Þjóð Haustl 9^III

Sér ‘him’

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sik (pron.; °gen. sín, dat. sér): (refl. pron.)

bað ‘ordered’

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biðja (verb; °biðr; bað, báðu; beðinn (beiþ- Martin¹ 573‡, bỏþ- HákEirsp 661‰, cf. ed. intr. xl)): ask for, order, pray

sagna ‘of the troops’

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sǫgn (noun f.; °sagnar; sagnir): narrative, message; troop, men

kennings

notes

[1] hrœri sagna ‘the leader of the troops [= Loki]’: Lit. ‘mover of the troops’. Sagna is probably gen. pl. of sǫgn ‘group, troop, crew’ rather than saga ‘story’ (so Faulkes, SnE 1998, II, 411), though it has been so interpreted by some (e.g. Holtsmark 1949, 12, 28-9, followed by Marold 1983, 161) as ‘the mover, i.e. initiator, of stories’, a kenning possibly alluding to Loki’s habit of lying or to his role in initiating mythic actions. The general context requires the kenning to refer to Loki; assuming this is correct, it is interesting that he, rather than Óðinn, should be described as the leader of the trio of gods; cf. the kenning segjǫndum sagna ‘the commanders of the troops’, referring to the gods as a group, in st. 2/1.

hrœri ‘the leader’

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hrœrir (noun m.): [mover, leader]

kennings

notes

[1] hrœri sagna ‘the leader of the troops [= Loki]’: Lit. ‘mover of the troops’. Sagna is probably gen. pl. of sǫgn ‘group, troop, crew’ rather than saga ‘story’ (so Faulkes, SnE 1998, II, 411), though it has been so interpreted by some (e.g. Holtsmark 1949, 12, 28-9, followed by Marold 1983, 161) as ‘the mover, i.e. initiator, of stories’, a kenning possibly alluding to Loki’s habit of lying or to his role in initiating mythic actions. The general context requires the kenning to refer to Loki; assuming this is correct, it is interesting that he, rather than Óðinn, should be described as the leader of the trio of gods; cf. the kenning segjǫndum sagna ‘the commanders of the troops’, referring to the gods as a group, in st. 2/1.

sorg ‘pain’

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sorg (noun f.; °-ar; -ir): sorrow, affliction < sorgœrr (adj.)

[2] sorgœran: ‘sorg eyra’ all

notes

[2] sorgœran ‘pain-crazed’: All eds (following Finnur Jónsson 1884, 50) emend the mss’ ‘sorg eyra’ to this hap. leg. acc. sg. cpd comprising sorg ‘sorrow, pain’ plus œrr ‘mad, crazed’, qualifying hrœri sagna ‘the leader of the troops’ (l. 1).

œran ‘crazed’

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œrr (adj.): raging < sorgœrr (adj.)

[2] sorgœran: ‘sorg eyra’ all

notes

[2] sorgœran ‘pain-crazed’: All eds (following Finnur Jónsson 1884, 50) emend the mss’ ‘sorg eyra’ to this hap. leg. acc. sg. cpd comprising sorg ‘sorrow, pain’ plus œrr ‘mad, crazed’, qualifying hrœri sagna ‘the leader of the troops’ (l. 1).

mey ‘the girl’

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mær (noun f.; °meyjar, dat. meyju; meyjar): maiden

fœra ‘to bring’

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2. fœra (verb): bring

þás ‘who’

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2. er (conj.): who, which, when

elli ‘the old-age’

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elli (noun f.; °-): old age < ellilyf (noun n.): °(in a kenning for Iðunn’s apples) medicine/elixir against old age

notes

[3] ellilyf ása ‘the old-age medicine of the gods’: It has often been assumed that this phrase refers to some magical apples that Iðunn guarded and was in the habit of distributing to the gods to keep them young, which is evidently what Snorri understands in Skm (cf. SnE 1998, I, 1-2), where he refers to Iðunn’s epli ‘apples’ and later states (ibid., 30) that the apples (eplin) can be called ellilyf Ásanna ‘the old-age medicine of the Æsir’, after which he cites Haustl 1-13. The cpd ellilyf (elli ‘old age’ plus lyf ‘medicine, elixir’) is a hap. leg., though its two components are not. Earlier scholars (e.g. Bugge 1889b) considered the motif of Iðunn’s old age-preventing apples was borrowed from Classical or possibly Irish sources, but this view has not been followed in later scholarship (cf. Maier 2000).

lyf ‘medicine’

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2. lyf (noun n.; °; -, dat. lyfjum): [medicine] < ellilyf (noun n.): °(in a kenning for Iðunn’s apples) medicine/elixir against old age

notes

[3] ellilyf ása ‘the old-age medicine of the gods’: It has often been assumed that this phrase refers to some magical apples that Iðunn guarded and was in the habit of distributing to the gods to keep them young, which is evidently what Snorri understands in Skm (cf. SnE 1998, I, 1-2), where he refers to Iðunn’s epli ‘apples’ and later states (ibid., 30) that the apples (eplin) can be called ellilyf Ásanna ‘the old-age medicine of the Æsir’, after which he cites Haustl 1-13. The cpd ellilyf (elli ‘old age’ plus lyf ‘medicine, elixir’) is a hap. leg., though its two components are not. Earlier scholars (e.g. Bugge 1889b) considered the motif of Iðunn’s old age-preventing apples was borrowed from Classical or possibly Irish sources, but this view has not been followed in later scholarship (cf. Maier 2000).

ása ‘of the gods’

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2. Áss (noun m.; °áss, dat. ási/ás; ásar): god

notes

[3] ellilyf ása ‘the old-age medicine of the gods’: It has often been assumed that this phrase refers to some magical apples that Iðunn guarded and was in the habit of distributing to the gods to keep them young, which is evidently what Snorri understands in Skm (cf. SnE 1998, I, 1-2), where he refers to Iðunn’s epli ‘apples’ and later states (ibid., 30) that the apples (eplin) can be called ellilyf Ásanna ‘the old-age medicine of the Æsir’, after which he cites Haustl 1-13. The cpd ellilyf (elli ‘old age’ plus lyf ‘medicine, elixir’) is a hap. leg., though its two components are not. Earlier scholars (e.g. Bugge 1889b) considered the motif of Iðunn’s old age-preventing apples was borrowed from Classical or possibly Irish sources, but this view has not been followed in later scholarship (cf. Maier 2000).

áttrunnr ‘The kinsman’

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áttrunnr (noun m.): [kinsman]

kennings

notes

[4] áttrunnr Hymis ‘the kinsman of Hymir <giant> [GIANT = Þjazi]’: Hymir was a giant who went fishing with Þórr for the World Serpent, Miðgarðsormr (SnE 2005, 44-5 and Hym). In this kenning, Hymir functions as a representative member of the race of giants, so Þjazi can be said to belong to his family.

Hymis ‘of Hymir’

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Hymir (noun m.): Hymir

kennings

notes

[4] áttrunnr Hymis ‘the kinsman of Hymir <giant> [GIANT = Þjazi]’: Hymir was a giant who went fishing with Þórr for the World Serpent, Miðgarðsormr (SnE 2005, 44-5 and Hym). In this kenning, Hymir functions as a representative member of the race of giants, so Þjazi can be said to belong to his family.

kunni ‘knew’

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kunna (verb): know, can, be able

Brunn ‘Brunn’

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brunnr (noun m.; °-s, dat. -i; -ar): spring, well < Brunnakr (noun m.)

[5] Brunn‑: brun Tˣ, W

notes

[5] bekkjar Brunnakrs ‘to the bench of Brunnakr (“Spring-field”)’: Here understood to be a place in Jǫtunheimar, where Loki took Iðunn. Bekkjar must then be construed as a gen. of direction (cf. NS §152 and NN §1017), and Brunnakr, lit. ‘Spring-field’, an otherwise unknown place, the name suggesting fertility. Other scholars (e.g. Skj B; LP: Brunnakr) combine this phrase with dísi lit. ‘the dís’ (or ‘lady’, see Note to l. 6 below) to produce a kenning for Iðunn ‘the dís of Brunnakr’s bench’. Marold (1983, 162-4) opts for the homonym bekkr ‘brook’, and understands the kenning for Iðunn as ‘the gods’ lady of the brook of Brunnakr’, but the close similarity in meaning between bekkr ‘brook’ and brunnr ‘spring, well’ perhaps calls this interpretation into doubt, although Marold argues (on the basis of the tmesis of Iðunn’s name in st. 10/3, 4) that Þjóðólfr must have understood a connection between this goddess and water (unnr ‘wave’).

akrs ‘akr (‘Spring-field’)’

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akr (noun m.; °akrs, dat. akri; akrar): field < Brunnakr (noun m.)

[5] ‑akrs: akr W

notes

[5] bekkjar Brunnakrs ‘to the bench of Brunnakr (“Spring-field”)’: Here understood to be a place in Jǫtunheimar, where Loki took Iðunn. Bekkjar must then be construed as a gen. of direction (cf. NS §152 and NN §1017), and Brunnakr, lit. ‘Spring-field’, an otherwise unknown place, the name suggesting fertility. Other scholars (e.g. Skj B; LP: Brunnakr) combine this phrase with dísi lit. ‘the dís’ (or ‘lady’, see Note to l. 6 below) to produce a kenning for Iðunn ‘the dís of Brunnakr’s bench’. Marold (1983, 162-4) opts for the homonym bekkr ‘brook’, and understands the kenning for Iðunn as ‘the gods’ lady of the brook of Brunnakr’, but the close similarity in meaning between bekkr ‘brook’ and brunnr ‘spring, well’ perhaps calls this interpretation into doubt, although Marold argues (on the basis of the tmesis of Iðunn’s name in st. 10/3, 4) that Þjóðólfr must have understood a connection between this goddess and water (unnr ‘wave’).

of ‘’

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4. of (particle): (before verb)

kom ‘caused’

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koma (verb; kem, kom/kvam, kominn): come

bekkjar ‘to the bench’

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1. bekkr (noun m.; °-jar/-s, dat. -/-i; -ir): bench

[5] bekkjar: so all others, ‘keckiar’ R

notes

[5] bekkjar Brunnakrs ‘to the bench of Brunnakr (“Spring-field”)’: Here understood to be a place in Jǫtunheimar, where Loki took Iðunn. Bekkjar must then be construed as a gen. of direction (cf. NS §152 and NN §1017), and Brunnakr, lit. ‘Spring-field’, an otherwise unknown place, the name suggesting fertility. Other scholars (e.g. Skj B; LP: Brunnakr) combine this phrase with dísi lit. ‘the dís’ (or ‘lady’, see Note to l. 6 below) to produce a kenning for Iðunn ‘the dís of Brunnakr’s bench’. Marold (1983, 162-4) opts for the homonym bekkr ‘brook’, and understands the kenning for Iðunn as ‘the gods’ lady of the brook of Brunnakr’, but the close similarity in meaning between bekkr ‘brook’ and brunnr ‘spring, well’ perhaps calls this interpretation into doubt, although Marold argues (on the basis of the tmesis of Iðunn’s name in st. 10/3, 4) that Þjóðólfr must have understood a connection between this goddess and water (unnr ‘wave’).

Brísings ‘of Brísingr’

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Brísingr (noun m.): Brísingr

kennings

notes

[6, 7] girðiþjófr Brísings ‘the girdle-thief of Brísingr [= Loki]’: Loki is here said to be the thief of a certain Brísingr’s girdle. In other contexts, e.g. Þry 13/6, 15/8; Gylf (SnE 2005, 29); Skm (SnE 1998, I, 19, 20, 30); Sǫrla þáttr in Flat (Flat 1860-8, I, 275-6), the pers. n. is pl. Brísinga[r] and the object is referred to as a men ‘necklace, neck-ring’. Brísingr or the Brísingar are otherwise unknown but cf. Brōsinga mene (Beowulf l. 1199) and Note in Beowulf 2008, 193-4. This precious object is said to have been the possession of the goddess Freyja. Sǫrla describes how it was made for Freyja by some dwarfs and stolen from her while she was asleep by Loki in the form of a fly. Some eds (e.g. Skj B) amplify this kenning by adding goða (l. 6), viz. girðiþjófr goða Brísings ‘the girdle-thief of the gods of Brísingr’, but this introduces even greater uncertainty; who are Brísingr’s gods? In this edn, goða is construed with dísi ‘the lady of the gods’ as a kenning for Iðunn.

goða ‘of the gods’

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goð (noun n.): (pagan) god

[6] goða: so all others, goða with ð changed from g in scribal hand R

kennings

notes

[6] dísi goða ‘the lady of the gods [= Iðunn]’: The noun dís is understood here to mean ‘lady’ rather than ‘minor female deity’ on the grounds that, as the base-word in a kenning for a goddess, it cannot in itself refer to a supernatural female (in LP: dís and Skj B, however, the word is understood in the latter sense).

dísi ‘the lady’

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dís (noun f.; °; -ir): dís, woman

kennings

notes

[6] dísi goða ‘the lady of the gods [= Iðunn]’: The noun dís is understood here to mean ‘lady’ rather than ‘minor female deity’ on the grounds that, as the base-word in a kenning for a goddess, it cannot in itself refer to a supernatural female (in LP: dís and Skj B, however, the word is understood in the latter sense).

girði ‘The girdle’

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gjǫrð (noun f.): girdle < girðiþjófr (noun m.)

kennings

notes

[6, 7] girðiþjófr Brísings ‘the girdle-thief of Brísingr [= Loki]’: Loki is here said to be the thief of a certain Brísingr’s girdle. In other contexts, e.g. Þry 13/6, 15/8; Gylf (SnE 2005, 29); Skm (SnE 1998, I, 19, 20, 30); Sǫrla þáttr in Flat (Flat 1860-8, I, 275-6), the pers. n. is pl. Brísinga[r] and the object is referred to as a men ‘necklace, neck-ring’. Brísingr or the Brísingar are otherwise unknown but cf. Brōsinga mene (Beowulf l. 1199) and Note in Beowulf 2008, 193-4. This precious object is said to have been the possession of the goddess Freyja. Sǫrla describes how it was made for Freyja by some dwarfs and stolen from her while she was asleep by Loki in the form of a fly. Some eds (e.g. Skj B) amplify this kenning by adding goða (l. 6), viz. girðiþjófr goða Brísings ‘the girdle-thief of the gods of Brísingr’, but this introduces even greater uncertainty; who are Brísingr’s gods? In this edn, goða is construed with dísi ‘the lady of the gods’ as a kenning for Iðunn.

þjófr ‘thief’

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þjófr (noun m.; °dat. -i/-; -ar): thief < girðiþjófr (noun m.)

kennings

notes

[6, 7] girðiþjófr Brísings ‘the girdle-thief of Brísingr [= Loki]’: Loki is here said to be the thief of a certain Brísingr’s girdle. In other contexts, e.g. Þry 13/6, 15/8; Gylf (SnE 2005, 29); Skm (SnE 1998, I, 19, 20, 30); Sǫrla þáttr in Flat (Flat 1860-8, I, 275-6), the pers. n. is pl. Brísinga[r] and the object is referred to as a men ‘necklace, neck-ring’. Brísingr or the Brísingar are otherwise unknown but cf. Brōsinga mene (Beowulf l. 1199) and Note in Beowulf 2008, 193-4. This precious object is said to have been the possession of the goddess Freyja. Sǫrla describes how it was made for Freyja by some dwarfs and stolen from her while she was asleep by Loki in the form of a fly. Some eds (e.g. Skj B) amplify this kenning by adding goða (l. 6), viz. girðiþjófr goða Brísings ‘the girdle-thief of the gods of Brísingr’, but this introduces even greater uncertainty; who are Brísingr’s gods? In this edn, goða is construed with dísi ‘the lady of the gods’ as a kenning for Iðunn.

í ‘into’

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í (prep.): in, into

garða ‘the courts’

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garðr (noun m.): enclosure, yard

grjót ‘of the rock’

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grjót (noun n.): rock, stone < grjótníðaðr (noun m.)

kennings

notes

[8] grjót-Níðaðar ‘of the rock-Níðuðr <legendary tyrant> [GIANT = Þjazi]’: Níðuðr was the name of a legendary king and notorious tyrant, who was involved in the legend of Vǫlundr the smith (as told in Vǫl), capturing the smith and forcing him to create precious objects for his exclusive use. A ‘Níðuðr of rocks’ is a giant.

Níðaðar ‘Níðuðr’

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Níðuðr (noun m.): Níðuðr < grjótníðaðr (noun m.)

[8] Níðaðar: ‘uidadar’ Tˣ

kennings

notes

[8] grjót-Níðaðar ‘of the rock-Níðuðr <legendary tyrant> [GIANT = Þjazi]’: Níðuðr was the name of a legendary king and notorious tyrant, who was involved in the legend of Vǫlundr the smith (as told in Vǫl), capturing the smith and forcing him to create precious objects for his exclusive use. A ‘Níðuðr of rocks’ is a giant.

síðan ‘afterwards’

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síðan (adv.): later, then