Eil Þdr 1^III

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

Flug ‘of precipice’

(not checked:)
2. flug (noun n.): flight, ?precipice < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

stalla ‘altars’

(not checked:)
stallr (noun m.; °-s, dat. -i; -ar): seat, stall, support < flugstallr (noun m.)

kennings

notes

[1] flugstalla ‘of precipice-altars [MOUNTAINS]’: According to Fritzner: flug 2, flug means ‘steep mountain-side’ (cf. ModIcel. flug, ModNorw. and Faroese flog ‘steep bluff’) and stallr means ‘altar’ (Fritzner: stallr 1). This kenning is formed according to the pattern ‘place where something is’. ‘Place’ can be replaced by any location; here stallr ‘altar’. Hence flugstallr ‘precipice-altar’ is a kenning for ‘mountain’, the place where precipices are (see also Finnur Jónsson 1900b, 376). Genzmer (1934, 67) weighs various ways to interpret flugstallr and finally opts for ‘the high load-bearer, roof beam’, which he goes on to explain as an ofljóst construction for áss ‘one of the Æsir’ in light of its homonymy with áss ‘beam’. This is not very convincing (cf. also Reichardt 1948, 331). — [1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

réð ‘decided’

(not checked:)
ráða (verb): advise, rule, interpret, decide

felli* ‘the preparer’

(not checked:)
fellir (noun m.; °-s, dat. -i): slayer, feller

[1] felli*: fellir all

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

felli* ‘the preparer’

(not checked:)
fellir (noun m.; °-s, dat. -i): slayer, feller

[1] felli*: fellir all

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

fjǫr ‘of the life’

(not checked:)
fjǫr (noun n.): life < fjǫrnet (noun n.)

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

fjǫr ‘of the life’

(not checked:)
fjǫr (noun n.): life < fjǫrnet (noun n.)

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

nets ‘net’

(not checked:)
net (noun n.; °; -, gen. netja): net < fjǫrnet (noun n.)

[2] ‑nets: ‘‑niotz’ R, ‘‑motz’ Tˣ, ‘natz’ W

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

nets ‘net’

(not checked:)
net (noun n.; °; -, gen. netja): net < fjǫrnet (noun n.)

[2] ‑nets: ‘‑niotz’ R, ‘‑motz’ Tˣ, ‘natz’ W

kennings

notes

[1-2] felli* fjǫrnets ‘the preparer of the life-net [KILLER]’: Lit. ‘one who casts his net for the life (of a person)’. Most eds emend fellir m. nom. sg. (so all mss) to felli m. acc. sg.; only Genzmer (1934, 65) retains the nom. fellir (for his interpretation see below). Fjǫrnets has been emended in accordance with most eds, following Konráð Gíslason (see Finnur Jónsson 1900b, 375), as none of the ms. readings makes any sense (‘-niotz’ R, ‘‑motz’ Tˣ or ‘natz’ W). Fjǫrnets has been explained in various ways. This edn follows Björn Magnússon Ólsen (1902, 201-3), who offers the most convincing interpretation. According to him, fjǫrnets must mean ‘the net in which life gets caught’; cf. laxanet ‘salmon net’ and þorskanet ‘cod net’. For fella net Björn Magnússon Ólsen (ibid.) arrives at the meaning ‘prepare the net’ in light of lexical material from Modern Icelandic and Norwegian; the resulting interpretation is ‘the preparer of the net for (the giants’) lives’. Guðmundur Finnbogason (1924, 173) and Davidson (1983, 567) concur. Davidson (ibid.) suggests that this could be an allusion to the myth of Þórr as the fisher who catches Miðgarðsormr. Finnur Jónsson (1900b, 376) interprets fjǫrnet as an image for ‘life’, livet set under bildet af et knytted næt ‘life reflected in the image of a meshed net’; hence fellir fjǫrnets is ‘killer’. Genzmer (1934, 65) points out that life cannot be killed and he adopts Björn Magnússon Ólsen’s interpretation ‘who prepares (casts) the net for the life’. He combines fellir fjǫrnets with goða ‘of the gods’ only, however, and interprets ‘the caster of the net for the lives of the gods’ as a kenning for Loki (Genzmer 1934, 68), which he takes as the subject of the sentence. Kock (NN §443) emends to fjǫrnjóts ‘one who enjoys living (or life) with another’, which he connects with goða flugstalla ‘of the gods of the mountains [GIANTS]’ to form a giant-kenning. However, fjǫr is not attested in the sense ‘living together’ and, moreover, fjǫrnjóts fails to supply the needed aðalhending in this line. Elsewhere, Kock (NN §2249, followed by Reichardt 1948, 332), gives a different and doubtful interpretation, suggesting that the correct word could be fjǫrnnet, meaning ‘earth-net’, supposedly a periphrasis for ‘sea’. He combines this with flugstalla, which results in ‘steep bluff by the sea’.

goða ‘of the gods’

(not checked:)
goð (noun n.): (pagan) god

kennings

notes

[1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

goða ‘of the gods’

(not checked:)
goð (noun n.): (pagan) god

kennings

notes

[1, 2] goða flugstalla ‘of the gods of precipice-altars [MOUNTAINS > GIANTS]’: Genzmer (1934, 65 n.) objects to goða ‘of the gods’ as the base-word of a giant-kenning, but see Meissner 258; see also Reichardt (1948, 331) and NN §2756C.

at ‘to’

(not checked:)
5. at (nota): to (with infinitive)

hvetja ‘goad’

(not checked:)
hvetja (verb): incite, urge

[2] hvetja: so Tˣ, W, hverja R

drjúgr ‘assidious’

(not checked:)
drjúgr (adj.; °compar. -ari (drýgari [$1033$] „ ms. 56v‰, superl. -astr): very, excessive

vas ‘was’

(not checked:)
2. vera (verb): be, is, was, were, are, am

Loptr ‘Loptr’

(not checked:)
Loftr (noun m.): [Loptr, loft]

notes

[3] Loptr: This name, which means ‘one who travels or passes through the air’, appears in the Poetic Edda (Lok 6/3; Hyndl 41/5) and in Þjóð Haustl 8/6; it is one of Loki’s names.

at ‘at’

(not checked:)
5. at (nota): to (with infinitive)

ljúga ‘lying’

(not checked:)
ljúga (verb): lie

lǫg ‘of the sea’

(not checked:)
lǫgr (noun m.; °lagar, dat. legi): sea < lǫgseimr (noun m.)

kennings

notes

[4] faðir lǫgseims ‘the father of the sea-thread [= Miðgarðsormr > = Loki]’: The Miðgarðsormr-kenning is based on the idea that the serpent encircles the whole world; cf. Meissner 114 for further examples. According to Gylf (SnE 2005, 27), Loki begot Hel, Fenrir and Miðgarðsormr with the giantess Angrboða.

lǫg ‘of the sea’

(not checked:)
lǫgr (noun m.; °lagar, dat. legi): sea < lǫgseimr (noun m.)

kennings

notes

[4] faðir lǫgseims ‘the father of the sea-thread [= Miðgarðsormr > = Loki]’: The Miðgarðsormr-kenning is based on the idea that the serpent encircles the whole world; cf. Meissner 114 for further examples. According to Gylf (SnE 2005, 27), Loki begot Hel, Fenrir and Miðgarðsormr with the giantess Angrboða.

seims ‘thread’

(not checked:)
3. seimr (noun m.): thread < lǫgseimr (noun m.)

[4] ‑seims: ‘‑sems’ Tˣ

kennings

notes

[4] faðir lǫgseims ‘the father of the sea-thread [= Miðgarðsormr > = Loki]’: The Miðgarðsormr-kenning is based on the idea that the serpent encircles the whole world; cf. Meissner 114 for further examples. According to Gylf (SnE 2005, 27), Loki begot Hel, Fenrir and Miðgarðsormr with the giantess Angrboða.

seims ‘thread’

(not checked:)
3. seimr (noun m.): thread < lǫgseimr (noun m.)

[4] ‑seims: ‘‑sems’ Tˣ

kennings

notes

[4] faðir lǫgseims ‘the father of the sea-thread [= Miðgarðsormr > = Loki]’: The Miðgarðsormr-kenning is based on the idea that the serpent encircles the whole world; cf. Meissner 114 for further examples. According to Gylf (SnE 2005, 27), Loki begot Hel, Fenrir and Miðgarðsormr with the giantess Angrboða.

faðir ‘The father’

(not checked:)
faðir (noun m.): father

kennings

notes

[4] faðir lǫgseims ‘the father of the sea-thread [= Miðgarðsormr > = Loki]’: The Miðgarðsormr-kenning is based on the idea that the serpent encircles the whole world; cf. Meissner 114 for further examples. According to Gylf (SnE 2005, 27), Loki begot Hel, Fenrir and Miðgarðsormr with the giantess Angrboða.

heiman ‘to leave home’

(not checked:)
heiman (adv.): from home

Geð ‘mind’

(not checked:)
geð (noun n.): mind < geðreynir (noun m.)

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

reynir ‘tester’

(not checked:)
2. reynir (noun m.): tester < geðreynir (noun m.)

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

kvað ‘said’

(not checked:)
2. kveðja (verb; kvaddi): (dd) request, address, greet

grœnar ‘green’

(not checked:)
2. grœnn (adj.; °superl. grǿnastr/grǿnstr): green

[5] grœnar: so Tˣ, W, greinar R

Gauts ‘of the Gautr’

(not checked:)
2. Gautr (noun m.): Gautr, Óðinn

[6] Gauts: om. W

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

Gauts ‘of the Gautr’

(not checked:)
2. Gautr (noun m.): Gautr, Óðinn

[6] Gauts: om. W

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

her ‘of host’

(not checked:)
herr (noun m.; °-s/-jar, dat. -; -jar, gen. -ja/herra): army, host < herþruma (noun f.)

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

her ‘of host’

(not checked:)
herr (noun m.; °-s/-jar, dat. -; -jar, gen. -ja/herra): army, host < herþruma (noun f.)

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

her ‘of host’

(not checked:)
herr (noun m.; °-s/-jar, dat. -; -jar, gen. -ja/herra): army, host < herþruma (noun f.)

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

þrumu ‘thunder’

(not checked:)
1. þruma (noun f.; °; -ur): thunder-clap < herþruma (noun f.)

[6] ‑þrumu: ‘‑þrumi’ Tˣ

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

þrumu ‘thunder’

(not checked:)
1. þruma (noun f.; °; -ur): thunder-clap < herþruma (noun f.)

[6] ‑þrumu: ‘‑þrumi’ Tˣ

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

þrumu ‘thunder’

(not checked:)
1. þruma (noun f.; °; -ur): thunder-clap < herþruma (noun f.)

[6] ‑þrumu: ‘‑þrumi’ Tˣ

kennings

notes

[5, 6] geðreynir Gauts herþrumu ‘mind-tester of the Gautr <= Óðinn> of host-thunder [BATTLE > WARRIOR = Þórr > = Loki]’: The context clearly points to Loki as the referent of the kenning. The kenning Gauts herþrumu is a warrior-kenning consisting of a god’s name as the base-word qualified by a battle-kenning (Reichardt 1948, 332-3), but as a determinant to geðreynir ‘mind-tester’ it must refer either to Þórr or to Óðinn. There are several instances where warrior-kennings are used for Þórr and Þjálfi (see Introduction above). Loki is attested as a confidant of both Óðinn and Þórr. Loki is Þórr’s companion in many of the god’s dealing with the giants, e.g. in the stories about Þórr and the giants Þrymr (Þrymskviða), Hrungnir (Haustlǫng) and Útgarðaloki (Gylf, SnE 2005, 37-43). But Loki is also a companion of Óðinn, e.g. in Haustlǫng. In this stanza, two arguments point to Þórr, namely, the context of the stanza that shows Loki talking to Þórr and trying to persuade him, and, secondly, the problem with interpreting Gauts herþrumu as an Óðinn-kenning since the base-word Gautr is an Óðinn-heiti in its own right. Nevertheless, other eds have proposed that this is an Óðinn-kenning (Finnur Jónsson 1900b, 376; Meissner 254 with reservations) or a proper Þórr-kenning (Sveinbjörn Egilsson 1851, 17; Genzmer 1934, 69; Kiil 1956, 95). A rearrangement of the kenning (Davidson 1983, 568-9) to geðreynir Hergauts þrumu ‘temper-tryer of the War-Gautr of thunder (i.e. of the Óðinn of thunder, i.e. of Þórr)’ is not necessary.

brautir ‘paths’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away

vilgi ‘The by no means’

(not checked:)
vilgi (adv.): not at all, by no means

kennings

tryggr ‘trustworthy’

(not checked:)
tryggr (adj.; °tryggan/tryggvan; compar. -ari/-vari; superl. -jastr/-astr): loyal

kennings

til ‘towards’

(not checked:)
til (prep.): to

veggjar ‘of the wall’

(not checked:)
1. veggr (noun m.; °-jar/-s(Páll²A 257³³), dat. -/-i(kun defin.); -ir): wall

kennings

viggs ‘the steed’

(not checked:)
vigg (noun n.): steed

kennings

Geir ‘of Geir’

(not checked:)
geirr (noun m.): spear < Geirrøðr (noun m.): Geirrøðr

røðar ‘røðr’

(not checked:)
-røðr (noun m.): [røðr] < Geirrøðr (noun m.): Geirrøðr

[8] ‑røðar: ‑raðar W

liggja ‘lay’

(not checked:)
liggja (verb): lie

[8] liggja: ‘lig[…]a’ W