HSt Frag 3III
Edith Marold (ed.) 2017, ‘Hallar-Steinn, Fragments 3’ in Kari Ellen Gade and Edith Marold (eds), Poetry from Treatises on Poetics. Skaldic Poetry of the Scandinavian Middle Ages 3. Turnhout: Brepols, p. 203.
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
teigar ‘meadow’
(not checked:)
teigr (noun m.; °-s, dat. -/-i; -ar, acc. -a/-u): field, land < svalteigr (noun m.)
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
teigar ‘meadow’
(not checked:)
teigr (noun m.; °-s, dat. -/-i; -ar, acc. -a/-u): field, land < svalteigr (noun m.)
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
teigar ‘meadow’
(not checked:)
teigr (noun m.; °-s, dat. -/-i; -ar, acc. -a/-u): field, land < svalteigr (noun m.)
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
selju ‘the willow’
(not checked:)
1. selja (noun f.; °-u): willow
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
salts ‘of the salty’
(not checked:)
saltr (adj.): [salt, salty]
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
salts ‘of the salty’
(not checked:)
saltr (adj.): [salt, salty]
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
salts ‘of the salty’
(not checked:)
saltr (adj.): [salt, salty]
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
Víð ‘of Víð’
(not checked:)
Víð (noun f.): Víð < Víðblindi (noun f.): Víðblindi
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
blinda ‘blindi’
(not checked:)
blindi (noun f.): [blindness, blindi] < Víðblindi (noun f.): Víðblindi
[2] ‑blinda: ‑blindi U, ‘blinnis’ A
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
galtar ‘of the boar’
(not checked:)
galti (noun m.): boar
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B. — [2] Víðblinda galtar ‘of the boar of Víðblindi <giant>’: Víðblindi (or Viðblindi) is attested as a giant’s name in Þul Jǫtna I 5/7. The quantity of the first vowel is uncertain (see Note to l. 7 there). A comparable kenning for ‘whale’ is found in Anon (LaufE) 7/4 svíni Víðblinda ‘the swine of Víðblindi’ (cf. Note to l. 4 there). The kenning is difficult to explain, as the name of this giant is only found here and in the þulur, and the kenning is probably based on a particular mythological episode. Skm’s explanation (SnE 1998, I, 63) is not helpful because it cannot explain the base-word ‘boar’ (see Meissner 116). A possible explanation could be that for giants whales have the same function as boars for men or gods, e.g. as food.
raf ‘of the amber’
(not checked:)
raf (noun n.): [roof, amber] < rafkastandi (noun m.)
[3] raf‑: rauf‑ U
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
raf ‘of the amber’
(not checked:)
raf (noun n.): [roof, amber] < rafkastandi (noun m.)
[3] raf‑: rauf‑ U
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
kastandi ‘The thrower’
(not checked:)
kastandi (noun m.): thrower < rafkastandi (noun m.)
kennings
Víðblinda galtar salts svalteigar rafkastandi‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’
= GENEROUS MAN
the boar of Víð blindi → WHALE
the salty, cool meadow of the WHALE → SEA
the amber of the SEA → GOLD
The thrower of the GOLD → GENEROUS MAN
notes
[1, 2-3] Víðblinda galtar salts svalteigar rafkastandi ‘the thrower of the amber of the salty, cool meadow of the boar of Víðblindi <giant> [(lit. ‘amber-thrower of the salty, cool meadow of the boar of Víðblindi’) WHALE > SEA > GOLD > GENEROUS MAN]’: This is an extended kenning, in which the poet refers to himself as ‘generous man’. The basic pattern is ‘thrower of gold’; in this case ‘gold’ is called ‘amber of the sea’, ‘sea’ is referred to as ‘the salty, cool meadow of the whale’, and ‘whale’ is in turn referred to as ‘boar of the giant (Víðblindi)’ (see Note to l. 2 below). The use of ‘amber’ as a base word in the gold-kenning here can be explained by the shining colour of amber (LP: rǫf). In salts svalteigar ‘the salty, cool meadow’, the noun salts is taken as an adjectival gen. The interpretation of the stanza follows Skj B.
rastar ‘of the path’
(not checked:)
1. rǫst (noun f.; °rastar; rastir): (a measure of distance)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
rastar ‘of the path’
(not checked:)
1. rǫst (noun f.; °rastar; rastir): (a measure of distance)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
reyr ‘of the reed’
(not checked:)
2. reyr (noun n.): reed < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
reyr ‘of the reed’
(not checked:)
2. reyr (noun n.): reed < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
reyr ‘of the reed’
(not checked:)
2. reyr (noun n.): reed < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
þvengs ‘thong’
(not checked:)
þvengr (noun m.; °; -ir): thong < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
þvengs ‘thong’
(not checked:)
þvengr (noun m.; °; -ir): thong < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
þvengs ‘thong’
(not checked:)
þvengr (noun m.; °; -ir): thong < reyrþvengr (noun m.)
kennings
selju rastar reyrþvengs.‘the willow of the path of the reed-thong. ’
= WOMAN
the reed-thong. → SNAKE
the path of the SNAKE → GOLD
the willow of the GOLD → WOMAN
notes
[1, 3, 4] selju rastar reyrþvengs ‘the willow of the path of the reed-thong [SNAKE > GOLD > WOMAN]’: This kenning is one of the common woman-kennings formed according to the pattern ‘tree of gold’. Despite the explanation of selja immediately following the stanza in Skm (see Context above), the ‘willow’ must have been the original meaning of selja in kennings. Even though women are often called ‘givers of something’ in Old Norse prose literature (e.g. matselja ‘food-giver’; Fritzner: matselja), it would not have been a woman’s role to dispense gold. Tree-names, on the other hand, often appear as base-words in woman-kennings (Meissner 410).
muna ‘remember’
(not checked:)
1. muna (verb): remember
lengi ‘for a long time’
(not checked:)
lengi (adv.): for a long time
Interactive view: tap on words in the text for notes and glosses
Skm (SnE) and LaufE cite this helmingr to exemplify how, in a woman-kenning, ‘gold’ can serve as the determinant and a woman can be called selja gulls ‘willow of gold’. After the stanza Snorri (SnE 1998, I, 63) explains that Víðblindi, a giant, angles for whales in the water as though they were fish; hence the whale-kenning gǫltr Víðblinda ‘boar of Víðblindi’. In addition, the base-word of the kenning selja gulls ‘willow of gold’ is explained as a homonym (samheiti), either a woman (selja) who bestows (selr) something (gold), or a tree (selja ‘willow’).
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