[22]. Varin’s cove: the name of Varin appears twice in place names in Helgakvitha Hundingsbana I (stanzas 27 and 39). The sagas mention a mythical King Varin who lived at Skorustrond in Rogaland (Norway). [[282]]
[25]. Of the giant Lothin (“The Shaggy”) and his home in Tholley (“Pine Island”) nothing is known. Cf. Skirnismol, 35.
[26]. Something is clearly wrong with this stanza, and the manuscript indicates line 6 as the beginning of a new one. Perhaps a line (between lines 4 and 5) has been lost, or perhaps the lines in parenthesis are interpolations. Hrimgerth here refers to Svava, or to the protectress with whom the annotator has identified her, as having saved Helgi and his ships from the vengeance of the giantesses. In the original line 1 includes Helgi’s name, which makes it metrically incorrect. [[283]]
[28]. Again something is clearly wrong, and the last three lines look like interpolations, though some editors have tried to reconstruct two full stanzas. The passage suggests the identification of the Valkyries with the clouds.
[29]. Some editions give this speech to Helgi. Eastward: Atli and Helgi have held Hrimgerth in talk till sunrise, and the sun’s rays turn her into stone. But dwarfs rather than giants were the victims of sunlight; cf. Alvissmol, stanzas 16 and 35. [[284]]
[30]. Most editions give this stanza to Atli. With this the Hrimgertharmol ends, and after the next prose passage the meter reverts to that of the earlier sections.
[Prose]. The manuscript does not indicate a new section of the poem. Eylimi: cf. note on prose after stanza 9. Valkyrie: here, as before, the annotator has apparently nothing but his own imagination on which to base his statement. Svava in the ensuing stanzas certainly does not behave like a Valkyrie. Norway: the annotator doubtless based this statement on the reference to Norway in line 2 of stanza 31. Yule-eve: the Yule feast, marking the new year, was a great event in the heathen North. It was a time of feasting and merrymaking, vows (“New Year’s resolutions”), ghosts and witches; the spirits had their greatest power on Yule-eve. The king’s toast: vows made at the passing of the king’s cup at the Yule feast were particularly sacred. Sacred boar: a boar consecrated to Freyr, an integral part of the Yule rites. Hethin’s vow, which is, of course, the vengeance of the troll-woman, is too sacred to be broken, but he immediately realizes the horror of his oath. [[285]]
[31]. From Norway: Bugge uses this phrase as evidence that the poem was composed in one of the Icelandic settlements of the western islands, but as the annotator himself seems to have thought that Hethin came to Helgi by land (“on wild paths southward”), this argument does not appear to have much weight.
[32]. The second line is conjectural; a line has clearly been lost from this stanza, and various emendations have been suggested. [[286]]
[33]. Perhaps this is the remnant of two stanzas, or perhaps two lines (probably the ones in parenthesis) have been interpolated. The isle: duels were commonly fought on islands, probably to guard against treacherous interference, whence the usual name for a duel was “isle-going.” A duel was generally fought three days after the challenge. Reckoning the lapse of time by nights instead of days was a common practice throughout the German and Scandinavian peoples.