fjorsungs are. [[322]]
[24]. The word here translated swords is a conjectural emendation; the manuscript implies merely an invitation to continue the quarrel at Frekastein. Hothbrodd: apparently he is here considered as present during the dispute; some editors, in defiance of the meter, have emended the line to mean “Time is it for Hothbrodd | vengeance to have.”
[26–27]. Cf. Helgakvitha Hundingsbana I, 47–48, which are nearly identical. Stanza 27 in the manuscript is abbreviated to the first letters of the words, except for line 5, which does not appear in the other poem, and which looks like an interpolation. [[323]]
[Prose]. Here begins a new section of the poem, dealing with Helgi’s death at the hands of Dag, Sigrun’s brother. The note is based wholly on stanzas 28–34, except for the introduction of Dag’s name (cf. note on prose following stanza 16), and the reference to Othin’s spear, the weapon which made victory certain, and which the annotator brought in doubtless on the strength of Dag’s statement that Othin was responsible for Helgi’s death (stanza 33). Fjoturlund (“Fetter-Wood”): mentioned only here and in stanza 28.
[28]. Line 5 looks like an interpolation.
[29]. Leipt: this river is mentioned in Grimnismol, 28. Uth: a [[324]]daughter of the sea-god Ægir; regarding her sacred stone we know nothing. According to the annotator, Dag’s life had been spared because he swore loyalty to Helgi.
[31]. No gap indicated in the manuscript, but most editors have assumed that either the first or the last two lines have been lost. Bugge adds a line: “The shield shall not help thee | which thou holdest.”
[34]. Vandilsve (“Vandil’s Shrine”): who Vandil was we do not [[325]]know; this and Vigdalir (“Battle-Dale”) are purely mythical places.
[35]. Line 5 may be spurious. Vigblær (“Battle-Breather”): Helgi’s horse.
[37]. Line 5 (or possibly line 4) may be spurious. Cf. Guthrunarkvitha I, 17, and Guthrunarkvitha II, 2.
[Prose]. Valhall, etc.: there is no indication as to where the annotator got this notion of Helgi’s sharing Othin’s rule. It is [[326]]most unlikely that such an idea ever found place in any of the Helgi poems, or at least in the earlier ones; probably it was a late development of the tradition in a period when Othin was no longer taken seriously.
[38]. This stanza apparently comes from an otherwise lost passage containing a contest of words between Helgi and Hunding; indeed the name of Hunding may have been substituted for another one beginning with “H,” and the stanza originally have had no connection with Helgi at all. The annotator inserts it here through an obvious misunderstanding, taking it to be Helgi’s application of the power conferred on him by Othin.
[39]. Here begins the final section (stanzas 39–50), wherein Sigrun visits the dead Helgi in his burial hill. Doom of the gods: the phrase “ragna rök” has been rather unfortunately Anglicized into the word “ragnarok” (the Norse term is not a proper name), [[327]]and rök, “doom,” has been confused with rökkr, “darkness,” and so translated “dusk of the Gods,” or “Götterdämmerung.”
[40]. In the manuscript most of this stanza is abbreviated to the first letters of the words.
[41]. Line 3 (or possibly line 2) may be spurious. Sword-tracks: wounds. One edition places stanza 48 after stanza 41, and another does the same with stanza 50. [[328]]
[43]. Possibly lines 5–6 are spurious, or part of a stanza the rest of which has been lost. It has also been suggested that two lines may have been lost after line 2, making a new stanza of lines 3–6. Kinsman: literally “son-in-law.”
[44]. Lines 4 and 6 have been marked by various editors as probably spurious. Others regard lines 1–2 as the beginning of a stanza the rest of which has been lost, or combine lines 5–6 with lines 5–6 of stanza 45 to make a new stanza. South-maid: cf. Helgakvitha Hundingsbana I, 17 and note.
[45]. Both lines 3–4 and lines 5–6 have been suspected by editors of being interpolated, and the loss of two lines has also been suggested. Brides: the plural here is perplexing. Gering insists that only Sigrun is meant, and translates the word as singular, but both “brides” and “loves” are uncompromisingly plural in [[329]]the text. Were the men of Helgi’s ghostly following likewise visited by their wives? The annotator may have thought so, for in the prose he mentions the “women” returning to the house, although, of course, this may refer simply to Sigrun and the maid.
[47]. Line 5 (or possibly line 4) may be interpolated.
[48]. Wind-helm: the sky; the bridge is Bifrost, the rainbow (cf. Grimnismol, 29). Salgofnir (“Hall-Crower”): the cock Gollinkambi who awakes the gods and warriors for the last battle. [[330]]
[49]. Many editors assign this speech to the maid. Line 5 (or 4) may be spurious. Meeting of dreams (“Dream-Thing”): sleep.
[Prose]. The attitude of the annotator is clearly revealed by his contempt for those who put any faith in such “old wives’ folly” as the idea that men and women could be reborn. As in the case of Helgi Hjorvarthsson, the theory of the hero’s rebirth seems to have developed in order to unite around a single Helgi [[331]]the various stories in which the hero is slain. The Lay of Kara (Karuljoth) is lost, although, as has been pointed out, parts of the Helgakvitha Hundingsbana II may be remnants of it, but we find the main outlines of the story in the Hromundar saga Greipssonar, whose compilers appear to have known the Karuljoth. In the saga Helgi Haddingjaskati (Helgi the Haddings’-Hero) is protected by the Valkyrie Kara, who flies over him in the form of a swan (note once more the Valkyrie swan-maiden confusion); but in his fight with Hromund he swings his sword so high that he accidentally gives Kara a mortal wound, whereupon Hromund cuts off his head. As this makes the third recorded death of Helgi (once at the hands of Alf, once at those of Dag, and finally in the fight with Hromund), the phenomenon of his rebirth is not surprising. The points of resemblance in all the Helgi stories, including the one told in the lost Karuljoth, are sufficiently striking so that it is impossible not to see in them a common origin, and not to believe that Helgi the son of Hjorvarth, Helgi the son of Sigmund and Helgi the Haddings’-Hero (not to mention various other Helgis who probably figured in songs and stories now lost) were all originally the same Helgi who appears in the early traditions of Denmark. [[332]]