Hfr ErfÓl 11I
Kate Heslop (ed.) 2012, ‘Hallfreðr vandræðaskáld Óttarsson, Erfidrápa Óláfs Tryggvasonar 11’ 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. 417.
Eigi ‘cannot’
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3. eigi (adv.): not
láta ‘’
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láta (verb): let, have sth done
ýtar ‘Men’
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ýtr (noun m.): man; launcher
enn ‘an even’
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2. enn (adv.): still, yet, again
þeir ‘those’
notes
[2] þeirs víðast nenna ‘those who travel most widely’: Óláfr’s significance in the larger scheme of things is emphasised.
s ‘who’
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2. er (conj.): who, which, when
notes
[2] þeirs víðast nenna ‘those who travel most widely’: Óláfr’s significance in the larger scheme of things is emphasised.
víða ‘’
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1. víða (adv.): widely
notes
[2] þeirs víðast nenna ‘those who travel most widely’: Óláfr’s significance in the larger scheme of things is emphasised.
renna ‘’
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2. renna (verb): run (strong)
notes
[2] þeirs víðast nenna ‘those who travel most widely’: Óláfr’s significance in the larger scheme of things is emphasised.
frægra ‘’
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frægr (adj.; °-jan/-an; compar. -ri, superl. -jastr/-astr/-str): famous, renowned
fremra ‘more outstanding’
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framr (adj.; °compar. framari/fremri, superl. framastr/fremstr): outstanding, foremost
[3] fremra: frægra 54, Bb
mann ‘man’
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maðr (noun m.): man, person
of ‘’
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4. of (particle): (before verb)
finnask ‘’
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2. finna (verb): find, meet
folkreifum ‘than battle-joyful’
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folkreifr (adj.): battle-joyful
notes
[4] folkreifum ‘battle-joyful’: That is, glorying in battle. On the meaning of folk see Richardson (1975).
Ôleifi ‘Óláfr’
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Óláfr (noun m.): Óláfr
Interactive view: tap on words in the text for notes and glosses
Óláfr stands all day on the raised after-deck of Ormr inn langi, shooting arrows and hurling spears. Both friends and enemies declare they have never known such valiant fighting.
Unusually, the variant readings in this helmingr, especially víðast nenna ‘travel most widely’ / víða renna ‘run widely’ (l. 2) and fremra ‘more outstanding’ / frægra ‘more famous’ (l. 3), are all plausible, and none affects the overall meaning. This may suggest oral transmission of different versions of the present stanza, as has been postulated for another isolated helmingr, st. 26a and its alternative version (Krijn 1931, 121).
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