Þhorn Harkv 23I
R. D. Fulk (ed.) 2012, ‘Þorbjǫrn hornklofi, Haraldskvæði (Hrafnsmál) 23’ in Diana Whaley (ed.), Poetry from the Kings’ Sagas 1: From Mythical Times to c. 1035. Skaldic Poetry of the Scandinavian Middle Ages 1. Turnhout: Brepols, p. 116.
At ‘’
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3. at (prep.): at, to
notes
[1] elskar at ‘fondles’: The suggestion of Kershaw (1922, 87, supported by Sigfús Blöndal 1927-8, 60 n. 1 and Jón Helgason 1946, 141). Skj B suggests viser omhu for ‘is solicitous about’. Jugglers with performing dogs are mentioned in Sverris saga (ÍF 30, 130-2), where are cited Máni Lv 2-3II, two contemptuous lausavísur about such performers.
hundi ‘dog’
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hundr (noun m.; °-s, dat. -i; -ar): hound, dog
elskar ‘fondles’
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2. elska (verb; °-að-): love
notes
[1] elskar at ‘fondles’: The suggestion of Kershaw (1922, 87, supported by Sigfús Blöndal 1927-8, 60 n. 1 and Jón Helgason 1946, 141). Skj B suggests viser omhu for ‘is solicitous about’. Jugglers with performing dogs are mentioned in Sverris saga (ÍF 30, 130-2), where are cited Máni Lv 2-3II, two contemptuous lausavísur about such performers.
Andaðr ‘Andaðr’
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Andaðr (noun m.): Andaðr
ok ‘and’
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3. ok (conj.): and, but; also
heimsku ‘the fool’
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1. heimska (noun f.; °-u): folly
notes
[2] drýgir heimsku ‘he plays the fool’: Lit. ‘practises folly’.
drýgir ‘he plays’
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drýgja (verb; °-gð-): cause, practise
notes
[2] drýgir heimsku ‘he plays the fool’: Lit. ‘practises folly’.
eyrnalausum ‘an earless’
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eyrnalauss (adj.): [an earless]
ok ‘and’
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3. ok (conj.): and, but; also
jǫfur ‘the king’
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jǫfurr (noun m.): ruler, prince
hlœgir ‘laugh’
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hlœgja (verb): make laugh
Hinir ‘There’
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2. inn (art.): the
eru ‘are’
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2. vera (verb): be, is, was, were, are, am
ok ‘also’
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3. ok (conj.): and, but; also
aðrir ‘others’
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1. annarr (pron.; °f. ǫnnur, n. annat; pl. aðrir): (an)other, second
es ‘whose’
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2. er (conj.): who, which, when
of ‘across’
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3. of (prep.): around, from; too
eld ‘a fire’
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eldr (noun m.; °-s, dat. -i/-(HómÍsl¹(1993) 24v²⁴); -ar): fire
skulu ‘practice is’
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skulu (verb): shall, should, must
brennanda ‘a burning’
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2. brenna (verb; °brennr/brenn; brann, brunnu; brunninn): (strong, intransitive)
spôn ‘wood-chip’
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spán (noun f.): [plates, wood-chip]
notes
[7] spôn ‘wood-chip’: The exact nature of the entertainment is disputed. Kock (NN §1506) sees here an allusion to antics of the sort that he himself apparently had seen fire-eaters engage in: they would pass wood-shavings through (of) flames without setting them on fire (and see following Note). Accordingly, he rejects the collocation brennanda spôn ‘burning wood-shaving’ of Skj B (and here) and instead construes brennanda with eld ‘fire’. But the resulting syntax is uncharacteristic of the poem (Jón Helgason 1946, 141). Sigfús Blöndal (1927-8) would emend to brennandi spǫnn ‘burning pails’, in reference to bowls of scalding hot wine carried round the fire or (less convincingly in the Viking Age) to liquor flambé .
bera ‘to pass’
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3. bera (verb; °berr; bar, báru; borinn): bear, carry
loghandum ‘’
notes
[7] spôn ‘wood-chip’: The exact nature of the entertainment is disputed. Kock (NN §1506) sees here an allusion to antics of the sort that he himself apparently had seen fire-eaters engage in: they would pass wood-shavings through (of) flames without setting them on fire (and see following Note). Accordingly, he rejects the collocation brennanda spôn ‘burning wood-shaving’ of Skj B (and here) and instead construes brennanda with eld ‘fire’. But the resulting syntax is uncharacteristic of the poem (Jón Helgason 1946, 141). Sigfús Blöndal (1927-8) would emend to brennandi spǫnn ‘burning pails’, in reference to bowls of scalding hot wine carried round the fire or (less convincingly in the Viking Age) to liquor flambé . — [8] logǫndum húfum ‘blazing caps’: As with the wood-chip in l. 7 (see Note), there have been several attempts to imagine the nature of the entertainment, often involving emendation of the text. Larsen (1943-6, II, 248) understands the performers to be placing blazing caps on their bare stomachs. CPB I, 258 would read logǫndum lúfum ‘flaming shock-locks’. Olsen (1915) suggests logǫndum stúfum ‘burning stumps’ (in reference to phallic exhibitionism, the ‘burning’ being metaphorical); and Holtsmark (1950, 247) recommends the same emendation, arguing that the ‘stumps’ are blazing torches that the entertainers wield ‘under the belt’ in a phallic dance. Sigfús Blöndal (1927-8) proposes lafandum húfum ‘dangling caps’, in reference to fools’ caps with very long peaks or tassels. Lindquist (1929, 8-9) emends to lotrǫndum, which he takes to mean ‘dangling’. Kock (NN §2410) argues that WGmc *log- ‘dangle’ was borrowed and misconstrued.
notes
[7] spôn ‘wood-chip’: The exact nature of the entertainment is disputed. Kock (NN §1506) sees here an allusion to antics of the sort that he himself apparently had seen fire-eaters engage in: they would pass wood-shavings through (of) flames without setting them on fire (and see following Note). Accordingly, he rejects the collocation brennanda spôn ‘burning wood-shaving’ of Skj B (and here) and instead construes brennanda with eld ‘fire’. But the resulting syntax is uncharacteristic of the poem (Jón Helgason 1946, 141). Sigfús Blöndal (1927-8) would emend to brennandi spǫnn ‘burning pails’, in reference to bowls of scalding hot wine carried round the fire or (less convincingly in the Viking Age) to liquor flambé . — [8] logǫndum húfum ‘blazing caps’: As with the wood-chip in l. 7 (see Note), there have been several attempts to imagine the nature of the entertainment, often involving emendation of the text. Larsen (1943-6, II, 248) understands the performers to be placing blazing caps on their bare stomachs. CPB I, 258 would read logǫndum lúfum ‘flaming shock-locks’. Olsen (1915) suggests logǫndum stúfum ‘burning stumps’ (in reference to phallic exhibitionism, the ‘burning’ being metaphorical); and Holtsmark (1950, 247) recommends the same emendation, arguing that the ‘stumps’ are blazing torches that the entertainers wield ‘under the belt’ in a phallic dance. Sigfús Blöndal (1927-8) proposes lafandum húfum ‘dangling caps’, in reference to fools’ caps with very long peaks or tassels. Lindquist (1929, 8-9) emends to lotrǫndum, which he takes to mean ‘dangling’. Kock (NN §2410) argues that WGmc *log- ‘dangle’ was borrowed and misconstrued.
húfum ‘caps’
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húfr (noun m.; °dat. -i): hull
notes
[7] spôn ‘wood-chip’: The exact nature of the entertainment is disputed. Kock (NN §1506) sees here an allusion to antics of the sort that he himself apparently had seen fire-eaters engage in: they would pass wood-shavings through (of) flames without setting them on fire (and see following Note). Accordingly, he rejects the collocation brennanda spôn ‘burning wood-shaving’ of Skj B (and here) and instead construes brennanda with eld ‘fire’. But the resulting syntax is uncharacteristic of the poem (Jón Helgason 1946, 141). Sigfús Blöndal (1927-8) would emend to brennandi spǫnn ‘burning pails’, in reference to bowls of scalding hot wine carried round the fire or (less convincingly in the Viking Age) to liquor flambé . — [8] logǫndum húfum ‘blazing caps’: As with the wood-chip in l. 7 (see Note), there have been several attempts to imagine the nature of the entertainment, often involving emendation of the text. Larsen (1943-6, II, 248) understands the performers to be placing blazing caps on their bare stomachs. CPB I, 258 would read logǫndum lúfum ‘flaming shock-locks’. Olsen (1915) suggests logǫndum stúfum ‘burning stumps’ (in reference to phallic exhibitionism, the ‘burning’ being metaphorical); and Holtsmark (1950, 247) recommends the same emendation, arguing that the ‘stumps’ are blazing torches that the entertainers wield ‘under the belt’ in a phallic dance. Sigfús Blöndal (1927-8) proposes lafandum húfum ‘dangling caps’, in reference to fools’ caps with very long peaks or tassels. Lindquist (1929, 8-9) emends to lotrǫndum, which he takes to mean ‘dangling’. Kock (NN §2410) argues that WGmc *log- ‘dangle’ was borrowed and misconstrued.
húfum ‘caps’
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húfr (noun m.; °dat. -i): hull
notes
[7] spôn ‘wood-chip’: The exact nature of the entertainment is disputed. Kock (NN §1506) sees here an allusion to antics of the sort that he himself apparently had seen fire-eaters engage in: they would pass wood-shavings through (of) flames without setting them on fire (and see following Note). Accordingly, he rejects the collocation brennanda spôn ‘burning wood-shaving’ of Skj B (and here) and instead construes brennanda with eld ‘fire’. But the resulting syntax is uncharacteristic of the poem (Jón Helgason 1946, 141). Sigfús Blöndal (1927-8) would emend to brennandi spǫnn ‘burning pails’, in reference to bowls of scalding hot wine carried round the fire or (less convincingly in the Viking Age) to liquor flambé . — [8] logǫndum húfum ‘blazing caps’: As with the wood-chip in l. 7 (see Note), there have been several attempts to imagine the nature of the entertainment, often involving emendation of the text. Larsen (1943-6, II, 248) understands the performers to be placing blazing caps on their bare stomachs. CPB I, 258 would read logǫndum lúfum ‘flaming shock-locks’. Olsen (1915) suggests logǫndum stúfum ‘burning stumps’ (in reference to phallic exhibitionism, the ‘burning’ being metaphorical); and Holtsmark (1950, 247) recommends the same emendation, arguing that the ‘stumps’ are blazing torches that the entertainers wield ‘under the belt’ in a phallic dance. Sigfús Blöndal (1927-8) proposes lafandum húfum ‘dangling caps’, in reference to fools’ caps with very long peaks or tassels. Lindquist (1929, 8-9) emends to lotrǫndum, which he takes to mean ‘dangling’. Kock (NN §2410) argues that WGmc *log- ‘dangle’ was borrowed and misconstrued.
hafa ‘have’
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hafa (verb): have
sér ‘their’
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sik (pron.; °gen. sín, dat. sér): (refl. pron.)
[9] sér: so FskBˣ, FskAˣ, 52ˣ, 301ˣ, þeir with sér in margin 51ˣ, 302ˣ
und ‘under’
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3. und (prep.): under, underneath
linda ‘belts’
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1. lind (noun f.): linden-shield, linden tree
drepit ‘tucked’
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drepa (verb; °drepr; drap, drápu; drepinn): kill, strike
hæl ‘’
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1. hæll (noun m.; °hǽls, dat. hǽli; hǽlar): heel < hældræpr (adj.)1. hæll (noun m.; °hǽls, dat. hǽli; hǽlar): heel
notes
[10] hældræpir ‘who deserve kicking’: Lit. ‘heel-strikable, worthy to be struck with the heel’. Sigfús Blöndal (1927-8) suggests a pun on the alternate meaning ‘reaching to the heels’ in conjunction with his proposal that the caps have comically long peaks or tassels. Flo (1902, 69) takes the word to mean ‘one who hops or dances on his heels’ and similarly Kershaw (1922, 87) translates ‘skipping’. ÍF 29, 64 adopts the reading heldræpir ‘who may be dispatched to death/the realm of the dead’ in the FskA transcripts and interprets it to mean réttdræpir, i.e. ‘who may be killed without legal offence’ (similarly Magerøy 1963, 86). This analysis was first proposed by Benedikt Gröndal, as reported by Sueti (1884, 32-3).
dræipir ‘’
dræpir ‘who deserve kicking’
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dræpr (adj.): able to be killed with inpunity, worth killing, deserving kicking < hældræpr (adj.)
[10] ‑dræpir: ‘‑dræipir’ 51ˣ, FskBˣ, 302ˣ
notes
[10] hældræpir ‘who deserve kicking’: Lit. ‘heel-strikable, worthy to be struck with the heel’. Sigfús Blöndal (1927-8) suggests a pun on the alternate meaning ‘reaching to the heels’ in conjunction with his proposal that the caps have comically long peaks or tassels. Flo (1902, 69) takes the word to mean ‘one who hops or dances on his heels’ and similarly Kershaw (1922, 87) translates ‘skipping’. ÍF 29, 64 adopts the reading heldræpir ‘who may be dispatched to death/the realm of the dead’ in the FskA transcripts and interprets it to mean réttdræpir, i.e. ‘who may be killed without legal offence’ (similarly Magerøy 1963, 86). This analysis was first proposed by Benedikt Gröndal, as reported by Sueti (1884, 32-3).
halir ‘those men’
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halr (noun m.; °-s): man
Interactive view: tap on words in the text for notes and glosses
As for st. 22.
The raven replies. — [5-10]: Here the metre changes from málaháttr to ljóðaháttr.
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