[2]. Heerfather: Othin; cf. Voluspo, 30. Hermoth: mentioned in the Prose Edda as a son of Othin who is sent to Hel to ask for the return of the slain Baldr. Sigmund: according to the Volsungasaga Sigmund was the son of Volsung, and hence Othin’s great-great-grandson (note that Wagner eliminates all the intervening generations by the simple expedient of using [[219]]Volsung’s name as one of Othin’s many appellations). Sigmund alone was able to draw from the tree the sword which a mysterious stranger (Othin, of course) had thrust into it (compare the first act of Wagner’s Die Walküre).
[3]. Sijmons suggests that this stanza may be an interpolation.
[4]. No lacuna after line 2 is indicated in the manuscript. Editors have attempted various experiments in rearranging this and the following stanza.
[5]. Some editors, following Simrock, assign this whole stanza to Hyndla; others assign to her lines 3–4. Giving the entire stanza to Freyja makes better sense than any other arrangement, but is dependent on changing the manuscript’s “thy” in line 3 to “my,” as suggested by Bugge. The boar on which Freyja rides (“my worthy steed”) is, of course, Ottar.
[6]. Hyndla detects Ottar, and accuses Freyja of having her [[220]]lover with her. Unless Ottar is identical with Oth (cf. Voluspo, 25 and note), which seems most unlikely, there is no other reference to this love affair. The way of the slain: the road to Valhall.
[7]. Various experiments have been made in condensing the stanza into four lines, or in combining it with stanza 8. Hildisvini (“Battle-Swine”): perhaps Freyja refers to the boar with golden bristles given, according to Snorri, to her brother Freyr by the dwarfs. Dain: a dwarf; cf. Voluspo, 11. Nabbi: a dwarf nowhere else mentioned.
[8]. The first line is obviously corrupt in the manuscript, and has been variously emended. The general assumption is that in the interval between stanzas 7 and 8 Freyja and Hyndla have arrived at Valhall. No lacuna is indicated in the manuscript.
[9]. Foreign metal: gold. The word valr, meaning “foreign,” [[221]]and akin to “Welsh,” is interesting in this connection, and some editors interpret it frankly as “Celtic,” i.e., Irish.
[10]. To glass: i.e., the constant fires on the altar have fused the stone into glass. Glass beads, etc., were of very early use, though the use of glass for windows probably did not begin in Iceland much before 1200.
[11]. Possibly two stanzas, or perhaps one with interpolations. The manuscript omits the first half of line 4, here filled out from stanza 16, line 2. Skjoldungs: the descendants of Skjold, a mythical king who was Othin’s son and the ancestor of the Danish kings; cf. Snorri’s Edda, Skaldskaparmal, 43. Skilfings: mentioned by Snorri as descendants of King Skelfir, a mythical ruler in “the East.” In Grimnismol, 54, the name Skilfing appears as one of Othin’s many appellations. Othlings: Snorri derives this race from Authi, the son of Halfdan the Old (cf. stanza 14). Ylfings: some editors have changed this to “Ynglings,” as in stanza 16, referring to the descendants of Yng or Yngvi, another son of Halfdan, but the reference may be to the same mythical family to which Helgi Hundingsbane belonged (cf. Helgakvitha Hundingsbana I, 5). [[222]]