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skaldic

Skaldic Poetry of the Scandinavian Middle Ages

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Oddi Lv 1II

Judith Jesch (ed.) 2009, ‘Oddi inn litli Glúmsson, Lausavísur 1’ in Kari Ellen Gade (ed.), Poetry from the Kings’ Sagas 2: From c. 1035 to c. 1300. Skaldic Poetry of the Scandinavian Middle Ages 2. Turnhout: Brepols, pp. 614-16.

Oddi inn litli GlúmssonLausavísur
12

Stendr ‘stands’

(not checked:)
standa (verb): stand

Close

ok ‘and’

(not checked:)
3. ok (conj.): and, but; also

Close

hyggr ‘intends’

(not checked:)
2. hyggja (verb): think, consider

Close

at ‘to’

(not checked:)
5. at (nota): to (with infinitive)

Close

herðilútr ‘bent-shouldered’

(not checked:)
herðilútr (adj.): [bent-shouldered]

Close

með ‘with’

(not checked:)
með (prep.): with

Close

sverði ‘his sword’

(not checked:)
sverð (noun n.; °-s; -): sword

Close

band ‘of the belt’

(not checked:)
band (noun n.; °-s; *-): band, bond < bandalfr (noun m.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR
Close

band ‘of the belt’

(not checked:)
band (noun n.; °-s; *-): band, bond < bandalfr (noun m.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR
Close

alfr ‘The elf’

(not checked:)
alfr (noun m.; °; -ar): elf < bandalfr (noun m.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR
Close

beiði ‘of the begging’

(not checked:)
beiða (verb; °-dd-): ask, request < beiðirindr (noun f.)

[3] beiði‑: beiðir Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

beiði ‘of the begging’

(not checked:)
beiða (verb; °-dd-): ask, request < beiðirindr (noun f.)

[3] beiði‑: beiðir Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

beiði ‘of the begging’

(not checked:)
beiða (verb; °-dd-): ask, request < beiðirindr (noun f.)

[3] beiði‑: beiðir Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Rindi ‘Rindr’

(not checked:)
Rindr (noun f.): Rindr < beiðirindr (noun f.)

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3] -Rindi ‘-Rindr <giantess>’: Poole (2006, 150) objects that Rindi ‘can hardly be genitive-case or a combinative form’, but it is in fact a regular dat. form (ÍF 34, 203; ANG §384), here a dat. of respect. For the use of such datives with pieces of clothing (here ‘belt’) see NS §100 Anm. Kock (NN §2086) also feels the need to emend Rindi to Rindar (gen.) to arrive at a similar kenning. — [3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

Baldrs ‘of Baldr’

(not checked:)
Baldr (noun m.): [Baldr, Baldur]

[4] Baldrs: ‘ldr’ 325I, Baldr Flat

kennings

Baldrs beiði-Rindi bandalfr
‘belt-elf of the begging-Rindr of Baldr’
   = WARRIOR

the begging-Rindr of Baldr → Frigg
the belt of FRIGG → SEA
The elf of the SEA → WARRIOR

notes

[3-4] bandalfr beiði-Rindi Baldrs ‘the elf of the belt of the begging-Rindr <giantess> of Baldr <god> [(lit. ‘belt-elf of the begging-Rindr of Baldr’) = Frigg (ey ‘island’) > SEA (marr ‘sword’) > WARRIOR]’: The reading here follows that of Finnbogi Guðmundsson (ÍF 34, 203) and Bibire (1988, 231). The warrior-kenning uses ofljóst ‘too transparent’: Frigg, the goddess who begged for the release of Baldr from Hel, is also an island-name (Þul Eyja 4/3III); the ‘belt’ of an island is the sea (marr) which is also a ‘sword’ (Þul Sverða 3/5III), and the ‘elf’ of the sword is the warrior. Poole (2006, 150-2) has the same reading but a very different interpretation, based on his supposition that the scene depicted on the tapestry is from the story of Starkaðr. His interpretation is not adopted here on the grounds that it ignores the clear parallelism in the st. between this kenning and the extended kenning hlœðendr hleypiskíða hlunns ‘the loaders of the leaping skis of the roller’ in ll. 7-8 (although that admittedly does not make use of ofljóst). Poole contends (2006, 151-2) that Baldrs beiði-Rindi is a woman-kenning, using an allusion to Baldr in Anon Bjark 6III to argue that the kenning refers to a woman associated with the Dan. royal dynasty. Poole (2006, 151-2) also maintains that ‘the verse envisages the striking of a woman, additional to whatever male-to-male confrontation and aggression we see described in Rǫgnvaldr’s stanza’, although there is also clear evidence of ‘male-to-male ... aggression’ in l. 5 of this st. It is indeed assumed here that the two sts represent two different interpretations of what the poets saw on the wall-hanging, but that this difference is not quite as radical as that suggested by Poole. See further the Notes to Rv Lv 13. — [4] Baldrs ‘of Baldr <god>’: The eleventh leaf of 325I begins in the middle of this word.

Close

við ‘by’

(not checked:)
2. við (prep.): with, against

notes

[4] við dyrr á tjaldi ‘by the door on the tapestry’: Finnbogi Guðmundsson (ÍF 34, 202-3) suggests that tjald, here and in Rv Lv 13, means ‘wall’, by means of a complex pun, and that the figure is depicted as standing on a wall with a door in it. As Poole points out (2006, 149), it is simpler to read tjald as ‘wall-hanging’. This wall-hanging then presumably depicted an armed man standing by a doorway. See also Notes to Rv Lv 13.

Close

dyrr ‘the door’

(not checked:)
1. dyrr (noun f.; °gen. dura/dyra, dat. durum/dyrum): door

notes

[4] við dyrr á tjaldi ‘by the door on the tapestry’: Finnbogi Guðmundsson (ÍF 34, 202-3) suggests that tjald, here and in Rv Lv 13, means ‘wall’, by means of a complex pun, and that the figure is depicted as standing on a wall with a door in it. As Poole points out (2006, 149), it is simpler to read tjald as ‘wall-hanging’. This wall-hanging then presumably depicted an armed man standing by a doorway. See also Notes to Rv Lv 13.

Close

á ‘on’

(not checked:)
3. á (prep.): on, at

notes

[4] við dyrr á tjaldi ‘by the door on the tapestry’: Finnbogi Guðmundsson (ÍF 34, 202-3) suggests that tjald, here and in Rv Lv 13, means ‘wall’, by means of a complex pun, and that the figure is depicted as standing on a wall with a door in it. As Poole points out (2006, 149), it is simpler to read tjald as ‘wall-hanging’. This wall-hanging then presumably depicted an armed man standing by a doorway. See also Notes to Rv Lv 13.

Close

tjaldi ‘the tapestry’

(not checked:)
tjald (noun n.; °-s; *-): tent, awning

notes

[4] við dyrr á tjaldi ‘by the door on the tapestry’: Finnbogi Guðmundsson (ÍF 34, 202-3) suggests that tjald, here and in Rv Lv 13, means ‘wall’, by means of a complex pun, and that the figure is depicted as standing on a wall with a door in it. As Poole points out (2006, 149), it is simpler to read tjald as ‘wall-hanging’. This wall-hanging then presumably depicted an armed man standing by a doorway. See also Notes to Rv Lv 13.

Close

Firum ‘to men’

(not checked:)
firar (noun m.): men

[5] Firum: fyrr Flat

Close

mun ‘will be’

(not checked:)
munu (verb): will, must

[5] mun: so 325I, man R702ˣ, muna Flat

Close

með ‘with’

(not checked:)
með (prep.): with

[5] með: om. 325I

Close

hjǫrvi ‘his sword’

(not checked:)
hjǫrr (noun m.): sword

Close

hættr ‘dangerous’

(not checked:)
hættr (adj.; °compar. -ari/-ri, superl. -astr): dangerous

[6] hættr: hætt Flat

Close

‘now’

(not checked:)
nú (adv.): now

Close

at ‘for’

(not checked:)
4. at (conj.): that

Close

sættisk ‘to be reconciled’

(not checked:)
2. sæta (verb): mean, signify

[6] sættisk: sættask 325I, Flat

Close

hlœðendr ‘the loaders’

(not checked:)
hlœðandi (noun m.): [loaders]

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

hleypi ‘of the leaping’

(not checked:)
hleypa (verb): impell, make run < hleypiskíð (noun n.)

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

hleypi ‘of the leaping’

(not checked:)
hleypa (verb): impell, make run < hleypiskíð (noun n.)

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

skíða ‘ skis’

(not checked:)
skíð (noun n.; °; -): ski < hleypiskíð (noun n.)

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

skíða ‘ skis’

(not checked:)
skíð (noun n.; °; -): ski < hleypiskíð (noun n.)

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

hlunns ‘of the roller’

(not checked:)
hlunnr (noun m.; °-s, dat. -i; -ar): roller

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

hlunns ‘of the roller’

(not checked:)
hlunnr (noun m.; °-s, dat. -i; -ar): roller

kennings

hlœðendr hleypiskíða hlunns
‘the loaders of the leaping skis of the roller ’
   = SEAFARERS

the leaping skis of the roller → SHIPS
the loaders of SHIPS → SEAFARERS
Close

áðr ‘before’

(not checked:)
áðr (adv.; °//): before

Close

geigr ‘an injury’

(not checked:)
geigr (noun m.): fright, injury

Close

unninn ‘inflicted’

(not checked:)
2. vinna (verb): perform, work

Close

Interactive view: tap on words in the text for notes and glosses

At Christmas time, Rǫgnvaldr jarl challenged Oddi to compose a st. about one of his wall-hangings, at the same time as, and without using any of the words in, Rǫgnvaldr’s own st. (Rv Lv 13) on the same subject.

See also Rv Lv 13. Quite how this simultaneous composition would have worked is not made clear; Orkn (ÍF 34, 202-3) introduces Lv 1 with Oddi kvað ‘Oddi said’ immediately after citing Rv Lv 13.

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