GunnLeif Merl I 99VIII
Russell Poole (ed.) 2017, ‘Breta saga 167 (Gunnlaugr Leifsson, Merlínusspá I 99)’ in Margaret Clunies Ross (ed.), Poetry in fornaldarsögur. Skaldic Poetry of the Scandinavian Middle Ages 8. Turnhout: Brepols, p. 131.
Rekr ‘utters’
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2. rekja (verb): unwind; track, trace
inn ‘The’
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2. inn (art.): the
dýri ‘noble’
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dýrr (adj.; °compar. -ri/-ari, superl. -str/-astr): precious
Dávíð ‘David’
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Davíð (noun m.): David
konungr ‘King’
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konungr (noun m.; °dat. -i, -s; -ar): king
margfalda ‘manifold’
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margfaldr (adj.): manifold
notes
[3] margfalda ‘manifold’: The adj. margfaldr is commonly used with sg. nouns (ONP: margfaldr) in a variety of senses that include ‘manifold, plentiful, abundant, abounding’ (cf. Fritzner: margfaldr); Skj B has mangedobbelt ‘multiplied’ (cf. CVC: margfaldr). Bret 1848-9 instead opts for ypperlig ‘superb, excellent’, but the existence of so general a sense would be hard to support.
spô ‘prophecy’
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1. spá (noun f.; °-r; -r/-ir): prophecy
ok ‘and’
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3. ok (conj.): and, but; also
mælir ‘speaks’
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1. mæla (verb): speak, say
svá ‘thus’
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svá (adv.): so, thus
Fjǫll ‘The mountains’
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1. fjall (noun n.): mountain
munu ‘will’
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munu (verb): will, must
fagna ‘rejoice’
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fagna (verb; °-að-): welcome, rejoice
ok ‘and’
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3. ok (conj.): and, but; also
inn ‘the’
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2. inn (art.): the
fríði ‘fair’
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fríðr (adj.; °compar. -ari, superl. -astr): beautiful, fair
skógr ‘forest’
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skógr (noun m.; °-ar/-s, dat. -i; -ar): forest
en ‘and’
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2. en (conj.): but, and
skœðar ‘dangerous’
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skœðr (adj.): dangerous
skella ‘clap’
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3. skella (verb)
lófum ‘their hands’
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lófi (noun m.; °-a; -ar): palm of hand
ok ‘and’
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3. ok (conj.): and, but; also
dalir ‘the valleys’
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dalr (noun m.; °-s, dat. -/-i; -ir, acc. -i/-a): valley
ymna ‘hymns’
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hymni (noun m.; °-a; -ar): [hymn]
dróttni ‘to the Lord’
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dróttinn (noun m.; °dróttins, dat. dróttni (drottini [$1049$]); dróttnar): lord, master
syngja ‘sing’
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syngja (verb): sing
Interactive view: tap on words in the text for notes and glosses
Cf. Ps. XCVII.8: Flumina plaudent manu simul montes laudabunt ‘The rivers shall clap their hands, the mountains shall rejoice together’. The mentions of the ‘forest’ and the ‘valleys’ seem to represent free variation; for the concept of forest as speaker, cf. II 15/5‑8. The psalms of David were regarded as prophesying the coming of the Messiah, but this would not have been the totality of their perceived relevance to an Icelandic audience; Sv (ÍF 30, 152) represents King Sverrir himself as claiming that the prophecies of the psálmaskáldit ‘the poet of the psalms’, i.e. King David, have come true in Sverrir’s own days.
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