skaldic

Skaldic Poetry of the Scandinavian Middle Ages

Menu Search

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’

standa (verb): stand

Close

herðilútr ‘bent-shouldered’

herðilútr (adj.): [bent-shouldered]

Close

band ‘of the belt’

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’

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’

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’

beiðir (noun m.): demander < 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’

beiðir (noun m.): demander < 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’

beiðir (noun m.): demander < 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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

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’

firar (noun m.): men

[5] Firum: fyrr Flat

Close

mun ‘will be’

munu (verb): will, must

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

Close

með ‘with’

með (prep.): with

[5] með: om. 325I

Close

hjǫrvi ‘his sword’

hjǫrr (noun m.): sword

Close

hættr ‘dangerous’

hættr (adj.; °compar. -ari/-ri, superl. -astr): dangerous

[6] hættr: hætt Flat

Close

sættisk ‘to be reconciled’

2. sæta (verb): mean, signify

[6] sættisk: sættask 325I, Flat

Close

hlœðendr ‘the loaders’

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

hleypiskíða ‘of the leaping skis’

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

hleypiskíða ‘of the leaping skis’

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’

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’

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

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.

Close

Log in

This service is only available to members of the relevant projects, and to purchasers of the skaldic volumes published by Brepols.
This service uses cookies. By logging in you agree to the use of cookies on your browser.

Close

Stanza/chapter/text segment

Use the buttons at the top of the page to navigate between stanzas in a poem.

Information tab

Interactive tab

The text and translation are given here, with buttons to toggle whether the text is shown in the verse order or prose word order. Clicking on indiviudal words gives dictionary links, variant readings, kennings and notes, where relevant.

Full text tab

This is the text of the edition in a similar format to how the edition appears in the printed volumes.

Chapter/text segment

This view is also used for chapters and other text segments. Not all the headings shown are relevant to such sections.