Cookies on our website

We use cookies on this website, mainly to provide a secure browsing experience but also to collect statistics on how the website is used. You can find out more about the cookies we set, the information we store and how we use it on the cookies page.

Continue

skaldic

Skaldic Poetry of the Scandinavian Middle Ages

Menu Search

Anon Leið 9VII

Katrina Attwood (ed.) 2007, ‘Anonymous Poems, Leiðarvísan 9’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 147-9.

Anonymous PoemsLeiðarvísan
8910

hyr ‘of the fire’

(not checked:)
hyrr (noun m.): fire < hyrskerðandi (noun m.)

kennings

arms hyrskerðǫndum,
‘arm’s fire-diminishers’
   = GENEROUS MEN

the fire of the arm, → GOLD
for the diminishers of the GOLD → GENEROUS MEN
Close

hyr ‘of the fire’

(not checked:)
hyrr (noun m.): fire < hyrskerðandi (noun m.)

kennings

arms hyrskerðǫndum,
‘arm’s fire-diminishers’
   = GENEROUS MEN

the fire of the arm, → GOLD
for the diminishers of the GOLD → GENEROUS MEN
Close

skerðǫndum ‘for the diminishers’

(not checked:)
skerðandi (noun m.): diminisher < hyrskerðandi (noun m.)

kennings

arms hyrskerðǫndum,
‘arm’s fire-diminishers’
   = GENEROUS MEN

the fire of the arm, → GOLD
for the diminishers of the GOLD → GENEROUS MEN
Close

verða ‘it will become’

(not checked:)
1. verða (verb): become, be

Close

arms ‘of the arm’

(not checked:)
1. armr (noun m.; °-s, dat. -i; -ar): arm

kennings

arms hyrskerðǫndum,
‘arm’s fire-diminishers’
   = GENEROUS MEN

the fire of the arm, → GOLD
for the diminishers of the GOLD → GENEROUS MEN
Close

arms ‘of the arm’

(not checked:)
1. armr (noun m.; °-s, dat. -i; -ar): arm

kennings

arms hyrskerðǫndum,
‘arm’s fire-diminishers’
   = GENEROUS MEN

the fire of the arm, → GOLD
for the diminishers of the GOLD → GENEROUS MEN
Close

s ‘who’

(not checked:)
2. er (conj.): who, which, when

Close

eigi ‘not’

(not checked:)
3. eigi (adv.): not

Close

þyrma ‘respect’

(not checked:)
þyrma (verb): respect, spare, revere

[3] þyrma: so 624, ‘þýr[...]’ B, þyr(m)a(?) 399a‑bˣ

Close

al ‘of the altogether’

(not checked:)
al- ((prefix)): very < alfríðr (adj.): very fine

Close

tíðum ‘the festivals’

(not checked:)
1. tíð (noun f.; °-ar; -ir): time

Close

Því ‘Therefore’

(not checked:)
því (adv.): therefore, because

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

ro ‘are’

(not checked:)
2. vera (verb): be, is, was, were, are, am

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

ro ‘are’

(not checked:)
2. vera (verb): be, is, was, were, are, am

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

flug ‘flight’

(not checked:)
2. flug (noun n.): flight, ?precipice < fluggreddir (noun m.)

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

flug ‘flight’

(not checked:)
2. flug (noun n.): flight, ?precipice < fluggreddir (noun m.)

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

flug ‘flight’

(not checked:)
2. flug (noun n.): flight, ?precipice < fluggreddir (noun m.)

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

flug ‘flight’

(not checked:)
2. flug (noun n.): flight, ?precipice < fluggreddir (noun m.)

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

greddar ‘nourishers’

(not checked:)
greddir (noun m.): feeder < fluggreddir (noun m.)

[5] ‑greddar: ‑raddar B, 624

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

greddar ‘nourishers’

(not checked:)
greddir (noun m.): feeder < fluggreddir (noun m.)

[5] ‑greddar: ‑raddar B, 624

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fœddir ‘born’

(not checked:)
2. fœða (verb): to feed, give food to, bring up, bear, give birth to

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fœddir ‘born’

(not checked:)
2. fœða (verb): to feed, give food to, bring up, bear, give birth to

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fleins ‘of spear’

(not checked:)
fleinn (noun m.; °dat. fleini): spear

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fleins ‘of spear’

(not checked:)
fleinn (noun m.; °dat. fleini): spear

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fleins ‘of spear’

(not checked:)
fleinn (noun m.; °dat. fleini): spear

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

fleins ‘of spear’

(not checked:)
fleinn (noun m.; °dat. fleini): spear

kennings

fleins fluggreddar
‘flight-nourishers of the spear’
   = WARRIORS

spear-flight → BATTLE
nourishers of the BATTLE → WARRIORS

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

með ‘with’

(not checked:)
með (prep.): with

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

með ‘with’

(not checked:)
með (prep.): with

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

ýmsum ‘various’

(not checked:)
ýmiss (adj.): various, alternate

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

ýmsum ‘various’

(not checked:)
ýmiss (adj.): various, alternate

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [5-8]: These ll. are difficult to construe, largely because of the uncertain status of the kenning in ll. 5-6. Readings that attempt to construct a man-kenning here involve considerable emendation. On the other hand, failure to emend results in what appears to be a battle-kenning flugraddar fleins ‘flight-voices of the arrow’, which does not make sense in context and does not agree with fœddir (m. nom. pl.) ‘born’. It is possible that –raddar (l. 5) is a corruption of some agent noun designating men or warriors. Here it is assumed to form the base-word of a kenning for warriors by emending -raddar to -greddar ‘feeders, nourishers’, following a suggestion of Kari Ellen Gade. In ll. 5-6 B reads ‘þui eru flugraddar fędder fleins med ymsum meinum’. Sveinbjörn Egilsson (notes preserved in 444ˣ and 1844, 59) suggested normalisation of ‘fędder’ to fœddir, m. nom. pl. of the participial adj. formed from fœða ‘to give birth to, be born, be brought up’, taken with B’s pl. verb eru (l. 5). He is followed by Skj B and this edn. Sveinbjörn and Skj B also emend l. 8 to bág lundar ferr stundum, constructing a man-kenning lundar fleins flugraddar ‘groves of the arrow’s flight-voice’ [BATTLE > WARRIORS]. The helmingr is then construed því eru fleins flugraddar lundar fœddir með ymsum meinum; bæði bǫrn ok móðir ferr stundum bág ‘therefore the groves of the arrow’s flight-voice are born with various defects; both children and the mother sometimes suffer difficulty’. Kock (NN §1260 and Skald), followed by Attwood 1996a, emend B’s ‘fędder’ to fœðir ‘feeder’, which requires only minor additional emendation to the sg. es ‘is’ in l. 5. This produces a warrior-kenning, fœðir fluggraddar fleins ‘feeder of the flight-voice of the arrow’ and a statement that he, presumably representing mankind, has various pains. The sg. usage here is rather curious, however, if the poet is alluding to human imperfections in general. In NN §2557 (and Skald), Kock introduces a further emendation to flughríðar fœðir ‘feeder of the flight-storm’, claiming that raddar is a garbled form of ríðar, i.e. hríðar. Although flugrǫdd ‘flight-voice’ is not attested elsewhere, battle-kennings on the model ‘weapon + rǫdd’ are very common in the skaldic corpus (see LP: rǫdd), though it is worth noting that LP does not list another cpd using an abstract concept such as flug instead of the word for ‘weapon’.

Close

meinum ‘defects’

(not checked:)
mein (noun n.; °-s; -): harm, injury

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

bæði ‘both’

(not checked:)
báðir (pron.; °gen. beggja (báðra), nom./acc. n. bǽði): both

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

bǫrn ‘children’

(not checked:)
barn (noun n.; °-s; bǫrn/barn(JKr 345³), dat. bǫrnum/barnum): child

[7] bǫrn: so 624, 399a‑bˣ, ‘[...]o᷎rn’ B

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

ok ‘and’

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

[7] ok: so 624, ‘[...]’ B

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

móðir ‘mother’

(not checked:)
móðir (noun f.): mother

[7] móðir: so 399a‑bˣ, ‘[...]oder’ B, ‘mædur’ 624

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children.

Close

báglundask ‘quarrel’

(not checked:)
báglunda (verb): [quarrel]

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

báglundask ‘quarrel’

(not checked:)
báglunda (verb): [quarrel]

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

fyr ‘from’

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

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

fyr ‘from’

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

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

stundum ‘time to time’

(not checked:)
stund (noun f.; °-ar, dat. -u/-; -ir): time, hour

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

stundum ‘time to time’

(not checked:)
stund (noun f.; °-ar, dat. -u/-; -ir): time, hour

notes

[5-8]: Attwood 1996a, 191-2 understood this helmingr to refer to the nature of the torments which will befall those who do not respect the festivals of the Church, drawing parallels with much more graphic and detailed descriptions in other versions of the Sunday Letter. However, it would be equally possible to understand st. 9 as stating that life will become dangerous for those who do not keep Christian observances because mankind is imperfect and sinful and there are even disagreements between those one would expect to be most harmonious, viz. mothers and their children. — [8] báglundask fyrir stundum: Although the verb báglunda ‘to become obstreperous, quarrel’ is not otherwise attested in either poetry or prose, there is both a noun and adj. bágr ‘difficul(ty), trouble(some)’ (see ONP) and the adj. báglundr ‘spiteful, warlike’ occurs in Gestr Lv 1/6III, where Snorri goði is characterised as báglundr goði ‘a spiteful priest’. See also Fritzner: lundaðr ‘minded, of a particular disposition’ = lyndr.

Close

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

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.