Cite as: Richard L. Harris (ed.) 2017, ‘Hjálmþés saga ok Ǫlvis 29 (Hundingi konungr, Lausavísur 1)’ in Margaret Clunies Ross (ed.), Poetry in fornaldarsögur. Skaldic Poetry of the Scandinavian Middle Ages 8. Turnhout: Brepols, p. 521.
|Hverr er sá, kominn ór Manheimum,
ungr at aldri, oss at kveðja?
|Berr þú, inn ungi, ormfrán augu; |
mun ek við brögðum búaz mega.
Hverr er sá, kominn ór Manheimum, ungr at aldri, at kveðja oss? Þú, inn ungi, berr ormfrán augu; ek mun mega búaz við brögðum.
Who is he, come from Manheimar, young in age, to greet us [me]? You, young one, have snake-flashing eyes; I will be able to prepare myself for tricks.
Mss: 109a IIIˣ(273v), papp6ˣ(53v), ÍBR5ˣ(95) (HjǪ)
Readings:  aldri: so papp6ˣ, ÍBR5ˣ, aldi 109a IIIˣ  ormfrán: örn framar papp6ˣ, orm framm ÍBR5ˣ
Editions: Skj: Anonyme digte og vers [XIII], E. 16. Vers af Fornaldarsagaer: Af Hjálmþérs saga ok Ǫlvis IV 8: AII, 338, BII, 359, Skald II, 194, NN §3298; HjǪ 1720, 48-9, FSN 3, 492, FSGJ 4, 217, HjǪ 1970, 40, 95, 156.
Hundingi greets Hjálmþér, but with a threat
of mixed hospitality.
Notes:  hverr er sá ‘who is he’: Many eds (e.g. Skj B, Skald, FSGJ) have added karla ‘of men’ to the end of this line to provide alliteration and a metrical line. —  ór Manheimum ‘from Manheimar’: See Note to HjǪ 18/8. The corresponding passages of Hjálmþérsrímur (V. 24-5, Finnur Jónsson 1905-22, II, 36) do not locate Hjálmþér’s home in Manheimar, but rather in Denmark, a difference that has suggested that the introduction of Manheimar was the work of a later redactor and that the saga’s original location was in Denmark. —  ormfrán ‘snake-flashing’: An epithet invariably collocated with augu ‘eyes’, as here, and often applied to the terrifying glances of powerful rulers (cf. Marold 1998a); in Sigv ErfÓl 13/8I, for example, it is applied to the terror-inspiring eyes of King Óláfr Haraldsson. — [7-8] ek mun mega búaz við brögðum ‘I will be able to prepare myself for tricks’: Kock (NN §3298) questions what reason the king would have to anticipate tricks from the bright-eyed young man, noticing that ormfránn is used elsewhere suggestive of ambition and vigour. Rather than translating brögðum as ‘tricks’, Kock prefers a more positive anticipation, of ‘feats’ or ‘exploits’. Against this, the meaning of bragð as ‘cunning, tricks’ is well attested (cf. LP: bragð 3), and the prose saga indicates that Hundingi has the power to understand the inner motivation of an apparently polite young man like Hjálmþér.