Eyv Hál 13I
Russell Poole (ed.) 2012, ‘Eyvindr skáldaspillir Finnsson, Háleygjatal 13’ in Diana Whaley (ed.), Poetry from the Kings’ Sagas 1: From Mythical Times to c. 1035. Skaldic Poetry of the Scandinavian Middle Ages 1. Turnhout: Brepols, p. 212.
jǫlna ‘’
þolnar ‘’
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2. þolinn (adj./verb p.p.): [patient]
kennings
sumbl jólna,‘a feast of the gods, ’
= POETRY
a feast of the gods, → POETRY
at ‘’
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3. at (prep.): at, to
sumbl ‘a feast’
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sumbl (noun n.; °; -): banquet, drinking feast
[1] Jólna sumbl: þolnar at U, ‘iǫlna’ A
kennings
sumbl jólna,‘a feast of the gods, ’
= POETRY
a feast of the gods, → POETRY
enn ‘once more’
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2. enn (adv.): still, yet, again
notes
[2] enn ‘once more’: The word carries stress and alliteration, and hence the adv. is indicated, rather than conj. en ‘but, and’.
vér ‘We [I]’
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vér (pron.; °gen. vár, dat./acc. oss): we, us, our
gôtum ‘have produced’
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2. geta (verb): to beget, give birth to, mention, speak of; to think well of, like, love
stillis ‘of the ruler’
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stillir (noun m.): ruler
sem ‘like’
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sem (conj.): as, which
steina ‘of stones’
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steinn (noun m.; °steins; steinar): stone, colour < steinabrú (noun f.): stone bridge, stone arch
brú ‘a bridge’
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brú (noun f.; °-ar; brúar/brýr/brúr(Hák81 557)): bridge, causeway < steinabrú (noun f.): stone bridge, stone arch
Interactive view: tap on words in the text for notes and glosses
The helmingr is used to exemplify jólnar as a heiti for ‘gods’.
[1] sumbl jólna ‘a feast of the gods [POETRY]’: In this unusual kenning the determinant is gen. of jóln (n. nom. pl.), a term for the gods associated with the feast of Yuletide (jól). There may be an allusion to the beginning of the myth of the poetic mead, where the gods meet for a feast. Kock (NN §2305) suggests that jólna sumbl belongs to a previous clause, contained in a lost helmingr, and Faulkes (SnE 1998, I, 207) mentions this as a possibility. — [4] sem steinabrú ‘like a bridge of stones’: Like the reference to a feast in l. 1, the comparison to a stone-built bridge aligns the production of the poem with another communal function of great social importance, and poem and bridge are artifacts both enduring and commemorative (on bridges, see Sawyer 2000, 134-6). In the ancestral religion as well as early Christianity, bridges could constitute not merely physical passages from the place of settlement to the graveyard but also symbolic passages from the living to the dead, and commemorative rune-stones were customarily erected in the vicinity (Lund 2005, 129).
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