OBarr Frag 1^III

Hvégis ‘In whatever way’

(not checked:)
hvégi (adv.): however

[1] Hvégis (‘hvegi er’): hneigi er Tˣ

notes

[All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

Draupnis ‘of Draupnir’

(not checked:)
Draupnir (noun m.): Draupnir

[1] Draupnis: ‘dro᷎pniss’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

drógar ‘of the drawing’

(not checked:)
dróg (noun f.; °; -ir): string

[1] drógar: ‘dro᷎gar’ B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [1] drógar Draupnis ‘of the drawing of Draupnir <mythical ring> [GOLD]’: The noun dróg occurs only here as a simplex and in the compounds almdróg (Gsind Hákdr 71^I) and ýdróg (Hfr Óldr 6/5^I), both meaning ‘bow-string’. The noun plausibly derives from the verb draga ‘draw, pull’ and means ‘that which is drawn’. It has been understood here (cf. LP: dróg) to mean ‘the drawing, i.e. that which is drawn’ from Draupnir, that is, gold. Draupnir (lit. ‘dripper’) was Óðinn’s gold arm-ring, which had been forged for him by some dwarfs. According to Gylf (SnE 2005, 47) it had the property that every ninth night there dripped from it eight gold rings of the same weight. An alternative interpretation is that dróg could mean ‘band, string’, as in the two compounds above; this would then form the base-word of a ring-kenning. Kock (NN §1895) proposed for dróg the meaning ‘that on which something is drawn’, and understood dróg Draupnis as a kenning for the arm (cf. Meissner 419-20).

dís ‘dís’

(not checked:)
dís (noun f.; °; -ir): dís, woman

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

dís ‘dís’

(not checked:)
dís (noun f.; °; -ir): dís, woman

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

ramman ‘is powerful’

(not checked:)
rammr (adj.; °compar. -ari, superl. -astr): mighty

[2] ramman: ‘raman’ Tˣ

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

ramman ‘is powerful’

(not checked:)
rammr (adj.; °compar. -ari, superl. -astr): mighty

[2] ramman: ‘raman’ Tˣ

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

spyrk ‘I hear’

(not checked:)
spyrja (verb; spurði): ask; hear, find out

[2] spyrk (‘spyr ec’): spyr W

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

spyrk ‘I hear’

(not checked:)
spyrja (verb; spurði): ask; hear, find out

[2] spyrk (‘spyr ec’): spyr W

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

vísa ‘the lord’

(not checked:)
vísi (noun m.; °-a): leader

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

vísa ‘the lord’

(not checked:)
vísi (noun m.; °-a): leader

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

sá ‘he’

(not checked:)
1. sá (pron.; °gen. þess, dat. þeim, acc. þann; f. sú, gen. þeirrar, acc. þá; n. þat, dat. því; pl. m. þeir, f. þǽ---): that (one), those

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

sá ‘he’

(not checked:)
1. sá (pron.; °gen. þess, dat. þeim, acc. þann; f. sú, gen. þeirrar, acc. þá; n. þat, dat. því; pl. m. þeir, f. þǽ---): that (one), those

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

ræðr ‘rules’

(not checked:)
ráða (verb): advise, rule, interpret, decide

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

ræðr ‘rules’

(not checked:)
ráða (verb): advise, rule, interpret, decide

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

valdr ‘the ruler’

(not checked:)
valdr (noun m.): ruler

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

valdr ‘the ruler’

(not checked:)
valdr (noun m.): ruler

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

valdr ‘the ruler’

(not checked:)
valdr (noun m.): ruler

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

fyr ‘over’

(not checked:)
fyr (prep.): for, over, because of, etc.

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

fyr ‘over’

(not checked:)
fyr (prep.): for, over, because of, etc.

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

veldi ‘the realm’

(not checked:)
veldi (noun n.): realm

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

veldi ‘the realm’

(not checked:)
veldi (noun n.): realm

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

vagn ‘of the wagon’

(not checked:)
vagn (noun m.; °dat. -i; -ar): wagon < vagnbraut (noun f.)

[4] vagn‑: vagns B

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

brautar ‘road’

(not checked:)
1. braut (noun f.; °dat. -/-u; -ir): path, way; away < vagnbraut (noun f.)

kennings

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’. — [3, 4] valdr vagnbrautar ‘the ruler of the wagon-road [SKY/HEAVEN > = God]’: Very similar to other kennings for God as ruler of the heavens (LP: valdr 1). In a number of Christian skaldic poems, heaven is referred to as the road, path, bridge or roof of the wagon, meaning the constellation Ursa Major, called Karlsvagn in Old Norse (ModEngl. Charles’s Wain). Other early examples are ESk Geisl 71/7, 8^VII vísa hôs vagnræfrs ‘king of the high wagon-roof’ and Ník Jóndr 3/6^VII tyggi vagnbryggju ‘ruler of the wagon-bridge’.

mér ‘me’

(not checked:)
ek (pron.; °mín, dat. mér, acc. mik): I, me

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

mér ‘me’

(not checked:)
ek (pron.; °mín, dat. mér, acc. mik): I, me

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

fagnar ‘welcomes’

(not checked:)
fagna (verb; °-að-): welcome, rejoice

[4] fagnar: fagnat Tˣ, W

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.

fagnar ‘welcomes’

(not checked:)
fagna (verb; °-að-): welcome, rejoice

[4] fagnar: fagnat Tˣ, W

notes

[All]: It is also possible to construe the helmingr’s syntax in several different ways; cf. Skj B for the above interpretation. Kock (NN §427) construes with two parallel clauses, ramman spyrk vísa ‘I hear the lord is powerful’ (l. 2) and sá valdr ræðr fyr veldi vagnbrautar ‘that ruler rules over the realm of the wagon-road’ (ll. 3-4). — [All]: The main subject of Ormr’s poem is unknown. The poet seems to be speculating about the welcome he anticipates receiving in heaven. If Ormr came from the Hebrides, where much of the population was Christian well before Christianity came to Norway and Iceland, it is likely that the referent of the kenning in ll. 3-4 is the Christian God, rather than Óðinn. Skj B is undecided, while Faulkes (SnE 1998, I, 180) suggests the helmingr may be about Óðinn ‘and perhaps refers to the poet’s reception in Valhǫll or heaven’.