[34]. Heith (“Witch”) and Hrossthjof (“Horse-thief”): the only other reference to the giant Hrimnir (Skirnismol, 28) makes no mention of his children. [[229]]
[35]. This stanza is quoted by Snorri (Gylfaginning, 5). Of Vitholf (“Forest Wolf”), Vilmeith (“Wish-Tree”) and Svarthofthi (“Black Head”) nothing further is known. Ymir: cf. Voluspo, 3.
[37]. According to Snorri (Gylfaginning, 27) Heimdall was the son of Othin and of nine sisters. As Heimdall was the watchman of the gods, this has given rise to much “solar myth” discussion. The names of his nine giantess mothers are frequently said to denote attributes of the sea.
[38]. The names of Heimdall’s mothers may be rendered “Yelper,” “Griper,” “Foamer,” “Sand-Strewer,” “She-Wolf,” “Sorrow-Whelmer,” “Dusk,” “Fury,” and “Iron-Sword.” [[230]]
[39]. It has been suggested that these lines were interpolated from Guthrunarkvitha II, 22. Some editors add the refrain of stanza 36. Swine’s blood: to Heimdall’s strength drawn from earth and sea was added that derived from sacrifice.
[40]. In the manuscript this stanza stands after stanza 44. Regarding Heimdall’s kinship to the three great classes of men, cf. Rigsthula, introductory note, wherein the apparent confusion of his attributes with those of Othin is discussed.
[42]. Probably a lacuna before this stanza. Regarding the wolf Fenrir, born of Loki and the giantess Angrbotha, cf. Voluspo, 39 and note. Sleipnir: Othin’s eight-legged horse, born of the stallion Svathilfari and of Loki in the guise of a mare (cf. Grimnismol, 44). The worst: doubtless referring to Mithgarthsorm, another child of Loki. The brother of Byleist: Loki; cf. Voluspo, 51. [[231]]
[43]. Nothing further is known of the myth here referred to, wherein Loki (Lopt) eats the cooked heart of a woman and thus himself gives birth to a monster. The reference is not likely to be to the serpent, as, according to Snorri (Gylfaginning, 34), the wolf, the serpent, and Hel were all the children of Loki and Angrbotha.
[44]. Probably an omission, perhaps of considerable length, before this stanza. For the description of the destruction of the world, cf. Voluspo, 57.
[45]. Cf. Voluspo, 65, where the possible reference to Christianity is noted. With this stanza the fragmentary “short Voluspo” ends, and the dialogue between Freyja and Hyndla continues.