Snorri Sturluson

Edda
Skáldskaparmál 1

Snorri Sturluson

Edda
Skáldskaparmál
1. Introduction, Text and Notes

Edited by

ANTHONY FAULKES

VIKING SOCIETY FOR NORTHERN RESEARCH
UNIVERSITY COLLEGE LONDON

1998

© Anthony Faulkes 1998
First published by Viking Society for Northern Research 1998
Reprinted with minor corrections 2007
ISBN:
978 0 903521 36 9 Volume 1
978 0 903521 38 3 Volume 2

Printed by Short Run Press Limited, Exeter

Contents of Volume 1
Introduction ............................................................................. vii
Title ....................................................................................... vii
Synopsis...............................................................................viii
The composition of the work ............................................... x
Date and authorship.............................................................. xi
The verse quotations ..........................................................xiii
The þulur .............................................................................. xv
The dialogue frame...........................................................xviii
The prose narratives ..........................................................xxii
The analysis of poetic diction.......................................... xxv
Purpose............................................................................xxxvii
Manuscripts .....................................................................xxxix
This edition ............................................................................ li
Table of verse quotations and their preservation.............. lv
Bibliographical references ...................................................... lx
Manuscript sigla..................................................................... lxx
Glossary of technical terms.................................................lxxi
Text............................................................................................. 1
Textual notes ......................................................................... 135
General notes......................................................................... 153

Contents of Volume 2
Glossary ................................................................................. 231
Index of names...................................................................... 443

PREFACE
These two volumes contain the second part of Snorri Sturluson’s
Edda, Skáldskaparmál. Part I, Prologue and Gylfaginning, was published by the Clarendon Press, Oxford, in 1982, and reissued in
paperback by the Viking Society for Northern Research in 1988. A
second, corrected edition was published by the Viking Society in
2005. Part III, Háttatal, was published by the Clarendon Press in
1991, and reissued in paperback with addenda and corrigenda by the
Viking Society in 1999. Part II thus makes the work complete.
Skáldskaparmál contains a lot of poetry that was composed mainly
in Norway and Iceland in the ninth to twelfth centuries. Thoughmuch of it is quoted in short extracts, it constitutes an anthology ofverse of various kinds, including mythological, historical, lyricaland other types of verse, selected and commented on by one of the
major authors of thirteenth-century Iceland. This edition provides
these examples of Old Norse verse with extensive explanatory notes
and, in volume 2, a full glossary and index. It is hoped that it will
be useful to students as an introduction to a wide variety of early
Scandinavian poetry, presented in an authentic context and reflecting the taste and interests of an educated Icelander of the great ageof saga-writing, himself a practised poet.
I am grateful for the comments and corrections of Peter Foote,
Richard Perkins and Mats Malm on the final draft of this book.
A. F.

INTRODUCTION
Title
Skáldskaparmál (‘the language of poetry’) is the second major partof Snorri Sturluson’s Edda (‘Treatise on poetry’; sometimes called
the Prose Edda), coming in those manuscripts that include morethan one part of the work between Gylfaginning and Háttatal. The
name is not found as the heading of this part of the text in any earlymanuscript (R and W have large ornamental initials at 1/2, thoughneither they nor T have any heading at 1/1; see textual note), but isused in the rubric at the head of the whole text in the Uppsalamanuscript (U): ‘Er fyrst frá Ásum ok Ymi, þar næst Skáldskapar
mál ok heiti margra hluta.’ At 3/10 this manuscript also includes thewords ‘hér hefr [or hefir] mjǫk setning skáldskapar’ and in theversion of the beginning of ch. 3 that it has before before ch. 2 (SnE
1848–87, II 302) ‘Hér hefr Skáldskapar mál ok heiti margra hluta’.
In fact the editors of the Arnamagnæan edition (SnE 1848–87) took
the first narrative sections of Skáldskaparmál as a continuation of
Gylfaginning, and numbered the first chapters 55–8 accordingly,
entitling this section Bragaræður (‘speeches of Bragi’), labelling
5/25–6/29 the Eptirmáli (‘Epilogue’; placed at 5/8) and beginning
Skáldskaparmál itself at 5/9 (this arrangement of the text follows
that of Rask (SnE 1818),where Skáldskaparmál is often called ‘Skálda’).
Their chapters 55–8, however, do not continue the dialogue of Gylfaginning; they open a new narrative frame, a conversation between
the god Bragi and Ægir, a personification of the sea, which seems tocontinue through much of Skáldskaparmál. Though the indicationsof the speakers peter out in the course of this section as they do in
Háttatal, and there is little sign of dialogue from ch. 43 onwards,
several later chapters are introduced by a question, and the whole of
the rest of Skáldskaparmál, to the end of ch. 74, can be taken as thewords of Bragi. Apart from the opening chapter, only in 5/25–6/29
is the voice clearly authorial, and though ch. 33 does not really fit into
the scheme (see below), chapters G55–58 seem designed as an
introduction to Skáldskaparmál even if they were perhaps written
after the bulk of the rest of the section. The word skáldskaparmál
appears also at 5/15 and in the passage in A which introduces a list of
kennings which is placed immediately before the extracts from Skáldskaparmál in that manuscript (see p. xlvii below; note also TGT 104).

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Skáldskaparmál

Synopsis
Chapter G55: (The chapter numbers are those of SnE 1848–87, andthe first four are a continuation of the chapter numbers of Gylfaginning):Óðinn and the Æsir entertain Ægir to a feast.
Chapter G56: Bragi tells Ægir the story of the giant Þjazi’s theft ofIðunn and her golden apples, their recovery by Loki and how theÆsir killed Þjazi and compensated his daughter Skaði; and howÞjazi and his brothers had taken their father’s inheritance.
Chapter G57: The origin of the mead of poetry in the blood of Kvasir.
Chapter G58: How Óðinn brought the mead of poetry to the Æsir.
Chapter 1: The categories of poetry.
Eptirmáli (‘Epilogue’, 5/25–6/29): The meaning and purpose of thework. The story of Troy as an allegory of Norse myths.
Chapter 2: Kennings for Óðinn. Verses 1–26.
Chapter 3: Kennings for poetry. Verses 27–41.
Chapter 4: Kennings for Þórr. Verses 42–58.
Chapter 5: Kennings for Baldr.
Chapter 6: Kennings for Njǫrðr. Verse 59.
Chapter 7: Kennings for Freyr. Verses 60–63.
Chapter 8: Kennings for Heimdallr.
Chapter 9: Kennings for Týr.
Chapter 10: Kennings for Bragi.
Chapter 11: Kennings for Viðarr.
Chapter 12: Kennings for Váli.
Chapter 13: Kennings for Hǫðr.
Chapter 14: Kennings for Ullr.
Chapter 15: Kennings for Hœnir.
Chapter 16: Kennings for Loki. Verse 64.
Chapter 17: Þórr’s duel with Hrungnir. Verses 65–71 (Haustlǫng 14–20).
Chapter 18: Þórr’s journey to Geirrøðargarðar. Verses 72, 73–91(Þórsdrápa 1–15 , 17–20).
Chapter 19: Kennings for Frigg.
Chapter 20: Kennings for Freyja.
Chapter 21: Kennings for Sif.
Chapter 22: Kennings for Iðunn. Verses 92–104 (Haustlǫng 1–13).
Chapter 23: Kennings for the sky. Verses 105–16.
Chapter 24: Kennings for the earth. Verses 117–22.
Chapter 25: Kennings for the sea. Verses 123–34.
Chapter 26: Kennings for the sun. Verses 135–6.

Introductionix

Chapter 27: Kennings for the wind. Verse 137.
Chapter 28: Kennings for fire.
Chapter 29: Kennings for winter. Verses 138–9.
Chapter 30: Kennings for summer. Verse 140.
Chapter 31: Kennings for man and woman.
Chapter 32: Kennings for gold.
Chapter 33: Gold = Ægir’s fire; Ægir’s feast for the gods. Verse 141.
Chapter 34: Gold = Glasir’s foliage. Verse 142.
Chapter 35: Gold = Sif’s hair. The dwarfs make treasures for the gods.
Chapter 36: Gold = Fulla’s head-band. Verse 143.
Chapter 37: Gold = Freyja’s tears; her daughter Hnoss. Verses 144–9.
Chapter 38: Gold = giants’ words. Verse 150.
Chapter 39: Gold = otter-payment. The origin of this kenning.
Chapter 40: Gold = Fáfnir’s lair. Sigurðr’s slaying of the serpent
Fáfnir. Verses 151–2 (from Fáfnismál).
Chapter 41: Sigurðr and Brynhildr; his marriage to Guðrún anddeath.
Chapter 42: Deaths of the Niflungar, Atli and Jǫrmunrekkr. Verses
153–8 (Ragnarsdrápa 18, 3–7).
Chapter 43: Gold = Fróði’s meal. The mill Grotti. Verses 159–82(Grottasǫngr), 183–4.
Chapter 44: The origin of Hrólfr kraki’s nickname. Gold = Kraki’s
seed. Hrólfr’s expedition to Uppsala. Verses 185–6.
Chapter 45: Gold = Hǫlgi’s mound-roof. The old lay of Bjarki.
Verses 187, 188–90 (Bjarkamál 4–6).
Chapter 46: Gold = fire of the hand, etc. Verses 191–5.
Chapter 47: Kennings for man and woman as givers of gold and as
trees. Verses 196–218.
Chapter 48: Kennings for battle. Verses 219–25.
Chapter 49: Kennings for weapons and armour. Verses 226–49.
Chapter 50: Battle = the Hjaðnings’ storm. Hjaðningavíg. Further
kennings for battle and weapons. Verses 250–54 (Ragnarsdrápa
8–12), 255.
Chapter 51: Kennings for ship. Verses 256–67.
Chapter 52: Kennings for Christ. Verses 268–77.
Chapter 53: Kennings for kings. Terms for kings and noblemen.
Verses 278–99.
Chapter 54: Ókend heiti. Terms for poetry. Verses 300a–b, 301–3.
Chapter 55: Terms for pagan gods. Verses 304–8.

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Skáldskaparmál

Chapter 56: Terms for the heavens, sun and moon.
Chapter 57: Terms for the earth. Verses 309–17.
Chapter 58: Terms for wolves, bears, stags, horses, oxen, snakes,
cattle, sheep, swine. Verses 318–31 (including Þorgrímsþula andKálfsvísa or Alsvinnsmál).
Chapter 59: Terms for the sky and weather. Verse 332 (from Alvíssmál).
Chapter 60: Terms for raven and eagle. Verses 333–43.
Chapter 61: Terms for the sea. Verses 344–69.
Chapter 62: Terms for fire. Verses 370–79.
Chapter 63: Terms for times and seasons. Verse 380 (from Alvíssmál).
Chapter 64: Terms for men. Kings. Hálfdan the Old and his sons.
Verses 381–411.
Chapter 65: Terms for men.
Chapter 66: Þula of terms for men.
Chapter 67: Terms for men:viðkenningar, sannkenningar and fornǫfn.
Chapter 68: Terms for women;við(r)kenningar.
Chapter 69: Terms for the head, eyes, ears, mouth, teeth, tongue, hair.
Chapter 70: Terms for heart, mind and emotions.
Chapter 71: Terms for arms and legs, hands and feet.
Chapter 72: Terms for speech (and kennings for battle).
Chapter 73: Terms for wisdom and other mental qualities.
Chapter 74: Homonyms, ofljóst.
Chapter 75: Þulur of names and synonyms for sea-kings, giants,
troll-wives, gods and goddesses, women, men, battle, various
weapons and armour, sea, rivers, fish, whales, ships, land, various
animals, domestic and wild, the heavens and the sun. Verses 412–517.

The composition of the work
Háttatal, which is a poem illustrating the use of various verse-forms
with a commentary that is mostly concerned with explaining themetrical and other formal devices used in their construction, andwas probably written before Skáldskaparmál, also includes somepassages concerned with poetical language (e. g. Háttatal 1/55–
6/21; i. e. verses 2–6 and commentary), and it seems likely that theauthor did not at first envisage compiling a separate section on thelanguage of poetry. When he did start doing that, he listed various
poetical terms under their designations, and the fact that in thesecond half of Skáldskaparmál kennings and heiti (simplex poetical

Introduction

xi

terms) are not consistently separated (cf. note to 87/8–9) suggeststhat at first he did not plan to separate these two categories in his
treatment of them (there is even more mixing of the two categories
in the version of Skáldskaparmál in the Uppsala manuscript), andthat when he did decide to have separate sections dealing withkennings and heiti he did not take all the kennings out of the heiti
lists; this may imply that the work was still in the process of revision at the author’s death. This second half of Skáldskaparmál also
makes less consistent use of the dialogue form, and as in Háttatal
the speakers are here not generally named, and it is likely that the
dialogue in the form it now has evolved gradually, only perhaps
being provided with a narrative introduction after the bulk of thematerial had been compiled. In various parts of Skáldskaparmál
narratives are also included to account for the origins of some of thekennings by recounting the myths and legends that were thought tohave given rise to them. These are added in a somewhat unsystematicway (and are not all present in all of the manuscripts), and some(particularly the account of Otrgjǫld and the Gjúkungar) have bysome been thought to be interpolations. Whether they were added by
the original author or by a later reviser, it is likely that these were
not in the original plan of the work, and the introductory chapters(1/1–5/8), which among other things recount the myth of the originof poetry, may have been the last to be compiled. Then, as with thediscussions of poetical language in Háttatal, it may be that thewriter felt that there were too many such narratives to incorporate
into Skáldskaparmál, and it is likely that Gylfaginning and its prologue
were made into a separate introduction to the whole work to provide
the mythical and legendary background to the whole of skaldic verse.

Date and authorship
Háttatal must have been written soon after Snorri Sturluson’s first
visit to Norway in 1218–20; Skáldskaparmál may have been begun
shortly afterwards and is likely to have been in process of compilation for some time. Its lack of organisation (compared with bothGylfaginning and Háttatal, as well as with Heimskringla) suggeststhat it was unfinished at the time of Snorri’s death in 1241. Thoughvarious interpolations may have been made by a later hand, theattribution of the main part of Skáldskaparmál to Snorri is generally

xii

Skáldskaparmál

accepted, and is implied by the rubric at the beginning of the Uppsalamanuscript (SnE 1848–87, II 250: ‘Bók þessi heitir Edda. Hana
hefir saman setta Snorri Sturlusonr eptir þeim hætti sem hér erskipat. Er fyrst frá Ásum ok Ymi, þar næst Skáldskapar mál ok heiti
margra hluta’) and the reference in the fragmentary manuscript AM
748 I b 4to (SnE 1848–87, II 427–8: ‘Hér er lykt þeim hlut bókar erÓláfr Þórðarson hefir samansett ok upphefr Skáldskaparmál ok
kenningar eptir því sem fyrirfundit var í kvæðum hǫfuðskálda ok
Snorri hefir síðan samanfœra látit’), even though this is here followed
by a passage not thought to be part of Skáldskaparmál, extracts fromwhich begin some three manuscript pages later (Óláfr Þórðarson was anephew of Snorri and the author of The Third Grammatical Treatise).
Skáldskaparmál was, however, the part of Snorri’s Edda that both in
the Middle Ages and later most attracted modifications and additions
by various hands. Already Codex Wormianus (W) has (the remainsof) a substantially revised version of the second part (the ókend heiti
section, beginning at 83/13) and two fragmentary manuscripts (AM748 I b 4to (A) and AM 757 a 4to (B)) contain extensively revised
versions of various parts of Skáldskaparmál where the order has
been much changed and additions have been made. The Utrecht
manuscript (T) and AM 748 II 4to (C) have texts that do not differ
much from that in the Codex Regius (R), which is taken to represent
Snorri’s work most accurately, though it is likely that scribal or
editorial changes of various kinds have been made in all these
versions. In particular it is uncertain whether Snorri intended theþulur (verses 412–517) to be included in Skáldskaparmál. The version in the Uppsala manuscript differs from the others in all parts ofthe Edda, but particularly in Skáldskaparmál, where various passages and verses are absent, the material is very differently ordered
and the whole structure of the work is different. It is difficult toknow whether these differences are due to a later redactor of Snorri’s
work or whether they derive from another version, perhaps a draftof the work, made by Snorri himself. It is unlikely, however, that thearrangement in the Uppsala manuscript gives a better idea of how
Snorri intended the work to be than the Codex Regius does.
Even after the end of the Middle Ages, Skáldskaparmál continued
to be the part of the Edda that attracted the most attention; it was
influential on the language of rímur poets and others, and various
revisions and adaptations of the work were made in the seventeenth
century and later (see Faulkes 1977–9).

Introductionxiii

The verse quotations
The major part of Skáldskaparmál consists of lists of kennings andheiti provided for the use of ‘young poets’ (this purpose of the work
is clearly stated at 5/25–30) illustrated from the work of more than
70 earlier poets (see the table below, pp. lv–lix, and cf. SnE 1931
xlvii–xlviii; Hallberg 1975, 5–6) with narratives (some in prose,some in verse) to explain the origin of some kennings. Unlike
Háttatal, Skáldskaparmál contains no verse by Snorri himself. Someof the lists are derived from earlier versified lists such as are included in some manuscripts (but not in W or U) at the end of
Skáldskaparmál (verses 412–517; more of these are included in A
and B than in R, T and C); some versified lists are included in the
body of the work (verses 325–31) and a rhythmical list is included
at 106/23–107/11. These are likely to have been part of the learned
activity of twelfth-century Icelandic compilers (Einarr Skúlason’s
poetry and eddic poems like Alvíssmál provide further evidence of
this sort of activity), though of course it is possible that some of theþulur are actually compiled from Snorri’s prose lists. Some lists ofnames are derived from eddic poems (e. g. 88/8, 90/1, 10–12 use
Grímnismál 33, 37, 34) and Alvíssmál 20 and 30 are quoted asverses 332 and 380; Rígsþula seems to be used in the names fordifferent kinds of men and women in chs 65–8. Rígsþula itself isincluded in Codex Wormianus, and only there, where it is presumably an interpolation. Three stanzas from Bjarkamál are quoted fortheir lists of terms for gold (verses 188–90; only fragments are
known of this poem, one of them in Heimskringla, Hkr II 361–2;
two more are attributed to it in Edda Magnúsar Ólafssonar 265,
272; see Skj A I 180–81, B I 170–71). Many mythological names in
Skáldskaparmál and the þulur also occur in Hyndluljóð, and in somecases nowhere else, though it is uncertain whether this poem is later
than Snorri’s Edda and makes use of it or the reverse. Grottasǫngr
is quoted entire in R and T (and only there) in connection with thestory of Fróði Friðleifsson which gives the origin of the kenning‘Fróði’s meal’ for gold (ch. 43). Like Rígsþula in W, this may be aninterpolation. Many of the lists of kennings and heiti are of course
simply compiled from their occurrences in the skaldic verses which
are quoted; sometimes such verses are not quoted, however, andsome of the kennings for sky and the sun in chs 23 and 26, forinstance, are parts of kennings for God in Christian poems that arexiv

Skáldskaparmál

not always quoted there either; cf. 85/13–16 (see ch. 52 and Meissner
1921, 378–82). The little treatise on poetic language known as Denlille Skálda (in A and B; SnE 1848–87, II 428–31, 511–15), if older
than Snorri’s work, might have been a source, and there may havebeen other such compilations. Finnur Jónsson evidently assumed
that Den lille Skálda was compiled from Snorri’s work, and heprinted at the foot of the pages of his edition references to thepassages in Skáldskaparmál that may have been used in it, see SnE
1931, 255–9; cf. Finnur Jónsson 1920–24, II 926. Schedae by Sæmundrfróði have been suggested as a further source, see de Vries 1964–7,
II 226 (see also 230 n. 130). But the majority of Snorri’s sourcesmust have been oral, and most others non-learned (no Latin sources
can be demonstrated for any part of Skáldskaparmál except for theso-called Eptirmáli, 5/36–6/29; but some narratives are derived
from vernacular sagas, see below).
Most of the illustrative quotations consist of half-stanzas attributed to named skaldic poets, though a few are anonymous. Some ofthese appear in other Icelandic books, especially Heimskringla andother versions of the Kings’ Sagas (where usually whole stanzas arequoted) but the variations from the texts that appear in other sources
imply that in Skáldskaparmál Snorri has quoted from memory or
used oral variants; and it is likely that most of the other verses
quoted that are not found elsewhere (and there are many of these)are similarly quoted from memory. Especially where the quotations
are part of extensive poems, however, there is a possibility that
Snorri or another had previously copied them into manuscripts,
though no anthologies of skaldic verse and few complete poems
have been preserved. Finnur Jónsson has pointed out (SnE 1931,
xlviii) that a number of the poets quoted appear only in one sectionof the work, though there are also many that appear in both sections(i. e. the section on kennings and the one on ókend heiti). There does
not seem to be any conclusion to be drawn from this.
Verses are seldom assigned to named poems in Skáldskaparmál,
though many are believed to belong to long poems, flokkar or
drápur. For instance, ten quotations in Skáldskaparmál are believed
to be from Þjóðólfr Arnórsson’s Sexstefja, but the poem itself is notnamed. It is therefore often difficult to be certain which poems
verses belong to, and whether or not they are independent lausavísur(i. e. stanzas that are complete poems in themselves; many of theIntroduction

xv

attributions in Skj are based on guesswork). Moreover when there ismore than one poet of the same name, the patronymic or nickname
is not always given, and some verses that are, for instance, attributedto ‘Einarr’ could be either by Einarr skálaglamm or Einarr Skúlason.
In a few cases there are quotations without any attribution which
may belong to the work of known poets and be parts of known poems.
There are some so-called ‘mythological skaldic poems’ quoted in
Skáldskaparmál, mainly in connection with the lists of kennings forÞórr (also Iðunn): there are extensive extracts from Þórsdrápa,
Húsdrápa, Haustlǫng and Ragnarsdrápa (the last two of these are
Norwegian ‘shield’ poems, describing pictures on shields given thepoets by patrons; Húsdrápa describes decorations in a hall in Iceland). Some verses from these poems are quoted elsewhere in theProse Edda, but there are no quotations from these poems outside
the work (except for quotations of single stanzas from Ragnarsdrápa
in The Fourth Grammatical Treatise and Heimskringla as well as in
Gylfaginning; there is also a quotation from Húsdrápa among theadditions to Skáldskaparmál in W). It is uncertain whether Snorri
himself intended these extended quotations to be included in
Skáldskaparmál (they are not in all manuscripts), but obviously heknew the poems since he quotes individual verses from the poems aswell and uses material from them in prose paraphrase in both Gylfaginningand Skáldskaparmál. They were probably composed in heathen times
or in the period of transition to Christianity and were presumably
known to Snorri from oral tradition, though their poor preservationand the abnormal spellings in the extant manuscripts suggest thatthey may have been copied from earlier poorly copied manuscripts.

The þulur
There are 106 stanzas contining þulur at the end of Skáldskaparmál
in R, T and C and more in A and B. Some of these seem to have beensources for prose lists of kennings and heiti in Skáldskaparmál thatare not all just compiled from examples in skaldic verse, but areevidently from earlier lists; cf. 85/13–15 (but note that A has Himins
heiti þessi er hér eru ritin instead of þessi nǫfn himins eru rituð, en).
The lists of names for the sky and sun that follow (85/17–20) areclearly partly based on the þulur in verses 516–17 (cf. also theadditional þula of Himins heiti in A and B, Skj A I 683, andxvi

Skáldskaparmál

Alvíssmál 12, 16; few of the names are found in other extant poems,
those that are being anyway in verse later than Snorri’s Edda; seenote to 85/13). Other prose lists in Skáldskaparmál that seem to be
derived from þulur are those of names for bears (88/6–7, cf.
verses 510–11); stags (88/8, cf. verse 512; also Grímnismál 33, see
Gylfaginning ch. 16); the moon (85/21–2, cf. verse 11 in Skj A I
682–3 (Tungls heiti, in AB); the lists of words in chs 70–71 seem tobe related to the þulur of Hugar heiti ok hjarta and Heiti á hendi in
A, Skj A I 688–9; and there are other examples of the probable useof verse þulur. It is clear that it is not just the þulur in R that wereused by the compiler of Skáldskaparmál, and not even those in thesame form as they have in R (the order is often different, there areboth additional words and omissions as well as variant forms); andthose that are in R are not used exhaustively in Skáldskaparmál. On
the other hand, Finnur Jónsson (SnE 1931, xlviii–xlix) assumed not
only that Snorri did not use the þulur that are in R, but that theadditional ones in A and B were later than his time anyway. Some ofthe þulur seem to be compiled from earlier extant sources. For
instance, since the list of names of earth (85/23–87/7) is derived
from the verse examples that accompany it, the þula in verses 501–2
may be derived partly from these too, though words are also included there that are not in other extant verse. The þula of rivernames in verses 479–84 is partly based on Grímnismál 27–29, or it
may be the other way round. Only some of the river-names in theþulur are of mythical rivers mentioned in Gylfaginning and Grímnismál;others are geographical (cf. note to verses 479–84) and may bederived from actual geographical knowledge, and several are also
among the names of Ægir’s daughters, see 95/7–9 and note, and36/25–6. The horses of the sun (90/1) and some of the serpentnames (90/11) are from Grímnismál 37, 34 (cf. also Grímnismál 30,Vafþrúðnismál 12, 14), and some of these names (and Grímnismál34) have also appeared already in Gylfaginning chs 10–11, 16. The
names for men (chs. 65–8) are partly from Rígsþula, which also
includes some of the names in verses 438–48. Weapon-names andship-names seem in many cases to be derived from sagas, particularly fornaldarsögur. The list of sea-kings (i. e. kings whose territory was the sea; vikings who took the title of king, verses 412–16)
contains names that appear elsewhere as names of semi-historicalcharacters in poetry or prose narratives (e. g. Atli, Gjúki, Gylfi,

Introduction

xvii

Hagbarðr, Hjálmarr, Randvér) and this suggests that this list is no
more than a list of legendary names. The coincidence of names of
sea-kings, giants, dwarves and gods on the one hand, and of namesof goddesses, giantesses, valkyries, norns and heroines of fornaldarsögur
on the other, is probably due partly to the vagueness of these categories in Norse mythology generally, and partly to the random way inwhich lists of these kinds of beings were compiled.
Some of the þulur contain foreign words (Latin, French, Greek);
this confirms their learned character and implies that they were
mostly compiled in the twelfth century or later. They have theirclosest literary parallels in the work of Einarr Skúlason; cf. especially his lists of kennings for sea using names of islands, Skj A I
484–5, verses 11–14. Two of these are in A and all four are attributed
to Einarr in Edda Magnúsar Ólafssonar 266–8. Magnús Ólafsson
possibly found them in W, but more likely in some other medieval
manuscript. There are further dróttkvætt verses of a similar kind
containing terms for woman in U and A (SnE II 363, together witha verse of mansǫngr, and SnE II 490–91) and Málsháttakvæði is acollection of versified proverbs of a similar nature (Skj A II 130–36;
in R after Háttatal). S. Bugge (1875, 237–42) suggested that boththe þulur and Málsháttakvæði were the work of Bjarni Kolbeinsson,
along with Jómsvíkinga drápa (Skj A II 1–10; also in R after Háttatal).
This is not demonstrable, though it is true that these writings are all
in a similar spirit. Also comparable are Haukr Valdísarson’sÍslendingadrápa (Skj A I 556–60; in A) and Háttalykill (attributed toEarl Rǫgnvaldr of Orkney and the Icelander Hallr Þórarinsson), andthis group of writings may testify to the development of a particularkind of learned activity in Orkney. The þulur contain many words
not actually found in poetry (and often not in prose either), so that
their purpose as collections of names for use by poets is not always
certain. Among their sources are skaldic verses as well as eddic
poems, but also written prose sources and perhaps personal knowledge
and travellers’ accounts for the foreign geographical names; cf.
Apardjón in verse 481. This is included as a river-name, but though
it contains a river-name, it is actually derived from the name of thetown of Aberdeen, ‘At the mouth of the River Don’, and it is likelythat it is based on garbled personal knowledge of the place. Some ofthe verse þulur are, however, older than the twelfth century, e. g.
presumably the lists of dwarfs in Vǫluspá and those of rivers andxviii

Skáldskaparmál

other items in Grímnismál; there are some similar lists in poems inHeiðreks saga and in Anglo-Saxon poems such as Widsiþ; the dateof Alvíssmál must be regarded as uncertain. Many of the whalenames (some are obviously fabulous) in verses 489–90 are found in
the chapter on whales in Konungs skuggsjá, though it is difficult toknow how old such traditions are.
It seems clear that whether or not they were intended to be included as part of Skáldskaparmál, the þulur appended to the work in
RTABC were not compiled by Snorri himself, and may have been
added by another hand.

The dialogue frame
The scene is set in the first chapter, which parallels the second
chapter of Gylfaginning, and it is probably based on the situation in
Lokasenna (sometimes called Ægisdrekka, ‘Ægir’s feast’). This poem
was certainly known to Snorri, for there are quotations from it in
Gylfaginning, though in Skáldskaparmál it is mainly the prose
introduction to the poem that is paralleled. The scene in both is afeast where the gods and Ægir are in the same hall (in Ásgarðr in
Skáldskaparmál, in Ægir’s hall in Lokasenna), and Snorri himself
draws attention to the similarity in his prose account based on (theprose introduction to) Lokasenna in ch. 33 (41/1–2), where the feast
does take place in Ægir’s hall. There is hardly any mention of the
speakers from ch. 2 onwards, however, and as in Háttatal the speakers’ names are generally not given and the dialogue is not kept up
to the end of the section. This part of Skáldskaparmál is in conception rather like Alvíssmál: both works are concerned with esotericnames and kennings for various concepts, and the narrative framework in both is definitely subsidiary, though the didactic content inboth is presented with considerable artistry. Grímnismál too hassimilarities, though there the content seems to be purely informational (i. e. has no practical purpose).
The conversation between Bragi and Ægir in Skáldskaparmál ismore artistic than that in Háttatal, like that in Gylfaginning, where
the speakers are also given names and embryonic characters, thoughunlike Gylfaginning it is not rounded off with a conclusion. (There
are verbal similarities with the introduction to the dialogue inGylfaginning, compare 1/2–5 and Gylfaginning 7/20–27.) Ægir makes

Introduction

xix

some comments on Bragi’s narration that are comparable to those of
Gylfi on the narrations of Hár, Jafnhár and Þriði (e. g. 3/9, 4/6,
24/17–18). Unlike that in Gylfaginning, where the dialogue is acontest, the content of the conversation in Skáldskaparmál has noreal connection with the frame other than that Bragi, as god of
poetry, is a suitable person to talk about the language of poetry andits origin (even though Óðinn is more often actually mentioned bypoets and is the god who obtained the mead of poetry for the use ofmen); on the other hand it is not quite clear why Ægir should havebeen chosen for the role of questioner, except that the tradition ofÆgir’s feast for the gods in Lokasenna provides an ideal setting forthe conversation; and being an outsider among the gods (he isusually regarded as one of the giants, a personification of one of thechaotic forces of nature) Ægir would be a suitable person to be
instructed in the esoteric, sophisticated and civilised art of poetry.
After the opening and the beginning of ch. 1, the references to Bragiand Ægir as speakers are mostly in the stories of Þórr’s adventures,
which may originally have been a separate section of Skáldskaparmál(as they are in U). If they were only later linked with the rest of
Skáldskaparmál (which may like Háttatal originally have had unnamed speakers), this would explain why in the later part of
Skáldskaparmál there are references to both in the third person.
As in Gylfaginning (14/2 and perhaps elsewhere) and Háttatal(e. g. 16/13–17) there are some places where the voice of the author
seems to break into the conversation. For instance, there are references
to the text as a written one at 73/31, 85/13–15 (see Glossary underrita and cf. Háttatal 11/9, 23/11, etc.). There are three phases to theconversation in Skáldskaparmál. After the scene-setting of 1/2–15,
Bragi tells Ægir a story purportedly chosen at random about one of
the exploits of the gods against the giants, at the end of which Bragi
incidentally mentions that it gave rise to some kennings in poetry(3/5–8). This leads to Ægir’s first question about poetry: he asks
about its origin (3/10–11), and Bragi tells the myth of the origin of
the mead of inspiration (3/12–5/8). Ægir then asks specifically about
the language of poetry (5/9–10), and then begins the second phase:the analysis of poetic diction in the form of questions and answers,
enumerating categories and sub-categories (5/9–24), in the samestyle as the beginning of Háttatal. The dialogue is then interrupted
by a passage in the author’s voice giving the purpose of the work,

xx

Skáldskaparmálemphasising the mythological background to many of the kennings,
and suggesting an allegorical origin for some myths in the story of
the Trojan War (5/25–6/29). Then the conversation is apparently
resumed (but to begin with, in chs. 2 and 3, with no mention of the
speakers; only in B is ch. 3 said to be part of Bragi’s speeches,though 6/30 seems to follow on from 5/24, see note to 6/32), and in
this second phase kennings are enumerated according to theirsignifications, beginning with those for Óðinn, and illustrated bynumerous quotations from skaldic verse. The conversation fromnow on becomes perfunctory; the next actual question is at 14/25,
from which point the dialogue is handled very much in the same
way as in Háttatal, and various sections are introduced thus, without
the speakers being identified (e. g. at the beginnings of chs 5–16).
The speakers’ names are only reintroduced again at the beginningand end of ch. 17, where further extended narrations (Þórr’s exploits) interrupt the enumeration of kennings. Chs 17–18, whichhave rather little to do with the origins of kennings, are in U placed
immediately after the first group of narratives and the interruption
at 5/25–35; it may be that they were afterthoughts (cf. 20/18 n.), but
in any case the desire to include more such narratives perhaps fortheir own sake (there are others later in Skáldskaparmál that are not
all mythological ones) may have been one of the reasons that Snorri
went on to compile Gylfaginning. When the dialogue is maintained
after ch. 18, it is quite perfunctory, as it is in Háttatal, and thenarrative frame seems to be forgotten. Both speakers are from time
to time referred to in the dialogue in the third person (in chs 10, 22,
25, 27, 28, 32, 61), and one episode is related, in which both appear,
which must have taken place after the conversation in which it isnarrated (ch. 33; cf. note to 2/2–4). This suggests that phase two was
not originally intended to be included in the frame of phase one, andthat when they were joined together, the author neglected to makethe changes that would have been necessary to avoid these absurdities. It is conceivable, but by no means certain, that the absurdities
were deliberately intended as a joke or included for ironical purposes, to emphasise the fictional nature of the frame story. Phase
three is the ókend heiti section (from 83/13), where the dialogue,
when there is any trace of it at all, is entirely perfunctory, as in
Háttatal, and towards the end is abandoned completely; there is no
narrative conclusion. The last question is at 99/21. The þulur areIntroductionxxi

clearly not intended to be part of the conversation. There are several
more extended narratives in phases 2 (chs 33–5, Ægir’s feast, themaking of the gods’ treasures; chs 39–42, Otrgjǫld and the Gjúkungar;
chs 43–4, Fróði’s mill, Hrólfr kraki; ch. 50, Hjaðningavíg) and 3(ch. 64, the descendants of Hálfdan gamli); towards the end ofphase 3 there are rather few verse illustrations (chs 65–74).
Skáldskaparmál is thus more varied in content and structure thaneither Gylfaginning or Háttatal; the organisation is not entirely
coherent and this adds to the impression that the work was not completed by the author. In Skáldskaparmál some sections are organisedwith an introductory list of kennings for a particular concept, followed by a series of illustrations from earlier poets exemplifying
these kennings in the same order as in the introductory list. But thisis not always by any means carried out with regularity; there aremany inconsistencies and much randomness, and it is not possible todismiss all these as the result of the activity of interpolators or
scribal interference (cf. SnE 1931, xliv–xlvii). Similarly, there aresome verses adduced as examples of kennings that in fact containnone (see SnE 1931, xlv): verses 10 and 12 contain only ókend heiti
for Óðinn; verse 20 contains no names or kennings except the nameÓðinn itself; verse 14 has only the kenning sigrunnr, which is a
generalised one for warrior, not a specific name for Óðinn; in verse
23 farmagnuðr only refers to Óðinn in the particular situation of
flying to escape Þjazi. The fact that some of these verses are not in
all manuscripts is no argument for their being interpolations; it ismore likely that some scribes omitted them when they realised thatthey did not contain the expected kennings. There are similar inconsistencies in the ókend heiti section of Skáldskaparmál, where kennings
are sometimes listed alongside heiti (see notes to 87/8–9, 90/16–17,
26–9, 95/1, 108/6–9, 109/8–9); there is no reason there either toexplain the inconsistencies as due to scribes rather than to theauthor’s incomplete working out of his scheme (cf. 95/7–9 n.).
The Uppsala manuscript has a less consistent division of Skáldskaparmál into kennings and heiti than some other manuscripts, andfor instance has chs 50, 34–6, 39–40, 43–5 after the section onókend heiti (SnE II 339–355), though many of the other chapters
dealing with kennings come before (see pp. xl–xliv below). If U
represents an earlier stage in the evolution of Skáldskaparmál thanother manuscripts, this perhaps indicates that the division into ken-xxii

Skáldskaparmál

nings and heiti only occurred to the author after he had assembled
most of his material; though the material was then arranged roughly
into two sections, many remnants of the undifferentiated treatment
survived at various points in the compilation, particularly in theókend heiti section. Of course it is also possible that the last chapters in Skáldskaparmál in U, which also contain some extended
narratives, represent material that came to hand later, when the bulkof the compilation was complete.

The prose narratives
There is very little to be added to Finnur Jónsson’s summary of thesources of these in SnE 1931, liv–lvi. Like the stories in Gylfaginning,those in Skáldskaparmál are in many cases derived from eddic
poems, though in some cases they are taken from or influenced byskaldic mythological poems such as Þórsdrápa, Ragnarsdrápa, Húsdrápa, Haustlǫng (or references to mythology in kennings in skaldic
verse); in some cases parts of these verse sources are quoted.
(Genealogical poems such as Ynglingatal, Háleygjatal and Nóregskonungatal seem not to be used in Skáldskaparmál.) Other stories
are from learned prose writings of the twelfth or early thirteenth
centuries such as the mainly lost Skjǫldunga saga (which may also
have been used in the first chapter of Gylfaginning as well as in its
Prologue). As with Gylfaginning, it is difficult to gauge the extent towhich Snorri may have been dependent in Skáldskaparmál on oral
prose stories, either instead of verse sources or to supplement them.
Where supposed Celtic motifs come into his narratives (for instanceSigurðr gaining knowledge from sucking his finger, or the everlasting battle motif in the Hjaðningavíg; cf. Saxo Grammaticus 1979–80, II 75, 84–5) it is likely that his knowledge came from (via)written sources such as versions of Vǫlsunga saga and Skjǫldunga
saga rather than oral ones.
The opening frame story that introduces the speakers through whose
words the following narratives are presented is probably based mainlyon the situation described in Lokasenna (see p. xviii above); thepreparation for the feast of the gods is described in Hymiskviða.
1/16–2/37 tells the story of how the Æsir slew Þjazi, which is the
subject of part of Haustlǫng (with the text of which the prose accounthas some striking verbal correspondences). This is quoted in verses

Introduction

xxiii

92–104, though it seems likely that Snorri would have had other sources
for the story too. Hárbarðsljóð 19 has a rather different version of
the conclusion of this affair. The story of how Þjazi and his brothers
shared their inheritance (3/1–5) is not told elsewhere, though kennings
based on it are widespread (cf. verse 150; see Meissner 1921, 227–8).
A version of the story of the origin of the mead of poetry (3/10–5/8)
appears also in Hávamál 104–10. Though this cannot have been Snorri’s
only source, conceivably some of the differences in his account may
be the result of his own rationalisation and expansion of the Hávamálaccount. The story is alluded to in many skaldic kennings, though it
is not certain that they all originate in heathen times (see Frank 1981).
The account of the Trojan war (5/36–6/29) could be derived from
Trójumanna saga, and thus ultimately based on Latin versions ofHomer (see Faulkes 1978–9, 119 n. 127), though it differs considerably from the saga in details. In fact the name Volukrontem at 6/3
seems to connect this account particularly with the version of thesaga in Hauksbók (though this book was of course compiled later
than Skáldskaparmál; see Faulkes 1978–9, 122).
The story of Þórr and Hrungnir (20/17–22/19) appears also in
Haustlǫng (quoted in verses 65–71), but it seems likely that Snorri
knew other versions too. The beginning of the story and 22/20–32
seem to have no parallel in extant sources.
The story of Þórr and Geirrøðr (24/19–25/34) seems to be based
mainly on Þórsdrápa (quoted in verses 73–91, as well as in verses
44 and 53), though the quotation of a fragment of a poem in ljóðaháttr(verse 72; another in U, 25/27 n.) implies that there was an eddic
poem that related this story too, and Snorri’s account does notfollow Þórsdrápa closely. The story has reflexes in Saxo Grammaticus
Book VIII (1979–80, II 142, 144–5) and there may have been many
versions current in Scandinavia (cf. McKinnell 1994, 57–86).
The story of Ægir entertaining the Æsir (40/32–41/10) may havebeen suggested by Hymiskviða, though it is mainly based on thescene of Lokasenna, which may thus have been the model for this as
well as for the frame of Skáldskaparmál. The peculiarity is that thisevent is said to be a return visit by the Æsir three months after theconversation of which the narration of ch. 33 still seems to be part.
This may be another indication that the idea of the frame to
Skáldskaparmál was only developed after much of the work had
been compiled, and the compiler forgot that he had included anxxiv

Skáldskaparmál

account of events that could not have been part of Bragi’s original
narrative; but in that case, it is still odd that at 40/32–3 there is areference to the frame story at the beginning of Skáldskaparmál.
The note in 41/22–4 is clearly based on verse 142, another verse inljóðaháttr that is probably derived from an otherwise lost eddic poem.
The account of Loki’s cutting off of Sif’s hair and the creation of
the gods’ treasures that result (41/29–43/10) has no parallel in extant sources, and it is difficult to know whether it was derived fromlost poems or from oral prose stories. The account of the origin ofDraupnir’s magic properties conflicts with that in Gylfaginning 47.
The story of Otrgjǫld and the Gjúkungar (45/3–50/21) has parallels in Vǫlsunga saga and the Poetic Edda; it seems likely that thecompiler knew not only the poems of the latter (he quoted twoverses of Fáfnismál (32–3) in verses 151–2), but also some versionof the prose links (or the stories part in prose and part in verse) thatappear in the Codex Regius (cf. especially PE 173). It is also
probable that he knew (an earlier version of) Vǫlsunga saga as well,though the Sigurðar saga he refers to in Háttatal 35/13 need nothave been a written saga, and the fact that the story of Otrgjǫld andthe Gjúkungar is not in all manuscripts of Skáldskaparmál has beentaken to strengthen the possibility that it is a later interpolation,
which need not have been written earlier than the extant Vǫlsungasaga. But the details of the Skáldskaparmál account indicate that noone extant source has been used exclusively. Ragnarsdrápa is quoted
in verses 153–8, but not many details in the prose account seem tobe derived from that. The version of the story of Jǫrmunrekkr’s
proxy wooing of Svanhildr and the role of his son Randvér (which
seems to show the influence of the Tristram story) link the Skáldskaparmál
account particularly with Vǫlsunga saga.
The story of the mill Grotti is clearly based mainly on Grottasǫngr,quoted in R and T (verses 159–82) and not found elsewhere, so thatthe poem itself may be an interpolation, though Snorri must have
known it. The introductory prose however probably also contains
information from Skjǫldunga saga, and it may have been there that
Snorri found the text of the poem, too.
The Hrólfr kraki stories (58/4–59/32) must also be derived fromSkjǫldunga saga (cf. Skjǫldunga saga 42, Hkr I 57; much of thestory—but with important differences—also appears in the later
Hrólfs saga kraka). The Bjarkamál verses (188–90) could also befrom Skjǫldunga saga (on which see ÍF XXXV, xix–lxx).

Introduction

xxv

The account of Hǫlgi (60/10–13) may come from a lost Hlaðajarlasaga (cf. ÍF XXVI, xvi and Finnur Jónsson 1920–24, II 633).
The Hjaðningar story (72/1–31) may be derived from Skjǫldunga
saga; the account in Ragnarsdrápa, quoted in verses 250–54, canscarcely be the only source of Snorri’s knowledge of the story.
There is another account in Sǫrla þáttr in Flateyjarbók (I 304–13)
which differs greatly from these two and is probably a later development of the legend.
The account of Hálfdan gamli and his descendants (101/10–24
and 103/1–17, see notes; many of the names appear in the þula ofnames for king in SnE 1848–87, II 469) is related to the genealogical passages in Flateyjarbók I 22–30 (Hversu Noregr byggðist,which prefaces Óláfs saga Tryggvasonar) and these are related to
Fundinn Noregr, Flb I 241–3; the latter is the introduction to Orkneyinga
saga, ÍF XXXIV 2–7. All three may be derived from a common
earlier (twelfth-century?) source, which was perhaps a saga likeSkjǫldunga saga (see Faulkes 1993a, 61). The account is comparable to the last part of Heiðreks saga (59–63) and Af Upplendinga
konungum in Hauksbók 1892–6, 456–7. Many of the names andsome narrative details appear in Hyndluljóð 14–16, but it does notlook as though this was a direct source, though its existence suggests the possibility that there could have been other poems like itthat may have contained some of the information Snorri gives about
the descendants of Hálfdan. Cf. Clunies Ross 1983, 60, where it isclaimed that Hversu Noregr byggðist is ‘almost certainly’ later thanboth Fundinn Noregr and Snorri’s Edda; and ÍF XXXIV, ix–xvi,
where Finnbogi Guðmundsson suggests that the introductory chapters to Orkneyinga saga were compiled by Snorri Sturluson himself.

The analysis of poetic diction
The major part of Skáldskaparmál is devoted to the exemplificationof kennings and heiti (arranged roughly into these two categories)
for various concepts. Relatively little space is devoted to theoreticalanalysis of poetic diction or to comment. It is only in two passages,
the first at the beginning of Skáldskaparmál (ch. 1, 5/9–24), thesecond at the very end (chs 67–68, 107/12–108/5) that Snorri actually discusses his categories. And as far as the language of poetry
goes, his categories are actually rather few: they are kenning, heiti,
and the parallel phrases kent heiti and ókent heiti; við(r)kenning,xxvi

Skáldskaparmálsannkenning, and fornafn; ofljóst (ch. 74, 109/11–22) and nýgervingar(41/11–17); nykrat he only mentions in Háttatal in opposition tonýgervingar. (The most important earlier analyses of Snorri’s categories are Brodeur 1952 and Halldór Halldórsson 1975; cf. also
Clunies Ross 1987; Faulkes 1994.)
Of these nine main terms that Snorri uses to describe poeticallanguage, við(r)kenning is least problematical. He uses it only in
one passage, in chs 67–68 of Skáldskaparmál, and both his definition (107/13–14) and the examples he gives make it clear that heuses it to mean kennings referring to people (men and women) by
their possessions or relationships (including those of friendship andenmity). But it is also clear that nearly all kennings for people which
are designed to specify an individual person are in this category.
Other kinds of kenning like ‘tree of weapons’ cannot usually designate a particular person, only a member of the class of warriors.
(Incidentally it should be noted that even when Snorri lists kennings
as expressions for ‘man’ or ‘woman’, most of them as they are
actually used in verse refer to individuals, whether they mention
individual characteristics or not; they rarely in fact replace common
nouns.) The term við(r)kenning presumably relates to Snorri’s phrase
at kenna einhvern við eitthvert, ‘to refer to someone in terms ofsomething’, when that something is generally a relative or a possession or other attribute. (The term við(r)kenning as Snorri uses itcannot have anything to do with the same term as used by religious
writers to mean ‘confession (of faith)’. Cf. Glossary under kenning.)
Sannkenning is more difficult because Snorri uses the term both in
Skáldskaparmál ch. 67 and in Háttatal, and apart from the questionof whether the commentary to Háttatal is by the same author as
Skáldskaparmál, it is not entirely certain whether one can assume
that Snorri was absolutely consistent in his use of such terms over
all his writings. In Skáldskaparmál he gives as examples of sannkenningar references to people as having certain qualities of character (107/26–8; the terms used here are nearly all compound nouns)
while in Háttatal he uses the term to refer to the use of attributives(whether with nouns for persons or inanimate objects) and also to
the use of adverbials (Háttatal 3/9–5/11).
In spite of the etymology of the term sannkenningar (= ‘true
kennings’), it does not seem that Snorri is contrasting literalness
with the use of metaphor; some of his examples of sannkenningar

Introduction

xxvii

would probably be analysed by modern readers as metaphorical, andmoreover it is not in connection with sannkenningar that Snorri
discusses metaphor. The element sann- in the term as it is used in
Skáldskaparmál seems to be related to the idea of the essential
nature of the persons referred to (i. e. what they are truly like), in theterm as used in Háttatal to the verb sanna in the sense of ‘affirm’(since the examples are mostly of affirmatory or intensive attributives
and adverbs; they refer to what can truly be said to be the case). In
distinguishing við(r)kenningar and sannkenningar Snorri is attempting
to distinguish descriptions based on accidents and those based on
essences in the Aristotelian sense (compare the terms viðrnefni‘surname, soubriquet’ and sannnefni ‘accurate, appropriate name’);all his examples of við(r)kenningar seem to describe people in termsof their ‘accidental’ attributes (possessions, relationships) while his
examples of sannkenningar both in Skáldskaparmál and Háttatal areof descriptions in terms of inherent or innate qualities. In Skáldskaparmál
all the examples are descriptions of people, but in Háttatal some ofthem are of things or actions. In both parts of the work, most of theexamples of sannkenningar are not kennings at all in the modern
sense of the word since they are not constructed with the use ofbase-words and determinants. In The Third Grammatical Treatise,sannkenning is said to be the Norse name for epitheton, and some ofthe examples there relate to essential characteristics, but some toaccidents; most are attributive adjectives, often compound ones: see
TGT 100, 103 (here it is an error for mannkenningar) and 107–8.
Very many of Snorri’s examples of kennings do not contain metaphor. He does, however, on a few occasions draw attention to metaphorical expressions, his term for which seems to be nýgervingar(nýgjǫrvingar). This term has also caused some confusion becauseof its etymology. It appears in four passages in Skáldskaparmál (seeGlossary) and in one passage in Háttatal (5/12–6/16), and again
seems to be used slightly differently in the two parts of the work. In
neither does it refer to neologisms, rather it seems to mean either the
making of new meanings for words (i. e. metaphors) or the construction of new (metaphorical) kennings. In the examples in Háttatal
this is done mainly by varying the base-word in kennings, in Skáldskaparmál by varying the determinant (or both). At Skáldskaparmál
41/7–17 there is the most detailed definition, and there nýgerving issaid to be the substitution of synonyms or near-synonyms for thexxviii

Skáldskaparmál

determinant, so that gold can be called fire of Ægir, and then by
substitution fire of the sea, lakes, rivers or brooks. ‘Því er þat kallatnýgervingar alt er út er sett heiti lengra en fyrr finnsk’ (‘For thisreason it is all called nýgervingar when the term is extended further
than there are earlier examples of’). Here Snorri is describing how
by substitution of words of related meaning, the correspondence
between the literal meaning of the kenning and what it actuallyrefers to becomes remoter, so that the meaning of words is so to
speak extended; but it is interesting that he is imagining that thishappens chiefly through word-substitution rather than through theuse of metaphor or allegory in the usual senses of those terms. The
other examples in Skáldskaparmál are slightly different: at 74/5–6
kennings for weapons are developed from land of weapons = shield
to hail or rain of the land of weapons. (Extending the kenning withseveral determinants is called rekit here as in Háttatal.) At 108/14,
16, 37 the examples are of the creation of new kennings for parts ofthe body by analogy (ears = mouth or eyes of the hearing; mouth =ship of words, the lips the gunwale of the ship, the tongue the oar or
rudder; arm = shoulder’s leg). The example in Háttatal is similar tothese last ones, in that an example is given (the only actual verse
exemplification in the Edda—from Snorri’s own poem—of nýgerving)of how the metaphors may be developed though a stanza: the sword
conceived as a snake, the scabbard as its path, the fittings its slough,the blood its drink (a river that it seeks), the victim’s breast its
route; the verbs are also chosen to fit these concepts. Thus themetaphors here are extended or continued throughout the stanza (sothat he is almost producing allegory), and Snorri contrasts the coherence of his example with what he calls nykrat, where conflicting
metaphors for the same concept are used in the same stanza. He does
not give examples of this, though they can be found particularly inpoems in kviðuháttr (and in Egill Skallagrímsson’s Hǫfuðlausn; see
Háttatal pp. 50 and 84). But the emphasis in Skáldskaparmál is on
the creation of new kennings, or perhaps on metaphorical kennings
in general, rather than on extended metaphor. (On nýgervingar andnykrat in Old Norse verse see Marold 1993.) Snorri says that nykrat
is thought to be a blemish (Háttatal 6/16), and in Skáldskaparmál
41/17 he emphasises that nýgervingar are thought to be all rightwhen they are in accordance with verisimilitude and nature—one of
his few evaluatory comments on kennings which suggests accord

Introductionxxix

with the classical idea of restraint and conformity to nature found,for example, at the beginning of Horace’s Ars Poetica where monstrosities (i. e. representations contrary to nature) are condemned. In
TGT 80 nykrat or finngálknat is said to be one kind of cacemphatonfound especially in nýgervingar (cf. also FoGT 131).
It is the term fornafn that has provoked the most discussion. The
word is used (in the plural) in Háttatal in its ordinary grammaticalsense of ‘pronoun’ in the prose after stanza 1. In Skáldskaparmál
the term appears twice, without explanation in ch. 1, and in ch. 67.
It is clear that there the term is used for references to people which
replace their proper names (as opposed to terms that can refer to any
person, i. e. replacements for common nouns); these replacementsfor proper names are what classical rhetoricians, whether Snorri
knew it or not, sometimes called not pronouns but pronominatio (adescription pro nomine; though commoner was the Greek termantonomasia). It is also clear that sannkenningar can be one kind of
fornafn, and við(r)kenningar seem to be another. These are therefore
not exclusive or contrastive terms, but overlapping ones. Some(though not all) sannkenningar and við(r)kenningar are varieties offornafn, and there are presumably others. Note that in the Uppsalamanuscript (SnE II 346) the section on fornǫfn corresponding to
Skáldskaparmál ch. 67 begins not as in the Codex Regius ‘enn eru
þau heiti er menn láta ganga fyrir nǫfn manna’ (107/12), but ‘enneru þær kenningar er menn láta ganga fyrir nǫfn manna; þat kǫllum
vér fornǫfn manna’; nevertheless it seems clear from the examples
in both manuscripts that some fornǫfn are kennings and some areókend heiti—though it is true that there are no unequivocal examples of ókend heiti among them. The equivalent term to fornafn inmodern Icelandic is sérkenning, but Snorri does not use that term.
It is significant that these three terms, sannkenningar, við(r)kenningar
and fornafn, occur in connection with kennings for man and woman,after a section listing common nouns that can be used for the classof human beings in general, i. e. terms that are not specific inapplication, and that they come under the general heading of ‘terms
that are put in place of men’s names’ (‘þau heiti er menn láta ganga
fyrir nǫfn manna’, 107/12). Again it seems that Snorri’s principal
interest is in terms that can be used to refer to particular people inskaldic poetry. The explanation for this must be that Snorri saw
skaldic poetry primarily as praise poetry (the sentence at 67/28–9

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Skáldskaparmál

seems to imply this, and most of his own verse seems to have beenof this kind). So Snorri’s emphasis on kennings and heiti for persons
is probably due to his seeing skaldic poetry as mainly concernedwith the praise of persons (human and divine), and kennings andheiti principally as means of referring to the subjects of the poems.
This is in fact the commonest use he himself makes of kennings in
Háttatal, where the majority of his kennings refer to King Hákon
and Earl Skúli. (Háttatal contains roughly 120 kennings for ruler,referring to King Hákon and Earl Skúli, and 25 referring to men
more generally; there are 5 for gods, 29 for parts of the body, 61 forweapons, 29 for ships, 30 for gold, 32 for battle, 23 for parts of thenatural world (earth, sea etc.), 5 for animals, and about 23 others.)
This could also be the reason why he does not give examples ofkennings or heiti for giants, though there are lists of giant-names inthe þulur at the end of Skáldskaparmál and many kennings for
giants in some of the poems quoted, e. g. in Þórsdrápa, see note toverses 73–91. As Snorri says in ch. 31 of Skáldskaparmál (40/15),
when names of giants are used in kennings for men, this is mostly
as satire or criticism (though he quotes no examples of this; seesómmiðjungr in Glossary). Since he is mainly concerned with praise
poetry, he has little use for references to giants. It is important toremember that Snorri’s Edda is not a treatise on earlier Norse
poetry; it is a book of instruction for young poets of his day illustrated from the work of earlier poets. It was no part of the requirement of young poets in the thirteenth century to be able to compose
about giants (or indeed to write satire): their function was to learn
to praise kings. It is this that determines the content of the Prose
Edda, which not surprisingly does not well represent or cover thewhole range of skaldic verse, and generally concentrates on thekinds of kennings that would be most useful for praising kings.
This is also probably the reason why Snorri shows so little interestin metaphor and figures of speech. He sees poetical language largelyin terms of substitutions of one name for another, rather than interms of transference of meaning. The latter he describes as nýgervingar
and exemplifies in a number of places in both Skáldskaparmál and
Háttatal, but always with the implication that it is somewhat exceptional. Even kennings which seem to us obviously metaphorical,
such as when gold is called fire of the sea or poetry the ship of thedwarfs as well as ale of dwarfs, are explained by Snorri in terms

Introductionxxxi

of substitutions, and the fundamental kenning type as arising fromthe events of a particular story. That is, a word for sea may be
subsituted for the name Ægir as a variation on the kenning-type ‘fireof Ægir’, based according to Snorri on the story of how Ægir used
gold as a source of light when he entertained the Æsir to a feast(Skáldskaparmál ch. 33); and lið/líð was a word for ale and forvessel, so that other words for ship could be used as a variation of thekenning-type ‘mead of the dwarfs’ which arose from an episode in
the story of the origin of poetry (Skáldskaparmál ch. 3, 14/18–20). In
his account of the origin of the mead of poetry at the beginning ofSkáldskaparmál, however, Snorri seems to favour a metaphoricalinterpretation of the latter: ‘kǫllum vér skáldskap . . . farskost
dverga, fyrir því at sá mjǫðr flutti þeim fjǫrlausn ór skerinu’, 4/1–4.
Indeed Snorri’s interest in word-play, which he calls ofljóst, both as
a device in itself and as a generator of kennings, does not seem tobe justified by its frequency in recorded verse (see in particular
Skáldskaparmál ch. 74 and Háttatal stanzas 17–23), while he gives
rather little space to metaphor (Háttatal stanza 6 and the commentary on it, 41/10–17, 74/5–6, 108/14–17, 37–8).
It also seems somewhat odd that Snorri consistently ‘explains’kennings, and heiti too, as having their origin in stories or events,and scarcely seems to acknowledge other sources of poetical language (such as e. g. picture language or symbolism, metaphor ormetonymy, or archaisms or loan-words from other languages). His
concept of causation is still largely mythological. Indeed he seems
to dismiss ‘imagination’ as a source of poetical language by his
insistence that it must be in accordance with líkindum ok eðli,‘verisimilitude and nature’ (41/17; cf. his criticism of mixed metaphors as nykrat ‘monstrous’, Háttatal 6/16).
There seems to be no difference in Snorri’s usage between theterms nafn and heiti. They are apparently interchangeable both in
his usage and that of his scribes, who have sometimes substituted
one for the other, e. g. 83/14 (heiti R, nǫfn TAU), 85/13–14 (cf. SnE
1848–87, II 460), 99/21–2 (cf. SnE 1848–87, II 604), as indeed does
Finnur Jónsson in his 1931 edition, who tries by emendation rather
unsuccessfully to impose consistency on his text, e. g. in the firstfew sentences of chs 54 and 64 of Skáldskaparmál. But at the
beginning of ch. 55 all manuscripts introduce the list of ókend heiti
for gods as nǫfn; the section on names for the heavens (ch. 56) is

xxxii

Skáldskaparmál

introduced ‘Þessi nǫfn himins eru rituð, en eigi hǫfum vér fundit íkvæðum ǫll þessi heiti; en þessi skáldskaparheiti . . .’—and thefollowing list includes both kend and ókend nǫfn. One might haveexpected that Snorri would reserve one of these labels (nafn orheiti) for the normal or natural name for things, and the other for
specifically poetical terms or secondary names, and thus contrast
for instance the name Óðinn with his alternative names such as Hár
or Grímnir and the term hestr ‘horse’ with fákr ‘steed’, but he does
not use separate terms for these different kinds of names. Nor does
he make a terminological distinction between what we call proper
names (names of people) and common nouns (names of things)
although he spends more time on the former, and seems to use theterms við(r)kenning and fornafn only for references to people; andhe does use the term einkarnafn of proper names of possessions
such as ships (107/25). There is one place in Skáldskaparmál where
Snorri does discuss the problem of kennings that can only indicate
a class of persons, not an individual, i. e. those that are substitutions
for common nouns rather than proper nouns; this is in ch. 53, in theaccount of kennings for kings: ‘Þar koma saman kenningar, ok verðr
sá at skilja af stoð, er ræðr skáldskapinn, um hvárn kveðit er konunginn,þvíat rétt er at kalla Miklagarðs keisara Grikkja konung, ok sváþann konung er ræðr Jórsalalandi, at kalla Jórsala konung, svá ok at
kalla Róms konung Rómaborgar keisara eða Engla konung þann er
Englandi ræðr. En sú kenning er áðr var ritat, at kalla Krist konung
manna, þá kenning má eiga hverr konungr. Konunga alla er rétt at
kenna svá at kalla þá landráðendr.’ But Snorri does not use special
terms to distinguish kennings for common nouns from those forproper nouns, though við(r)kenning and fornafn usually refer to thelatter. In ch. 64 he lists common nouns for ruler that are derived
from proper nouns (according to his explanation of their origin—asort of reverse substitution, the opposite of pronominatio), such asÞengill, Gramr, Skilfingr, Ynglingr, but even here he does not use aterm to distinguish common nouns from proper nouns. Indeed in
Skáldskaparmál it is often difficult to tell which is which, for instance with items such as Jǫrð/jǫrð and many of the names in theþulur. The distinction between common and proper nouns is not
dealt with at all clearly by Margaret Clunies Ross (1987, 33, 66,
95–6, 102–7), who assumes too readily that Snorri was trying to
make the distinction, and both she and Halldór Halldórsson assume

Introduction

xxxiiithat his terminology somehow reflects that of Latin grammarians.
The latter (1975, 15; cf. 17 and 21) takes ókend heiti to mean thesame as verbum proprium as used by Quintilian.
It is apparent from the examples Snorri gives not only that most
kennings for people are við(r)kenningar, but also that most kennings
for individuals are fornǫfn: expressions where the name of theperson referred to is not used. Við(r)kenningar and fornafn are
overlapping sub-categories of kennings and are usually kend heiti;
all kennings and ókend heiti are sub-categories of the general classof heiti or nǫfn. Only the pair kend heiti and ókend heiti are exclusive
categories. After his initial description of the kenning in ch. 1, Snorri
returns three times in Skáldskaparmál to the description of kennings
for persons in terms of substitutions for their names by means of references to their activities or attributes, in ch. 20: ‘Svá má kenna allarÁsynjur at nefna annarrar nafni ok kenna við eign eða verk sín eðaættir’; in ch. 22: ‘Ásu er svá rétt at kenna at kalla einnhvern annars
nafni ok kenna við verk sín eða eign eða ættir’; and ch. 31: ‘[mann]skal kenna við verk sín, þat er hann veitir eða þiggr eða gerir . . . til
eignar sinnar þeirar er hann á ok svá ef hann gaf, svá ok við ættir þær
er hann kom af, svá þær er frá honum kómu . . . Konu er ok rétt at
kenna við alla athǫfn sína eða við eign sína eða ætt’ (cf. also 107/25).
It is clear that Snorri is particularly interested in this kind of kenning,
and that he in a sense thinks of it as the normal kind of kenning.
The term heiti moreover does not mean the same as ‘at nefna
hvern hlut sem heitir’ (5/17) which seems to refer to the use of
simplex terms whether poetical or not, while both heiti and nafn
often refer to compound descriptions like kennings. So, at the beginning of the ókend heiti section of Skáldskaparmál (83/13–14),ókend setning skáldskapar, ‘the rule for poetry without periphrasis’,is defined as ‘at nefna hvern hlut sem heitir’, and paraphrased by theterm ókend heiti. (Incidentally when Halldór Halldórsson (1975, 14)
takes setning at 83/13 as a synonym for heiti he must be mistaken;
the word means ‘rule’ there as elsewhere.) When introducing various kinds of kennings in Skáldskaparmál, Snorri frequently describes them as heiti (4/7, 6/31, 11/26, 60/18). Ch. 2 begins: ‘Ennskal láta heyra dœmin hvernig hǫfuðskáldin hafa látit sér sóma at
yrkja eptir þessum heitum ok kenningum.’ Ch. 3 begins ‘Hér skal
heyra hvé skáldin hafa kent skáldskapinn eptir þessum heitum er áðr
eru rituð, svá sem er at kalla Kvasis dreyra’ (there follow examples

xxxiv

Skáldskaparmál

of kennings). The verses from Bjarkamál in ch. 45 illustrating kennings
for gold are introduced ‘Í Bjarkamálum inum fornum eru tǫlð mǫrggulls heiti.’ Moreover there is not an absolute separation of thecategories of kenning and ókend heiti in Skáldskaparmál; in many
chapters in the section on kennings, verses are included that contain
only ókend heiti (e. g. verse 20 in ch. 2) and simplex names arelisted (e. g. in ch. 53), and conversely in the section on ókend heiti
that begins in ch. 54, kennings are frequently listed and exemplified(ch. 56, names for the heavens; ch. 58, names for wolf; ch. 69,
names for parts of the body). One explanation may be that Snorri
left his work in Skáldskaparmál unfinished and disordered, andintended to separate the lists of kennings and ókend heiti moreconsistently, or it may be that in his classification other distinctions
were more important than the simple one between kennings andókend heiti; but it seems inescapable that in Snorri’s usage the termheiti (and nafn) is an inclusive one, meaning any appellative term
whether simple or compound, literal or metaphorical, referring to anindividual or a class, normal or poetical.
Snorri uses the term kenning to refer to a structural device, whereby
a person or object is indicated by a periphrastic description containing two or more terms (which can be a noun with one or more
dependent genitives or a compound noun or a combination of these
two structures). This is clearest in his definition of the term in
Háttatal in the commentary to verse 2, where he unequivocallydescribes the kenning as containing a base-word and one or moredeterminants (though he does not have separate terms for theselatter concepts; cf. kenna við, kenna til in Glossary). His terminology in describing extended kennings (rekit) also makes this clear:‘At reka til hinnar fimtu kenningar’ (Háttatal 8/29) means to extend
a kenning to the fifth determinant (in this phrase kenning seems tomean the determinant itself). The verb kenna means ‘to use a kenning’(Háttatal 1/53), ‘to use a determinant’ (at kenna rétt, 6/9), or ‘todenote or express by means of a kenning’ (kenna [manns] nafn,
8/38–9; see kenna, kenning in Glossaries to Háttatal and
Skáldskaparmál). In Háttatal, however, sannkenna and sannkenningrefer not to the use of base-words and determinants, but to the useof attributives and adverbials with nouns, adjectives and verbs.
The analysis of the kinds of poetical expression in Skáldskaparmál
ch. 1 is found in only four of the independent manuscripts of Snorri’s

Introduction

xxxv

Edda besides the Codex Regius. The Utrecht manuscript and Codex
Wormianus, as usual, have texts almost identical to that of theCodex Regius, and it is only in these that the well-known three-folddivision into kennings, heiti and fornǫfn is found. In the Uppsalamanuscript (SnE 1848–87, II 296) the only categories are kent andókent, of which only the first is defined and exemplified at thispoint. In AM 757 a 4to (SnE 1848–87, II 532) the passage is garbled
and the category of kenning is omitted. No one has succeeded in
explaining adequately the relationships between the various manuscripts of the Prose Edda, and there is no single stemma that canreflect all the evidence. The Codex Regius is assumed to be the besttext mainly because it is the most complete, and has fewest passages
that are obvious interpolations. The text of the Uppsala manuscript
is often unclear and muddled, but it is far from certain that all the
muddle is due to scribal interference with Snorri’s text. It is alsomuch shorter. The best explanation of it is probably that it is derived
from an unfinished draft of the work, maybe on loose sheets ofparchment, which someone has tried to order without great success.
Alternatively it may be that the text of the Uppsala manuscript was
in many places derived from Snorri’s notes for lectures on poetry, oreven from notes on his lectures made by one of his audience. In
particular the arrangement of Háttatal in the Uppsala manuscript
which begins with a list of the names of the various metres accompanied by (generally) the first line only of the verses exemplifying
them looks like an aide-mémoire to recital. The Codex Regius may
be derived from a more complete version of the Prose Edda, but hasvery likely also been tidied up by a later hand. It may be therefore
that the Uppsala text’s twofold division of poetical language was
Snorri’s first try at analysis, and that the category of fornafn wasadded later. This could explain why the fornafn is not exemplified
until the very end of Skáldskaparmál, and then not very clearly, andwhy it does not feature except in its grammatical sense in Háttatal.
Snorri’s categories show signs of being an emerging system, notfully worked out, rather than a completely formulated one. If this isso, it follows that it cannot have been the usual way of referring to
the categories of poetical language before Snorri’s day.
Investigation of what Snorri meant by his terms must be based on
his usage and exemplification; one must not be led astray by the
supposed etymology of these terms. For this reason I doubt thexxxvi

Skáldskaparmál

relevance of kenning in the meaning ‘teaching’ to the understandingof the term as Snorri uses it as the name of a grammatical device. If
any of the non-technical meanings of the verb kenna are relevant tothe understanding of the noun kenning it is the meaning ‘attribute’,since kennings are generally nouns with attributives accompanying
them in some form (cf. the term kenningarnafn ‘nickname, surname’). Similarly the meaning of heiti in Modern Icelandic is notnecessarily the key to its meaning in Snorri’s Edda; the key is thecontext in which Snorri uses the term. The category of heiti is
inclusive of all Snorri’s other categories (grammatically it concerns
only the noun phrase), and these other categories overlap eachother; they are not discrete or exclusive. Thus the kenning is a typeof heiti, and some kennings are either sannkenningar or viðkenningar;
many heiti in each of these categories are fornǫfn, and some involve
ofljóst. The kenning is characterised by its structure, while the othercategories relate to types of content or meaning, the way in which
they relate to their referents. Snorri’s categories seem pragmatic andad hoc; he appears not to be concerned to give an exhaustive classification of the kinds of poetical language, either of poetical terms
or of types of kenning. They reflect his very particular interests
rather than any desire to give a full account of the art of poetry.
There is very little evidence that Snorri was influenced by classical rhetorical theory in Skáldskaparmál, except in his adoption of
the term fornafn for pronominatio. His description of the kenningfinds its closest parallel in a passage in Aristotle’s Poetics, but it ishighly unlikely that he could have known that work either directly
or indirectly (see Faulkes 1993a, 63–4). He has a small range ofrhetorical devices that he exemplifies and shows little interest in theusual classical figures of speech, even metaphor and metonymy.
Although Snorri includes the story of Óðinn’s winning of themead of poetry from the giants and giving it to the Æsir and to poetsand scholars (4/6–5/8), there is little other indication that heregarded poetry as an inspirational activity. Even the mead of poetry
is perhaps best regarded as bestowing a skill or accomplishment(íþrótt 3/10, verse 16/1) rather than inspiration. It is anyway what
the poet produces, not that from which the poetry proceeds (seeFaulkes 1997, 5–6). Both in Skáldskaparmál and Háttatal the emphasis
seems to be on the craftsmanship of verse-making and the ability toembellish utterances. The phrase fólgit í rúnum (3/9; cf. 3/6–7)

Introduction

xxxviisuggests an idea that poetical language is intended to conceal meaning rather than to reveal it; that the language is superimposed on themeaning to wrap it up so that it then requires interpretation (as dorunes). The analogy with runes as a secret writing appears more thanonce (3/6–7, cf. note; 3/9; cf. 5/27, 109/15; cf. also Háttatal 1/43).
Both runes and the art of poetry were given to men by Óðinn (andBragi was another god who was a patron of poetry), but only as askill or technology, not as religious inspiration. Such evaluative
comments as Snorri includes suggest that he adhered to the classicalidea of moderation in the use of figures of speech (cf. his references
to nykrat, Háttatal 6/15–16 and nýgervingar, Skáldskapamál 41/16–17).
If the space devoted to analysis of diction in Skáldskaparmál isrelatively small, the comments on the content or subject matter of
poetry are even more sparse. There are, for instance, a number ofinteresting verses quoted which use sexual imagery to describe
rulers gaining control over territory (see note to verse 10), but
Snorri makes no remark about this or any other aspect of the imagery of skaldic verse except that on the use of names of giants andelves as base-words (40/15–16).
The intellectual background to Skáldskaparmál thus seems to be
the same as that for the Grammatical Treatises; it is a scholarly anddidactic milieu, concerned with the techniques of poetical expression.
Both the author and the audience must have been fully literate, andthere is little reason to connect the work with oral tradition of any kind.

PurposeMost Icelandic prose writings have no statement of the purpose or
origin of the work. Some fornaldarsögur and Romance sagas have apreface or epilogue where the author (or translator) says something
about his intention, and learned writings like Íslendingabók and theGrammatical Treatises have prefaces. Snorri’s Edda has a prologue,
but this is mainly a narrative introduction to Gylfaginning and says
nothing about the author’s purpose. He discusses his historical methods
in the Prologues to Heimskringla and Óláfs saga helga. But the
purpose of Skáldskaparmál is, unusually, stated clearly at 5/25–35
between the first few narratives and the exemplification of the useof kennings in skaldic verse. It interrupts the dialogue in which bothnarratives and analysis are otherwise contained, and appears to be inxxxviii

Skáldskaparmál

an authorial voice. This purpose is clearly didactic, that is, the work
was intended for use in training young poets, whether or not there
was any formal organisation of that training in Iceland in the thirteenth century. It seems likely that there was not, and there is little
indication that the work was actually intended for practical teaching
purposes (i. e. as a basis for lectures). But though there is not muchevidence for formal training of poets in vernacular verse, the teaching of (presumably) Latin verse composition is said to have takenplace at the cathedral school at Hólar (Jóns saga helga ch. 8, ÍF XV2
217 and note 2). It was taught orally as part of the normal curriculumin schools throughout Europe in the Middle Ages after the elementary study of Latin, and there may have been places in Iceland wherestudy of vernacular verse composition was introduced on the sameplan, perhaps with the intention of replacing Latin as a didactic
medium. The arrangement of Háttatal in U seems adapted for suchuse, as notes for an oral presentation, and may be modelled on theprocedures for teaching Latin verse in schools; but in general it
seems likely that Skáldskaparmál would be used for private study
rather than for formal teaching, and one may speculate that it was infact more and more used as an aid to the understanding of the poetryof the past rather than as a guide for actual composition, though
fourteenth-century references (see Foote 1982, 114–15; 1984b, 257;
Faulkes 1977, 34) suggest that (literate) poets did use it as a textbook. (On the purpose of Snorri’s Edda and the Grammatical Treatises, especially that of the individual manuscript compilations that
contain them, see Sverrir Tómasson 1993, where it is argued that thecompiler of W, in particular, was a clerical educator concerned topreserve traditional kinds of native learning.)
Icelandic writers do not distinguish the genres of skaldic andeddic verse as modern scholars do. Snorri includes the metres characteristic of eddic verse alongside skaldic metres in Háttatal without
distinguishing the two, and quotes both eddic and skaldic verse in
Skáldskaparmál (though predominantly the latter). He does not quoteskaldic verse within the dialogue of Gylfaginning, probably because
he was aware that the setting of his dialogue was in a time long
before the earliest known skaldic poets, so he probably did make a
distinction between anonymous poetry believed to be from prehistoric
times and poetry attributed to named poets who lived in the Viking
Age or later. Skáldskaparmál is chiefly concerned with the complex

Introduction

xxxix

diction we now associate most with skaldic verse, with a high proportion of kennings and heiti (poetical words), though these are not confined to what is now classed as skaldic verse; but some of the comments
indicate that Snorri was most concerned with praise poetry (seeparticularly 67/28–9), and if he really was trying to revive the art ofskaldic poetry, it seems to have been mostly as a vehicle for praiseof kings and earls (whether alive or recently dead) that he valued it,
and most of the poetry he himself is known for is of that kind. He
acknowledges the existence of other kinds of verse—such as satirical verse, verse in praise of women, God (and heathen gods) andsaints, mythological and devotional poems and occasional verse ofvarious sorts—but most of his discussion centres on court poetry.
The kennings and heiti that are listed in Skáldskaparmál, and thenarratives that explain their origins, apart from those that concern
poetry itself, mostly relate to ways of referring to people; mostly
men, but also women and including gods and goddesses, Christ andother kings. There are also terms listed for parts of the human bodyand emotions and other mental attributes, and the long section ongold seems to be there because gold appears so often in kennings formen, particularly kings (as givers of gold; cf. note to 74/3–6). Many of
the other items included, such as ships, the sea, land, weapons andarmour, battle, wolves and carrion birds, are most often found asparts of kennings for men, or else in statements about men. Many
kennings for the sky are parts of kennings for God in Christianpoems. There are a few other miscellaneous items, such as times andseasons and weather, and domestic animals, but the list of contents
can hardly be said to cover all the concepts that a poet might wish
to describe or refer to. The þulur have a somewhat wider range, andinclude, for instance, giants and troll-wives, rivers, fish and otheranimals. It seems reasonable to conclude that in Skáldskaparmál
Snorri was mainly concerned with the appropriate poetical language
to use in poems of praise about people, particularly kings and noblemen.

Manuscripts
As in other parts of the Edda, in Skáldskaparmál R and T have very
similar texts and contain virtually the same material in the sameorder (each has only minor and apparently accidental omissions). C,
which is fragmentary, contains the parts corresponding to 48/14 toxl

Skáldskaparmál

70/20 (50/17–21 is inserted at 48/31 and 50/22–9 is omitted; 60/18–
61/10 is inserted at 60/9) and after a lacuna of three leaves 83/21 to
the end of the þulur (p. 133; Vafþrúðnismál 47/4–6 is added as an
example of regin = gods at 85/2, cf. Gylfaginning 54). The text isvery similar to that in R (there is no sign that it ever included
Háttatal, or indeed Gylfaginning, though there is no reason to thinkthat Skáldskaparmál was not once complete). It lacks verses 183–4
and the text of Grottasǫngr in ch. 43, which is probably an interpolation in R and T, so that here C may have a more original text thaneither of those two (it quotes the first verse only at 52/14). W has atext similar to these three as far as the end of the section on kennings(83/12), except that some narrative passages are missing (45/3–
58/3; this manuscript thus also does not include Grottasǫngr). Then,instead of the second half of Skáldskaparmál (but after Háttatal as
the volume is now bound), there are the remains of what was evidently an extensively revised and interpolated version of the sectionon ókend heiti (chs 54–74); fragments survive of the parts concerned with names for man, corresponding to chs 65–7 (in ch. 65
there are rather a lot of agreements between W and U), and parts ofthe body (ch. 69); a short passage is included reminiscent of Háttatal
4/21–6/21 and some material is repeated from the earlier part of
Skáldskaparmál (ch. 31). The poem Rígsþula, probably one of Snorri’s
sources, which is found on a separate leaf in W, may have been
included in connection with the terms for men and women (although
the word edda appears as a term for great-grandmother both in theprose lists and in the poem, no connection is indicated with thename of the book), but there is no sign that the þulur (ch. 75) wereever included. There is, however, an additional half-verse attributedto Úlfr Uggason (from Húsdrápa; SnE 1848–87, II 499; SnE 1924,
112). Seventeenth-century versions of Skáldskaparmál contain what
seem to be further parts of this redaction, but neither these nor whatsurvives in W are close enough to R to provide much help inreconstructing Snorri’s original (see Faulkes 1977–9, especially I
158–9; on the dates of the manuscripts with independent textual
value see Faulkes 2005, xxviii–xxx).
In U, A and B Skáldskaparmál appears in versions that differ
considerably from RTCW both in content and in the order of material. In U the opening frame story and the first set of narratives(1/2–5/8) appear in very abbreviated form. Corresponding to 5/9–35

Introductionxli

U has the first account of the rhetorical categories of poetry not only
in a shorter form than RTW, but also different in that the third
category of fornǫfn (5/18) is lacking and the exemplification of
kennings is also quite different (though the examples given are of
kennings for Óðinn, the first sentence describing the kenning isreminiscent of ch. 31). 5/32–6/29 (which includes all the references
to the Trojan War and the allegorical explanation of mythology
associated with it) is entirely lacking. There follow instead more of
the narratives that in the other manuscripts come after the treatmentof kennings for names of Æsir (chs 17–18), but omitting the extended quotations of Haustlǫng and Þórsdrápa (though the names
and authorship of these two poems are quoted, see p. xlii below);
and another fragment of ljóðaháttr that is absent in RTW is included
in connection with Þórr’s visit to Geirrøðargarðar (25/27 n.). At thispoint U includes four folios with some material that is clearly notpart of Skáldskaparmál: Skáldatal, a genealogy of the Sturlung
family and a list of lawspeakers ending with Snorri Sturluson’s
name. On the last of these pages, originally blank, has been added
the illustration of the frame of Gylfaginning (reproduced in Faulkes
1987, 6). Then, after the heading Hér hefr Skáldskapar mál ok heiti
margra hluta, comes a passage similar to 11/25–9, the beginning ofch. 3, but shorter and different in wording, and unaccompanied byany verse quotations (the passage is in fact compiled from 4/1–5 and5/7–8, already included in shortened form at the end of chs G57 andG58), then ch. 2, and ch. 3 again, this time corresponding moreclosely to the content of this chapter in RTW. Then follow chs 4–16
(with various rewordings and omissions, including that of the final
verse quotation of ch. 16), 19–20 (21 is omitted), 22 (omitting theextended quotation from Haustlǫng), 23–32 (ch. 33 is omitted), ch.
36, then chs 37–8. In place of chs 39–44 at this point there is a justa brief list of the kennings derived from the stories narrated in thesechapters (compiled from [45/3,] 46/6, 47/21, 48/30, 49/5, 59/32)
and the verses quoted in chs 44 (verses 185, 186/5–8) and 45. Then
come chs 46–49 (omitting verses 248–9), part of the first sentenceof ch. 50 and 73/31–74/6 (i. e. omitting at this point both the storyof Hjaðningavíg and the verses from Ragnarsdrápa, verses 250–54),
chs 51–56, omitting here 85/19–22, but including here the beginning of ch. 23 (33/24–7) again, this time in a shortened and alteredform. Ch. 57 is entirely missing, and ch. 63 follows (omitting thexlii

Skáldskaparmál

second half, 99/15–20) before the end of ch. 56 (85/21–2, 19–20, inthat order) with the first two lines of ch. 26 added again. After a half
page originally left blank, though now filled with a drawing, there
comes next the second part of ch. 64, from 101/10 (the first part ofthis chapter is not included, and nor is verse 411), then chs 65–74(ending at 109/15). U does not include ch. 75, the þulur, though twoverses containing terms for woman are included at the end of
Skáldskaparmál (SnE 1848–87, II 363; see below). After ch. 74
come various chapters omitted earlier: ch. 58 (omitting 90/1–3,
13–15 and with 88/6–8 after 88/18; ch. 59 is omitted); ch. 60 (ch. 61
is omitted); ch. 62; ch. 50 (the story of Hjaðningavíg omitting theverses from Ragnarsdrápa and repeating 72/1–2, but omitting 73/31–74/6,
which was included earlier); chs 34–6 (ch. 36 is thus included twicein this manuscript, but the second time with a fuller introduction);ch. 39 (the beginning of the story of Otrgjǫld, omitting the first 10
words (see above)); the story breaks off soon after the beginning of
ch. 40 (46/20) with a brief summary of the first paragraph; theremainder of the chapter and chs 41–42 are omitted (so that thequotations from Ragnarsdrápa at the end of ch. 42 are also absent
from U); ch. 44 (repeating the verses at the end of the chapter, thistime without the omission of verse 186/1–4, though the four lines
are written as a separate verse from 186/5–8); a summary of ch. 43(omitting Grottasǫngr as well as verses 183–4); ch. 45 (without
verses 187 and 188–90, the stanzas from Bjarkamál, which were
included earlier, in their proper place just before ch. 46). This
manuscript then concludes Skáldskaparmál with three stanzas (terms
for woman, Skj A I 652, verses 2a and b; a mansǫngsvísa, Skj A I
601, verse 36) which were perhaps written over an erasure (see thefacsimile edition of U, II 168; SnE 1848–87, II 363 n. 2). The firsttwo of these verses are also in A among the þulur (they are similar
to some of Einarr Skúlason’s verses). After this U has a version of
The Second Grammatical Treatise and parts of Háttatal.
In many of these chapters verses are missing and in ch. 62 someare quoted by their first line only. This suggests that in the redactor’s
exemplar they may have been complete; compare the treatment of
Háttatal in this manuscript (see Faulkes 1999, xxv): quoting just thefirst lines of verses suggests that the manuscript was used as anaide-mémoire for a reciter or lecturer. But the most significant
omissions are the extended quotations from Haustlǫng, Þórsdrápa,

Introduction

xliii

Ragnarsdrápa and the þulur. This has been taken to strengthen thecase for these poems being interpolations into Snorri’s text, though
the fact that even in U the first two of these, and the names of theirauthors, are referred to, and lists of names that seem to be derived
from þulur are included (e. g. those of stags, SnE 1848–87, II 350,
though the name eikþyrnir (see verse 512) seems to have been added
here by a later hand) shows that the text in U is not independent ofthese sources. Similarly, though nearly all of chs 40–42 are omitted
from U, the kennings derived from the story were listed earlier(after ch. 38), so it is clear that the redactor knew these chapters.
The treatment of ch. 3 in U is the best evidence that U is in fact a
shortening and adaptation of Skáldskaparmál in a form more likethe other manuscripts, since though the beginning of the chapter
first appears in abbreviated and altered form, like many other chapters in this manuscript, the scribe copied the chapter out again in aform closer to that of the other manuscripts and clearly did not lacka complete text in his exemplar; cf. his treatment of the last sentences of chs G57–8. The inclusion of the beginning of ch. 23 twice,
the second time in shortened and altered form, again implies that thevariations and shortening in U are not always due to a faulty exemplar. Otherwise the interesting thing about the different order ofmaterial in U is the tendency for narratives to be separated from theenumeration of the kennings they exemplify and the several cases ofkennings and heiti being listed together instead of separated as they
more often are in RTC (though even in these manuscripts there isnot complete consistency in this). It cannot be said that the arrangement in U is either more logical or more consistent, but it is possiblethat in some respects U retains an earlier ordering of material thanthe other manuscripts, though this does not have to be because theorder in the other manuscripts has been altered by a hand later thanSnorri’s. There is a good deal that points to U having been derived
from a draft of Snorri’s work in which the material was arranged in
random order, perhaps on loose pieces of parchment, and the othermanuscripts may derive from a revision made by Snorri himself (cf.
pp. xi–xii above). But since some of the passages in U that havebeen shortened appear elsewhere in the manuscript in fuller andmore accurate form, not all the omissions can have been in theredactor’s exemplar, and the repetitions of material in U, where one
version of a passage is fuller and more accurate than another, implyxliv

Skáldskaparmálthat the redactor was neither working from a rough draft nor from adamaged exemplar, but that he included material in shortened form
(whether he did the shortening himself or found it in Snorri’s draft)as well as in its completer form, because of a change in plan either
by himself or by Snorri. In many respects even the texts of R and T
seem illogically ordered and it is likely, as said before, that Snorri
had not finished working on the material at the time of his death,and he may have left more than one draft of it. U is however
inaccurately copied as well, and in many cases the shortening ofpassages has left them incoherent, and the verses too are poorly
copied. This shows that many of the characteristic readings of thismanuscript are the result of careless work by a copyist or redactor.
A is a fragmentary manuscript, though the part containing extracts
from Skáldskaparmál does not actually have any pages missing. The
extracts begin with ch. 45 (with only the heading Frá Hǫlga konungi)
and continue to the end of ch. 49 (verse 198 is placed after verse
199) but include only the first part of the first sentence and the last
few lines of ch. 50 (73/31–74/6, thus omitting the quotation from
Ragnarsdrápa; this is similar to the corresponding part of U). Thenfollow chs 51–52 and the beginning of ch. 53, as far as verse 278,of which only the first word is written, followed by leita capitula
fyrr í bókinni (probably a reference to verse 5 in ch. 2, showing thatthe scribe or redactor had access to the earlier part of Skáldskaparmál),and the beginning (line 1 only) of verse 292 with its introduction(82/1–2) from later in the chapter. Then follow chs 54 (the first in
the ókend heiti section of Skáldskaparmál; verse 300a is omitted)
and 55 (ch. 56 is lacking), ch. 57, then chs 61 (verse 350 comes afterverse 351; verse 357 is complete with 8 lines) and 62, ch. 58 as far
as 88/18, but omitting 88/6–8, then ch. 60, then the remaining partsof ch. 58: 90/10–12 (with a list of additional names), 90/13–15,
88/19–90/2 (88/6–8 and 90/3–9 still omitted; two extra lines inverse 330). Then come chs 59, 56, 63. Of ch. 64, there is included
only the second sentence (followed by leita fyrr í bókinni alt til þesser Stúfr kvað) and 102/16–105/16. Instead of verse 398 a different
verse attributed to Markús is included, Skj A I 452, no. 2 (see note
to verse 270), and there are two additional lines in verse 400 and
two omitted in verse 403. After the first line of verse 411 is written
ok fyrr er ritat, which is a reference to verse 386, not included
earlier in this manuscript. Then there are chs 65–75, concludingIntroduction

xlv

with a greatly extended series of þulur (cf. note to verses 412–517).
These include some verses in dróttkvætt with names for womenand islands, an example of a word for heart in a verse of Illugi
Bryndœlaskáld (Skj A I 384), and four lines from Hallfrøðr’s Óláfsdrápa(erfidrápa) (Skj A I 160), a prose list of names associated with Hel(cf. Gylf. 27/18–21) and a glossary of poetical words and two lines
in Latin about euphonia (see SnE III lxxii). The manuscript concludes with the incomplete (but only extant) text of Haukr Valdísarson’s Íslendingadrápa (Skj A I 556–60).
Though there are some similarities between this manuscript andU, both in the arrangement of material and in some of the readings,
the two manuscripts do not seem to be very closely related andcannot be said to contain the same redaction. The explanation of thistext may be the same as that proposed for U, however, that it isderived from a draft of the work on loose sheets, since the order ofmaterial in general seems rather random. Though much is omitted,
the references to earlier parts of the work that are not included showthat the redactor was working from a version much more complete
than that which he wrote out. There is variation in the order of someof the verse quotations within chapters, and some verses are more
complete. The verses are in general better copied than in U, andcontain some interesting additions to those quoted in R. It is difficult to say how much of the additional material and reorganisation
dates from after Snorri’s time.
B has an arrangement of parts of Skáldskaparmál that is similar invarious ways to that in A, and these two manuscripts are clearlyclosely related, though B includes between chs 46 and 47 some ofthe earlier parts of Skáldskaparmál that are not in A. As in A, thetext of Skáldskaparmál in B begins with chs 45–6 of Skáldskaparmál(with the heading Kenningar gulls), and then it has chs 2 (omittingsome verse quotations), 3, 4–16 (omitting all the verse quotations);
chs 19–22 (omitting 30/21–2 and the extended quotation from Haustlǫng; 30/15–16 placed after 33/23); chs 23–31; then a version ofch. 1 (introduced with the words Svá segir í bók þeirri sem Edda
heitir at sá maðr sem Ægir hét spurði Braga skáld meðal annarra
hluta . . . ; cf. Bragi (1) in Index), which like that in U omits allreference to Troy and the allegorical explanation of myths as basedon the Troy story (5/33–6/29), though it adds a reference to fyrsta
capitula greindrar bókar þar sem segir af skipan himins ok jarðar okxlvi

Skáldskaparmál

allra hluta er þeim fylgja etc., which seems to refer to the Prologue
to Gylfaginning. Then follow chs 32 and 47 (where verse 198 is
replaced by verse 192 from ch. 46, already included earlier). Thereis a lacuna of probably one leaf beginning at the point corresponding to 62/29, and the next extant leaf begins in ch. 61 (95/1; verse
357 is here complete as in A) and the text continues to the end of ch.
62. The text of the missing leaf may have included some of the same
parts of the text as A has between chs 47 and 61, though this sectionof the text covers 6 pages in A. The pages of B contain almost twice
as much text as those of A, but still it is doubful whether there would
have been enough room on one leaf for all the text that is missing.
Then come chs 58 (as far as 88/18 and omitting 88/6–8 and the first
five words of 88/9), 64 (from 101/10; the same substitution forverse 398 as A, and like A having two additional lines in verse 400
and two omitted in verse 403, but omitting verse 411 entirely; verse
486 is included later with the first half of this chapter), 60, 64(omitting the first five words; cf. A) as far as 101/9; and finally chs
65–75; the þulur appear in a similar extended redaction to that in A,
though the last part is lost where one or more further leaves are missing.
As with A and U, there seems to be no clear reason for the differences in the ordering of the material in B; there is the same tendency
to omit extended narratives and quotations from the mythological skaldic
poems in the chapters it includes where R has them. Though it isdifficult to read because of deterioration of the parchment, the text,
like that in A, often contains readings (for instance in the verses)that are better than those in R, and has a number of additional lines
of verse. The redaction is not just a series of extracts; it represents
a collection of material which is sometimes fuller than that in RTW.
The best explanation of it is that like A and perhaps U it was basedon a draft of material on loose sheets of parchment copied out without
much conscious attempt at ordering it, though one might argue thatsome of the rearrangement of items has resulted in a more logicalordering of material, especially in chs 54–63; see table below.
All these manuscripts contain items that were probably not intended to be part of Snorri’s Edda. Besides the additional items at
the end of A that are not in R (which may also have been on thesecond lost leaf of B), there are some that are related to Snorri’s
Edda in various ways earlier in the manuscript. Before the text ofSkáldskaparmál both A and B have parts of The Third Grammatical

Introduction

xlvii

Treatise which is by Snorri’s nephew Óláfr hvítaskáld (A has before
this a fragment of a fifth treatise that is not found elsewhere) andthen a collection of kennings for various concepts without muchapparent organisation (printed in SnE 1931, 255–9). In A this isprefaced (in red) by ‘Hér er lykt þeim hlut bókar er Óláfr Þórðarson
hefir samansett ok upphefr Skáldskaparmál ok kenningar eptir því
sem fyrirfundit var í kvæðum hǫfuðskálda ok Snorri hefir síðan
samanfœra látit’ (in B by ‘Hér byrjask kenningar skáldskapar’). It is
unlikely that this collection is actually part of Snorri’s work, though
it could be part of the material he had collected for Skáldskaparmálor it could be a draft; the material in it does not, however, seem tobe used in Skáldskaparmál, at any rate not systematically, and it
may be just a collection made by someone else to supplement Snorri’s
work (cf. p. xiv above). Two verses from Grímnismál (40–41) arequoted near the end of the passage, and it is followed in both A and
B by a short passage about the wolf Fenrir which is related to
Gylfaginning ch. 34 but includes some verse lines describing thefetter Gleipnir that are not in Gylfaginning (cf. the names associatedwith Hel towards the end of A, which are related to the same chapterof Gylfaginning). Both A and B include some poems: A has a fragment of a collection of eddic poems similar to that in the Codex
Regius, though the six leaves (fols 1–6) that contain them need nothave been part of the same book as the rest of A originally; they
have now been separated and remain in Copenhagen as AM 748 I a
4to, while the rest has been transferred to Reykjavík as AM 748 I b
4to. At the end A has a glossary of poetical words and Haukr
Valdísarson’s Íslendingadrápa, and B a collection of Christian religious poems, some of them probably composed in the fourteenth
century. C has at the end (in a different hand) a genealogy ofSnorri’s family, the Sturlungs, from Adam down to about the end of
the fourteenth century. U has (in the middle of the text of Skáldskaparmál, after ch. 18) Skáldatal, a genealogy of the Sturlung family anda list of lawspeakers (as well as the well-known drawing of Gangleri
and the three kings that illustrates the frame of Gylfaginning), andbetween Skáldskaparmál and Háttatal a version of The Second Grammatical Treatise. R and T contain Grottasǫngr, R also has
Jómsvíkingadrápa and Málsháttakvæði (at the end). W containsRígsþula with a revised version of the second part of Skáldskaparmál
as well as the four Grammatical Treatises.

xlviii

Skáldskaparmál

Since the Prose Edda is a treatise on poetry, it is not surprisingthat manuscripts of it should also contain poems of various kinds,
whether or not these were poems collected by Snorri either in connection with the compilation of his Edda or for other reasons. Snorri’s
Edda may well have been a stimulus to the collection and copyingof poems both eddic and other in the thirteenth and fourteenth
centuries. Skáldskaparmál clearly also belongs in the series of treatises about language and rhetoric with the so-called GrammaticalTreatises (it may be noted that just as Ari’s Íslendingabók sets thepattern for the later sagas by including a piece of skaldic verse in the
narrative, so The First Grammatical Treatise provides a model for
Skáldskaparmál by quoting Icelandic poetry to illustrate a linguistic
point (FGT 1972, 226, cf. 84). The other items (genealogies, lists ofpoets and lawspeakers) associate various redactions of Skáldskaparmál
particularly with Snorri Sturluson and his family. It is clear that theProse Edda, and Skáldskaparmál in particular, was in a continual
process of revision and expansion, and it is likely that this process
began with Snorri himself, so that some redactions, such as that in
U and maybe those in A and B, could be based on drafts he madehimself (or had someone make). Some of the additional material inthese manuscripts dates from after Snorri’s death (some of the poems
appended to B, The Third and The Fourth Grammatical Treatise) andW (in its redaction of the second part of Skáldskaparmál, SnE 1924,
112) contains verse probably composed in the fourteenth century, thatascribed to ‘bróðir Árni (Jónsson?)’, c.1370 (Skj A II 430; cf. Finnur
Jónsson 1920–24, III 14–15). Thus the process of expansion clearly went
on after Snorri’s death. It continued after the Renaissance with adaptations like Magnús Ólafsson’s Edda (the so-called Laufás Edda) on
into the eighteenth century (Hraundals Edda etc.; see Faulkes 1977–9).
The compilers of the extant manuscripts that contain Snorri’s
Edda were clearly interested in material that concerned poeticaltechnique, particularly rhetoric, and the contents of the manuscripts
illustrate this, though attitudes to the material may differ from onecompiler to another. It may well be, for instance, that the compilerof W was principally interested in traditional vernacular poetry as a
medium for religious teaching (cf. Sverrir Tómasson 1993), while
the compiler of U may have been more interested in the prose
narratives (he seems not to have understood much of the verses).
The following table shows the arrangement of the lists of kennings
and heiti in U, A and B.

Introduction

xlix

A
U
B
Gold = Hǫlgi’s mound- Gold = Hǫlgi’s moundBragaræður.
roof. The old lay of
The categories of poetry.
roof. The old lay of
Bjarki.
Eptirmáli.
Bjarki.
Þórr’s duel with Hrungnir. Gold = fire of theGold = fire of thehand, etc.
Þórr’s journey tohand, etc.
Kennings for man andGeirrøðargarðar.
Kennings for Óðinn.
woman as givers of
Skáldatal.
Kennings for poetry.
gold and as trees.
Sturlung genealogy.
Kennings for other gods.
Kennings for battle.
Lawspeakers.
Kennings for goddesses.
Kennings for weapons[Kennings for poetry.]
Kennings for the sky.
and armour.
Kennings for Óðinn.
Kennings for the earth.
Kennings for battle.
Kennings for poetry.
Kennings for the sea.
Further kennings for Kennings for the sun.
Kennings for other gods.
weapons.
Kennings for goddesses.
Kennings for the wind.
Kennings for ship.
Kennings for the sky.
Kennings for fire.
Kennings for the earth. Kennings for Christ.
Kennings for winter.
Kennings for kings.
Kennings for the sea.
Kennings for summer.
(Men by family.)
Kennings for the sun.
Kennings for man and
Kennings for the wind. Ókend heiti. Terms for
woman.
poetry.
Kennings for fire.
The categories of poetry.
Terms for pagan gods.
Kennings for winter.
Eptirmáli.
Terms for the earth.
Kennings for summer.
Kennings for gold.
Terms for the sea.
Kennings for man and
Kennings for man as
Terms for fire.
woman.
giver of gold
Terms for wolves.
Kennings for gold.
[lacuna]Gold = Fulla’s head-band. Terms for birds ofTerms for the sea.
battle.
Gold = Freyja’s tears;
Terms for fire.
Terms for snakes, cattle, Terms for wolves.
her daughter Hnoss.
sheep, swine, horses. Hálfdan the Old andGold = giants’ words.
Terms for the sky and
Kennings for gold.
his sons; other terms
weather.
Gold = fire of thefor kings.
Terms for the heavens, Terms for birds ofhand, etc.
sun and moon.
Kennings for man andbattle.
Terms for times andwoman as givers ofTerms for men. Kings.
seasons.
gold and as trees.
Terms for men.
Terms for men, kings
Kennings for battle.
Þula of terms for men.
(Halfdan the Old’s
Kennings for weapons
Terms for men:second series of sons).
and armour.
viðkenningar, sannTerms for men.
Kennings for battle.
kenningar and fornǫfn.
Further kennings for Þula of terms for men. Terms for women;
Terms for men:
weapons.
viðkenningar.
viðkenningar, sannKennings for ship.
Terms for the head,kenningar andKennings for Christ.
eyes, ears, mouth,fornǫfn.
Kennings for kings.
teeth, tongue, hair.
Terms for women;
Terms for kings andTerms for heart, mindviðkenningar.
noblemen.
and emotions.

l

Skáldskaparmál

UAÓkend heiti. Terms for Terms for the head,eyes, ears, mouth,
poetry.
Terms for pagan gods.
teeth, tongue, hair.
Terms for the heavens
Terms for heart, mind
and emotions.
(including somekennings).
Terms for arms andTerms for times.
legs, hands and feet.
Terms for speech (andTerms for moon andsun (including somebattle).
kennings).
Terms for wisdom etc.
Homonyms. Ofljóst.
Hálfdan the Old andhis sons.
Þulur (extended
Terms for men.
series).
Þula of terms for men. Íslendingadrápa.
Terms for men:viðkenningar, sannkenningar and fornǫfn.
Terms for women;viðkenningar.
Terms for the head,eyes, ears, mouth,
teeth, tongue, hair.
Terms for heart, mind
and emotions.
Terms for arms andlegs, hands and feet.
Terms for speech (andbattle).
Terms for wisdom etc.
Homonyms.
Terms for wolves,
bears, stags, horses,
U (continued)
oxen, snakes.
Terms for birds of battle. The origin of Hrólfr
Terms for fire.
kraki’s nickname.
Battle = the Hjaðnings’
Gold = Kraki’s seed.
storm. Hjaðningavíg.
Hrólfr’s expedition
Gold = Glasir’s foliage.
to Uppsala.
Gold = Sif’s hair. The
Gold = Fróði’s meal.
dwarfs make treasThe mill Grotti.
ures for the gods.
Gold = Hǫlgi’s moundGold = Fulla’s head-band. roof.
Gold = otter-payment.
Names for women.
The origin of thisSecond Grammaticalkenning.
Treatise.
Gold = Fáfnir’s lair.
Háttatal.

B
Terms for arms andlegs, hands and feet.
Terms for speech (andbattle).
Terms for wisdom etc.
Homonyms. Ofljóst.
Þulur (extended series)[lacuna]IntroductionliThis edition
Parts at least of Skáldskaparmál appear in all seven of the manuscripts of the Prose Edda that have independent textual value. On
the dates and relationships of these manuscripts see Faulkes 2005,
xxviii–xxxi. It is assumed that R, which has the fullest text of anyof the medieval manuscripts, represents the contents and arrangement of the Prose Edda in the form nearest to that in which Snorri
left it; the second part of Skáldskaparmál in W is clearly a later
redaction of the material, and U is verbally shortened and carelessly
copied to the point of incomprehensibility in many places. So eventhough additions and other changes may have been made to Snorri’s
text in R too, it has usually been the manuscript on which the textof editions of the work have been based. Where there are gaps in thetext, and where it is clearly corrupt and incomprehensible, it is filled
out, mainly from T and W. Emended words in the text are marked
with an asterisk; where a word that is in R is omitted from the text
or the order of words is changed, † is printed. Words or letters accidentallyomitted by the scribe are included in angle brackets ‹ ›, illegible
words or letters are supplied in square brackets [ ] (some words are
now illegible in R or have disappeared which are visible either inthe facsimile edition or in the photographs that were made before themost recent restoration of the manuscript, and brackets are not normally used for these; sometimes, too, words seem to have been visible
to Finnur Jónsson that are now unclear or illegible, and these areoften accepted as certain). The textual notes list all the places where
the readings of R have been departed from, giving the original readings
and the source of the emendation in the same normalised form as therest of the text (where it is necessary to give the spelling of the manuscript, it is put in inverted commas; readings from manuscripts otherthan R are quoted either from the facsimile editions or from photographs, though where they are unclear, readings from SnE 1848–87
and 1924 have sometimes been accepted). A few of the more interesting and significant variants in other manuscripts, in particular someof the additional lines of verse, are included in the General Notes.
The glossary attempts to explain all words in the verses and all
those words in the prose that are likely to cause difficulty or are notadequately glossed in the edition of Gylfaginning (Faulkes 1982).
Inflected forms are added to the headword in brackets where they
may cause problems. The translations of many of the names in thelii

Skáldskaparmálþulur, especially those of animal species, are little more than guesses,
but explanations of a lot of the names are given in ÁBM, and theinformation there is not normally repeated here (on names in theþulur see also Bugge 1875; there is a useful guide to modern Icelandic animal and plant-names in Óskar Ingimarsson 1989). In the
explanations of the verses in the Glossary and notes, the attempt has
been made as far as possible to avoid emendation of the text of R,i. e. to interpret the text in this version rather than to attempt torestore supposed archetypal readings even when the texts of verses
are preserved in other works. The most likely meanings of words
and their syntax are given in the Glossary, where explanations arealso given of all the kennings; some other possible interpretations
are indicated in the notes, using some of K. Reichardt’s suggestions(1928, 1948, 1969) and occasionally those of D. Davidson (DD) andothers. It was not thought necessary also to give the verses in ‘prose
word order’. The basis is the interpretations of Finnur Jónsson in
Skj B and LP, but particular attention is paid to those of Magnús
Finnbogason (SnE 1952). Frequent use has also been made of thecomments of E. A. Kock (in NN), who has often tried to simplify
Finnur Jónsson’s syntactical interpretations, which can be unnecessarily complicated. But since poets sometimes did use complex
structures (e. g. tmesis) it is not clear that one should always belooking for the simplest interpretation. There are good discussionsof the problem in Reichardt 1928 (especially pp. 1–17) and 1969,
where the author studies 24 supposed examples of tmesis in single
dróttkvætt lines and finds that only 9 of them are clear examples, 12of them being easily got rid of by making the first element genitiveby adding -s. Kock also proposes that a number of words should betaken as descriptive genitives instead of as determinants of kennings,
and these too are difficult to be certain of. Another problematicalkind of interpretation requires words to be taken as adverbial dative
singular when they do not have a distinctive ending, e. g. hjarta
v49/2, hǫð v252/4; kind in v297/3 is apparently dat. of advantage;
there is no grammatical reason why this should not be so, but it
seems best avoided if possible. It is the same with prepositions
separated from their object. There are some fairly clear examples(v65/3, v79/7, v85/7–8 (see note), v134/1, v146/1, v260/3, v315/1,
v363/1 (cf. NN 785), v401/2) but others are less certain (v85/1,
250/2, 290/3; see notes) and it is difficult to imagine oral poets

Introductionliii

using such a confusing procedure unnecessarily. The same may besaid of the phenomenon of the transference of determinants or interchange of elements in kennings, often involving a kind of tmesis,though again there are some clear examples: v39/4, v89/6, v90/3–4,
v91/5–6, v95/5, v103/6, v133/6 (?—see note), v140/4, v149/3 (?),
v150/2, v192/2 (?), v246/1, v322/3, v333/8; v73/6 according to DD;
see Glossary under þing, herþruma, myrkaurriði, myrkdreki.
Snorri himself uses this feature in Háttatal 28/1, while the commentary to verse 255 of Skáldskaparmál suggests such an interpretation
when it is clearly unnecessary. When there are two possible interpretations of the same words which both give acceptable meanings,
it seems natural to take the simpler one, except that it is not certainthat simplicity was what most poets were aiming at; but it is hard tobelieve that their original audience would not have understood theirverse in the most obvious way (cf. Faulkes 1997).
The normalisation follows the same pattern as in Gylfaginning and
Háttatal, both in the prose and verse passages, where the languageof the thirteenth century is largely what is being represented. The
spelling only has been normalised; variant word-forms (such as 3rd
pers. sg. vil at 1/36, for instance) are retained where they occur.
Accents are not used in most foreign names, nor in other words
where the original quantity of the vowel is uncertain (e. g. in thename Viðarr, even though in some occurrences in verse the longvowel is required). The following spellings may be noted.
In R, vér and vél are frequently spelt vær, væl. Often ey seems tobe written for ø or œ, e. g. in œgir v48/3, hœli- v71/4, -œra‹n›v100/2, køpt v340/3, lœgis v364/3; cf. Óðreyrir in Index; conversely
Ø in Eymðit v376/1; thus ‘leyra’ 106/12 may be for lœra or løra.
Sometimes ǫ is found used for æ, as in æri v303/1 (cf. v93/8 t. n.;perhaps here for á (or �), see below), though more often for œ, as inHœnir 45/4, grœnnar v315/3; but o is used in hlœðir v267/1, œpiv332/4, cf. note (see also v20/10 t. n.; v15/1 and Glossary underblóta), while ꜹ is used in skól- v514/10 (cf. SnE 1848–87, III xvi–xvii).
The spellings a and av (ꜹ) alternate in ‘bavllfagr gꜹtv’ v157/6. The
scribe uses o for á (or �) in ‘koþvt’ v249/1, cf. t. n., ‘koþv’ v94/3
t. n. and ‘kvomv’ 48/2, as well as in ‘troþvz’ v86/3 and ‘toþv’ 49/33,
where it is unlikely that the modern form tróðu for the past tense pl.
of troða is intended; cf. also v480/5 t. n. and lóg, lág at 40/19 andliv

Skáldskaparmál

20, 63/16 and 17. The spelling ei seems sometimes to be used for e,é (or æ) in lætr v128/3, Helju v332/6, brigðræði 109/11, hétu 49/17(cf. 3/21 t. n. and 49/31 n.); and conversely e for ei in tveimr v217/4,
Meila v95/2, steini v127/3, steinsins 45/1, heilagt v274/4, reistu
v353/3, reiði 108/32; also e for ey in hleytamenn 107/20, ę for ey inhleytamaðr v447/1. There is alternation of u (v) and y in skatyrnir,
where -yr- is written with the abbreviation for -ur- 85/18 (see Hreinn
Benediktsson 1965, 91), and Yggs v300b/5 which is written with v. See
v141/4 n. and t. n. and v28/4 t. n. Thus ‘mysen’ 85/20, ‘mvleN’
85/21 could both be for either mýlin(n) or múlin(n); at v480/3 ‘dyna’
could be for Dúna (same symbol as in -þul v483/8) and at v480/7
Mun is written with y in A. Then v is written in sóm- v223/2, ór
v241/4 (only; cf. v501/1 t. n.). On unmutated forms like varn forvǫrn (confirmed by the hending v148/4), vǫgna (‘vꜹgna’) for vagna
v67/7, see Hreinn Benediktsson 1963.
Among the departures from normal spelling that may be phonological rather than orthographical is the frequent disappearance of d
between consonants (before or after n), e. g. in munnlaug v110/4;
annvanar v156/4; ranngríð v449/6; vinnbjartr v454/4; munngjallr
v458/1 (cf. Glossary and note v130/1 t. n.). Conversely, ‘Stnyrti-’ iswritten for Snyrti-106/18; and ‘fyrst-’ is written for fýst- v74/3,‘hvrs-’ for hús- v444/4.
The manuscript is inconsistent in the distribution of ð/d/t: lið isspelled ‘lit’ v171/8; muntu is spelled ‘mvndv’ v263/1; ritat spelled‘ritað’ 78/22 (if it is not rituð that is intended; cf. note).
Some consonants are doubled without reason, and in some cases
they are written single where doubling would be normal: the manuscript has ‘-hattar’ v83/2; ‘varar’ v131/2; ‘þruttinn’ v145/3; ‘ætti’v151/8; ‘halr’ v168/4; ‘skaptre’ v181/5; ‘Rǫkkr’ v213/1 (cf. Noreen
1923, § 279.2); ‘ifrravðvll’ 85/20; ‘næRi’ (rhyming with mæringr)
v388/4; ‘skattvrnir’ v516/19. Some contracted forms of words areused where the metre presupposes uncontracted forms, e. g. brá for
bráa; see note to verse 143 and á (2) in Glossary.
Abbreviations are sometimes inconsistently used: ‘kall’ with abbreviation mark for kǫlluðu 5/38, ‘ml’ with abbreviation sign (i. e. mælir)for what surely should be mælti 52/9 (usually this scribe writes ‘mæl’with a curl on the l for mælir (2/28, 38, 3/9, 10), ‘mæli’ with a curl
for mælti (48/19, 59/14); apparently ‘mti’ at 1/24); ‘svan’ with signfor -us for svans v147/6; -r with abbreviation for -ir 9/28 (see t. n.) andIntroduction

lvv316/4 (similarly in the heading in U, SnE 1848–87, II 295, where
hefr seems to be written ‘hefir’; see 1/1–2 t. n. and Hreinn Benediktsson
1965, 92); also unusual are ‘svþō’ for súðum v367/1 (perhaps analteration) and ‘sin̄ ’ for sínum v250/2, ‘son̄ ’ for sonum v280/2.
Punctuation is editorial (including round brackets), but note istaken of the capitalisation of the manuscript in the arrangement ofparagraphs. Verses have been arranged in lines and divided in accordance with what seem the scribe’s intentions. Stanza divisions inthe þulur are marked only by capital letters in R and are in somecases unclear, while divisions between þulur are generally indicatedby larger ornamental capitals (they are marked in this edition byhorizontal lines at the end of each þula).
In the margins the chapter numbers of SnE 1848–87 I are given (asin SnE 1931 in brackets in the text); the first four (‘Bragaræður’) are
there numbered 55–8 (here G55 etc.) in continuation from Gylfaginning,
and in that edition Skáldskaparmál was taken to begin at 5/9.

Table of verse quotations and their preservation+ before a source means that further verses or lines from the same poem (orin the case of lausavísur, further verses by the same poet) appear in thesource indicated. Without this sign the source indicated includes one ormore of the verses of the poem quoted in Skáldskaparmál. When the sign
follows the source, it indicates that one or more of the verses and also
further verses (or lines) from the same poem appear there. KS = Kings’
Sagas (i. e. two or more of Fagrskinna, Morkinskinna, Hulda–Hrokkinskinna,
Heimskringla, ÓTM, ÓH etc.). EMÓ = Edda Magnúsar Ólafssonar. Morespecific references to sources of the verse quotations are to be found in the
General Notes.
* means that the verse is only found in Snorri’s Edda. Square brackets
indicate a second quotation of the same verse. A question mark before averse number means that it is doubtful whether the verse belongs in thepoem it is attributed to.
Anon, Eiríksmál: 20; Fagrskinna+—, ?A love poem: *41—, A love poem: *208—, ?Poem about Magnús góði: *370—, ?Poem about St Knútr: *381—, ?: *209—, ?: *215—, ?: *224, *225—, ?: *235

lvi

Skáldskaparmál—, ?: *240—, ?: *317—, ?: *342—, ?: *349, 356, *364; TGT (356)—, ?: *372—, Fáfnismál: 151, 152; PE+; +Gylf., +Sverris saga—, Grímnismál: 62; PE+; +Gylf.
—, An eddic poem: *72; ?+U (25/27 n.)—, An eddic poem: *142—, Grottasǫngr: *159–82—, Bjarkamál: *188, *189, *190; +Hkr and ÓH, +EMÓ—, Þorgrímsþula: *325, *326, *327, *331; (+AB, hesta heiti; cf. verses 503–6)—, Alsvinnsmál (Kálfsvísa): *328, *329, *330—, Alvíssmál: 332, 380; PE+—, Þula of words for groups of men: pp. *106/23–107/11—, Þula (sea kings): *412–416; (+TGT)—, Þula (giants): *417–22, *430–431—, Þula (troll-women): *423–427—, Þula (Þórr): *428—, Þula (Æsir): *429, *432—, Þula (Ásynjur etc.): *433–437; (+A, valkyries)—, Þula (women): *438; (+A and U; +A)—, Þula (men): *439–448—, Þula (battle): *449–450—, Þula (swords): *451–462—, Þula (axes): *463—, Þula (spears): *464—, Þula (arrows): *465–6—, Þula (bows): *467—, Þula (weapons): *468—, Þula (shields): *469–71—, Þula (helmets): *472–3—, Þula (mail-coats): *474—, Þula (sea): *475–478; (+A, waves; Þords)—, Þula (rivers): *479–484—, Þula (fish): *485–488—, Þula (whales): *489–90; cf. Konungs skuggsjá—, Þula (ships): *491–500—, Þula (earth): *501–2—, Þula (oxen, cows): *503–506; (cf. Þorgrímsþula)—, Þula (rams): *507—, Þula (goats): *508–9—, Þula (bears): *510–511—, Þula (stags): *512—, Þula (boars): *513

Introductionlvii—, Þula (wolves): *514–15—, Þula (heavens): *516; (+AB)—, Þula (sun): *517
Arnórr jarlaskáld, Þorfinnsdrápa: *1, 106, *282 [344], *290, 297, *298, *384;+KS, Orkneyinga saga+—, Hrynhenda: 387, *406; Hkr+, +KS, +TGT and FoGT, +W, +Knýtlinga saga—, Magnúsdrápa: ?*105, 213, 218, 352; KS+—, Poem on Hermundr Illugason: *113—, Rǫgnvaldsdrápa: *114, *296; +ÓH and Orkneyinga saga—, ?: *116—, ?Blágagladrápa: *404—, Memorial poem on Haraldr harðráði: *275, *321, *376; +TGT, +KSÁsgrímr, ?Poem about King Sverrir: *139
Atli, Poem about Óláfr kyrri: *374
Bersi (Hólmgǫngu-), Lausavísa: 221; Kormaks saga+
Bragi, Ragnarsdrápa: *24, *42, *48, *51, *110, ?*150, *153, 154, *155, *156, *157,*158, *237, *238, *250, *251, *252, *253, *254, *366; FoGT, +Gylf. and Hkr—, Poem about Þórr: *52—, ?: *141—, ?Lausavísur: *300a–b
Brennu-Njáll, Lausavísa: 355; KS(+)
Bǫðvarr balti, Sigurðardrápa: *107; +MorkinskinnaBǫlverkr, Poem on Haraldr harðráði: 353; KS+
Egill, Sonatorrek: 15, 16; Egils saga+—, Hǫfuðlausn: 31, 184, 319, 350; Egils saga+—, Arinbjarnarkviða: 60; Egils saga+, + W, +TGT—, Lausavísur: 140, 392; Egils saga+
Eilífr Guðrúnarson, Poem on Earl Hákon: *36—, Þórsdrápa: *44, *53, *73–91—, A Christian poem: *268
Eilífr kúlnasveinn, A poem about Christ?: *271, *272, *273, *276; ?+FoGT
Einarr skálaglamm, Vellekla: *18, *25, *27, *28, *34, *35, *197, *223, *227,
247, 306, *334; +TGT, Hkr+, ÓTM+, +Fagrskinna—, Poem about a Danish king: *192, *299
Einarr (skálaglamm or Skúlason?), ?: *222
Einarr (skálaglamm or Skúlason?), Lausavísa: *262
Einarr Skúlason, ?: *128, *129, *130, *131, *132, *134, *339, *346, *351, *357(+AB), *362—, Poem about a ruler: *136 (or part of Øxarflokkr?)—, Øxarflokkr: *145, *146 [232], *147, *148, *149, *183, *193, *194, *244,*245, ?*368; ?+TGT—, Elfarvísur: 320; Ólsen 1884, 159, Hkr+, Hulda–Hrokkinskinna+—, ?Haraldssonakvæði I: *233, *281, *312, *335, *336; +U (2 extra lines inverse 233), +Hkr, +Msk, +Hulda–Hrokkinskinna—, ?Haraldssonakvæði II: *399; +KSlviii

Skáldskaparmál—, Runhenda: *367, *377, 403; KS+—, Geisli: 277; Flb+, Bergsbók+, +KS, +W, +TGT
Erringar-Steinn, ?Lausavísa: *257
Eyjólfr dáðaskáld, Bandadrápa: 265, 304 (stef); KS+
Eysteinn Valdason, Poem about Þórr: *45, *46, *47
Eyvindr skáldaspillir, Háleygjatal: 5 [278], *23, *33 [40], *61, *220, *307;
TGT, KS+—, Hákonarmál: 7, 11, 393; Hkr+, Fagrskinna+—, Lausavísur: 117, 143, 185, 249; KS+, TGT
Gamli, Poem about Þórr: *49—, A praise poem: *401
Gizurr, Poem about a King Óláfr: *382; (+KS)
Glúmr Geirason, Gráfeldardrápa: *6, *32, 243, *279 [394]; Fagrskinna+, +TGT
+Landnámabók, +KS
Grani, Poem about Haraldr harðráði: *373, 400; KS+ (AB+)
Grettir, Lausavísa: 231; Grettis saga+
Gunnlaugr ormstunga, Lausavísa: 202; Gunnlaugs saga+
Hallar-Steinn, Poem about a woman: *201, *203, *204; +TGT
Halldórr skvaldri, Útfarardrápa: ?*379; +KS, +TGT
Hallfrøðr, Hákonardrápa: *10, *118 [291], *119, *121, *212, *229, *230, *248, *288—, Óláfsdrápa (erfidrápa): 397; ÓTM+, +KS, +A, +Þiðreks saga, +Hallfreðar saga
Hallr, Poem on Magnús Erlingsson: *323; ?+Sverris saga
Hallvarðr, Knútsdrápa: *115 (stef), *239, *258, *311, *348, *388; +Knýtlinga
saga, +Hkr and ÓH
Haraldr harðráði, Lausavísur: 261, 284; KS+ (cf. Brennu-Njáll above)
Hávarðr halti, Lausavísa: *2; +Hávarðar saga
Illugi, Poem on Haraldr harðráði: *322; +A, +KS
Jórunn, Sendibítr: *402; +Hkr, +ÓH, +ÓTMKolli see Bǫðvarr
Kormakr, Sigurðardrápa: *12 [308], *21, *211, *241, *292, *301; +Hkr
Máni, Lausavísa: 263; TGT, +Sverris saga, +Sturlunga saga
Markús, Eiríksdrápa: *111 (stef?), *391, *398, *409; +Knýtlinga saga—, ?Poem about St Knútr: *270; +TGT, +AB—, Lausavísur: 260, *369; TGT
Ormr Barreyjarskáld, ?: *109, *123
Ormr Steinþórsson, Poem about a woman: *29, *38, 205, *207, *360; TGT, +Flb,EMÓ+—, ?: *138; ?+U (v303 n.)Óttarr svarti: Hǫfuðlausn: *196 [287], *359, 408; KS+, Orkneyinga saga, +FGT—, Knútsdrápa: 217 [314]; KS+, +Knýtlinga saga—, Óláfsdrápa sœnska: *310, *340, *365, *383, *390, *395
Refr, Poem on Gizurr: *4, *17; +Hkr and ÓH—, Poem about Þorsteinn: *30, *216, *264; +Háttatal—, Travel poem: *124, *126 [347], *127, *354, *363—, ?: *214; (?+EMÓ)Introduction

lix—, ?Poem to a ruler: *234, ?*246
Sighvatr, Bersǫglisvísur: *386 [411]; +KS, +TGT—, ?Religious poem: *274—, ?: *285—, Nesjavísur: 286; Hkr+, ÓH+, +KS, +TGT
Skapti Þóroddsson, ?A poem about Christ: *269
Skúli Þorsteinsson, Lausavísa: *135—, Poem on the Battle of Svǫlð: *144, *187, *338, *343; +KSSnæbjǫrn, Lausavísur: *133, *289
Steinarr, Poem about a woman: *206
Steinn Herdísarson, Óláfsdrápa: *112; +KS
Steinþórr, ?: *13
Stúfr, Stúfsdrápa: *396; +KS
Styrkárr Oddason, ?: *266
Sveinn, Norðrsetudrápa: *125, *137; +TGT
Tindr, Drápa on Earl Hákon: 228; Hkr and ÓTM+, Jómsvíkinga saga+Úlfr Uggason, Húsdrápa: *8, *14, *19, *39, *54, *55, *56, *63, *64, *210 [316],*242, *303; +W
Valgarðr, Poem about Haraldr harðráði: 358, *371, *378, *410; KS+
Vetrliði, ?Poem to Þórr: *57
Víga-Glúmr, Lausavísa: 3 [226], 255, 337; Víga-Glúms saga+, +Reykdœla saga;
3 and 337 also in Landnámabók
Vǫlu-Steinn, Poem about his son Ǫgmundr: *37, *315Þjóðólfr Arnórsson, Sexstefja: *120, 122, *186 [389], *236, *280, *309, *318,*333, *385; KS+, +TGT—, Runhent poem on Haraldr harðráði: *293, *294, *295; +KS—, Lausavísa: 405; KS+, Hemings þáttr+, +FGT, +TGT, +Sneglu-Halla þáttr
Þjóðólfr hvinverski, Haustlǫng: *65–71, *92–104, [*108, *305, *341][Þórarinn loftunga], Tøgdrápa: *200; +Knýtlinga saga, +KS; poet only named in AÞorbjǫrn dísarskáld, Poem about Þórr: *50, *58?—, ?A Christian poem: *267
Þorbjǫrn hornklofi, Haraldskvæði: *9; +Gylf., +KS—, Glymdrápa: 219, 256, 345; KS+Þórðr Kolbeinsson, Eiríksdrápa: 302, 313, *324; KS+, Jómsvíkinga saga+,+Knýtlinga sagaÞórðr mauraskáld, ?: *195Þórðr Sjáreksson, Poem on Klœngr Brúsason: 375; Hkr, ÓH, Fagrskinna—, ?: *59—, ?Lausavísa: *259; +W, +EMÓÞorkell hamarskáld, ?Poem about Óláfr kyrri: *407
Þorleikr fagri, Flokkr on Sveinn Úlfsson: *191, *198, *361; +Knýtlinga saga, +KSÞórólfr (Þórálfr, Þorvaldr), ?: *22Þorvaldr blǫnduskáld, ?: *26—, ?Sigurðardrápa: *199, *283
Ǫlvir hnúfa, ?Poem about Þórr: *43

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Skj = Finnur Jónsson (ed.). 1912–15. Den norsk-islandske Skjaldedigtning A I–II, B I–II. København.
Skjǫldunga saga: in Danakonunga sǫgur 1982, 3–90.
SnE = Snorra Edda, the Prose Edda.
SnE 1818 = Snorra-Edda ásamt Skáldu og þarmeð fylgjandi ritgjörðum.
Ed. R. Kr. Rask. Stockhólmi.
SnE 1848–87 = Edda Snorra Sturlusonar I–III. Hafniæ.
SnE 1924 = Edda Snorra Sturlusonar. Codex Wormianus. AM 242,
fol. Ed. Finnur Jónsson. København.
SnE 1931 = Edda Snorra Sturlusonar. Ed. Finnur Jónsson. København.
SnE [1952] = Edda Snorra Sturlusonar. Ed. Magnús Finnbogason.
Reykjavík.
Spearing, A. C. 1987. Readings in Medieval Poetry. Cambridge.
Stúfs þáttr: in Laxdœla saga 1934.
Sturl. = Sturlunga saga I–II. 1946. Ed. Jón Jóhannesson, Magnús
Finnbogason, Kristján Eldjárn. Reykjavík.
Sturlaugs saga starfsama: Fas III 105–60.
Sverrir Tómasson. 1983. ‘Helgisögur, mælskufræði og forn frásagnarlist’.
Skírnir CLVII, 130–62.

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Sverrir Tómasson. 1993. ‘Formáli málfræðiritgerðanna fjögurra íWormsbók’. Íslenskt mál XV, 221–40.
Sverris saga. 1920. Ed. Gustav Indrebø. Kristiania.
Sǫrla saga sterka: Fas III 367–410.
Sǫrla þáttr: Flb I 304–13. Also in Fas I 365–82.
TGT = The Third Grammatical Treatise in Ólsen, Björn Magnússon
(ed.) 1884, 1–119.
Tóka þáttr: Flb II 220–22. Also in Fas II 135–41.
Tolley, C. 1995. ‘The Mill in Norse and Finnish Mythology’. SagaBook XXIV:2–3, 63–82.
Tolley, C. 1996. ‘Beowulf ’s Scyld Scefing Episode. Some Norse andFinnish Analogues’. ARV. Nordic Yearbook of Folklore LII, 7–48.
Trójumanna saga. 1963. Ed. J. Louis-Jensen. Copenhagen. (Editiones
Arnamagnæanæ A:8)
Tryggvi Gíslason. 1984. ‘hverr skyldi dverga dróttir skepia’. Festskrift
til Ludvig Holm-Olsen på hans 70-årsdag den 9. juni 1984. ØvreErvik, 84–8.
Turville-Petre, E. O. G. 1964. Myth and Religion of the North. London.
Turville-Petre, E. O. G. 1976. Scaldic Poetry. Oxford.
Vafþrúðnismál: PE 45–55.
Vatnsdœla saga. Hallfreðar saga. Kormáks saga. 1939. Ed. Einar Ól.
Sveinsson. Reykjavík. (ÍF VIII)
Vestfirðinga sǫgur. 1943. Ed. Björn K. Þórólfsson and Guðni Jónsson.
Reykjavík. (ÍF VI)
Viborg Amts Stednavne. 1948. København.
Víga-Glúms saga: in Eyfirðinga sǫgur. 1956. Ed. Jónas Kristjánsson.
Reykjavík. (ÍF IX)
Vilhjálms saga sjóðs: in Late Medieval Icelandic Romances IV.
1964. Ed. Agnete Loth. Copenhagen, 1–136. (Editiones Arnamagnæanæ B:23)
de Vries, J. 1956–7. Altgermanische Religionsgeschichte I–II. Berlin.
de Vries, J. 1964–7. Altnordische Literaturgeschichte I–II. Berlin.
de Vries, J. 1977. Altnordisches etymologisches Wörterbuch. Leiden.
Vǫlsa þáttr: in Anthony Faulkes (ed.). 1980. Stories from the Sagasof the Kings. London, 49–61.
Vǫlsunga saga. 1965. The Saga of the Volsungs. Ed. and trans. R. G.
Finch. London.
Vǫlundarkviða: PE 116–23.
Vǫluspá: PE 1–16.
Vǫluspá. 1978. Ed. Sigurður Nordal. Durham.

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Wessén, E. (ed.). 1940. Codex Regius of the Younger Edda. Copenhagen. (CCIMA XIV)
Wessén, E. (ed.). 1945. Fragments of the Elder and the Younger
Edda. AM 748 I and II 4:o. Copenhagen. (CCIMA XVII)
Worm, Ole. 1636. ᚱᚢᚿᛂᛣ Seu Danica literatura antiquissima. Hafniæ.
Wyatt, I. and Cook, J. (eds). 1993. Two Tales of Icelanders. Durham.
Yngvars saga víðfǫrla: Fas II 423–59.
Zoëga, Geir T. 1942. Íslenzk-Ensk Orðabók. Reykjavík.
Þiðreks saga. 1951. Ed. Guðni Jónsson. Reykjavík.
Þórðar saga hreðu: in Kjalnesinga saga. 1959. Ed. Jóhannes
Halldórsson. Reykjavík. (ÍF XIV)Þorsteins saga Víkingssonar: Fas III 1–73.
Þorsteins þáttr bæjarmagns: Fas IV 319–44.
Þórunn Valdimarsdóttir. 1989. Snorri á Húsafelli. Reykjavík.
Þrymskviða: PE 111–15.
Ǫrvar-Odds saga: Fas II 199–363.

MANUSCRIPT SIGLA
R = GkS 2367 4to (Stofnun Arna Magnússonar, Reykjavík); ed. SnE
1931; facsimile in Wessén 1940.
T = University Library Utrecht MS No. 1374; ed. W. van Eeden, De
Codex Trajectinus van de Snorra Edda, Leiden 1913; Árni Björnsson,
Snorra Edda, Reykjavík 1975; facsimile in Codex Trajectinus, ed.
Anthony Faulkes, Copenhagen 1985. (Early Icelandic Manuscripts
in Facsimile XV)
U = University Library Uppsala DG 11; ed. SnE 1848–87, II 250–
396; facsimile in Snorre Sturlas(s)ons Edda. Uppsala-handskriften
DG 11, I, Stockholm 1962; II, Uppsala 1977.
W = AM 242 fol. (Det Arnamagnæanske Institut, Copenhagen); ed.
SnE 1924; facsimile in Codex Wormianus, Copenhagen 1931.
(CCIMA II)
A = AM 748 I b 4to (Stofnun Árna Magnússonar, Reykjavík); ed.
SnE 1848–87, II 397–494; facsimile in Wessén 1945.
B = AM 757 a 4to (Stofnun Árna Magnússonar, Reykjavík); ed. SnE
1848–87, II 501–72.
C = AM 748 II 4to (Stofnun Árna Magnússonar, Reykjavík); ed. SnE
1848–87, II 573–627, where it is referred to as AM 1 e β fol.;
facsimile in Wessén 1945.

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GLOSSARY OF TECHNICAL TERMSaðalhending: the chief hending in a couplet, full (internal) rhyme,
where two syllables have the same vowel and following consonant
or consonant group.
drápa (pl. drápur): a formally constructed poem (expected to havea stef or refrains).
dróttkvætt: a verse-form with stanzas of 8 six-syllable lines withregular alliteration and hendings (Háttatal verses 1–6).
erfidrápa: a memorial poem, a drápa in praise of a dead person.
flokkr: a poem consisting of a series of stanzas without refrain (stef ).
forn minni: ancient tradition, inherited statement, proverb.
fornaldarsaga: saga of ancient times, Heroic saga.
fornyrðislag: a verse-form common in eddic poems as well as inskaldic verse, and similar to that of West Germanic poetry, having
two-stress lines linked in pairs by alliteration.
heiti: name, appellation, designation, term (usually, though not always, of a name which is not the usual one by which a person orthing is called; see Glossary).
hending: rhyme, assonance (usually internal rhyme, but also used of
end-rhyme).
hrynhent: a verse-form similar to dróttkvætt but with lines of eightsyllables (Háttatal 62–4).
kenning: description, designation (usually a periphrastic one).
klofastef: a refrain in the form of two or more continuous lines ofverse separated from each other and distributed individually among
two or more stanzas (usually appearing as the last lines of thesestanzas, and unrelated syntactically to the rest of them); see Háttatal,
note to 70/12–16.
kviðuháttr: a verse-form with alternating lines of three and foursyllables (Háttatal 102).
lausavísa (pl. -vísur), laus vísa: a separate strophe not part of asequence or long poem.
liðhent, liðhendur: a verse-form with rhyme and alliteration fallingon the same syllables, and/or with assonance between the first(rhyming) syllable of the even line and the hendings of the preceding odd line (Háttatal 41 and 53).
ljóðaháttr: ‘song-form’, a verse form in which two alliterating shortlines are followed by one longer line with independent internal
alliteration.

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málaháttr: a verse-form with lines having an extra syllable compared with fornyrðislag (Háttatal 95).
mansǫngr: a love poem, or a passage of love poetry in a narrative
poem. Mansǫngsvísa is a verse from such a passage, or a verse
similar to those in a mansǫngr.
ofljóst: punning, word-play; often by substituting homonyms when
one is a proper name, i. e. using a proper name or a kenning for
it for the common noun equivalent.
ókend heiti: names, appellations, designations, terms without periphrasis,
without qualifiers or attributives (determinants).
runhent: end-rhymed; see runhenda in Glossary to Háttatal.
skothending: (internal) half-rhyme, assonance (where two syllables
end with the same consonant or consonant group but contain adifferent vowel).
stef: refrain, a stanza or line or series of lines that are repeated atintervals in (part of) a drápa; see Glossary to Háttatal.
tmesis: the separation of a word into two parts with another word orwords between.
þula: a (versified) list of names or synonyms (heiti).

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Snorri Sturluson

Edda
PART IIlxxiii[SKÁLDSKAPARMÁL]E[INN ma]ðr er nefndr Ægir eða Hlér. Hann bjó í ey þeiri er nú
G55
er kǫlluð [Hlé]sey. Hann var mjǫk fjǫlkunnigr. Hann gerði ferðsína til Ásgarðs, en er Æsir vissu ferð hans var honum fagnat vel okþó margir hlutir með sjónhverfingum. Ok um kveldit er drekka 5skyldi, þá lét Óðinn bera inn í hǫllina sverð, ok váru svá bjǫrt at þar
af lýsti, ok var ekki haft ljós annat meðan við drykkju var setit. Þá
gengu Æsir at gildi sínu ok settusk í hásæti tólf Æsir, þeir er dómendr
skyldu vera ok svá váru nefndir: Þórr, Njǫrðr, Freyr, Týr, Heimdallr,
Bragi, Viðarr, Váli, Ullr, Hœnir, Forseti, Loki; slíkt sama Ásynjur: 10
Frigg, Freyja, Gefjun, Iðunn, Gerðr, Sigyn, Fulla, Nanna. Ægi þótti
gǫfugligt þar um at sjásk. Veggþili ǫll váru þar tjǫlduð með fǫgrum
skjǫldum. Þar var ok áfenginn mjǫðr ok mjǫk drukkit. Næsti maðrÆgi sat Bragi, ok áttusk þeir við drykkju ok orðaskipti. Sagði BragiÆgi frá mǫrgum tíðindum þeim er Æsir hǫfðu átt.
15
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Hann hóf þar frásǫgn at ‘þrír Æsir fóru heiman, Óðinn ok Loki okHœnir, ok fóru um fjǫll ok eyðimerkr ok var ilt til matar. En er þeirkoma ofan í dal nakkvarn, sjá þeir øxna flokk ok taka einn uxann ok
snúa til seyðis. En er þeir hyggja at soðit mun vera, raufa þeirseyðinn ok var ekki soðit. Ok í annat sinn er þeir raufa seyðinn, þá 20
er stund var liðin, ok var ekki soðit. Mæla þeir þá sín á milli hverju
þetta mun gegna. Þá heyra þeir mál í eikina upp yfir sik at sá er þar
sat kvazk ráða því er eigi soðnaði á seyðinum. Þeir litu til ok sat þarǫrn ok eigi lítill. Þá mælti ǫrninn:‘“Vilið þér gefa mér fylli mína af oxanum, þá mun soðna á 25seyðinum.”‘Þeir játa því. Þá lætr hann sígask ór trénu ok sezk á seyðinn okleggr upp þegar it fyrsta lær oxans tvau ok báða bógana. Þá varðLoki reiðr ok greip upp mikla stǫng ok reiðir af ǫllu afli ok rekr ákroppinn erninum. Ǫrninn bregzk við hǫggit ok flýgr upp. Þá var 30fǫst stǫngin við kropp arnarins ok hendr Loka við annan enda.
Ǫrninn flýgr hátt svá at fœtr taka niðr grjótit ok urðir ok viðu, [en]hendr hans hyggr hann at slitna munu ór ǫxlum. Hann kallar ok biðrallþarfliga ǫrninn friðar, en hann segir at Loki skal aldri lauss verða
nema hann veiti honum svardaga at koma Iðunni út of Ásgarð með 35
epli sín, en Loki vil þat. Verðr hann þá lauss ok ferr til lagsmanna
sinna ok er eigi at sinni sǫgð fleiri tíðindi um þeira ferð áðr þeir

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koma heim. En at ákveðinni stundu teygir Loki Iðunni út um Ásgarð
í skóg nokkvorn ok segir at hann hefir fundit epli þau er henni munu
gripir í þykkja, ok bað at hon skal hafa með sér sín epli ok bera
saman ok hin. Þá kemr þar Þjazi jǫtunn í arnarham ok tekr Iðunni okflýgr braut með ok í Þrymheim til bús síns.
‘En Æsir urðu illa við hvarf Iðunnar ok gerðusk þeir brátt hárir okgamlir. Þá áttu þeir Æsir þing ok [spyrr hverr annan] hvat síðarst
vissi til Iðunnar, en þat var sét síðarst at hon gekk ór Ásgarði með
Loka. Þá var Loki tekinn ok fœrðr á þingit ok var honum heitit bana
eða píslum. En er hann varð hræddr þá kvazk hann mundu sœk‹j›aeptir Iðunni í Jǫtunheima ef Freyja vill ljá honum valshams er hon
á. Ok er hann fær valshaminn flýgr hann norðr í Jǫtunheima ok kemr
einn dag til Þjaza jǫtuns. Var hann róinn á sæ, en Iðunn var ein
heima. Brá Loki henni í hnotar líki ok hafði *í klóm sér ok flýgr sem
mest. [E]n er Þjazi kom heim ok saknar Iðunnar, tekr hann arnarhaminn
ok flýgr eptir Loka ok dró arnsúg í flugnum. En er Æsirnir sá ervalrinn flaug með hnotina ok hvar ǫrninn flaug, þá gengu þeir útundir Ásgarð ok báru þannig byrðar af lokarspánum, ok þá er valrinn
flaug inn of borgina, lét hann fallask niðr við borgarvegginn. Þá
slógu Æsirnir eldi í lokarspánu en ǫrninn mátti eigi stǫðva er hannmisti valsins. Laust þá eldinum í fiðri arnarins ok tók þá af fluginn.
Þá váru Æsirnir nær ok drápu Þjaza jǫtun fyrir innan Ásgrindr ok er
þat víg allfrægt.
‘En Skaði, dóttir Þjaza jǫtuns, tók hjálm ok brynju ok ǫll hervápn
ok ferr til Ásgarðs at hefna fǫður síns. En Æsir buðu henni sætt ok
yfirbœtr, ok hit fyrsta at hon skal kjósa sér mann af Ásum ok kjósa
at fótum ok sjá ekki fleira af. Þá sá hon eins manns fœtr forkunnar
fagra ok mælir:‘“Þenna kýs ek, fátt mun ljótt á Baldri.”‘En þat var Njǫrðr ór Nóatúnum. Þat hafði hon ok í sættargjǫrð
sinni at Æsir skyldu þat gera er hon hugði at þeir skyldu eigi mega,
at hlœgja hana. Þá gerði Loki þat at hann batt um skegg geitar
nokkvorrar ok ǫðrum enda um hreðjar sér ok létu þau ymsi eptir okskrækti hvárttveggja við hátt. Þá lét Loki fallask í kné Skaða ok þá
hló hon. Var þá gjǫr sætt af Ásanna hendi við hana.
‘Svá er sagt at Óðinn gerði þat til yfirbóta við hana at hann tók
augu Þjaza ok kastaði upp á himin ok gerði af stjǫrnur tvær.’Þá mælir Ægir: ‘Mikill þykki mér Þjazi fyrir sér hafa verit, eðahvers kyns var hann?’Skáldskaparmál

3

Bragi svarar: ‘Ǫlvaldi hét faðir hans, ok merki munu þér at þykkja
ef ek segi þér frá honum. Hann var mjǫk gullauðigr, en er hann dó
ok synir hans skyldu skipta arfi, þá hǫfðu þeir mæling at gullinu erþeir skiptu at hverr skyldi taka munnfylli sína ok allir jafnmargar.
Einn þeira var Þjazi, annarr Iði, þriði Gangr. En þat hǫfum vér 5orðtak nú með oss at kalla gullit munntal þessa jǫtna, en vér felum
í rúnum eða í skáldskap svá at vér kǫllum þat mál eða orðta‹k›, talþessa jǫtna.’
Þá mælir Ægir: ‘Þat þykki mér vera vel fólgit í rúnum.’
Ok enn mælir Ægir: ‘Hvaðan af hefir hafizk sú íþrótt er þér kallið 10 G57
skáldskap?’
Bragi svarar: ‘Þat váru upphǫf til þess at guðin hǫfðu ósætt við þat
fólk er Vanir heita, en þeir lǫgðu með sér friðstefnu ok settu grið áþá lund at þeir gengu hvárirtveggju til eins kers ok spýttu í hráka*sínum. En at skilnaði þá tóku goðin ok vildu eigi láta týnask þat 15griðamark ok skǫpuðu þar ór mann. Sá heitir Kvasir. Hann er svá
vitr at engi spyrr hann þeira hluta er eigi kann hann órlausn. Hann
fór víða um heim at kenna mǫnnum frœði, ok þá er hann kom at
heimboði til dverga nokkvorra, Fjalars ok Galars, þá kǫlluðu þeirhann með sér á einmæli ok drápu hann, létu renna blóð hans í tvau 20
ker ok einn ketil, ok heitir sá Óðreyrir, en kerin *heita Són ok Boðn.
Þeir blendu hunangi við blóðit ok varð þar af mjǫðr sá er hverr er af
drekkr verðr skáld eða frœðamaðr. Dvergarnir sǫgðu Ásum at Kvasirhefði kafnat í mannviti fyrir því at engi var þar svá fróðr at spyrja
25
kynni hann fróðleiks.
‘Þá buðu þessir dvergar til sín jǫtni þeim er Gillingr heitir ok konu
hans. Þá buðu dvergarnir Gillingi at róa á sæ með sér. En er ‹þeir›fóru fyrir land fram, røru dvergarnir á boða ok hvelfði skipinu.
Gillingr var ósyndr ok týndisk hann, en dvergarnir réttu skip sitt okreru til lands. Þeir sǫgðu konu hans þenna atburð, en hon kunni illa 30
ok grét hátt. Þá spurði Fjalarr hana ef henni mundi hugléttara ef hon
sæi út á sæinn þar er hann hafði týnzk, en hon vildi þat. Þá mælti
hann við Galar bróður sinn at hann skal fara upp yfir dyrrnar er hon
gengi út ok láta kvernstein falla í hǫfuð henni, ok talði sér leiðask
óp hennar, ok svá gerði hann. Þá er þetta spurði Suttungr bróðurson 35
Gillings, ferr hann til ok tók dvergana ok flytr á sæ út ok setr þá íflœðarsker. Þeir biðja Suttung sér lífsgriða ok bjóða honum tilsættar í fǫðurgjǫld mjǫðinn dýra, ok þat verðr at sætt með þeim.
Flytr Suttungr mjǫðinn heim ok hirðir þar sem heita Hnitbjǫrg, setr

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þar til gæzlu dóttur sína Gunnlǫðu. Af þessu kǫllum vér skáldskap
Kvasis blóð eða dverga drekku eða fylli eða nakkvars konar lǫgÓðreris eða Boðnar eða Sónar eða farskost dverga, fyrir því at sámjǫðr f[lut]ti þeim fjǫrlausn ór skerinu, eða Suttunga mjǫð eða
Hnitbjarga lǫgr.’Þá mælir Ægir: ‘Myrkt þykki mér þat mælt at kalla skáldskap meðþessum heitum, en hvernig kómu þeir Æsir at Suttunga miði?’Bragi svarar: ‘Sjá saga er til þess at Óðinn fór heiman ok kom þar
er þrælar níu slógu hey. Hann spyrr ef þeir vili at hann brýni ljáþeira. Þeir játa því. Þá tekr hann hein af belti sér ok brýndi, en þeimþótti bíta ljárnir myklu betr ok fǫluðu heinina. En hann mat svá at
sá er kaupa vildi skyldi gefa við hóf, en allir kváðusk vilja ok báðuhann sér selja, en hann kastaði heininni í lopt upp. En er allir vildu
henda þá skiptusk þeir svá við at hverr brá ljánum á háls ǫðrum.
Óðinn sótti til náttstaðar til jǫtuns þess er Baugi hét, bróðir Suttungs.
Baugi kallaði ilt fjárhald sitt ok sagði at þrælar hans níu hǫfðu
drepizk, en talðisk eigi vita sér ván verkmanna. En Óðinn nefndisk
fyrir honum Bǫlverkr. Hann bauð at taka upp níu manna verk fyrir
Bauga, en mælir sér til kaups einn drykk af Suttunga miði. Baugi*kvazk enskis *ráð eiga af miðinum, sagði at Suttungr vildi einnhafa, en fara kvezk hann mundu með Bǫlverki ok freista ef þeirfengi mjǫðinn. Bǫlverkr vann um sumarit níu mannsverk fyrir
Bauga, en at vetri beiddisk hann Bauga leigu sinnar. Þá fara þeirbáðir ‹til Suttungs›. Baugi segir Suttungi bróður sínum kaup þeira
Bǫlverks, en Suttungr synjar þverliga hvers dropa af miðinum. Þámælir Bǫlverkr til Bauga at þeir skyldu freista véla nokkvorra, efþeir megi ná miðinum, en Baugi lætr þat vel vera. Þá dregr Bǫlverkr
fram nafar þann er Rati heitir ok mælir at Baugi skal bora bjargit ef
nafarrinn bítr. Hann gerir svá. Þá segir Baugi at gǫgnum er borat
bjargit, en Bǫlverkr blæss í nafars raufina ok hrjóta spænirnir upp ímóti honum. Þá fann hann at Baugi vildi svíkja hann, ok bað boragǫgnum bjargit. Baugi boraði enn. En er Bǫlverk‹r› blés annat sinn,
þá fuku inn spænirnir. Þá brásk Bǫlverkr í orms líki ok skreið í
nafars raufina, en Baugi stakk eptir honum nafrinum ok misti hans.
Fór Bǫlverkr þar til sem Gunnlǫð var ok *lá hjá henni þrjár nætr, okþá lofaði hon honum at drekka af miðinum þrjá drykki. Í inum fyrsta
drykk drakk hann al‹t› ór Óðreri, en í ǫðrum ór Boðn, í inu‹m› þriðja
ór Són, ok hafði hann þá allan mjǫðinn. Þá brásk hann í arnarhamok flaug sem ákafast. En er *Suttungr sá flug arnarins, tók hann sér

Skáldskaparmál

5

arnarham ok flaug eptir honum. En er Æsir sá hvar Óðinn flaug þá
settu *þeir út í garðinn ker sín, en er Óðinn kom inn of Ásgarð þáspýtti hann upp miðinum í kerin, en honum var þá svá nær komit at
Suttungr mundi ná honum at hann sendi aptr suman mjǫðinn, ok varþess ekki gætt. Hafði þat hverr er vildi, ok kǫllum vér þat skáldfífla*hlut. En Suttunga mjǫð gaf Óðinn Ásunum ok þeim mǫnnum eryrkja kunnu. Því kǫllum v[ér] skáldskapinn feng Óðins ok fund ok
drykk hans ok gjǫf hans ok drykk Ásanna.’Þá mælir Ægir: ‘Hversu á marga lund breytið þér orðtǫkum skáldskapar, eða hversu mǫrg eru kyn skáldskaparins?’Þá mælir Bragi: ‘Tvenn eru kyn þau er greina skáldskap allan.’Ægir spyrr: ‘Hver tvenn?’
Bragi segir: ‘Mál ok hættir.’‘Hvert máltak er haft til skáldskapar?’‘Þrenn *er grein skáldskaparmáls.’‘Hver?’‘Svá: at nefna hvern hlut sem heitir; ǫnnur grein er sú er heitirfornǫfn; in þriðja málsgrein er kǫlluð er kenning, ok ‹er› sú grein
svá sett at vér kǫllum Óðin eða Þór eða Tý eða einnhvern af Ásumeða álfum, at hverr þeira er ek nefni til, þá tek ek með heiti af eignannars Ássins eða get ek hans verka nokkvorra. Þá eignask hannnafnit en eigi hinn er nefndr var, svá sem vér kǫllum Sigtý eða
Hangatý eða Farmatý, þat er þá Óðins heiti, ok kǫllum vér þat kentheiti. Svá ok at kalla Reiðartý.’En þetta er nú at segja ungum skáldum þeim er girnask at nemamál skáldskapar ok heyja sér orðfjǫlða með fornum heitum eða
girnask þeir at kunna skilja þat er hulit er kveðit: þá skili hann þessa
bók til fróðleiks ok skemtunar. En ekki er at gleyma eða ósanna sváþessar sǫgur at taka ór skáldskapinum for[nar ke]nningar þær erhǫfuðskáld hafa sér líka látit. En eigi skulu kristnir menn trúa áheiðin goð ok eigi á sannyndi þessar sagnar annan veg en svá sem
hér finnsk í upphafi bókar er sagt er frá atburðum þeim er mannfólkit
viltisk frá réttri trú, ok þá næst frá Tyrkjum, hvernig Asiamenn þeirer Æsir eru kallaðir fǫlsuðu frásagnir þær frá þeim tíðindum ergerðusk í Troju til þess at landfólkit skyldi trúa þá guð vera.
Priamus konungr í Troju var hǫfðingi mikill yfir ǫllum her Tyrkja
ok hans synir váru tignastir af ǫllum her hans. Sá salr hinn ágæti erÆsir kǫlluðu Brimis sal eða bjórsal, þat var hǫll Priamus konungs.
En þat er þeir gera langa frásǫgn of ragnrøkr, þat er Trojumanna

5

1
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25

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35

6

5

10

15

20

25

2 30

orrosta. Þat er frá sagt at Ǫkuþórr engdi oxahǫfði ok dró at borði
Miðgarðsorm, en ormrinn helt svá lífinu at hann søktisk í hafit.
Eptir þeim dœmum er þetta sagt er Ektor drap Volukrontem ágætan
kappa at ás‹j›ánda inum mikla Akille ok teygði hann svá at sér meðhǫfði hins drepna þess er þeir jǫfnuðu til oxans þess er Ǫkuþórr
hafði hǫfuðit af. En er Akilleus var dreginn í þetta ófœri með sínu
kappi þá var honum sú ein lífshjálpin at flýja undan banvænliguhǫggvi Hektoris ok þó sárr. Svá er ok sagt at Ektor sótti svá ákafliga
orrostuna ok svá miklir váru ofrhugir hans er hann sá Akilleus at
engi hlutr var svá sterkr at standask mætti fyrir honum, ok er hannmisti Akilleus ok hann var flýiðr þá sefaði hann svá reiði sína athann drap þann kappa er Roddrus hét. Svá sǫgð‹u› Æsir at þá erǪkuþórr misti ormsins þá drap hann Ymi jǫtunn, en við ragnarøkr
kom Miðgarðsormr váveifliga at Þór ok blés á hann eitri ok hjó hanntil bana, en eigi nentu Æsir at segja svá at Ǫkuþórr hefði þí látizk ateinn stigi yfir hann dauðan þótt svá hefði verit, en meir hrǫpuðu þeirfrásǫgninni en satt var en þeir sǫgðu at Miðgarðsormr fengi þar
bana. En þat fœrðu þeir til, þótt Akilleus bar banaorð af Ektori þá láhann dauðr á sama velli af þeim sǫkum. Þat gerðu þeir Elenus ok
Alexander. Þann Elenus kalla Æsir Ála. Þat segja þeir at hann hefndi
bróður síns ok hann lifði þá er ǫll goðin váru dauð ok sloknaðr var
eldrinn sá er brendr var Ásgarðr ok allar eignir goðanna. En Pirrus,
honum jǫfnuðu þeir til Fenrisúlfs, hann drap Óðin, en Pirrus máttivargr heita at þeira trú þvíat eigi þyrmði hann griðastǫðunum erhann drap konunginn í hofinu fyrir stalla Þórs. Þat kalla þeir Surtaloga er Troja brann. En Móði ok Magni synir Ǫkuþórs kvámu at
krefja landa Ála eða Viðar. Hann er Eneas, hann kom braut af Troju
ok vann síðan stór verk. Svá er ok sagt at synir Ektoris kómu til
Frigialands ok settusk sjálfir í þat ríki, en ráku í braut Elenum.
Enn skal láta heyra dœmin hvernig hǫfuðskáldin hafa látit sér
sóma at yrkja eptir þessum heitum ok kenni‹n›gum, svá sem segir
Arnórr jarlaskáld at hann heiti Alfǫðr:(1)

35

Snorra Edda

Nú hykk slíðrhugað‹s› segja—síð léttir mér stríða;þýtr Alfǫður—ýtum
jarls kostu—brim hrosta.

Hér kallar hann ok skáldskapinn hrostabrim Alfǫður. Hávarðr haltikvað svá:Skáldskaparmál(2)

Nú er jódraugum ægisarnar flaug—ok bauga,
hygg ek at heimboð þiggi
Hangagoðs—of vangi.

Svá kvað Víga-Glúmr:(3)

10

Opt kom—jarðar leiptra
er Baldr hniginn skaldi—
hollr at helgu fulli*hrafn-Ásar mér—stafna.

Svá kvað Eyvindr skáldaspillir:(5)5Lattisk herr með hǫttu
Hangatýs at ganga—þóttit þeim at hætta
þekkiligt—fyrir brekku.

Svá kvað Refr:(4)

7

Ok Sigurðr
hinn er svǫnum veitti*hróka bjór
Haddingja vals
Farmatýs—fjǫrvi næmðu
*jarðráðendrá Ǫglói.

15

20

Svá kvað Glúmr Geirason:(6)

Þar var þrafna byrjar,þeim er stýrðu ‹goð›, Beimasjálfr í sœkiálfiSigtýr Atals dýra.

Svá kvað Eyvindr enn:25Snorra Edda

8
(7)

5

Gǫndul ok Skǫgul
sendi Gautatýr
at kjósa of konunga
hverr Yngva ættar
skyldi með Óðni faraok í Valhǫllu vera.

Svá kvað Úlfr Uggason:(8)10Ríðr at vilgi *víðuvíðfrægr (en mér líða)Hroptatýr (of hvaptahróðrmál) sonar báli.

Svá kvað Þjóðólfr inn hvinverski:(9)15

Valr lá þar á sandi
vit‹inn› inum eineygja
Friggjar faðmbyggvi.
Fǫgnuðum dáð slíkri.

Þat kvað Hallf‹r›øðr:(10)
20

Sannyrðum spenr sverða
*snarr þiggjandi viggjar*barrhaddaða byrjar*biðkván *und sik Þriðja.

Hér er þess dœmi at jǫrð er kǫlluð kona Óðins í skáldskap. Svá er
hér sagt at Eyvindr kvað:
(11)
25

30

Hermóðr ok Bragi(kvað Hroptatýr)gangið í gǫgn gramiþvíat konungr ferr
sá er kappi þykkir
til hallar hinig.

Svá kvað Kormakr:

Skáldskaparmál(12)

9

Eykr með ennidúki*jarðhljótr díaf‹j›arðar
breyti hún sá er beinanbindr. Seið Yggr til Rindar.

Svá sagði Steinþórr:(13)

Forngervan á ek firnum
farms Gunnlaðar arma
horna fors at hrósa
hlítstyggs ok þó *lítinn.

Svá kvað Úlfr Uggason:
(14)

(16)

10

Þar hykk sigrunni svinnum
sylgs valkyrjur fylgja
heilags tafns ok hrafna.
Hlaut innan svá minnum.

Svá kvað Egill Skallagrímsson:(15)

5

Blót ek eigi af þvíbróður Vílis
guð jarðar
at ek gjarna sjá.
Þó hefir Míms vinr
mér of fengitbǫlva bœtrer it betra telk.
Gáfumk íþrótt
úlfs ok bági
vígi *vanr
vammi firða.

15

20

25

Hér er hann kallaðr guðjaðarr ok Míms vinr ok úlfs bági. Svákvað Refr:(17)

Þér eigu vér veigar
Valgautr salar brautar

30

Snorra Edda

10

Fals hrannvalar fannar
framr valdi tamr gjalda.
Svá kvað Einarr skálaglamm:(18)
5

Hljóta mun ek (ne hlítir)Hertýs (of þat frýju)fyrir ǫrþeysi at ausa
austr víngnoðar flausta.

Svá sem Úlfr kvað Uggason:(19)
10

Kostigr ríðr at kesti
kynfróðs þeim er goð hlóðu
hrafnfreistaðar hesti
Heimdallr at mǫg fallinn.

Svá er sagt í Eiríksmálum:
(20)
15

20

‘Hvat er þat drauma?’ ‹kvað› Óðinn.
‘Ek hugðumk fyrir dag rísaValhǫll ryðja
fyrir vegnu fólki,vekða ek einherja,bæða ek upp rísa
bekki at strá,
bjórker leyðra,valkyrjur vín berasem vísi komi.’

Þat kvað Kormakr:
25

(21)

Algildan bið ek aldar
allvald of mér haldaýs bifvangi Yngva
ungr. Fór Hroptr með Gu‹n›gni.

Þat kvað Þórólfr:Skáldskaparmál(22)Sagði hitt er hugði
Hliðskjálfar gramr sjálfum
hlífar styggr þar er hǫgnir
Háreks liðar váru.

Svá kvað Eyvindr:
(23)

15

Þvíat fjǫlkostigr flestu
flestr ræðr við son Bestlu—‹tekit› *hefi ek morðs til mærðar—mæringr en þú færa.

Svá kvað Þorvaldr blǫnduskáld:
(26)

10

Þat erumk sent at snemma
sonr Aldafǫð‹r›s vildi
afls við úri þafðan
jarðar reist of freista.

Svá kvað Einarr:(25)

5Hinn er Surtsór søkkdǫlum
farmagnuðr
fljúgandi bar.

Svá kvað Bragi:
(24)

11

20

Nú hefi ek martí miði greipatburar Bors
Búra arfa.

Hér skal heyra hvé skáldin hafa kent skáldskapinn eptir þessum 25 3
heitum er áðr eru rituð, svá sem er at kalla Kvasis dreyra ok dverga
skip, dverga mjǫð, jǫtna mjǫð, Suttunga mjǫð, Óðins mjǫð, Ásamjǫð, fǫðurgjǫld jǫtna, lǫgr Óðreris ok Boðnar ok Sónar ok fyllr,lǫgr Hnitbjarga, fengr ok fundr ok farmr ok gjǫf Óðins, svá sem hér
30
er kveðit er orti Einarr skálaglamm:

Snorra Edda

12
(27)

5

Ok sem kvað Einarr enn skálaglamm:
(28)

10

Grjótaldar *ték gildigeðreinar Þorsteini.
Berg-Mœra glymr bára,bið ek lýða† kyn hlýða.

Svá sem kvað Egill:
(31)

25

At væri borit bjórs
bríkar ok mitt lík—rekkar nemi dauðs drykk
Dvalins—í einn sal.

Ok sem Refr kvað:
(30)

20

Ullar gengr of allaasksǫgn þess er hvǫt magnar
byrgis bǫðvar sorgar
bergs geymilá dverga.

Svá sem kvað Ormr Steinþórsson:
(29)

15

Hugstóran bið ek heyra—heyr, jarl, Kvasis dreyra—
foldar vǫrð á fyrða
fjarðleggjar brim dreggjar.

Buðumk hilmir lǫð,*þar á ek hróðrs of kvǫð.
Bar ek Óðins mjǫð
á Engla bjǫð.

Ok sem kvað Glúmr Geirason:(32)Hlýði, hapta beiðis
hefk mildinga gildi.
Því *biðjum vér þǫgnar
þegna tjón *at fregnum.

Skáldskaparmál

13

Ok sem kvað Eyvindr:(33)

Vilja ek hlj‹ó›ð
at *Hárs líðimeðan Gillingsgjǫldum yppik,meðan hans ættí hverlegi
gálga farms
til goða teljum.

Svá sem Einarr kvað skálaglamm:
(34)

20

*Verði *þér, alls orðaoss grœr of kon *mæran
á sefreinu Sónar
sáð, vingjǫfum ráða.

Svá sem kvað Vǫlu-Steinn:
(37)

15

Nú er þats Boðnar bára,
berg-Saxa, tér vaxa,
gørvi í hǫll ok hlýði
hljóð fley jǫfurs þjóðir.

Ok sem kvað Eilífr Guðrúnarson:
(36)

10

Eisar *vágr fyrir vísa,verk Rǫgnis mér *hagna,þýtr Óðreris alda
aldr hafs við fles galdra.

Ok enn sem hann kvað:
(35)

5

25

Heyr Míms vinar *mína—mér er fundr gefinn Þundar—
við góma sker glymja
glaumbergs, *Egill, strauma.

Svá kvað Ormr Steinþórsson:

30

5

14

Snorra Edda

(38)

Seggir *þurfut *ala ugg—
engu *sný ek í Viðurs fengháði, kunnum hróðrsmíð
haga—of minn brag.

Svá kvað Úlfr Uggason:
(39)

10

Skáldskapr er kallaðr sjár eða lǫgr dverganna, fyrir því at Kvasisblóð var lǫgr í Óðreri áðr mjǫðrinn væri gjǫrr, ok þar gerðisk hanní katlinum, ok er hann kallaðr fyrir því hverlǫgr Óðins svá sem kvaðEyvindr ok fyrr var ritat:
(40)

15

20

30

Meðan hans ættí hverlegi
gálga farms
til goða teljum.

Enn er kallaðr skáldskaprinn far eða lið dverganna; líð heitir ǫl oklið heitir skip. Svá er tekit til dœma at skáldskapr er nú kallaðr fyrir
því skip dverga, svá sem hér segir:
(41)

4 25

Hoddmildum *ték hildar
hugreifum Óleifi—hann vil ek at gjǫf Grímnis—
geð-Njarðar lá—kveðja.

*Bæði á ek til brúðar
bergjarls ok skip dverga
sollinn vind at senda
seinfyrnd gǫtu eina.

Hvernig skal kenna Þór? Svá at kalla hann son Óðins ok Jarðar,faðir Magna ok Móða ok Þrúðar, verr Sifjar, stjúpfaðir Ullar, stýrandi
ok eigandi Mjǫllnis ok megingjarða, Bilskirnis, verjandi Ásgarðs,Miðgarðs, dólgr ok bani jǫtna ok trǫllkvinna, vegandi Hrungnis,
Geirrøðar, Þrívalda, dróttinn Þjálfa ok Rǫsku, dólgr Miðgarðsorms,
fóstri Vingnis ok *Hlóru. Svá kvað Bragi skáld:(42)Vaðr lá Viðris arfa
vilgi slakr er rakðisk,Skáldskaparmál

15

á Eynæfis ǫndri,Jǫrmungandr at sandi.
Svá kvað Ǫlvir hnúfa:(43)Œstisk allra landaumgjǫrð ok sonr Jarðar.

5

Svá kvað Eilífr:(44)Reiðr stóð Rǫsku bróðir;vá gagn faðir Magna.
Skelfra Þórs né Þjálfaþróttar steinn við ótta.

10

Ok sem kvað Eysteinn Valdason:(45)

Leit á bratt‹r›ar *brautar
baug hvassligum augum,œstisk áðr at flaustiǫggs búð, faðir Þrúðar.

15

Enn kvað Eysteinn:(46)

Sín bjó Sifjar rúni
snarla fram með karli—hornstraum getum Hrímnis
hrœra—veiðarfœri.

20

Ok enn kvað hann:(47)

Svá brá viðr at sýjur
seiðr rendi fram breiðar
jarðar; út at borði
Ulls mág[s] hnefar skullu.

Svá kvað Bragi:(48)

Hamri fórsk í hœgri
hǫnd þar er allra landa

25

Snorra Edda

16œgir Ǫflugbarða
*endiseiðs *of kendi.
Svá kvað Gamli:(49)
5Meðan gramr hinn er svik samði‹t›snart Bilskirnis hjarta
grundar fisk með grandi
gljúfrskeljungs nam rjúfa.

Svá kvað Þorbjǫrn dísarskáld:(50)
10Þórr hefir Yggs með árumÁsgarð af þrek varðan.

Svá kvað Bragi:
(51)

15

Ok *borðróins barða
brautar hringr inn ljóti‹á haussprengi Hrungnis›harðgeðr neðan starði.

Enn kvað Bragi:
(52)

20

Vel hafið yðrum eykjum
aptr, *Þrívalda, haldit
simbli sumbls of mærum
sundrkljúfr níu haufða.

Svá kvað Eilífr:
(53)

25

firøngvir gein við þungumþangs rauðbita tangar
kveldrunninna kvinna
kunnleggs alinmunni.

Svá kvað Bragi:(54)Þjokkvǫxnum kvað þykkjaþikling *firinmiklaSkáldskaparmál

17

hafra njóts at ‹hǫfgum›hætting megindrætti.
Svá kvað Úlfr:(55)Fullǫflugr lét fellir
fjall-Gauts hnefa skjalla—ramt mein var ‹þat›—reyni*reyrar leggs við eyra.

5

Enn kvað Úlfr:(56)

Víðgymnir laust Vimrarvaðs af fránum naðri
hlusta grunn við hrǫnnum.
Hlaut innan svá minnum.

10

Hér er hann kallaðr jǫtunn Vimrar vaðs. Á heitir Vimur, er Þórr óðþá er hann sótti til Geirrøðargarða. Ok svá kvað Vetrliði:(57)

Leggi brauzt þú Leiknar,*lamðir Þrívalda,
steyptir *Starkeði,stóttu of Gjálp dauða.

15

Ok svá kvað Þorbjǫrn dísarskáld:(58)

Ball í Keilu kolli,
Kjallandi brauzt þú alla,
áðr draptu Lút ok Leiða,léztu dreyra Búseyru,*heptir þú Hengjankjǫptu,Hyrrokkin dó fyrri,
þó var snemr hin sámaSvívǫr numin *lífi.

20

25

5
Hvernig skal kenna Baldr? Svá at kalla hann son Óðins ok Friggjar,ver Nǫnnu, faðir Forseta, eigandi Hringhorna ok Draupnis, dólgrHaðar, Heljar sinni, gráta guð. Úlfr Uggason hefir kveðit eptir sǫgu 30

Snorra Edda

18

6
5

Baldrs langt skeið í Húsdrápu, ok ritat er áðr dœmi til þess er Baldrer svá kendr.
Hvernig skal kenna Njǫrð? Svá at kalla hann vagna guð eða Vananið eða Van ok fǫður Freys ok Freyju, *gefanda guð. Svá segirÞórðr Sjáreksson:
(59)

10

7 15

Varð sjálf sonar—
nama snotr una—
Kjalarr of tamði—kváðut Hamði——Goðrún bani—goðbrúðr Vani
—heldr vel mara—hǫrleik spara.

Hér er þess getit er Skaði gekk frá Nirði sem fyrr er ritat.
Hvernig skal kenna Frey? Svá at kalla hann son Njarðar, bróður
Freyju ok enn Vana guð ok Vana nið ok Vanr ok árguð ok fégjafa.
Svá kvað Egill Skallagrímsson:
(60)

20

Þvíat Grjótbjǫrn
of gœddan hefr
Freyr ok Njǫrðr
at fjárafli.

Freyr er kallaðr Belja dólgr, svá sem kvað Eyvindr skáldaspillir:(61)25

Þá er útrǫst
jarla bági
Belja dólgs
byggja vildi.

Hann ‹er› eigandi Skíðblaðnis ok galtar þess er Gullinbusti heitir,
svá sem hér segir:(62)30Ívalda synir
gengu í árdagaSkíðblaðni at skipa,
skipa bazt,

Skáldskaparmál

19

skírum Frey,nýtum Njarðar bur.
Svá segir Úlfr Uggason:(63)Ríðr á *bǫrg til borgarbǫðfróðr sonar Óðins
Freyr ok fólkum stýrir
fyrst ok gulli byrstum.

Hann heitir ok Slíðrugtanni.
Hvernig skal Heimdall kenna? Svá at kalla hann son níu mœðra,vǫrð guða, svá sem fyrr er ritat, eða hvíta Ás, Loka dólg, mensœkir
Freyju. Heimdalar hǫfuð heitir sverð; svá er sagt at hann var lostinnmanns hǫfði í gǫgnum. Um hann er kveðit í Heimdalargaldri, ok ersíðan kallat hǫfuð mjǫtuðr Heimdalar; sverð heitir manns mjǫtuðr.
Heimdalr er eigandi Gulltopps. Hann er ok tilsœkir Vágaskers okSingasteins; þá deildi hann við Loka um Brísingamen. Hann heitir
ok Vindlér. Úlfr Uggason kvað í Húsdrápu langa stund eptir þeiri
frásǫgu; er þess þar getit er þeir váru í sela líkjum; ok sonr Óðins.
Hvernig skal kenna Tý? Svá at kalla hann einhenda Ás ok úlfsfóstra, víga guð, son Óðins.
Hvernig skal kenna Braga? Svá at kalla hann Iðunna‹r› ver, frumsmið
bragar ok hinn síðskeggja Ás; af hans nafni er sá kallaðr skeggbragi
er mikit skegg hefir; ok sonr Óðins.
Hvernig skal ‹kenna› Viðar? Hann má kalla hinn þǫgla Ás, eiganda
jár‹n›skós, dólg ok bana Fenrisúlfs, hefni-Ás goðanna, byggvi-Ásfǫðurtopta ok son Óðins, bróður Ásanna.
Hvernig skal kenna Vála? Svá at kalla hann son Óðins ok Rindar,
stjúp Friggjar, bróður Ásanna, hefni-Ás Baldr‹s›, dólg Haðar okbana hans, byggvanda fǫðurtopta.
Hvernig skal kenna Hǫð? Svá at kalla hann blinda Ás, Baldrs
bana, skjótanda mistilteins, *son Óðins, Heljar sinna, Vála dólg.
Hvernig skal kenna Ull? Svá at kalla hann son Sifjar, stjúp Þórs,ǫndur-Ás, boga Ás, veiði-Ás, skjaldar Ás.
Hvernig skal kenna Hœni? Svá at kalla hann sessa eða sinna eða
mála Óðins ok hinn skjóta Ás ok hinn langa fót ok aurkonung.
Hvernig skal kenna Loka? Svá at kalla son Fárbauta ok Laufeyjar, Nálar, bróður Býleists ok Helblinda, fǫður Vánargands (þat

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20

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er Fenrisúlfr) ok Jǫrmungands (þat er Miðgarðsormr) ok Heljar ok
Nara, ok Ála frænda ok fǫðurbróður, sinna ok sessa Óðins ok Ása,heimsœki ok kistuskrúð Geirrøðar, þjófr jǫtna, hafrs ok Brísingamens ok Iðunnar epla, Sleipnis frænda, verr Sigynjar, goða dólgr,hárskaði Sifjar, bǫlva smiðr, hinn slœgi Áss, rœgjanda ok vélandigoðanna, ráðbani Baldrs, hinn bundni, þrætudólgr Heimdala‹r› okSkaða. Svá sem hér segir Úlfr Uggason:
(64)

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Snorra EddaRáðgegninn bregðr ragna
rein- at Singasteinifrægr við firna *slœgjan
Fárbauta *mǫg -vári.
Móðǫflugr ræðr mœðra
mǫgr hafnýra fǫgru
—kynni ek—áðr *ok einnarátta—mærðar þáttum.

Hér er þess getit at Heimdallr er son níu mœðra.
Nú skal enn segja dœmi af hverju þær kenni‹n›gar eru er nú váruritaðar, er áðr váru eigi dœmi til sǫgð, svá sem Bragi sagði Ægi at‘Þórr var farinn í Austrvega at berja trǫll, en Óðinn reið Sleipni íJǫtunheima ok kom til þess jǫtuns er Hrungnir hét. Þá spyrr Hru‹n›gnir
hvat manna sá er með gullhjálminn er ríðr lopt ok lǫg ok segir athann á furðu góðan hest. Óðinn sagði at þar vill hann veðja fyrirhǫfði sínu at engi hestr skal vera jafngóðr í Jǫtunheimum. Hrungnirs[agði] at sá er góðr hestr, en hafa lézk hann mundu myklu stórfetaðra
hest; sá heitir Gullfaxi. Hru‹n›gnir varð reiðr ok hleypr upp á hestsinn ok hleypir eptir honum ok hyggr at launa honum ofrmæli.
Óðinn hleypti svá mikit at hann var á ǫðru leiti fyrir, en Hrungnir
var í svá miklum jǫtunmóð at hann fann eigi fyrr en hann sótti innof Ásgrindr. Ok er hann kom at hallardurum, buðu Æsir honum til
drykkju. Hann gekk í hǫllina ok bað fá sér drykkju. Váru þá teknar
þær skálir er Þórr var vanr at drekka ór, ok snerti Hru‹n›gnir órhverri. En er hann gerðisk drukkinn þá skorti eigi stór orð. Hannlézk skyldu taka upp Valhǫll ok fœra í Jǫtunheima, en søkkva
Ásgarði en drepa guð ǫll, nema Freyju ok Sif vill hann heim fœrameð sér. En Freyja fór þá at skenkja honum, ok drekka lézk hannmun‹d›u alt Ása ǫl. En er Ásum leiddisk ofrefli hans þá nefna þeirÞór. Því næst kom Þórr í hǫllina ok hafði uppi á lopti hamarinn okSkáldskaparmál

21

var allreiðr ok spyrr hverr því ræðr er jǫtnar hundvísir skulu þar
drekka, eða hverr seldi Hrungni grið at vera í Valhǫll eða hví Freyja
skal skenkja honum sem at gildi Ása. Þá svarar Hrungnir ok sér ekki
vinaraugum til Þórs, sagði at Óðinn bauð honum til drykkju ok hannvar á hans griðum. Þá mælir Þórr at þess boðs skal Hrungnir iðrask 5
áðr hann komi út. Hrungnir segir at Ásaþór er þat lítill frami at
drepa hann vápnlausan; hitt er meiri hugraun ef hann þorir berjask
við hann at landamæri á Grjótúnagǫrðum.
‘“Ok hefir þat verit mikit fólskuverk,” sagði hann, “er ek lét eptir
heima skjǫld minn ok hein. En ef ek hefða hér vápn mín þá skyldu 10vit nú reyna hólmgǫnguna. En at ǫðrum kosti legg ek þér við níðingsskap
ef þú vill drepa mik vápnlausan.”‘Þórr vill fyrir øngan mun bila at koma til einvígis er honum var
hólmr skoraðr, þvíat engi hefir honum þat fyrr veitt. Fór þá Hrungnirbraut leið sína ok hleypti ákafliga þar til er hann kom í Jǫtunheima, 15
ok var fǫr hans allfræg með jǫtnum ok þat at stefnulag var komit ámeð þeim Þór. Þóttusk jǫtnar hafa mikit í ábyrgð, hvárr sigr fengi;þeim var ills ván at Þór ef Hrungnir létisk fyrir því at hann var þeira
sterkastr. Þá gerðu jǫtnar mann á Grjótúnagǫrðum af leiri ok var
hann níu rasta hár en þriggja breiðr undir hǫnd, en ekki fengu þeir 20
hjarta svá mikit at honum sómði fyrr en þeir tóku *ór *meri *nokkvorri,ok varð honum þat eigi stǫðugt þá er Þórr kom. Hrungnir átti hjarta
þat er frægt er, af hǫrðum steini ok tindótt með þrim hornum svá
sem síðan er gert var ristubragð þat er Hrungnis hjarta heitir. Af
steini var ok hǫfuð hans. Skjǫldr ‹hans› var ok steinn, víðr ok 25þjokkr, ok hafði hann skjǫldinn fyrir sér er hann stóð á Grjótúnagǫrðum ok beið Þórs, en hein hafði hann fyrir vápn ok reiddi of ǫxl
ok var ekki dælligr. Á aðra hlið honum stóð leirjǫtunninn, er nefndr
er Mǫkkurkálfi, ok var hann allhræddr. Svá er sagt at hann meig erhann sá Þór. Þórr fór til hólmstefnu ok með honum Þjálfi. Þá rann 30Þjálfi fram at þar er Hrungnir stóð ok mælti til hans:‘“Þú stendr óvarliga, jǫtunn, hefir skjǫ‹l›dinn fyrir þér, en Þórrhefir sét þik ok ferr hann it neðra í jǫrðu ok mun hann koma neðan
at þér.”‘Þá skaut Hrungnir skildinum undir fœtr sér ok stóð á, en tvíhendi 35
heinina. Því næst sá hann eldingar ok heyrði þrumur stórar. Sá hannþá Þór í ásmóði, fór hann ákafliga ok reiddi hamarinn ok kastaði um
langa leið at Hrungni. Hrungnir fœrir upp heinina báðum hǫndum,
kastar í mót. Mœtir hon hamrinum á flugi, heinin, ok brotnar sundr

22

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Snorra Edda

heinin; fellr annarr hlutr á jǫrð ok eru þar af orðin ǫll heinberg.
Annarr hlutr brast í hǫfði Þór svá at hann fell fram á jǫrð. En
hamarrinn Mjǫllnir kom í mitt hǫfuð Hru‹n›gni ok lamði hausinn ísmán mola ok fell hann fram yfir Þór svá at fótr hans lá of háls Þór.
En Þjálfi vá at Mǫkkurkálfa, ok fell hann við lítinn orðstír. Þá gekk
Þjálfi til Þórs ok skyldi taka fót Hrungnis af honum ok gat hvergi
valdit. Þá gengu til Æsir allir er þeir spurðu at Þórr var fallinn okskyldu taka fótinn af honum ok fengu hvergi komit. Þá kom til
Magni, sonr Þórs ok Járnsǫxu. Hann var þá þrívetr. Hann kastaði
fœti Hrungnis af Þór ok mælir:‘“Sé þar ljótan harm, faðir, er ek kom svá síð. Ek hygg at jǫtun
þenna mundak hafa lostit í Hel með hnefa mér ef ek hefða fundit
hann.”‘Þá stóð Þórr upp ok fagnaði vel syni sínum ok sagði hann munduverða mikinn fyrir sér.
‘“Ok vil ek,” sagði hann, “gefa þér hestinn Gullfaxa, er Hrungnirhafði átt.”‘Þá mælir Óðinn ok sagði at Þórr gerði rangt er hann gaf þannhinn góða hest gýgjarsyni en eigi fǫður sínum.
‘*Þórr fór heim til Þrúðvanga ok stóð heinin í hǫfði honum. Þá
kom til vǫlva sú er Gróa hét, kona Aurvandils hins frœkna. Hon gól
galdra sína yfir Þór til þess er heinin losnaði. En er Þórr fann þat okþótti þá ván at braut mundi ná heininni, þá vildi hann launa Grólækningina ok gera hana fegna, sagði henni þau tíðindi at hann hafði
vaðit norðan yfir Élivága ok hafði borit í meis á baki sér Aurvandilnorðan ór Jǫtunheimum, ok þat til jartegna at ein tá hans hafði staðit
ór meisinum ok var sú frerin svá at Þórr braut af ok kastaði upp áhimin ok gerði af stjǫrnu þá er heitir Aurvandilstá. Þórr sagði at eigi
mundi langt til at Aurvandill mundi heim, en Gróa varð svá fegin athon munði ønga galdra, ok varð heinin eigi lausari ok stendr enn íhǫfði Þór; ok er þat boðit til varnanar at kasta hein of gólf þvert,þvíat þá hrœrisk heinin í hǫfuð Þór.’Eptir þessi sǫgu hefir ort Þjóðólfr hvinverski í Haustlǫng. Svásegir þar:(65)

Eðr of sér er jǫtna
ótti lét of *sóttan
hellis *bǫrr á hyrjar
haug Grjótúna baugi;Skáldskaparmál

23

ók at ísarnleikiJarð‹a›r sunr, en dunði
—móðr svall Meila bróður—mána vegr und hánum.
(66)

(67)

(68)

(69)

Knáttu ǫll, en Ullar
endilág fyrir mági
grund var grápi hrundin,*ginnunga vé *brinna
þá er hofregin *hafrar
hógreiðar fram drógu—seðr gekk Svǫlnis ekkja
sundr—at Hrungnis fundi.
Þyrmðit Baldrs of barmi—berg—sólgnum þar dólgi—hristusk, bjǫrg ok brustu,
brann upphiminn—manna;mjǫk frá ek móti hrøkkva
*myrkbeins *Haka reinar,þá er vígligan, vǫgna
*vátt, sinn bana *þátti.
Brátt fló bjarga gæti—bǫnd ollu því—randaímunfǫlr *und iljar
íss; vildu svá dísir.
Varðat hǫggs frá hǫrðu‹m›*hraundrengr þaðan lengi
trjónu trǫlls of rúna*tíðs fjǫllama at bíða.
Fjǫrspillir lét falla
fjálfrs ólágra gjálfra
bǫlverðungar Beljabólm á randar hólmi.
Þar hné grundar gilja
gramr fyrir skǫrpum hamri
en berg-Dana bagði
brjótr við jǫrmun‹þrjóti›.

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24
(70)

Ok harðbrotin herjuheimþinguðar Vingnis
hvein í *hjarna mœnihein at grundar sveini,þar svá eðr í Óðins
ólaus burar hausi
stála *vikr of stokkinstóð Eindriða blóði,(71)

áðr ór hneigihlíðum
hárs ǫl-Gefjun sárareiðitýrs it rauða
ryðs hœlibǫl gœli.
Gǫrla lít ek á Geitisgarði *þær of farðir.
Baugs þá ek *bifum fáðabifkleif at Þorleifi.

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Snorra EddaÞá mælir Ægir: ‘Mikill þótti mér Hrungnir fyrir sér. Vann Þórrmeira þrekvirki nokkvot þá er hann átti við trǫll?’Þá svarar Bragi: ‘Mikillar frásagnar er þat vert er Þórr fór til
Geirrøðargarða. Þá hafði hann eigi hamarinn Mjǫllni eða megingjarðar
eða járngreipr, ok olli því Loki. Hann fór með honum, þvíat Lokahafði þat hent þá er hann flaug einu sinni at skemta sér með valsham
Friggjar at hann flaug fyrir forvitni sakar í Geirrøðargarða ok sá þarhǫll mikla, settisk ok sá inn of glugg. En Geirrøðr leit í móti honumok mælir at taka skyldi fuglinn ok fœra honum. En sendimaðr
komsk nauðuliga á hallar vegginn, svá var hann hár. Þat þótti Lokagott er hann sótti erfiðliga til hans ok ætlaði sér stund at fljúga eigi
upp fyrr en hann hafði farit alt torleiðit. En er maðrinn sótti athonum þá beinir hann fluginn ok spyrnir við fast ok eru þá fœtrnir
fastir. Var Loki tekinn þar hǫndum ok fœrðr Geirrøði jǫtni. En erhann sá augu hans þá grunaði hann at maðr mundi vera ok bað hannsvara, en Loki þagði. Þá læsti Geirrøðr Loka í kistu ok svelti hannþar þrjá mánuðr. En þá er Geirrøðr tók hann upp ok beiddi hannorða, ok sagði Loki hverr hann var, ok til *fjǫrlausnar vann hannGeirrøði þess eiða at hann skyldi koma Þór í Geirrøðargarða svá athann hefði hvárki hamarinn né megingjarðar. Þórr kom til gistingar
til gýgjar þeirar er Gríðr er kǫlluð. Hon var móðir Viðars hins þǫgla.

Skáldskaparmál

25

Hon sagði Þór satt frá Geirrøði at hann var jǫtunn hundvíss ok illrviðreignar. Hon léði honum megingjarða ok járngreipr er hon átti okstaf sinn er heitir Gríðarvǫlr. Þá fór Þórr til ár þeirar er Vimur heitir,
allra á mest. Þá spenti hann sik megingjǫrðum ok studdi forstreymisGríðarvǫl, en Loki helt undir megingjarðar. Ok þá er Þórr kom ámiðja ána þá óx svá mjǫk áin at uppi braut á ǫxl honum. Þá kvaðÞórr þetta:(72)‘“Vaxattu nú, Vimur,
alls mik þik vaða tíðir
jǫtna garða í;
veiztu ef þú vex
at þá vex mér ásmeginjafnhátt upp sem himinn.”

510‘Þá sér Þórr uppi í gljúfrum nokkvorum at Gjálp, dóttir Geirrøðar,stóð þar tveim megin árinnar ok gerði hon árvǫxtinn. Þá tók Þórr 15
upp ór ánni stein mikinn ok kastaði at henni ok mælti svá:‘“At ósi skal á stemma.”‘Eigi misti hann þar er hann kastaði til. Ok í því bili bar hann at
landi ok fekk tekit reynirunn nokkvorn ok steig svá ór ánni. Því er
20
þat orðtak haft at reynir er bjǫrg Þórs.
‘En er Þórr kom til Geirrøðar þá var þeim félǫgum vísat fyrst ígeitahús til herbergis, ok var þar einn stóll til sætis ok sat þar Þórr.
Þá varð hann þess varr at stóllinn fór undir honum upp at ræfri.
Hann stakk Gríðarveli upp í raptana ok lét sígask fast á stólinn. Varðþá brestr mikill ok fylgði skrækr mikill. Þar hǫfðu verit undir stólinum 25dœtr Geirrøðar Gjálp ok Greip, ok hafði hann brotit hrygginn íbáðum.
‘Þá lét Geirrøðr kalla Þór í hǫllina til leika. Þar váru eldar stórir
eptir endilangri hǫllinni. En er Þórr kom í hǫllina gagnvart Geirrøði
þá tók Geirrøðr með tǫng járnsíu glóandi ok kastar at Þór, en Þórr 30
tók í móti með járngreipum ok fœrir á lopt síuna, en Geirrøðr hljóp
undir járnsúlu at forða sér. Þórr kastaði síunni ok laust gǫgnum
súluna ok gǫgnum Geirrøð ok gǫgnum vegginn ok svá fyrir útan ‹í›jǫrðina.’
Eptir þessi sǫgu hefir ort Eilífr Guðrúnarson í Þórsdrápu:
35(73)

Flugstalla réð *felli*fjǫrnets goða at *hvetja

26—drjúgr var Loptr at ljúga—lǫgseims faðir heiman.
Geðreynir kvað *grœnar
Gauts herþrumu brautir
vilgi tryggr til veggjar
viggs Geirrøðar liggja.

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(74)

Geðstrangrar lét gǫngu
gammleið Þórr skǫmmu
—fýstusk þeir at þrýsta
*Þorns niðjum—sik biðja,þá er *garðvenjuðr gǫrðisk
Gandvíkr Skotum ríkri
endr til Ymsa kindarIðja setrs frá Þriðja.

(75)Gǫrr varð í fǫr fyrri*farmr meinsvárans armasóknar hapts með svipti
sagna galdrs en *Rǫgnir.
Þyl ek *granstrauma Grímnis.
Gall- mantælir halla-ópnis ilja gaupnum
Endils á mó *spendi.

(76)

Ok *gangs vanir gengu
gunnvargs; himintǫrgu
Fríðar vers til fljóða
frumseyris kom dreyra,þá er bǫlkve‹i›tir brjótabragðmildr Loka vildibræði vændr á brúði
bág sef-Grímnis mága.

(77)

Ok vegþverrir *varra
vann fetrunnar Nǫnnu
hjalts af *hagli oltnar
hlaupár um ver gaupu.
Mjǫk leið ór stað støkkvir
stikleiðar veg breiðan

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Skáldskaparmál

27urðar þrjóts þar er eitriœstr þjóðár fnœstu.
(78)

(79)

(80)

(81)

Þar í mǫrk fyrir markar
málhvettan byr settu(ne hvélvǫlur hálar)háf- skotnaðra (sváfu).
Knátti hreggi hǫggvinhlymþél við mǫl glymja
en fellihryn fjallaFeðju þaut með steðja.
Harðvaxnar sér herðir
halllands of sik falla(*gatat maðr) njótr (hin neytri)njarð- (ráð fyrir sér) -gjarðar.
Þverrir lætr nema þyrri
Þo‹r›ns *barna sér Mǫrnar
snerriblóð til svírasalþaks megin vaxa.
Óðu fast (en) *fríðir
(flaut) eiðsvara Gauta
setrs víkingar snotrir(*svarðrunnit fen) gunnar.
Þurði hrǫnn at herði
hauðrs runkykva nauðar
jarðar skafls af afli
áss hretviðri blásin,unz með ýta sinni(aflraun var þat) skaunará seil [(himinsjóla)sjálflopta kom Þjálfi.
*Háðu stáli stríðan
straum Hrekkmímis ekkjur.
Stophnísu] fór stey[pirstríðlundr með v]ǫl Gríðar.

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Snorra Edda(82)

Ne djúp- *akǫrn drápu
dólgs vamms firum gl[ammastríðkviðjun]dum stǫðvar
stall við rastar *-falli.
Ógndjarfan hlaut *Atli*eir[fjarðan hug] meira.
Skalfa Þórs né Þjálfaþróttar steinn við ótta.

(83)

Ok sifuna síðan
sverðs liðhatar gerðu
hlífar borðs við Hǫrða
harðgleipnis dyn *barða,áðr hylriðar *hæðihrjóðendr fjǫru þjóðar
við skyld-Breta skytju
skálleik Heðins reikar.

(84)

Dreif með dróttar kneyfi(dólg- Svíðjóðar *kólgu,sótti -ferð á flótta)flesdrótt í vá nesja,þá er funhristis fasta(flóðrifs Danir) stóðu
(knáttu) Jólnis ættir
(útvés fyrir lúta).

(85)*Þars í þróttar hersa‹r›*Þornrann hugum bornir,hlymr varð *hellis Kumra
hrin‹g›bálkar, fram gingu.
*Lista ‹var› fœrðr í fasta(friðsein var þar) *hreina
gnípu hlǫðr á greypan(grán) hǫtt *risa kvánar.

(86)

Ok (hám) loga himni
hall- (fylvingum) -vallar(tráðusk þær) við tróði
tungls brá *salar þrungu.

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Skáldskaparmál

29

Húfstjóri braut hváru
hreggs váfreiða‹r› tveggja
hlátrelliða hellis*hundfornan kjǫl *sprundi.
(87)

(88)

(89)

(90)

Fátíða nam frœði
(fjarðeplis) kon Jarðar
(Mœrar legs ne mýgðu
menn ǫlteiti) kenna.
Álmtaugar laust œgirangrþjóf *sega *tangar*Óðins afli soðnum
áttruðr í gin Suðra.
Svá at hraðskyndir handa
hrapmunnum svalg gunnar*lyptisylg á lopti†langvinr síu *Þrǫngvar,
þá er *ǫrþrasis *eisa*ós Hrímnis fló drósar
til þrámóðnis Þrúðar
þjóst af greipar brjósti.
Bifðisk hǫll þá er hǫfði
Heiðreks of kom breiðu
und fletbjarnar *fornan
fótlegg Þurnis veggjar.
Ítr gulli laust Ullar
jótrs vegtaugar þrjóti
meina niðr í miðjan
mest bígyrðil nestu.
Glaums niðjum fór gǫrva
gramr með dreyrgum hamri;of salvanið-Synjar
sigr hlaut *arinbauti.
Komat tvíviðar tývitollur karms sá er harmi
brautarliðs of beitti
bekk- fall jǫtuns -rekka.

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(91)

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20

*Herblótinn vá hneitir
hógbrotningi skógar
undirfjálfrs af *afli
álfheims bliku kálfa.
Ne liðfǫstum Lista
látrval-Ryg‹j›ar máttu
aldrminkanda *aldar
Ellu steins of bella.

Hvernig skal kenna Frigg? Svá at kalla hana dóttur Fjǫrgyns, konuÓðins, móður Baldrs, elju Jarðar ok Rindar ok Gunnlaðar ok Gerðar,sværa Nǫnnu, drottning Ása ok Ásynja, Fullu ok valshams ok *Fensala.
Hvernig skal Freyju kenna? Svá at kalla dóttur Njarðar, systur
Freys, konu *Óðs, móður Hnossar, eigandi valfalls ok Sessrúmnis
ok fressa, Brísingamens, Vana goð, Vana dís, it grátfagra goð. Svámá kenna allar Ásynjur at nefna annarrar nafni ok kenna við eigneða verk sín eða ættir.
Hvernig skal kenna Sif? Svá at kalla hana konu Þórs, móður Ullar,
it hárfagra goð, elja Járnsǫxu, móðir Þrúðar.
Hvernig skal kenna Iðunni? Kalla hana konu Braga ok gætandi
eplanna, en eplin ellilyf Ásanna; hon er ok ránfengr Þjaza jǫtuns,
svá sem fyrr er sagt at hann tók hana braut frá Ásum. Eptir þeiri
sǫgu orti Þjóðólfr hinn hvinverski í Haustlǫng:(92)

Hvé skal ek gott gjǫldum
gunnveggjar b[rú leggja...................
raddkleif] at Þo[rleifi].
Týframra sé ek tíva
trygglaust *of *far [þriggja
á hreingǫ]ru hlýri
hild[ar] *fats ok Þjaza.

(93)Segjǫndum fló sagna
sn[ótar úlfr at m]óti
í gemlis ha[m] gǫmlum
glamma *ó- fyr -skǫmmu.
Settisk ǫrn þar er Æs[ir]ár *Gefnar mat báru

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Skáldskaparmál

31(vara byrgitýr bjargableyði *vændr) á se‹y›ði.
(94)

(95)

(96)

(97)

*Tormiðlaðr var tívum
tálhreinn meðal beina.
Hvat *kvað hapta snytrir
hjálmfaldinn því valda.
Margspakr of nam mælamár valkastar báru
—vara Hœnis *vinr hánum
hollr—af fornum þolli.
Fjallgylðir bað *fyllar
fet-Me‹i›la ‹sér deila›—hl‹a›ut—af helgu‹m› skutli—hrafn-Ásar vin blása.
Ving-Rǫgnir lét ‹vagna›
vígfrekr ofan sígask
þar er vélsparir váru
varnendr goða farnir.
Fljótt bað foldar dróttinn
Fárbauta mǫg *Várar
þekkiligr með þegnumþrymseilar hval deila.
En af breiðu bjóði
bragðvíss at þat lagði
ósvifrandi Ása
upp þjórhl‹ut›i fjóra.
Ok slíðrliga síðan
svangr—var þat fyrir lǫngu—át af eikirót[um]okbjǫrn faðir Mǫrna‹r›áðr djúphugaðr dræpi
dólg ballastan vallar
hirð[i]týr meðal herða
herfangs †ofan stǫngu.

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(98)

Þá varð fastr við fóstra
farmr *Sigynjar arma
sá er ǫll regin eygjaǫndurguðs í bǫndum.
Loddi rá við ramman
reimuð Jǫtunheima
en holls vinar Hœnis
hendr við stangar enda.

(99)

Fló með fróðgum tívi
fangsæll of veg langan
sveita nagr svá at slitna
sundr *úlfs *faðir mundi.
Þá varð Þórs of rúni—*þungr var Loptr of sprunginn—*málunaut hvats mátti*Miðjungs friðar biðja.

(100)

Sér bað sagna hrœri
sorgœra‹n› mey fœraþá er ellilyf Ása,áttrunnr Hymis, kunni.
Brunnakrs of kom *bekkjar
Brísings goða dísigirðiþjófr í garða
grjót-Níðaðar síðan.

(101)Urðut bjartra borða
byggvendr at þat hryggvir
þá var Ið- með jǫtnum
-uðr nýkomin sunnan.
Gǫrðusk allar áttir
Ingi-Freys at þingi
—váru heldr—ok hárar—hamljót regin—gamlar,(102)

unz hrynsævar hræva
*hund ǫl-Gefnar funduleiðiþír ok læv[a]lund ǫl-Gefnar bundu.

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Skáldskaparmál

33‘Þú skalt véltr nema vélum,’reiðr mælir svá, ‘*leiðir
munstœrandi mæramey aptr, Loki, ‹hapta›.’
(103)

(104)

*Heyrðak svá þat síðan
sveik *apt Ása *leiku
hugreynandi Hœnis
*hauks flugbjálfa aukinn,
ok lómhugaðr lagði
leikblaðs reginn fjaðrar
ern at ǫglis barni
arnsúg faðir Mǫrnar.
Hófu skjótt (en skófu)skǫpt (ginnregin) brinna
en son *biðils ‹sviðnar›—sveipr varð í fǫr—Greipar.
Þats of fátt á fjalla
Finns ilja brú minni.
Baugs ‹þá ek› bifum fáðabifkleif at Þorleifi.

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Ásu er svá rétt at kenna at kalla einnhvern annars nafni ok kenna viðverk sín eða eign eða ættir.
Hvernig skal kenna himin? Svá at kalla hann Ymis haus ok þar af
23jǫtuns haus ok erfiði eða byrði dverganna eða hjálm Vestra okAustra, Suðra, Norðra, land sólar ok tungls ok himintungla, vagna 25
ok veðra, hjálmr eða hús lopts ok jarðar ok sólar. Svá kvað Arnórr
jarlaskáld:(105)

Ungr skjǫldungr stígr aldri
jafnmildr á við skjaldar—þess var grams—und gǫmlum—
gnóg rausn—Ymis hausi.

Ok enn sem hann kvað:(106)Bjǫrt verðr sól at svartri,søkkr fold í mar døkkvan,

30Snorra Edda

34

brestr erfiði Austra,allr glymr sjár á fjǫllum.
Ok enn sem kvað Kolli:(107)
5Alls engi verðr Inga
undir sólar grundubǫðvar hvatr né betribrœðr landreki œðri.

Ok sem kvað Þjóðólfr inn hvinverski:
(108)
10

Ók at isarnleikiJarðar sunr ok dunði
—móðr svall Meila blóða—mána vegr und hánum.

Svá sem kvað Ormr Barreyjaskáld:
(109)
15

Hvégi er, Draupnis drógar
dís, ramman spyr ek vísa,sá ræðr—valdr—fyrir veldi—
vagnbrautar mér fagnar.

Svá sem kvað Bragi skáld:
(110)
20

Hinn er varp á víðavinda ǫndurdísar
yfir manna sjǫt margra
munnlaug fǫður augum.

Ok sem Markús kvað:
(111)
25

Fjarri hefir at fœðisk dýrri
flotna vǫrðr á élkers botni—háva leyfir hverr maðr ævi
hringvarpaðar—gjálfri kringðum.

Svá sem kvað Steinn Herdísarson:

Skáldskaparmál(112)

Hás kveð ek helgan ræsiheimtjalds at brag þeima
—*mærð ræzk fram—en fyrða
fyrr þvíat hann er dýrri.

Ok sem kvað Arnórr jarlaskáld:
(113)

35

5

Hjálp þú dýrr konungr dýrum
dags grundar Hermundi.

Ok enn sem kvað Arnórr:(114)Saðr stillir hjálp þú snjǫllum
sóltjalda Rǫgnvaldi.

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Ok sem kvað Hallvarðr:(115)

Knútr verr jǫrð *sem ítran
alls *dróttinn sal fjalla.

Sem Arnórr kvað:(116)

Míkáll vegr þat er misgert þikkir
mannvits fróðr ok alt it góða,tiggi skiptir síðan seggjum
sólar hjálms á dœmistóli.

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24
Hvernig skal jǫrð kenna? Kalla Ymis hold ok móður Þórs, dóttur
Ónars, brúði Óðins, elju Friggjar ok Rindar ok Gunnlaðar, sværu 20
Sifjar, *gólf ok botn veðra hallar, sjá dýranna, dóttir Náttar, systirAuðs ok Dags. Svá sem kvað Eyvindr skáldaspillir:(117)

Nú er álfrǫðull elfarjǫtna dólgs of fólginn—ráð eru rammrar þjóðar
rík—í móður líki.

Sem kvað Hallfrøðr vandræðaskáld:(118)

Ráð lukusk at sá síðan
snjall‹r›áðr konungs spjalli

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Snorra Edda

36átti eingadóttur
Ónars viði gróna.
Ok enn sagði hann:(119)5Breiðleita gat brúði
Báleygs at sér teygja
stefnir stǫðvar hrafna
stála ríkismálum.

Svá sem fyrr er ritat, ‘Fjarri hefir at fœðisk dýrri . . .’ Svá sem kvaðÞjóðólfr:
10

(120)

Útan bindr við enda
elgvers glǫðuðr hersa
hreins við húfi rónum
hafs botni *far gotna.

Sem Hallfrøðr kvað:
15

(121)

Því hygg fleygjanda frægjan
—ferr jǫrð und menþverri—ítra eina látaAuðs ‹systur› mjǫk trauðan.

Svá kvað Þjóðólfr:
20

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(122)

Dólgljóss hefir dási
darrlatr staðit fjarri
endr þá er elju Rindar*ómynda tók skyndir.

Hvernig skal sæ kenna? Svá at kalla hann Ymis blóð, heimsœkir
guðanna, verr ‹R›ánar, faðir Ægis dœtra þeira er svá heita: Himinglæva,Dúfa, Blóðughadda, Hefring, Uðr, Hrǫnn, Bylgja, Bára, Kólga; landRánar ok Ægis dœtra ok skipa ok sæskips heita, kjalar, stála, súða,sýju, fiska, ísa, sækonunga leið ok brautir, eigi síðr hringr eyjanna,
hús sanda ok þangs ok skerja, dorgar land og sæfogla, byrjar. Svá
sem kvað Ormr *Barreyjarskáld:

Skáldskaparmál
(123)

37

Útan gnýr á eyri
Ymis blóð fara góðra.

Svá kvað Refr:(124)Vágþrýsta berr vestan—vætti ek lands fyrir brandi,*hvalmœni skefr—húnahógdýr of lǫg bógu.

5

Svá sem kvað Sveinn:(125)Þá er élre‹i›far ófuÆgis dœtr ok teygðu
*fǫls við frost of alnar
fjallgarðs rokur harðar.

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Ok sem kvað Refr:(126)Fœrir bjǫrn, þar er bára
brestr, undinna festa
opt í Ægis kjǫpta
*úrsvǫl Gymis vǫlva.

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Hér er sagt at alt er eitt, Ægir ok Hlér ok Gymir. Ok enn kvað hann:(127)

En sjágnípu Sleipnir
slítr úrdrifinn hvítrar
Ránar rauðum ste‹i›ni
runnit brjóst ór munni.

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Sem kvað Einarr Skúlason:(128)Harðr hefir ǫrt frá jǫrðu
élvindr—svana strindar
blakk‹r› *lætr í sog søkkva
s‹n›ægrund—skipi hrundit.

Ok enn sem hann kvað:25

Snorra Edda

38
(129)

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Ok enn kvað hann:
(130)

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Margr ríss en drífr dorgar
dynstrǫnd í svig lǫndum—
spend verða *stǫg stundum—stirð‹r› *keipr—fira greipum.

*Grams bera gollna spánu—gǫfug ferð er sú jǫfri;skýtr hó‹l›mfjǫturr Heita
hrafni—snekkju stafna‹r›.

Enn sem hann kvað:(131)

Haustkǫld skotar héldum
hólmrǫnd varrar ǫndri.

Ok enn svá:
(132)
15

Sundr springr svalra landa
sverrigjǫrð fyrir bǫrðum.

Sem Snæbjǫrn kvað:
(133)

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Hvatt kveða hrœra Grotta
hergrimmastan skerjaút fyrir jarða‹r› skautieylúðrs níu brúðir,þær er—lungs—fyrir lǫngu
liðmeldr—skipa hlíðar
baugskerðir rístr barði
ból—Amlóða mólu.

Hér er kallat hafit *Amlóða kvern. Enn sem kvað Einarr Skúlason:(134)

Viknar ramr í (Rakna)
reksaumr flugastraumi—dúks hrindr bǫl—þar bleikir
bifgrund—*á stag rifjum.

Skáldskaparmál

39

Hvernig skal kenna sól? Svá at kalla hana dóttur Mundilfœra,systur Mána, kona Glens, eldr himins ok lopts. Svá sem kvað SkúliÞorsteinsson:(135)

Glens beðja veðr gyðju
guðblíð í vé, síðan
ljós kemr gott með geislum
gránserks ofan mána.

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Svá kvað Einarr Skúlason:(136)

Hvargi er Beita borgar*bálgrimmustum skála
hár *of hnossvin várum
heims vafrlogi sveimar.

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27
Hvernig skal kenna vind? Svá at kalla hann son Fornjóts, bróður
Ægis ok elds, brjót viðar, skaði ok bani eða hundr eða vargr viðar
15
eða segls eða seglreiða. Svá sagði Sveinn í Norðrsetudrápu:(137)

Tóku fyrst til fjúka
Fornjóts synir ljótir.

28
Hvernig skal kenna eld? Svá at kalla hann bróður vinds og Ægis,bana ok grand viðar ok húsa, Hálfs bani, sól húsanna.
Hvernig skal kenna vetr? Svá at kalla hann son Vindsvals ok bana 20 29
orma, *hríðmál. Svá kvað Ormr Steinþórsson:(138)Ræð ek þenna mǫg manni
Vindsvals unað blindum.

Svá kvað Ásgrímr:(139)

Sigrgœðir var síðan
seimǫrr í *Þrándheimi—þjóð veit þínar íðir—þann orms trega—sannar.

25

Hvernig skal kenna sumar? Svá at kalla son Svásaðar ok líkn
30‹or›manna, gróðr manna. Svá sem kvað Egill Skallagrímsson: 30

40
(140)

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Upp skulum órum sverðum,úlfs tannlituðr, glitra;
eigum dáð at drýgja
í dalmiskunn fiska.

Hvernig skal kenna mann? Hann skal kenna við verk sín, þat er
hann veitir eða þiggr eða gerir. Hann má ok kenna til eignar sinnarþeirar er hann á ok svá ef hann gaf, svá ok við ættir þær er hann kom
af, svá þær er frá honum kómu. Hvernig skal hann kenna við þessa
hluti? Svá at kalla hann vinnanda eða fremjanda eða ‹til› fara sinna eða
athafnar, víga eða sæfara eða veiða eða vápna eða skipa. Ok fyrir
því at hann er reynir vápnanna ok viðr víganna—alt eitt ok vinnandi;viðr heitir ok tré, reynir heitir tré—af þessum heitum hafa skáldin
kallat menn ask eða hlyn, lund eða ǫðrum viðar heitum karlkendum
ok kent til víga eða skipa eða fjár. Mann er ok rétt at kenna til allraÁsa heita. Kent er ok við jǫtna heiti, ok er þat flest háð eða lastmæli.
Vel þykkir kent til álfa. Konu skal kenna til alls kvenbúnaðar, gulls
ok gimsteina, ǫls eða víns eða annars drykkjar þess er hon selr eða
gefr, svá ok til ǫlgagna ok til allra þeira hluta er henni samir at vinna
eða veita. Rétt er at kenna hana svá at kalla hana selju eða lóg þesser hon miðlar, en selja eða lág, þat eru tré. Fyrir því er kona kǫlluð
til kenningar ǫllum kvenkendum viðar heitum. En fyrir því er kona†kend til gimsteina eða glersteina, þat var í forneskju kvinna búnaðr
er kallat var steinasørvi er þær hǫfðu á hálsi sér. Nú er svá fœrt til
kenningar at konan er nú kend við stein eða við ǫll steins heiti. Konaer ok kend við allar Ásynjur eða nornir eða dísir. Konu er ok rétt at
kenna við alla athǫfn sína eða við eign sína eða ætt.
Hvernig skal kenna gull? Sva at kalla þat eld Ægis ok barr Glasis,
haddr Sifjar, hǫfuðband Fullu, grátr Freyju, munntal ok rǫdd ok orðjǫtna, dropa Draupnis ok regn eða skúr Draupnis eða augna Freyju,
otrgjǫld, slǫggjald Ásanna, *sáð Fýrisvalla, haugþak Hǫlga, eldr
allra vatna ok handar, grjót ok sker eða blik handar.
Fyrir hví er gull kallat eldr Ægis? Þessi saga er til þess, er fyrr ergetit, at Ægir sótti heimboð til Ásgarðs, en er hann var búinn til
heimferðar þá bauð hann til sín Óðni ok ǫllum Ásum á þriggjamánaða fresti. Til þeirar ferðar varð fyrst Óðinn ok Njǫrðr, Freyr,Týr, Bragi, Viðarr, Loki; svá ok Ásynjur, Frigg, Freyja, Gefjun,Skaði, Iðunn, Sif. Þórr var eigi þar. Hann var farinn í Austrveg at
drepa trǫll. En er goðin hǫfðu sezk í sæti þá lét Ægir bera inn áhallargólf lýsigull þat er birti ok lýsti hǫllina sem eldr ‹ok þat var

Skáldskaparmál

41

þar haft fyrir ljós at hans v[eiz]lu svá› sem í Valhǫllu váru sverðin
fyrir eld. Þá senti Loki þar við ǫll goð ok drap þræl Ægis þann er
Fimafengr hét. Annarr þræll hans er nefndr *Eldir. Rán er nefnd
kona Ægis, en níu dœtr þeira, svá sem fyrr er ritat. At þeiri veizlu
vannsk alt sjálft, bæði vist ok ǫl ok ǫll reiða er til veizlunnar þurfti. 5
Þá urðu Æsir þess varir at Rán átti net þat er hon veiddi í menn alla
þá er á sæ kómu. Nú er þessi saga til þess hvaðan af þat er, gull er
kallat eldr eða ljós eða birti Ægis, Ránar eða Ægis dœtra. Ok af
þeim kenningum er nu svá sett at gull er kallat eldr sævar ok allra
hans heita, svá sem Ægir eða Rán eigu heiti við sæinn. Ok þaðan af 10
er nú gull kallat eldr vatna eða á ok allra árheita. En þessi heiti hafa
svá farit sem ǫnnur ok kenningar, at hin yngri skáld hafa ort eptirdœmum hinna gǫmlu skálda, svá sem stóð í þeira kvæðum, en settsíðan út í hálfur þær er þeim þóttu líkar við þat er fyrr var ort, svá
sem vatnit er sænum en áin vatninu en lœkr ánni. Því er þat kallat 15nýgervingar alt er út er sett heiti lengra en fyrr finnsk, ok þykkir þat
vel alt er með líkindum ferr ok eðli. Svá kvað Bragi skáld:(141)

Eld of þák af jǫfri
ǫlna bekks við drykkju—þat gaf—Fjǫlnis fjalla—
með fulli mér stillir.

20

Hví er gull kallat barr eða lauf Glasis? Í Ásgarði fyrir durum
Valhallar stendr lundr sá er Glasir er kallaðr, en lauf hans alt er gullrautt, svá sem hér er kveðit at(142)

Glasir stendr
með gullnu laufi
fyrir Sigtýs sǫlum.

34

25

Sá er viðr *fegrstr með goðum ok mǫnnum.
Hví er gull kallat haddr Sifjar? Loki Laufeyjarson hafði þat gert til 35lævísi at klippa hár alt af Sif. En er Þórr varð þess *varr, tók hann 30
Loka ok mundi lemja hvert bein í honum áðr hann svarði þess athann skal fá af svartálfum at þeir skulu gera af gulli Sifju hadd þanner svá skal vaxa sem annat hár. Eptir þat fór Loki til þeira dverga erheita Ívalda synir, ok gerðu þeir haddinn ok Skíðblaðni ok geirinn
er Óðinn átti er Gungnir heitir. Þá *veðjaði Loki hǫfði sínu við þann 35
dverg er ‹Brokkr› heitir, hvárt bróðir hans ‹Eitri› mundi gera jafngóða

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gripi þrjá sem þessir váru. En er þeir kómu til smiðju, þá lagði
‹Eitri› svínskinn í aflinn ok bað blása ‹Brokk› ok létta eigi fyrr enat tœki þat ór aflinum er hann lagði í. En þegar er hann gekk órsmiðjunni en hinn blés, þá settisk fluga ein á hǫnd honum ok kroppaði,en hann blés sem áðr þar til er smiðrinn tók ór aflinum, ok var þatgǫltr ok var bur‹s›tin ór gulli. Því næst lagði hann í aflinn gull okbað hann blása ok hætta eigi fyrr blæstrinum en hann kvæmi aptr.
Gekk á braut. En þá kom flugan ok settisk á háls honum ok kroppaði
nú hálfu fastara, en hann blés þar til er smiðrinn tók ór aflinum
gullhring þann er Draupnir heitir. Þá lagði hann járn í aflinn ok baðhann blása ok sagði at ónýtt mundi verða ef blástrinn felli. Þá settisk
flugann milli augna honum ok kroppaði hvarmana, en er blóðit fell
í augun svá at hann sá ekki, þá greip hann til hendinni sem skjótast
meðan belgrinn lagðisk niðr ok sveipti af sér flugunni. Ok þá komþar smiðrinn at, sagði at nú lagði nær at alt mundi ónýtask er íaflinum var. Þá tók hann ór aflinum ‹hamar›. Fekk hann þá alla
gripina í hendr bróður sínum ‹Brokk› ok bað hann fara með tilÁsgarðs ok leysa veðjun‹i›na. En er þeir Loki báru fram gripina, þásettusk Æsirnir á dómstóla ok skyldi þat atkvæði standask sem segði
Óðinn, Þórr, Freyr. Þá gaf Loki Óðni geirinn Gungni, en Þór haddinn
er Sif skyldi hafa, en Frey Skíðblaðni, ok sagði skyn á ǫllum gripum,
at *geirrinn nam aldri staðar í lagi, en haddrinn var holdgróinnþegar er hann kom á hǫfuð Sif, en Skíðblaðnir hafði byr þegar er
segl kom á lopt, hvert er fara skyldi, en mátti vefja saman sem dúk
ok hafa í pung sér ef þat vildi. Þá bar fram ‹Brokkr› sína gripi. Hann
gaf Óðni hringinn ok sagði at ina níundu hverja nótt mundi drjúpa
af honum átta hringar jafnhǫfgir sem hann. En Frey gaf hann gǫltinn
ok sagði at hann mátti renna lopt ok lǫg nótt ok dag meira en hverr
hestr, ok aldri varð svá myrkt af nótt eða í myrkheimum at eigi væriœrit ljóst þar er hann fór, svá lýsti af burstinni. Þá gaf hann Þór
hamarinn ok sagði at hann mundi mega ljósta svá stórt sem hannvildi, hvat sem fyrir væri, ok eigi mundi hamarrinn bila, ok ef hannvyrpi honum til þá mundi hann aldri missa, ok aldri fljúgja svá langt
at eigi mundi hann sœkja heim hǫnd. Ok ef hann vildi, þá var hannsvá lítill at hafa mátti í serk sér. En þat var lýti á at forskeptit var
heldr skamt. Þat var dómr þeira at hamarrinn var beztr af ǫllum
gripum ok mest vǫrn í fyrir hrímþursum, ok dœmðu þeir at dvergrinnætti veðféit. Þá bauð Loki at leysa hǫfuð sitt. Dvergrinn svarar,sagði at þess var engi ván.

Skáldskaparmál

43‘Taktu mik þá,’ kvað Loki.
En hann vildi taka hann; þá var hann víðs fjarri. Loki átti skúa erhann rann á lopt ok lǫg. Þá bað dvergrinn Þór at hann skyldi takahann, en hann gerði svá. Þá vildi dvergrinn hǫggva af Loka hǫfuð,en Loki sagði at hann átti hǫfuð en eigi hálsinn. Þá tók dvergrinn 5þveng ok kníf ok vill stinga rauf á vǫrrum Loka ok vill rifa saman
munninn, en knífrinn beit ekki. Þá mælti hann at betri væri þar Alrbróðir hans, en jafnskjótt sem hann nefndi hann, þá var þar alrinn okbeit hann varrarnar. *Rifaði hann saman varrarnar ok reif ór æsunum.
Sá þvengr er muðrinn Loka var saman rifaðr heitir Vartari.
10
Hér heyrir at gull er kent til hǫfuðbands Fullu, er orti Eyvindr 36
skáldaspillir:(143)

Fullu skein á fjǫllum
fallsól brá vallar
Ullar kjóls of allan
aldr Hákunar skaldum.

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Gull er kallat grátr Freyju sem fyrr er sagt. Svá kvað Skúli Þorsteinsson:(144)

Margr of hlaut of morginmorðelds þar er vér feldumsk
Freyju tár at fleiri
fárbjóðr. At þar várum.

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Ok sem kvað Einarr Skúlason:(145)

Þar er Mardallar milli
meginhurðar liggr skurða
Gauts berum galla þrútinn
grátr dalreyðar látra.

25

Ok hér hefir Einarr enn kent svá Freyju at kalla hana móður Hnossar
eða konu Óðs; svá segir hér:(146)

Ok enn svá:

Eigi þverr fyrir augna
Óðs beðvinu Róðaræfs—eignisk svá—regni*ramsvell—konungr elli.

30

44
(147)

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Nýt buðumk—Njarðar dóttur
(*nálægt var þat skála)
vel of hrósa ek því—vísa
varn (sjávar) ǫll—barni.

Hér er hon kǫlluð dóttir Njarðar. Ok enn svá:
(149)

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Hróðrbarni kná ek Hǫrnar
—hlutum dýran grip—stýra,brandr þrymr gjálfr‹s› á grandi
gullvífiðu *hlífar;-sáðs—berr sinnar móður—svans unni mér gunnar
fóstr- gœðandi Fróða—Freys nipt brá driptir.

Hér getr ok þess at Freyju má svá kenna at kalla hana systur Freys.
Ok enn svá:
(148)

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Gaf sá er erring ofrarógnprúðr Vanabrúðar
þing- Váfaðar -þrøngvirþróttǫfl‹g›a mér dóttur.
Ríkr leiddi mey mækis
mótvaldr á *beð *skaldi
Gefnar glóðum drifna
Gautreks svana brautar.

Hér er hon kǫlluð Gefn ok Vana brúðr. Til allra heita Freyju er réttat kenna grátinn ok kalla svá gullit, ok á marga lund er þessum
kenningum breytt, kallat hagl eða regn eða él eða dropar eða skúrir
eða forsar augna hennar eða kinna eða hlýra eða brá eða hvarma.
Hér má þat heyra at kallat er orð eða rǫdd jǫtna gullit, svá sem
fyrr er sagt. Svá kvað Bragi skáld:(150)Þann átta ek vin verstan*vazt- *rǫdd en mér baztan
Ála -undirkúlu*óniðraðan þriðja.

Skáldskaparmál

45

Hann kallaði stein vazta undirkúlu—steinninn—en jǫtun *Álaste‹i›nsins, en gull rǫdd jǫtuns.
Sú er sǫk til þess at gull er kallat otrgjǫld: svá er sagt at þá er Æsir 39
fóru at kanna heim allan, Óðinn ok Loki ok Hœnir, þeir kómu at á
nokkvorri ok gengu með ánni til fors nokkvors, ok við forsinn var 5
otr einn ok hafði tekit lax ór forsinum ok át blundandi. Þá tók Loki
upp stein ok kastaði at otrinum ok laust í hǫfuð honum. Þá hrósaði
Loki veiði sinni, at hann hefði veitt í einu hǫggvi otr ok lax. Tóku
þeir þá laxinn ok otrinn ok báru með sér, kómu þá at bœ nokkvorum
ok gengu inn. En sá búandi er nefndr Hreiðmarr er þar bjó. Hann var 10
mikill fyrir sér ok mjǫk fjǫlkunnigr. Beiddusk Æsir at hafa þar
náttstað ok kváðusk hafa með sér vist œrna ok sýndu búandanumveiði sína. En er Hreiðmarr sá otrinn, þá kallaði hann sonu sína,
Fáfni ok Regin, ok segir at Otr, bróðir þeira, var drepinn ok svá
hverir þat hǫfðu gert. Nú ganga þeir feðgar at Ásunum ok taka þá 15hǫndum ok binda ok segja þá um otrinn at hann var sonr Hreiðmars.
Æsir bjóða fyrir sik fjǫrlausn svá mikit fé sem Hreiðmarr sjálfr villá kveða, ok varð þat at sætt með þeim ok bundit svardǫgum. Þá var
otrinn fleginn. Tók Hreiðmarr otrbelginn ok mælir við þá at þeirskulu fylla belginn af rauðu gulli ok svá hylja hann allan ok svá skal 20
þat vera at sætt þeira. Þá sendi Óðinn Loka í Svartálfaheim ok komhann til dvergs þess er heitir *Andvari. Hann var fiskr í vatni, ok tók
Loki hann hǫndum ok lagði á hann fjǫrlausn alt gull þat er hann áttií steini sínum. Ok er þeir koma í steininn, þá bar dvergrinn fram alt
gull þat er hann átti, ok var þat allmikit fé. Þá svipti dvergrinn undir 25hǫnd sér einum litlum gullbaug. Þá sá Loki ok bað hann fram látabauginn. Dvergrinn bað hann taka eigi bauginn af sér ok lézk megaœxla sér fé af bauginum ef hann heldi. Loki kvað hann eigi skyldu
hafa einn penning eptir ok tók bauginn af honum ok gekk út, en
dvergrinn mælti at sá baugr skyldi vera hverjum hǫfuðsbani er átti. 30
Loki segir at honum þótti þat vel ok sagði at þat skyldi haldask
mega fyrir því, sá formáli, at hann skyldi flytja þeim til eyrna er þátœki við. Fór hann í braut til Hreiðmars ok sýndi Óðni gullit. En erhann sá bauginn þá sýndisk honum fagr ok tók hann af fénu, engreiddi Hreiðmari gullit. Þá fyldi hann otrbelginn sem mest mátti 35
hann ok setti upp er fullr var. Gekk þá Óðinn til ok skyldi hylja
belginn með gullinu, ok þá mælir hann við Hreiðmar at hann skal sjá
hvárt belgrinn er þá allr hulðr. En Hreiðmarr leit til ok hugði atvandliga ok sá eitt granahár ok bað þat hylja, en at ǫðrum kosti væri

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lokit sætt þeira. Þá dró Óðinn fram bauginn ok hulði granahárit oksagði at þá váru þeir lausir frá otrgjǫldunum. En er Óðinn hafði tekit
geir sinn en Loki skúa sína ok þurftu þá ekki at óttask, þá mælti Lokiat þat skyldi haldask er Andvari hafði mælt, at sá baugr ok þat gullskyldi verða þess bani er átti, ok þat helzk síðan. Nú er þat sagt ‹af›
hverju gull er otrgjǫld kallat eða nauðgjald Ásanna eða rógmálmr.
Hvat er fleira at segja frá gullinu? Hreiðmarr tók þá gullit atsonargjǫldum, en Fáfnir ok Reginn beiddusk af nokkvors í bróðurgjǫld. Hreiðmarr unni þeim enskis pennings af gullinu. Þat varðóráð þeira brœðra at þeir drápu fǫður sinn til gullsins. Þá beiddisk
Reginn at Fáfnir skyldi skipta gullinu í helminga með þeim. Fáfnir
svarar svá at lítil ván var at hann mundi miðla gullit við bróður sinn
er hann drap fǫður sinn til gullsins ok bað Regin fara braut, en atǫðrum kosti mundi hann fara sem Hreiðmarr. Fáfnir hafði þá tekit
hjálm er Hreiðmarr hafði átt ok setti á hǫfuð sér er kallaðr varœgishjálmr er ǫll kvikvendi hræðask er sjá, ok sverð þat er Hrotti
heitir. Reginn hafði þat sverð er Refill er kallaðr. Flýði hann þábraut, en Fáfnir fór upp á Gnitaheiði ok gerði sér þar ból ok brásk
í orms líki ok lagðisk á gullit.
Reginn fór þá til Hjálpreks konungs á Þjóði ok gerðisk þar smiðr
hans. Þá tók hann þar til fóstrs Sigurð, son Sigmundar, sonar Vǫlsungs,
ok son Hjǫrdísar, dóttur Eylima. Sigurðr var ágætastr allra herkonunga
af ætt ok afli ok hug. Reginn sagði honum til hvar Fáfnir lá á gullinu
ok eggjaði hann at sœkja gullit. Þá gerði Reginn sverð þat er Gramr‹heitir› at svá hvast var at Sigurðr brá niðr í rennanda vatn ok tók ísundr ullarlagð er rak fyrir strauminum at sverðs egginni. Því næstklauf Sigurðr steðja Regins ofan í stokkinn með sverðinu. Eptir þat
fóru þeir Sigurðr ok Reginn á Gnitaheiði. Þá gróf Sigurðr grǫf á veg
Fáfnis ok settisk þar í. En er Fáfnir skreið til vatns ok hann kom yfirgrǫfna, þá lagði Sigurðr sverðinu í gǫgnum hann ok var þat hansbani. Kom þá Reginn at ok sagði at hann hefði drepit bróður hans okbauð honum þat at sætt at hann skyldi taka hjarta Fáfnis ok steikja
við eld. En Reginn lagðisk niðr ok drakk blóð Fáfnis ok lagðisk at
sofa. En er Sigurðr steikti hjartat ok hann hugði at fullsteikt mundi
ok tók á fingrinum hvé hart var, en er frauðit rann ór hjartanu á
fingrinn þá brann hann ok drap fingrinum í munn sér. En er hjartablóðit
kom á tunguna þá kunni hann fugls rǫdd ok skilði hvat igðurnarsǫgðu er sátu í viðnum. Þá mælti ein:Skáldskaparmál
(151)

(152)

Þar sitr Sigurðr
sveita stokkinn,
Fáfnis hjarta
við funa steikir.
Spakr þœtti mér
spillir bauga
ef fjǫrsega
fránan æti.
Þar liggr Reginn (kvað ǫnnur),ræðr um við sik,
vill tæla mǫgþann er trúir hánum,berr af reiði
rǫng orð saman,vill bǫlvasmiðr
bróður hefna.

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Þá gekk Sigurðr til Regins ok drap hann, en síðan til hests síns er
Grani heitir, ok reið til þess er hann kom til bóls Fáfnis, tók þá upp
gullit ok batt í klyfjar ok lagði upp á bak Grana ok steig upp sjálfr
ok reið þá leið sína. Nú er þat sagt hver saga til er þess, gullit er 20
kallat ból eða bygð Fáfnis eða málmr Gnitaheiðar eða byrðr Grana.
Þá reið Sigurðr til þess er hann fann á fjallinu hús. Þar svaf inni
41
ein kona ok hafði sú hjálm ok brynju. Hann brá sverðinu ok reist
brynjuna af henni. Þá vaknaði hon ok nefndisk Hildr. Hon er kǫlluð
Brynhildr ok var valkyrja. Sigurðr reið þaðan ok kom til þess konungs 25
er Gjúki hét. Kona hans er nefnd Grímhildr. Bǫrn þeira váru þau
Gunnarr, Hǫgni, Guðrún, Guðný. Gothormr var stjúpsonr Gjúka.
Þar dvalðisk Sigurðr langa hríð. Þá fekk hann Guðrúnar Gjúkadóttur,
en Gunnarr ok Hǫgni sórusk í brœðralag við Sigurð. Því næst fóruþeir Sigurðr ok Gjúkasynir at biðja Gunnari konu til Atla Buðlasonar, 30
Brynhildar, systur hans. Hon sat á Hindafjalli ok var um sal hennar
vafrlogi, en hon hafði þess heit strengt at eiga þann einn mann erþorði at ríða vafrlogann. Þá riðu þeir Sigurðr ok Gjúkungar (þeir eru
ok kallaðir Niflungar) upp á fjallit ok skyldi þá Gunnarr ríða vafrlogann.
Hann átti hest þann er Goti heitir, en sá hestr þorði eigi at hla‹u›pa 35
í eldinn. Þá skiptu þeir litum Sigurðr ok Gunnarr ok svá nǫfnum,þvíat Grani vildi undir øngum manni ganga nema Sigurði. Þá hljóp

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Sigurðr á Grana ok reið vafrlogann. Þat kveld gekk hann at brúðlaupimeð Brynhildi. En er þau kvámu í sæing þá dró hann sverðit Gram
ór slíðrum ok lagði í milli þeira. En at morni þá er hann stóð upp okklæddi sik, þá gaf hann Brynhildi at línfé gullbauginn þann er Lokihafði tekit af Andvara, en tók af henni annan baug til minja. Sigurðr
hljóp þá á hest sinn ok reið til félaga sinna. Skipta þeir Gunnarr þá
aptr litum ok fóru aptr til Gjúka með Brynhildi. Sigurðr átti tvaubǫrn með Guðrúnu, Sigmund ok Svanhildi.
Þat var eitt sinn at Brynhildr ok Guðrún gengu til vatns at bleikja
hadda sína. Þá er þær kómu til árinnar þá óð Brynhildr út á ána frá
landi ok mælir at hon vildi eigi bera í hǫfuð sér þat vatn er rynni órhári Guðrúnu, þvíat hon átti búanda hugaðan betr. Þá gekk Guðrúná ána eptir henni ok sagði at hon mátti fyrir því þvá ofar sinn haddí ánni at hon átti þann mann er eigi Gunnarr ok engi annarr í verǫldu
var jafnfrœkn, þvíat hann vá Fáfni ok Regin ok tók arf eptir báða þá.
Þá svarar Brynhildr:‘Meira var þat vert er Gunnarr reið vafrlogann, en Sigurðr þorði
eigi.’
Þá hló Guðrún ok mælti: ‘Ætlar þú at Gunnarr riði vafrlogann? Sáætla ek at gengi í rekkju hjá þér er mér gaf gullbaug þenna, en sá
gullbaugr er þú hefir á hendi ok þú þátt at línfé, hann er kallaðrAndvaranautr, ok ætlak at eigi sótti Gunnarr hann á Gnitaheiði.’Þá þagnaði Brynhildr ok gekk heim. Eptir þat eggjaði hon Gunnarok Hǫgna at drepa Sigurð, en fyrir því at þeir váru eiðsvarar Sigurðar
þá eggjuðu þeir til Gothorm, bróður sinn, at drepa Sigurð. Hannlagði Sigurð sverði í gǫgnum sofanda, en er hann fekk sárit þá
kastaði hann sverðinu Gram eptir honum svá at sundr sneið í miðju
manninn. Þar fell Sigurðr ok sonr hans þrévetr ‹er› Sigmundr hét erþeir drápu. Eptir þat lagði Brynhildr sik sverði ok var hon brendmeð Sigurði, en Gunnarr ok Hǫgni tóku þá Fáfnis arf ok Andvaranautok réðu þá lǫndum.
Atli konungr Buðlason, bróðir Brynhildar, fekk þá Guðrúnar er
Sigurðr hafði átta, ok áttu þau bǫrn. Atli konungr bauð til sín
Gunnari ok Hǫgna, en þeir fóru at heimboðinu. En áðr þeir fóru
heiman þá fálu þeir gullit Fáfnis arf í Rín, ok hefir þat gull aldrisíðan fundizk. En Atli konungr hafði þar lið fyrir ok barðisk við
Gunnar ok Hǫgna ok urðu þeir handteknir. Lét Atli konungr skera
hjarta ór Hǫgna kykvum. Var þat hans bani. Gunnari lét hann kasta
í ormgarð, en honum var fengin leyniliga harpa ok sló hann meðSkáldskaparmál

49

tánum þvíat hendr hans váru bundnar, svá at allir ormarnir sofnuðu
nema sú naðra er rendi at honum ok hjó svá fyrir flagbrjóskat at hon
steypti hǫfðinu inn í holit ok hangði hon á lifrinni þar til er hann dó.
Gunnarr ok Hǫgni eru kallaðir Niflungar ok Gjúkungar. Fyrir því ergull kallat Niflunga skattr eða arfr. Litlu síðar drap Guðrún tvá sonu 5
sína ok lét gera með gulli ok silfri borðker af hausum þeira, ok þá
var gert erfi Niflunga. At þeiri veizlu lét Guðrún skenkja Atlakonungi með þeim borðkerum mjǫð ok var blandit við blóði sveinanna,en hjǫrtu þeira lét hon steikja ok fá konungi at eta. En er þat var gertþá sagði hon honum sjálfum með mǫrgum ófǫgrum orðum. Eigi 10
skorti þar áfenginn mjǫð svá at flest fólk sofnaði þar sem sat. Áþeiri nótt gekk hon til konungs er hann svaf ok með henni sonrHǫgna ok vágu at honum. Þat var hans bani. Þá skutu þau eldi áhǫllina ok brann þat fólk er þar var inni. Eptir þat fór hon til sjóvar
ok hljóp á sæinn ok vildi týna sér, en hana rak yfir fjǫrðinn, kom þá 15á þat land er átti Jónakr konungr. En er hann sá hana tók hann hanatil sín ok fekk hennar. Áttu þau þrjá sonu er svá hétu: Sǫrli, Hamðir,Erpr. Þeir váru allir svartir sem hrafn á hárslit sem Gunnarr okHǫgni ok aðrir Niflungar. Þar fœddisk upp Svanhildr, dóttir Sigurðar
sveins. Hon var allra kvinna fegrst. Þat spurði Jǫrmunrekkr konungr 20
hinn ríki. Hann sendi son sinn Randvé at biðja hennar sér til handa.
En er hann kom til Jónakrs þá var Svanhildr seld honum í hendr.
Skyldi hann fœra hana Jǫrmunrekk. Þá sagði Bikki at þat var betr
fallit at Randvér ætti Svanhildi, er hann var ungr ok bæði þau enJǫrmunrekkr var gamall. Þetta ráð líkaði þeim vel inum ungum 25mǫnnum. Því næst sagði Bikki þetta konungi. Þá lét Jǫrmunrekkr
konungr taka son sinn ok leiða til gálga. Þá tók Randvér hauk sinnok plokkaði af fjaðrarnar ok bað senda feðr sínum. Þá var hannhengðr. En er Jǫrmunrekkr konungr sá haukinn þá kom honum í hug
at svá sem haukrinn var ófleygr ok fjaðrlauss, ok svá var ríki hans 30ófœrt er hann var gamall ok sonlauss. Þá lét Jǫrmunrekkr konungr,
er hann reið ór skógi frá veiðum með hirð sína, en Svanhildr drottning
sat at haddbliki, þá riðu þeir á hana ok tráðu hana undir hesta fótum
til bana. En er þetta spurði Guðrún þá eggjaði hon sonu sína til
hefndar eptir Svanhildi. En er þeir bjoggusk til ferðar þá fekk hon 35
þeim brynjur ok hjálma svá sterka at eigi mundi járn á festa. Hon
lagði ráð fyrir þá at þá er þeir kvæmi til Jǫrmunrekks konungs, atþeir skyldu ganga of nótt at honum sofanda. Skyldi Sǫrli ok Hamðir
hǫggva af honum hendr ok fœtr en Erpr hǫfuðit. En er þeir kómu á

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Snorra Eddaleið þá spurðu þeir Erp hver liðsemð þeim mundi at honum ef þeirhitti Jǫrmunrekk konung. Hann svarar at hann mundi veita þeimþvílíkt sem hǫnd fœti. Þeir segja at þat var alls ekki at fótr styddisk
við hǫnd. Þeir váru svá reiðir móður sinni er hon hafði leitt þá útmeð heiptyrðum, ok þeir vildu gera þat er henni þœtti verst ok drápu
Erp, þvíat hon unni honum mest. Litlu síðar er Sǫrli gekk skriðnaði
hann ǫðrum fœti, studdi sik með hendinni. Þá mælir hann:‘Veitti nú ‹hǫndin› fœtinum. Betr væri nú at Erpr lifði.’En er þeir kómu til Jǫrmunrekks konungs of nótt þar sem hannsvaf, ok hjoggu af honum hendr ok fœtr, svá vaknaði hann okkallaði á menn sína, bað þá vaka. Þá mælir Hamðir:‘Af mundi nú hǫfuðit ef Erpr lifði.’Þá stóðu upp hirðmenninir ok sóttu þá ok fengu eigi sótt þá með
vápnum. Þá kallaði Jǫrmunrekkr at þá skal berja grjóti. Var svá gert.
Þar fellu þeir Sǫrli ok Hamðir. Þá var ok dauð ǫll ætt ok afkvæmi
Gjúka.
Eptir Sigurð svein lifði dóttir er Áslaug hét er fœdd var at Heimisí Hlymdǫlum, ok eru þaðan ættir komnar stórar. Svá er sagt at
Sigmundr Vǫlsungsson var svá máttugr at hann drakk eitr ok sakaði
ekki, en Simfjǫtli, sonr hans, ok Sigurðr váru svá harðir á húðna at
þá sakaði ekki eitr at útan kvæmi á þá bera. Því hefir Bragi skáld svákveðit:(153)

25

Þá er forns Litar flotna
á fangboða ǫngli
hrøkkviáll of hrokkinn
hekk Vǫlsunga drekku.

Eptir þessum sǫgum hafa flest skáld ort ok tekit ymsa þáttu. Bragi
hinn gamli orti um fall Sǫrla ok Hamðis í drápu þeiri er hann orti um
Ragnar loðbrók:
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(154)

Knátti eðr við illanJǫrmunrekkr at vakna
með dreyrfár dróttir
draum í sverða flaumi.
Rósta varð í ranni
Randvés hǫfuðniðja
þá er hrafnbláir hefndu
harma Erps of barmar.

Skáldskaparmál
(155)

(156)

(157)

(158)

Flaut of set við sveita
sóknar *álfs á gólfihræva dǫgg *þars hǫggnar
hendr sem fœtr of kendu.
Fell í blóði *blandinn
brunn ǫlskakki runna—þat er á Leifa landa
laufi fátt—at haufði.
Þar svá at gerðu gyrðan
gólfhǫlkvis sá *fylkis
segls naglfara siglur
saums annvanar standa.
Urðu snemst ok Sǫrli
samráða þeir Hamðir
hǫrðum herðimýlum
Hergauts vinu barðir.
Mjǫk lét stála støkkvirstyðja Gjúka niðja
flaums þá er fjǫrvi *næmaFoglhildar mun vildu,
ok *bláserkjar birkis*ballfǫgr gátu allir
ennihǫgg ok eggjar
Jónakrs sonum launa.
Þat segik fall á fǫgrum
flotna randar botni.
Ræs gáfumk reiðar mána
Ragnarr ok fjǫlð sagna.

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Hví er gull kallat mjǫl Fróða? Til þess er saga sjá at Skjǫldr hét
43
sonr Óðins er Skjǫldungar eru frá komnir. Hann hafði atsetu ok réð 30lǫndum þar sem nú er kǫlluð Danmǫrk en þá var kallat Gotland.
Skjǫldr átti þann son er Friðleifr hét er lǫndum réð eptir hann. SonrFriðleifs hét Fróði. Hann tók konungdóm eptir fǫður sinn í þann tíð
er Augustus keisari lagði frið of heim allan. Þá var Kristr borinn. En
fyrir því at Fróði var allra konunga ríkastr á Norðrlǫndum þá var 35

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honum kendr friðrinn um alla Danska tungu, ok kalla Norðmenn þatFróða frið. Engi maðr grandaði ǫðrum þótt hann hitti fyrir sérfǫðurbana eða bróðurbana lausan eða bundinn. Þá var ok engi þjófr
eða ránsmaðr, svá at gullhringr einn lá á Jalangrsheiði lengi. Fróði
konungr sótti heimboð í Svíþjóð til þess konungs er Fjǫlnir er
nefndr. Þá keypti hann ambáttir tvær er hétu Fenja ok Menja. Þær
váru miklar ok sterkar. Í þann tíma fannsk í Danmǫrk kvernsteinar
tveir svá miklir at engi var svá sterkr at dregit gæti. En sú náttúrafylgði kvernunum at þat mólsk á kverninni sem sá mælir fyrir ermól. Sú kvern hét Grotti. Hengikjǫptr er sá nefndr er Fróða konungi
gaf kvernina. Fróði konungr lét leiða ambáttirnar til kvernarinnar okbað þær mala gull ok frið ok sælu Fróða. Þá gaf hann þeim eigi
lengri hvíld eða svefn en gaukrinn þagði eða hljóð mátti kveða. Þá
er sagt at þær kvæði ljóð þau er kallat er Grottasǫngr. Ok áðr léttikvæðinu mólu þær her at Fróða svá at á þeiri nótt kom þar sásækonungr er Mýsingr hét ok drap Fróða, tók þar herfang mikit. Þálagðisk Fróða friðr. Mýsingr hafði með sér Grotta ok svá Fenju ok
Menju ok bað þær mala salt. Ok at miðri nótt spurðu þær ef eigi
leiddisk Mýsingi salt. Hann bað þær *mala lengr. Þær mólu litlahríð áðr niðr sukku skipin ok var þar eptir svelgr í hafinu er særinn
fellr í kvernaraugat. Þá varð sær saltr.
(159)‘Nú erum komnar
til konungs húsa
framvísar tværFenja ok Menja.’Þær ró at Fróða
Friðleifssonar
máttkar meyjar
at mani hafðar.

(160)

Þær at lúðri
leiddar váru
ok grjóts grjá
gangs of beiddu.
Hét hann hvárigri
hvíld né ynðiáðr hann heyrði
hljóm ambátta.

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Snorra Edda

Skáldskaparmál
(161)

(162)

(163)

(164)

(165)

Þær þyt þuluþǫgnhorfinnar.
‘Leggjum lúðra,léttum steinum.’Bað hann enn meyjar
at þær mala skyldu.
Sungu ok slungusnúðgasteini
svá at Fróða manflest sofnaði.
Þá kvað þat Menj‹a›(var til meldr‹s› komin):‘Auð mǫlum Fróða,mǫlum alsælan,‹mǫlum› fjǫlð fjárá feginslúðri.
Siti hann á auði,sofi hann á dúni,
vaki hann at vilja,
þá er vel malit.
‘Hér skyli engiǫðrum granda,
til bǫls búa
né til bana orka,né hǫggva þvíhvǫssu sverði
þó at bana bróður
bundinn finni.’
En hann kvað ekkiorð it fyrra:‘Sofið eigi þit
né of sal gaukareða lengr en sváljóð eitt kveðak.’

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54
(166)

‘Varattu, Fróði,fullspakr of þik,málvinr manna,er þú man keyptir.
Kauss þú at afli
ok at álitum,
en at ætterni
ekki spurðir.

(167)‘Harðr var Hrungnir
ok hans faðir,þó var Þjazi
þeim ǫflgari,Iði ok Aurnir,
okkrir niðjar,brœðr bergrisa:þeim erum bornar.

(168)‘Kœmia Grottiór grjá fjalli
né sá hinn harði
hallr ór jǫrðu
né mœli svámær bergrisa
ef vissi vitvætr til hennar.

(169)‘Vér vetr níu
várum leikur,ǫflgar, alnar
fyrir jǫrð neðan.
Stóðu meyjar
at meginverkum,fœrðum sjálfar
setberg ór stað.

(170)‘Veltum grjóti
of garð risa
svá at fold fyrir
fór skjálfandi.

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Skáldskaparmál

55

Svá sløngðum vitsnúðgasteinihǫfgahalli,at halir tóku.
(171)

(172)

(173)

(174)

‘En vit síðan
á Svíþjóðu
framvísar tværí fólk stigum.
Beiddum bjǫrnu
en brutum skjǫldu,gengum í gegnum
gráserkjat lið.
‘Steyptum stilli,
studdum annan,
veittum góðum
Gothormi lið.
Vara kyrrseta
áðr Knúi felli.
‘Fram heldum þvíþau misseri
at vit at kǫppum
kendar váru‹m›.
Þar skorðu vitskǫrpum geirumblóð ór benjum
ok brand ruðum.
‘Nú erum komnar
til konungs húsa
miskunnlausar
ok at mani hafðar.
Aurr etr iljar
en ofan kulði,drǫgum dólgs sjǫtul.
Daprt er at Fróða.

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56
(175)

‘Hendr skulu hvílask,hallr standa mun,malit hefi ek fyrir mik,
mitt of létti.
Nú muna hǫndum
hvíld vel gefa
áðr fullmalitFróða þykki.

(176)‘Hendr skulu hǫlða
harðar trjónur,vápn valdreyrug.
Vaki þú Fróði!
Vaki þú Fróði
ef þú hlýða villsǫngum okkrum
ok sǫgum fornum.

(177)‘Eld sé ek brenna
fyrir austan borg
—vígspjǫll vaka—þat mun viti kallaðr.
Mun herr koma
hinig af bragði
ok brenna bœfyrir buðlungi.

(178)‘Munat þú haldaHleiðrar stóli,rauðum hringum
né regingrjóti.
Tǫkum á mǫndli,mær, skarpara,
eruma valmar
í valdreyra.

(179)‘Mól míns fǫður
mær ramligaþvíat hon feigð firafjǫlmargra sá.

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Stukku stórarsteðr frá lúðri,*járni *varðar.
Mǫlum enn framar!
(180)

(181)

(182)

‘Mǫlum enn framar!
Mun Yrsu sonrvið Hálfdana
hefna Fróða.
Sá mun hennar
heitinn verða
burr ok bróðir.
Vitum báðar *þat.’Mólu meyjar,
megins kostuðu.
Váru ungarí jǫtunmóði.
Skulfu skapttré,
skauzk lúðr ofan,
hraut hinn hǫfgi
hallr sundr í tvau.
En bergrisabrúðr orð um kvað:‘Malit hǫfum, Fróði,sem munum hætta.
Hafa fullstaðit
fljóð at meldri.’

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Einarr Skúlason kvað svá:
(183)

Frá ek at Fróða meyjar
fullgóliga mólu—lætr stillir grið gulli—
Grafvitnis beð—slitna.
Mjúks—bera minnar øxarmeldr þann við hlyn *feldrar—
konungs dýrkar fé—Fenjufǫgr hlýr—bragar stýri.

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58
Svá kvað Egill:
(184)

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Glaðar flotna fjǫlð
við Fróða mjǫl.

Konungr einn í Danmǫrk er nefndr Hrólfr kraki. Hann er ágætastr
fornkonunga fyrst af mildi ok frœknleik ok lítillæti. Þat er eitt markum lítillæti hans er mjǫk er fœrt í frásagnir at einn lítill sveinn okfátœkr er nefndr Vǫggr. Hann kom í hǫll Hrólfs konungs. Þá var
konungrinn ungr at aldri ok grannligr á vǫxt. Þá gekk Vǫggr fyrirhann ok sá upp á hann. Þá mælir konungrinn:‘Hvat viltu mæla, sveinn, er þú sér á mik?’Vǫggr segir: ‘Þá er ek var heima, heyrðak sagt at Hrólfr konungr
at Hleiðru var mestr maðr á Norðrlǫndum, en nú sitr hér í hásæti
kraki einn lítill ok kallið þér hann konung sinn.’
Þá svarar konungrinn: ‘Þú, sveinn, hefir gefit mér nafn, at ek skalheita Hrólfr kraki, en þat er títt at gjǫf skal fylgja nafnfesti. Nú sé
ek þik enga gjǫf hafa til at gefa mér at nafnfesti þá er mér séþægilig. Nú skal sá gefa ǫðrum er til hefir,’ tók gullhring af hendi
sér ok gaf honum. Þá mælir Vǫggr:‘Gef þú allra konunga heilastr, ok þess strengi ek heit at verða
þess manns bani er þinn banamaðr verðr.’Þá mælir konungr ok hló við: ‘Litlu verðr Vǫggr feginn.’
Annat mark var þat sagt frá Hrólfi kraka um frœknleik hans at sá
konungr réð fyrir Uppsǫlum er Aðils hét. Hann átti Yrsu, móður
Hrólfs kraka. Hann hafði ósætt við þann konung er réð fyrir Nóregi
er Áli hét. Þeir stefndu orrostu milli sín á ísi vatns þess er Væniheitir. Aðils konungr sendi boð Hrólfi kraka, mági sínum, at hannkvæmi til liðveizlu við hann ok hét mála ǫllum her hans meðan þeirværi í ferðinni, en konungr sjálfr skyldi eignask þrjá kostgripi þá erhann kaus ór Svíþjóð. Hrólfr konungr mátti eigi fara fyrir ófriði
þeim er hann átti við Saxa, en þó sendi hann Aðilsi berserki sínatólf. Þar var einn Bǫðvarr bjarki ok Hjalti hugprúði, Hvítserkr hvati,Vǫttr, *Véseti, þeir brœðr Svipdagr ok Beiguðr. Í þeiri orrostu fellÁli konungr ok mikill hluti liðs hans. Þá tók Aðils konungr af
honum dauðum hjálminn Hildisvín ok hest hans Hrafn. Þá beidduskþeir berserkir Hrólfs kraka at taka mála sinn, þrjú pund gulls hverrþeira, ok um fram beiddusk þeir at flytja Hrólfi kraka kostgripi þá
er þeir kuru til handa honum. Þat var hjálmrinn Hildigǫltr ok brynjan

Skáldskaparmál

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Finnsleif er hvergi festi vápn á ok gullhringr sá er kallaðr var
Svíagríss er átt hǫfðu langfeðgar Aðils. En konungr varnaði allra
gripanna ok eigi heldr galt hann málann. Fóru berserkirnir braut okunðu illa sínum hlut, sǫgðu svá búit Hrólfi kraka ok jafnskjótt
byrjaði hann ferð sína til Uppsala. Ok er hann kom skipum sínum í 5
ána Fýri þá reið hann til Uppsala ok með honum tólf berserkir hans,allir griðalausir. Yrsa, móðir hans, fagnaði honum ok fylgði honum
til herbergis ok eigi til konungs hallar. Váru þá gervir eldar stórir
fyrir þeim ok gefit ǫl at drekka. Þá kómu menn Aðils konungs inn
ok báru skíðin á eldinn ok gerðu svá mikinn at klæði brunnu af þeim 10
Hrólfi ok mæltu:‘Er þat satt at Hrólfr kraki ok berserkir hans flýja hvárki eld né
járn?’
Þá hljóp *Hrólfr kraki upp ok allir þeir. Þá mælti hann:‘Aukum enn elda at Aðils húsum!’—tók skjǫld sinn ok kastaði á 15
eldinn ok hljóp yfir eldinn meðan skjǫldrinn brann ok mælti enn:‘Flýra sá elda er yfir hleypr.’
Svá fór hverr at ǫðrum hans manna, tóku þá er eldinn hǫfðu aukitok kǫstuðu þeim á eldinn. Þá kom Yrsa ok fekk Hrólfi kraka dýrshorn
fult af gulli ok þar með hringinn Svíagrís ok bað þá braut ríða til 20liðsins. Þeir hljópu á hesta sína ok ríða ofan á Fýrisvǫllu. Þá sá þeirat Aðils konungr reið eptir þeim með her sinn alvápnaðan ok vill
drepa þá. Tók Hrólfr kraki hœgri hendi gullit ofan í hornit ok søri alt
um gǫtuna. En er Svíar sjá þat, hlaupa þeir ór sǫðlunum ok tók hverr
slíkt er fekk, en Aðils konungr bað þá ríða ok reið sjálfr ákafliga. 25
Slu‹n›gnir hét hestr hans, allra hesta skjótastr. Þá sá Hrólfr kraki atAðils konungr reið nær honum, tók þá hringinn Svíagrís ok kastaði
til hans ok bað hann þiggja at gjǫf. Aðils konungr reið at hringinum
ok tók til með spjótsoddinum ok rendi upp á falinn. Þá veyk Hró‹l›fr
kraki aptr ok sá er hann laut niðr. Þá mælir hann: 30‘Svínbeygt hefi ek nú þann er ríkastr er með Svíum.’Svá skilðusk þeir. Af þessi sǫk er gull kallat sáð Kraka eðaFýrisvalla. Svá kvað Eyvindr skáldaspillir:(185)

Bárum, Ullr, of *alla,ímunlauks, á haukafjǫllum Fýrisvalla
fræ Hákunar ævi.

35

Snorra Edda

60
Svá sem Þjóðólfr kvað:
(186)

5

45 10

Ǫrð sær Yrsu burðar
inndrótt jǫfurr sinni
bjartplógaðan bauga
brattakr vǫluspakra.
Eyss landreki ljósu
lastvarr Kraka barriá hlémildar holdi
hauks kálfur mér sjálfum.

Svá er sagt at konungr sá er Hǫlgi er kallaðr, er Hálogaland er við
nefnt, var faðir Þorgerðar Hǫlgabrúðar. Þau váru bæði blótuð ok var
haugr Hǫlga kastaðr, ǫnnur fló af gulli eða silfri (þat var blótféit) enǫnnur fló af moldu ok grjóti. Svá kvað Skúli Þorsteinsson:
(187)

15

Þá er ræfrvita Reifnis
rauð ek fyrir Svǫlð til auðar,*herfylgins *bar ek Hǫlga
haugþǫk sama‹n› baugum.

Í Bjarkamálum inum fornum eru tǫ‹l›ð mǫrg gulls heiti. Svásegir þar:
20

(188)

Gramr hinn gjǫflastigœddi hirð sínaFenju forverki,
Fáfnis miðgarði,Glasis glóbarri,
Grana fagrbyrði,Draupnis dýrsveita,
dúni Grafvitnis.

(189)*Ýtti ǫrr hilmir,
aldir við tóku,
S‹i›fjar svarðfestum,svelli *dalnauðar,tregum Otrs gjǫldum,
tárum Mardallar,

25

30

Skáldskaparmál

61

eldi Órunar,Iðja glysmálum.
(190)

Gladdi gunnveiti‹r›—gengum fagrbúnir—Þjaza þingskilumþjóðir hermargar
Rínar rauðmálmi,rógi Niflunga,
vísi hinn vígdjarfi.
Varði hann Baldr þǫgli.

Gull er kallat í kenningum eldr handar eða liðs eða leggjar þvíat
þat er rautt, en silfr snær eða svell eða héla þvíat þat er hvítt. Meðsama hætti skal ok kenna gull eða silfr til sjóðs eða diguls eðalauðar. En hvártt‹v›eggja silfr ok gull má vera grjót handar eða
hálsgjǫrð nokkvors þess manns er títt var at hafa men, ok hringar
eru bæði silfr ok gull ef eigi er annan veg greint, sem kvað Þorle‹i›fr
fagri:(191)

Kastar gramr á glæstar
gegn valstǫðvar þegnum—ungr vísir gefr eisu
armleggs—digulfarmi.

5

10
46

15

20

Ok sem kvað Einarr skálaglamm:(192)Liðbrǫndum kná Lundar
landfrœkn jǫfurr granda.
Hykka ek ræsis rekka
Rínar grjót of þrjóti.

25

Svá kvað Einarr Skúlason:(193)Blóðeisu liggr bæðibjargs tveim megin geimasjóðs—á ek søkkva stríði—snær ok eldr—at mæra.

Ok enn sem hann kvað:

30

62
(194)

5

Snorra EddaDœgr þrymr hvert—[en hjartahlýrskildir ræðr mildu
Heita blakks—of hvítum
hafleygr digulskaf]li.
Aldri má fyrir eldiáls hrynbrautar skála—ǫll viðr fólka [fellir
framræði—snæ] bræða.

Hér er gull kallat snær skálanna. Svá kvað Þórðr mauraskáld:
10

(195)

[Sér á sei]ma rýrisigðis látrs ok áttihrauns glaðsendir handa
Hermóðr fǫður góðan.

Maðr er kallaðr brjótr gullsins, svá sem kvað Óttarr svarti:

47
15

(196)

Góðmennis þarf ek gunnar
gulls brjótanda at njóta.
Hér er alnennin inni
inndrótt með gram svinnum.

Eða gullsendir, sem kvað Einarr skálaglamm:
20

(197)

Gullsendir lætr grundar—glaðar þengill herdrengi,
hans mæti kná ek hljóta—
hljót Yggs mjaðar njóta.

Gullvǫrpuðr, sem kvað Þorleikr:
25

(198)

Hirð viðr grams með gerðum
gullvǫrpuðr sér holla.

Gullstríðir, sem kvað Þorvaldr blǫnduskáld:(199)

Gullstríðir verpr glóðum—gefr auð konungr rauðan;Skáldskaparmál

63óþjóðar bregðr eyðir—armleggs—Grana farmi.
Gullskati, sem hér er:(200)

Gat ek gullskata.
Gǫr er leygs of bǫrgǫtu gunnvita
gráps *tøgdrápa.

5

Kona er kend til gulls, kǫlluð selja gulls, sem kvað Hallar-Steinn:(201)

Svalteigar mun selju
salts Viðblinda galtar
rafkastandi rastarreyrþvengs muna lengi.

10

Hér er kallat hvalir Viðblinda geltir. Hann var jǫtunn ok dró hvalií hafi út sem fiska. Teigr hvala er sær, rǫf sævar er gull. Kona er
selja gulls þess er hon gefr ok samheiti við selju er tré, sem fyrr er 15
ritat at kona er kend við alls konar trjáheiti kvenkend. Hon er ok lógkǫlluð þess er hon gefr. Lág heitir ok tré þat er fellr í skógi. Svákvað Gunnlaugr ormstunga:(202)

Alin var rýgr at rógi—
runnr olli því gunnar,*lág var ek auðs at eigaóðgjarn—fira bǫrnum.

20

Kona kallask mǫrk. Svá kvað Hallar-Steinn:(203)

Ek hefi óðar lokriǫlstafna *Bil skafna,*væn mǫrk skála, verki
vandr, stefknarrar branda.

25Tróða, enn sem kvað Steinn:(204)Þú munt fúrs sem fleiriflóðs hirði-Sif *tróður

30

Snorra Edda

64grǫnn við gæfu þinni
grjóts Hjaðninga brjótask.
Skorða; svá kvað Ormr Steinþórsson:(205)
5Skorða var í fǫt fœrðfjarðbeins afar hrein.
Nýri s‹l›ǫng nadd-Freyrnisting of mjaðar Hrist.

Stoð, sem Steinarr kvað:
(206)
10

Mens hafa mildrar Synjar
mjúkstalls *logit allir—sjá hǫfumk *veltistoð stiltan
straumtungls—at mér draumar.

Bjǫrk, enn sem Ormr kvað:
(207)
15

Þvíat hols hrynbáls
hramma þats ek berk framBillings á burar fullbjarkar hefi ek lagit mark.

Eik, svá sem hér er:
(208)
20

Aura stendr fyrir órumeik fagrbúin leiki.

Lind, svá sem hér er:
(209)

25

Ógnrakkr skalat okkurálmr dynskúrar málma—svá bauð lind—í landi—líns—hugrekki dvína.

Maðr er kendr til viða sem fyrr er ritað, kallaðr reynir vápna eða
víga, ferða ok athafnar, skipa ok alls þess er hann [ræðr ok reynir.
Svá] kvað Úlfr Uggason:

Skáldskaparmál(210)

En stirðþinull starði
storðar leggs [fyrir borði
fr]óns á fólka reyni
fránleitr ok blés eitri.

Viðr ok meiðr, sem [kvað Korma]kr:
(211)

20

Gekk í gulli stokknagjǫfrífr—Hárs drífu
askr við‹r› œrinn þroska—*as-Freyr sæing meyjar.

Hlynr:(215)

15

Røkr ǫndurt bað randir
reggbúss saman leggja—rógskýja helt—Rygja—*regni haustnótt gegnum.

Askr, sem Refr kvað:
(214)

10

Askþollum stendr Ullar
austr at miklu traustirœkilundr hinn ríki
randfárs brumaðr hári.

Hér er ok þollr nefndr. Búss; svá kvað Arnórr:
(213)

5

Meiðr er mǫrgum œðri*morðteins í dyn fleina.
Hjǫrr fær *hildibǫrrum
hjarl Sigurði jarli.

Lundr; svá ‹kvað› Hallfrøðr vandræðaskáld:
(212)

65

25

Heill kom þú, handar svellahlynr! Kvaddi svá brynja.

Bǫrr, sem Refr kvað:Snorra Edda

66
(216)

5

Stafr, sem Óttarr kvað:
(217)

10

Heltu þar er hraf‹n› ne svalta—hvatráðr ertu—láði‹ógnar stafr› fyr jǫfrum
ýgr tve‹i›mr—við kyn beima.

Þorn, sem Arnórr kvað:
(218)

48 15

Alls *bǫðgœði‹s› *bjóða
—bǫrr ræðr til þess hjǫrva—ógnstǫðvar hefi ek ægi
einráðit Þorsteini.

Hlóð—en hála téðuhirðmenn arngrenni—auðar þorn fyrir ǫrnuungr valkǫstu þunga.

Hvernig skal kenna orrostu? Svá at kalla veðr vápna eða hlífa eðaÓðins eða valkyrju eða herkonunga eða gný eða glym. Svá kvaðHornklofi:
(219)

20

Háði gramr, þar er gnúðu,geira hregg við seggi,—rauð fnýstu ben blóði—bengǫgl at dyn Skǫglar.

Svá kvað Eyvindr:
(220)
25

Ok sá halrat Hárs veðri
hǫsvan serk
hrísgrísnis bar.

Svá kvað Bersi:
(221)
30

fiótta ek þá er œri
ár—sagt er þat—várumhœfr at Hlakkar drífu
hyrrunnum vel Gunnar.

Skáldskaparmál

67

Svá kvað Einarr:(222)

Glymvindi lætr Gǫndla‹r›—gnest‹r› hjǫrr—taka mestum
Hildar segl þar er hagli,hraustr þengill, drífr st‹r›engjar.

5

Sem kvað Einarr skálaglamm:(223)

Ne sigbjarka serkir
sómmiðjungum rómu
Hárs við Hǫgna skúrirhléðut fast of séðir.

10

Svá sem hér:(224)

Odda gnýs við œsi
oddne‹t›s þinul setja.

Ok enn þetta:(225)

Hnigu fjándr at glym Gǫndlar
grams und arnar hramma.

Vápn ok herklæði skal kenna til orrostu ok til Óðins ok valmeyja
ok herkonunga, kalla hjálma hjálm, hǫtt eða fald, en brynju serk eða
skyrtu, en skjǫld tjald, ok skjaldborgin er kǫlluð hǫll ok ræfr, veggr
ok gólf. Skildir eru kallaðir—ok kendir við herskip—sól eða tungleða lauf eða blik eða garðr skipsins. Skjǫldr er ok kallaðr skip Ullar
eða kent til fóta Hrungnis er hann stóð á skildi. Á fornum skjǫldum
var títt at skrifa rǫnd þá er baugr var kallaðr, ok er við þann baugskildir kendir. Hǫggvápn, øxar eða sverð, er kallat eldar blóðs eða
benja. Sverð heita Óðins eldar en øxar kalla menn trǫllkvinna heitum
ok kenna við blóð eða benjar eða skóg eða við. Lagvápn eru vel
kend til orma eða fiska. Skotvápn eru mjǫk kend til hagls eða drífu
eða rotu. Ǫllum þessum kenningum er marga lund breytt þvíat þat
er flest ort í lofkvæðum er þessar kenni‹n›gar þarf við.
(226)

Lattisk herr með hǫttu
Hangatýs at ganga

15

49

20

25

30

Snorra Edda

68—*þóttit þeim at hætta
þekkiligt—fyrir brekku.
Svá kvað Einarr skálaglamm:(227)
5

Hjálm‹faldinn› bauð hildi
hjaldrǫrr ‹ok› Sigvaldi,
hinn er fór í gný Gunnar,
gunndjarfr Búi, sunnan.

Róða serkr, sem Tindr kvað:
(228)
10

Þá er hringfám Hanga
hrynserk—viðum brynju
hruðusk riðmarar Róðarastar—varð at kasta.

Hamðis skyrta, sem Hallfrøðr kvað:
(229)
15

Ólítit brestr útiunndýrs sumum runnum
hart á Hamðis skyrtum
hryngráp Egils vápna.

Sǫrla fǫt, enn sem hann kvað:
(230)
20

Þaðan verða fǫt fyrða
—fregn ek gerla þat—Sǫrla
rjóðask *bjǫrt í blóði
*benfúr méilskúrum.

Sem Grettir kvað:
(231)
25

Heldu Hlakkar tjalda
hefjendr saman nefjum
Hildar veggs ok hjoggusk
hregg-Nirðir til skeggjum.

Róða ræfr, sem Einarr kvað:Skáldskaparmál
(232)

69

Eigi þverr fyrir augna
Óðs beðvinu Róðaræfr‹s›—eignisk sá—regni*ramsvell—konungr elli.

Hildar veggr, sem kvað Grettir ok áðr er ritat. Skipsól, sem Einarr
kvað:
(233)

5

Leyg rýðr ætt á ægiÓláfs skipa sólar.

Hlýrtungl, sem Refr kvað:(234)

Dagr var fríðr sá er fǫgru
fleygjendr alinleygjar
í hangferil hringahlýrtungli mér þrungu.

10Garðr skips, sem hér er:(235)

Svá skaut gegn í gǫgnum
garð steinfarinn barða
—sá var gnýstœrir geira
gunnar æfr—sem næfrar.

15

Askr Ullar, sem hér er:(236)

Ganga él of yng‹v›aUllar skips með fullu
þar er samnagla siglurslíðrdúkaðar ríða.

20

Ilja blað Hrungnis, sem Bragi kvað:(237)

Vilið, Hrafnketill, heyra
hvé hreingróit steiniÞrúðar skal ek ok þengilþjófs ilja blað leyfa?

Bragi skáld kvað þetta um bauginn á skildinum:25

Snorra Edda

70
(238)

5

Nema svá at góð ins gjallagjǫld *baugnafaðs vildi
meyjar hjóls inn mærimǫgr Sigurðar Hǫgna.

Hann kallaði skjǫldinn Hildar hjól, en bauginn nǫf hjólsins. Baugjǫrð,sem Hallvarðr kvað:
(239)

10

Rauðljósa sér ræsir
—rít brestr sundr hin hvíta—
baugjǫrð brodda ferðar
—bjúgrend—í tvau fljúga.

Svá er enn kveðit:(240)

Baugr er á beru sœmstr
en á boga ǫrvar.

Sverð er Óðins eldr, sem Kormakr kvað:
15

(241)

Svall þá er gekk með gjallan
Gauts eld hinn er styr beldiglaðfœðandi Gríðar
gunnr. Komsk U‹r›ðr ór brunni.

Hjálms eldr, sem kvað Úlfr Uggason:
20

(242)

Fullǫflug lét fjalla
fram haf-Sleipni þramma
Hildr, en Hropts of gildar*hjálmelda mar feldu.

Brynju eldr, sem kvað Glúmr Geirason:
25

(243)

Heinþyntan lét hvína
hryneld at þat brynju*foldar vǫrðr sá er fyrðum
fjǫrnharðan sik varði.

Randar íss ok grand hlífar, sem Einarr kvað:Skáldskaparmál(244)Ráðvǫndum þá ek ra‹u›ðraranda ís at vísa
—grand berum hjálms í hendi—
hvarmþey drifinn Freyju.

Øx heitir trǫllkona hlífa, sem Einarr kvað:
(245)

5

Sjá megu rétt hvé Ræfils
ríðendr við brá Gríðar
fjǫrnis fagrt of skornir
foldviggs drekar liggja.

Spjót er ormr kallat, sem Refr kvað:
(246)

71

10

Kná myrkdreki marka
minn þar er ýtar finnask
æfr á aldar lófum
eikinn *borðs at leika.

Ǫrvar eru kallaðar hagl boga eða strengjar eða hlífa eða orrostu, 15
sem Einarr kvað skálaglamm:(247)

Brak-Rǫgnir *skók bogna—barg óþyrmir varga—*hagl ór Hlakkar seglumhjǫrs—rakkliga fjǫrvi.

20

Ok geirrotu gǫtvar
gagls við strengjar hagli
hungreyðundum Hanga*hléðut járni séðar.

25

Ok Hallfrøðr:(248)

Ok Eyvindr skáldaspillir:(249)

Lítt *kváðu *þik láta
landvǫrðr er brast Hǫrða
brynju hagl í benjum—bugusk álmar—geð fálma.

30

72
50

5

10

15

20

25

30

Orrosta er kǫlluð Hjaðninga veðr eða él ok vápn Hjaðninga eldareða vendir, en saga er til þess. Konungr sá er Hǫgni er nefndr áttidóttur er Hildr hét. Hana tók at herfangi konungr sá er Heðinn hét
Hjarrandason. Þá var Hǫgni konungr farinn í konunga stefnu. En erhann spurði at herjat var í ríki hans ok dóttir hans var í braut tekinþá fór hann með sínu liði at leita Heðins ok spurði til hans at Heðinn
hafði siglt norðr með landi. Þá er Hǫgni konungr kom í Nóreg
spurði hann at Heðinn hafði siglt vestr of haf. Þá siglir Hǫgni eptir
honum alt til Orkneyja, ok er hann kom þar sem heitir Háey þá var
þar fyrir Heðinn með lið sitt. Þá fór Hildr á fund fǫður síns ok bauðhonum men ‹at› sætt af hendi Heðins, en í ǫðru orði sagði hon atHeðinn væri búinn at berjask ok ætti Hǫgni af honum øngrar vægðar
ván. Hǫgni svarar stirt dóttur sinni, en er hon hitti Heðin sagði hon
honum at Hǫgni vildi ønga sætt ok bað hann búask til orrostu. Ok
svá gera þeir hvárirtveggju, ganga upp á eyna ok fylkja liðinu. Þákallar Heðinn á Hǫgna mág sinn ok bauð honum sætt ok mikit gullat bótum. Þá svarar Hǫgni:‘Of síð bauðtu þetta ef þú vill sættask, þvíat nú hefi ek dregit
Dáinsleif er dvergarnir gerðu, er manns bani skal verða hvert sinn er
bert er ok aldri bilar í hǫggvi ok ekki sár grœr ef þar skeinisk af.’
Þá segir Heðinn: ‘Sverði hœlir þú þar en eigi sigri. Þat kalla ek
gott hvert er dróttinholt er.’Þá hófu þeir orrostu þá er Hjaðningavíg er kallat ok bǫrðusk þanndag allan ok at kveldi fóru konungar til skipa. En Hildr gekk ofnóttina til valsins ok vakði upp með fjǫlkyngi alla þá er dauðir váru.
Ok annan dag gengu konungarnir á vígvǫllinn ok bǫrðusk ok svá
allir þeir er fellu hinn fyrra daginn. Fór svá sú orrosta hvern dag
eptir annan at allir þeir er fellu ok ǫll vápn þau er lágu á vígvelli ok
svá hlífar urðu at grjóti. En er dagaði stóðu upp allir dauðir menn okbǫrðusk ok ǫll vápn váru þá nýt. Svá er sagt í kvæðum at Hjaðningar
skulu svá bíða ragnarøkrs. Eptir þessi sǫgu orti Bragi skáld í Ragna‹r›s
drápu loðbrókar:
(250)

35

Snorra Edda

Ok *ofþerris *æðaósk-Rán at þat sínum
til fárhuga fœrifeðr veðr *boga hugði,þá er hristi-Sif hringa
háls *in bǫls of fylda

Skáldskaparmál

73

bar til byrjar drǫsla
baug ørlygis draugi.
(251)

(252)

(253)

(254)

Bauða sú til bleyði
bœti-Þrúðr at móti
málma mætum hilm‹i›men dre‹y›rug‹r›a benja.
Svá lét ey þótt etti
sem *orrostu lettijǫfrum úlfs at sinna
með algífris lifru.
Letrat lýða stillir
landa vanr á sandi—þá svall heipt í Hǫgna—hǫð glamma *mun stǫðva,er þrymregin þremjaþróttig *Heðin s[óttu]heldr en Hildar *svíra
hringa þeir of fingu.
Þá má sókn á Svǫlnis
salpenningi kenna.
Ræs gáfumk reiðar mána
Ragnarr ok fjǫlð sagna.
Ok fyrir hǫnd í hólmiHveðru brynju Viðris
fengeyðandi fljóða
fordæða nam ráða.
Allr gekk herr und hurðir
Hjarranda fram kyrrarreiðr *af Reifnis skeiði
*raðálfs *af mar bráðum.

Orrosta er veðr Óðins sem fyrr er ritat. Svá kvað Víga-Glúmr:(255)

Rudda ek sem jarlar—orð *lék á því—forðum

5

10

15

20

25

30

Snorra Edda74

með veðrstǫfum Viðris
vandar mér til *landa.

5
51

10

Viðris veðr er hér kallat *orrosta en vǫndr vígs sverðit en menn
stafir sverðsins. Hér er bæði orrosta ok vápn haft til kenningar
mannsins. Þat er rekit kallat er ‹svá er› ort. Skjǫldr er land vápnanna
en vápn er hagl eða regn þess lands ef nýgjǫrvingum er ort.
Hvernig skal kenna skip? Svá at kalla hest eða dýr eða skíðsækonunga eða sævar eða skipreiða eða veðrs. Báru fákr, sem Hornklofi
kvað:
(256)

Hrjóðr lét hæztrar tíðar
harðráðr skipa bǫrðum
báru fáks ins bleika
barnungr á lǫg þrungit.

Geitis marr (hest‹r›); svá kvað Erringar-Steinn:
15

(257)

Enn þótt *ófrið sunnanǫll þjóð segir †skaldi—hlǫðum Geitis mar grjóti—glaðir nennum vér þenna.

Sveiða hreinar:
20

(258)

25

Svá kvað Hallvarðr. Hér er ok kǫlluð sunds dýr ok særinn Sǫlsa
bekkr. Svá kvað Þórðr *Sjáreksson:
(259)

30

Súðlǫngum komt *Sveiða
—sunds liðu dýr frá grundu—
sigrakkr Sǫlsa bekkjar
Sveins mǫgr á trǫð hreinum.

Sveggja lét fyrir Siggju
sólborðs goti no‹r›ðan.
Gustr skaut Gylfa rastar
Glaumi suðr fyrir Aumar.
En slóðgoti síðan
sæðings fyrir skut bæði

Skáldskaparmál

75—hestr óð lauks fyrir Lista—lagði Kǫrmt ok Agðir.
Hér er skip kallat sólborðs hestr ok sær Gylfa land, sæðings slóðsærinn ok hestr skipit ok enn lauks hestr (laukr heitir siglutré). Ok
enn sem Markús kvað:(260)Fjarðlinna óð fannir
fast vetrliði rastar;
hljóp of *húna -gnípur
hvals *rann- íugtanni.
Bjǫrn gekk fram á fornarflóðs hafskíða slóðir;skúrǫrðigr braut skorðu
skers glymfjǫtur bersi.

510

Hér er skip kallat bjǫrn rasta. Bjǫrn heitir vetrliði ok íugtanni ok
bersi ok bjǫrn skorðu er hér kallat skip; er ok kallat hreinn (svá kvað 15
Hallvarðr sem áðr er ritat) ok hjǫrtr, sem kvað Haraldr konungr
Sigurðarson:(261)Sneið fyrir Sikiley víðasúð; várum þá prúðir;brýnt skreið vel til varnar
vengis hjǫrtr um drengjum.

20

Ok elgr, sem Einarr kvað:(262)

Baugs getr með þér þeygi
þýðr drengr vera lengi—elg búum flóðs—nema fylgifriðstøkkvir því nakkva‹t›.

25

Sem Máni kvað:(263)

Hvat muntu hafs á [ot]ri
hengiligr með drengum
karl, þvíat kraptr þinn fǫrlask,
kinngrár mega vinna?

30

Snorra Edda

76
Vargr, sem kvað Refr:
(264)

5

En hoddvǫnuðr hlýddi—hlunnvitnis em ek runni
hollr til hermðarspjalla
heinvandil‹s›—Þorsteini.

Ok oxi. Skip er ok kallat skíð eða vagn eða reið. Svá kvað Eyjólfrdáðaskáld:
(265)
10

Meita var at mótimjǫk síð um dag skíði
ungr með jǫfnu gengiútvers frǫmum hersi.

Svá kvað Styrkárr Oddason:
(266)
15

Ok ept ítrum ‹støkkvi›ók Hǫgna lið vǫgnum
hlunns á Heiða fannir
hyrjar flóðs af móði.

Ok sem Þorbjǫrn kvað:
(267)
20

52

25

Hvernig skal Krist kenna? Svá at kalla hann skapara himins okjarða‹r›, engla ok sólar, stýranda heimsins ok himinríkis ok engla,
konung himna ok sólar ok engla ok Jórsala ok Jórdánar ok Griklands,ráðandi postola ok heilagra manna. Forn skáld hafa kent hann viðUrðar brunn ok Róm, sem kvað Eilífr Guðrúnarson:
(268)

30

Hafreiðar var hlœðir
hlunns í skírnar brunni
Hvíta-Krists sá er hæsta
hoddsviptir fekk giptu.

Setbergs—kveða sitjasuðr at Urðar brunni—
svá hefir ramr konungr remðan
Róms banda sik lǫndum.

Skáldskaparmál

77

Svá kvað Skapti Þóroddsson:(269)

Máttr er munka dróttins
mestr; aflar guð flestu.
Kristr skóp ríkr ok reisti
Rúms hǫll verǫld alla.

5

Himna konungr, sem Markús kvað:(270)

Gramr skóp grund ok himna
glyggranns sem her dyggjan.
Einn stillir má ǫllualdar Kristr of valda.

10

Svá kvað Eilífr kúlnasveinn:(271)

Hróts lýtr helgum krúzi
heims ferð ok lið beima,sǫnn er en ǫll dýrð ǫnnur
einn *sólkonungr *hreinni.

15

Máríu sonr, enn sem Eilífr kvað:(272)

Hirð lýtr himna dýrðar
hrein Máríu sveini,mátt viðr milding‹r› dróttar
—maðr er hann ok guð—ok sannan.

20

Engla konungr, enn sem Eilífr kvað:(273)

Máttr er en menn of hyggimætr guðs sonar betri.
Þó er engla gramr ǫlluǫrr helgari ok dýrri.

Jórdánar konungr; svá kvað Sighvatr:(274)

Endr réð engla senda
Jórdánar gram‹r› fjóra

25

Snorra Edda

78

—fors þó han‹s› á hersi
he‹i›lagt skopt—ór lopti.
Grikkja konungr, sem Arnórr kvað:(275)
5Bœnir hefi ek fyrir beini
bragna falls við snjallan
Gríkja vǫrð ok Garða;gjǫf *launak svá jǫfri.

Svá kvað Eilífr kúlnasveinn:
(276)
10

Himins dýrð lofar hǫlða
—hann er alls konungr—stilli.

Hér kallaði hann fyrst Krist konung manna ok annat sinn alls konung.
Enn kvað Einarr Skúlason:
(277)
15

53

20

25

Þar koma saman kenningar, ok †verðr sá at skilja af stoð, er ræðrskáldskapinn, um hvárn kveðit er konunginn, þvíat rétt er at kalla
Miklagarðs keisara Grikkja konung, ok svá þann konung er ræðrJórsalalandi, at kalla Jórsala konung, svá ok at kalla Róms konung
Rómaborgar keisara eða Engla konung þann er Englandi ræðr. En sú
kenning er áðr var ritat, at kalla Krist konung manna, þá kenning máeiga hverr konungr. Konunga alla er rétt at kenna svá at kalla þá
landráðendr eða lands vǫrðu eða lands sœki eða hirðstjóra eða vǫrðlandfólks. Svá kvað Eyvindr skáldaspillir:
(278)

30

Lét sá er landfólks gætir
líkbjartr himinríki
umgeypnandi opna
alls heims fyrir gram snjǫllum.

Farmatýs
fjǫrvi næmðu
*jarðráðendrá Ǫglói.

Ok sem Glúmr kvað Geirason:

Skáldskaparmál(279)

Hilmir rauð und hjálmi
heina laut *á Gautum.
Þar varð í gný geira
grundar vǫrðr of fundinn.

Sem Þjóðólfr kvað:
(280)

5

Hár skyli *hirðar stjóri
hugreifr sonum leifa
arf ok óðaltorfu—ósk mín er þat—sína.

Sem Einarr kvað:
(281)

79

10

Snáks berr fald of *frœknu
foldvǫrðr—konungs Hǫrða
frama telr greppr fyrir gumnum—geðsnjallr skarar fjalli.

Rétt er ok um þann konung er undir honum eru skattkonungar at 15
kalla hann konung konunga. Keisari er œztr konunga, en þar næst er
konungr sá er ræðr fyrir þjóðlandi jafn í kenningum ǫllum hverr við
annan í skáldskap. Þar næst eru þeir menn er jarlar heita eða
skattkonungar, ok eru þeir jafnir í kenningum við konung nema eigimá þá kalla þjóðkonunga er skattkonungar eru. Ok svá kvað Arnórr 20
jarlaskáld of Þorfinn jarl:(282)

Nemi drótt hvé sjá sótti
snarlyndr konungr jarla.
Eigi þraut við ægiofvægjan gram bægja.

25

Þar næst eru í kenningum í skáldskap þeir menn er hersar heita.
Kenna má þá sem konung eða jarl svá at kalla þá gullbrjóta okauðmildinga ok merkismenn ok fólks stjóra eða kalla hann oddvitaliðsins eða orrostu, fyrir því at þjóðkonungr hverr sá er ræðr mǫrgum
lǫndum þá setr hann til landstjórnar með sér skattkonunga ok jarla 30
at dœma lands lǫg ok verja land fyrir ófriði í þeim lǫndum er
konungi liggja fjarri, ok skulu þeir dómar ok refsingar vera þar

80

5

10

15

Snorra Edda

jafnréttir sem sjálfs konungs. Ok í einu landi eru mǫrg heruð ok er
þat háttr konunga at setja þar réttara yfir svá mǫrg heruð sem hanngefr vald yfir ok heita þeir hersar eða lendir menn í Danskri tungu,
en greifar í Saxlandi en barúnar í Englandi. Þeir skulu ok vera réttir
dómarar ok réttir landvarnarmenn yfir því ríki er þeim er fengit til
stjórnar. Ef eigi er konungr nær, þá skal fyrir þeim merki bera íorrostum ok eru þeir þá jafnréttir herstjórar sem konungar eða jarlar.
Þar næst eru þeir menn er hǫlðar heita. Þat eru búendr þeir ergildir eru *at ættum ok réttum fullum. Þá má svá kenna at kalla þáveitanda fjár ok gætanda ok sætti manna. Þessar kenningar megu okeiga hǫfðingjar. Konungar ok jarlar hafa til fylgðar með sér þá menner hirðmenn heita ok húskarlar, en lendir menn hafa ok sér handgengna
menn þá er í Danmǫrku ok í Svíþjóð eru hirðmenn *kallaðir, en í
Nóregi húskarlar, ok sverja þeir þó eiða svá sem hirðmenn konungum.
Húskarlar konunga váru mjǫk hirðmenn kallaðir í fornesk‹j›u. Svákvað Þorvaldr blǫnduskáld:
(283)

20

Konungr heill ok svá snjall‹iðrsóknǫrr—við lof gjǫrvan
óð hafa menn í munni
minn—húskarlar þínir.

Þetta orti Haraldr konungr Sigurðarson:
(284)

25

Fullafli beið fyllar—finn ek *opt at drífr minna—
hilmis stóls—á hælahúskarla lið jarli.

Hirðmenn ok húskarla hǫfðingja má svá kenna at kalla þá inndrótteða verðung eða *heiðmenn. Svá kvað Sighvatr:
(285)
30

Ok enn þetta:

Þat frá ek víg á vatniverðung jǫfurs gerðu,nadda él at, nýla,næst tel engin smæstu.

Skáldskaparmál(286)

fiági var sem þessumþengils á jó strengjarmjǫð fyrir málma kveðju
mær heiðþegum bæri.

Heiðfé heitir máli ok gjǫf er hǫfðingjar gefa. Svá kvað Óttarr svarti:
(287)

81

5

Góðmennis þarf ek gunnarglóðbrjótanda at njóta;
hér er alnennin inni
inndrótt með gram svinnum.

Jarlar ok hersar ok hirðmenn er‹u› svá kendir at kallaðir konungs 10
rúnar eða málar eða sessar. Svá kvað Hallfrøðr:(288)

Grams rúni lætr glymja
gunnríkr hinn er hvǫt líkarHǫgna hamri slegnar
heiptbráðr of sik váðir.

15

Sem Snæbjǫrn kvað:(289)

Stjórviðjar lætr styðja
stáls buðlunga málihlemmisverð við harðri
húflangan *skæ dúfu.

20

Svá kvað Arnórr:(290)

Bera *sýn *of mik mínirmorðkends taka endaþess of þengils sessaþung mein synir ungir.

25

Konungs spjalli, sem Hallfrøðr kvað:(291)

Ráð lukusk at sá síðan
snjallmælt‹r› konungs spjalliátti eingadóttur
Ónars *viði gróna.

30

Snorra Edda

82

Svá skal menn kenna við ætt, sem Kormakr kvað:
(292)

5

Heyri sonr á (Sýrar)sannreynis (fentanna
ǫrr greppa *lætk uppi
jast-Rín) Haralds (mína).

Hann kallaði jarlinn sannreyni konungsins, en Hákun jarl son Sigurðar
jarls. En Þjóðólfr kvað svá um Harald:
(293)
10

Vex Óláfs feðrJárnsaxa veðrharðræðit hvert
svá at hróðrs er vert.

Ok enn svá:
(294)
15

Jarizleifr of sá
hvert jǫfri brá,hófsk hlýri framsins helga grams.

Ok enn kvað hann:
(295)
20

Andaðr er sá
er of alla brá
haukstalla konr
Haralds bróðursonr.

Enn kvað svá Arnórr í Rǫgnvaldsdrápu:
(296)
25

Réð Heita konr *hleytiherþarf‹r› við mik gjǫrva.
Styrk lét oss of orkat
jarls mægð af því frægðar.

Ok enn sem hann kvað of Þorfinn jarl:(297)

Bitu sverð—en þar *þurðu—þunngjǫr fyrir Mǫn sunnanSkáldskaparmál

83Rǫgnvalds kind—und randirramlig fólk—ins gamla.
Ok enn kvað hann:(298)Ættbœti *firr ítran
allríks—en ek bið líkna
trúra tiggja dýrum—Torf-Einars, guð, meinum.

5

Ok enn kvað Einarr skálaglamm:(299)

Ne ættstuðill ættar
ógnherðir mun verða
—skyldr em ek hróðri at halda—
Hilditanns in mild‹r›i.

Hvernig er ókend setni‹n›g skáldskapar? Svá at nefna hvern hlut
sem heitir. Hver eru ókend heiti skáldskaparins? Hann heitir bragr
ok hróðr, óðr, *mærð, lof. Þetta kvað Bragi hinn gamli þá er hannók um skóg *nokkvorn síð um kveld, þá stefjaði trǫllkona á hann okspurði hverr þar fór:
(300a)‘Trǫll kalla mik
tungl sjǫt-Rungnis,auðsúg jǫtuns,élsólar bǫl,vilsinn vǫlu,vǫrð náfjarðar,hvélsvelg himins.
Hvat er trǫll nema þat?’

10

54
15

20

25

Hann svarar svá:
(300b)‘Skáld kalla mik*skapsmið Viðurs,Gauts gjafrǫtuð,grepp óhneppan,
Yggs ǫlbera,óðs skap-Móða,30

Snorra Edda

84

*hagsmið bragar.
Hvat er skáld nema þat?’Ok sem Kormakr kvað:(301)
5Hróðr geri ek of mǫg mæran
meir Sigrøðar fleira;haptsœnis galt ek hánum
heið. Sitr Þórr í reiðum.

Ok sem kvað Þórðr Kolbeinsson:
(302)
10

Mjǫk lét margar snekkjur—mærðar ǫrr—sem knǫrru
—*óðr vex skálds—*ok skeiða‹r›skjǫldhlynr á brim dynja.

Mærð, sem Úlfr Uggason kvað:
(303)
15

55
20

Þar kømr á, en æri
endr bar ek mærð af hendi—ofra ek svá—til sævar,sverðregns—lofi þegna.

Hér er ok lof kallat skáldskapr.
Hvernig eru nǫfn goðanna? Þau heita ok bǫnd, sem kvað *Eyjólfrdáðaskáld:(304)

Dregr land at mun banda
Eiríkr und sik geiraveðrmildr ok semr hildi.

Ok hǫpt, sem kvað Þjóðólfr inn hvinverski:
25

(305)

*Tormiðlaðr var tívi
tálhreinn meðal beina.
Hvat *kvað hapta *snytrir
hjálmfaldinn því valda.

Rǫgn, sem Einarr kvað skálaglamm:

Skáldskaparmál
(306)

85

Rammaukin kveð ek ríkirǫgn Hákunar magna.

Jólnar, sem Eyvindr kvað:(307)

Jólna sumblenn vér gátum
stillis lof
sem steina brú.

5

Díar, sem Kormakr kvað:(308)

Eykr með ennidúki*jarðhljótr díafjarðar
breyti, *hún sá er *beinanbindr. Seið Yggr til Rindar.

10Þessi nǫfn himins eru rituð, en eigi hǫfum vér fundit í kvæðum ǫll 56þessi heiti. En þessi skáldskaparheiti sem ǫnnur þykki mér óskylt at
hafa í skáldskap nema áðr finni hann í verka hǫfuðskálda þvílík 15
heiti:
Himinn, hlýrnir, heiðþornir, hregg-Mímir, Andlangr, ljósfari,drífandi, skatyrnir, víðfeðmir, vet-Mímir, leiptr, hrjóðr, víðbláinn.
Sól: sunna, rǫðull, eyglóa, alskír, sýni, fagrahvél, líknskin, Dvalinsleika, álfrǫðull, ifrǫðull, *mýlin.
20
Tungl: máni, ný, nið, ártali, múlinn, fengari, glámr, skyndir, skjálgr,sk‹r›ámr.
57
Jǫrð, sem Þjóðólfr kvað:(309)

J‹arl› lætr odda skúrar
opt herðir gjǫr verða
hrings áðr hann of þryngvihǫrð él und sik jǫrðu.

25

Fold, sem Óttarr kvað:(310)

Fold verr fólk-Baldr,
fár má konungr svá;ǫrnu reifir Óleifr,
er framr Svía gramr.

30

Snorra Edda

86
Grund, sem Haraldr kvað:
(311)

5

Grund liggr und bǫr bundinbreið hólmfjǫturs leiðar
—*heinlands hoddum grandarHǫðr—*eitrsvǫlum *naðri.

Hauðr, sem Einarr kvað:
(312)

10

Verja hauðr með hjǫrvi
hart dǫglinga bjartir—hjálmr springr opt fyrir ólmri
egghríð—framir seggir.

Land, sem Þórðr Kolbeinsson kvað:
(313)

15

En ept víg *frá Veigu—vant er orð at styr—norðan
land eða lengra stundulagðisk suðr til Agða.

Láð, sem Óttarr kvað:
(314)

20

Helztu þar er hrafn ne svalta—hvatráðr ertu—láðiógnar stafr fyrir jǫfrum
ýgr t‹v›eimr—við kyn beima.

Hlǫðyn, sem kvað Vǫlu-Steinn:
(315)

25

Man ek þat er jǫrð við orðaendr myrk Danar *sendigrœnnar grǫfnum munni
gein Hlǫðynjar beina.

Frón, sem Úlfr kvað Uggason:(316)

En stirðþinull starði
storðar leggs fyrir borði

Skáldskaparmál

87

fróns á fólka reyni
fránleitr ok blés eitri.
Fjǫrgyn:(317)*Ǫrgildi var ek (Eldi‹s›)áls Fjǫrgynjar (mála)dyggr; sé heiðr ok hreggi(hrynbeðs) ár steðja.

Vargr heitir dýr. Þat er rétt at kenna við blóð eða hræ svá at kallaverð hans eða drykk. Eigi er rétt at kenna svá við fleiri dýr. Vargrheitir ok úlfr, sem Þjóðólfr kvað:
(318)

15

20

Elfr varð unda gjálfri
eitrkǫld roðin heitu.
Vitnis fell með vatni
var‹m›t ǫlðr í men Karmtar.

Ylgr, sem Arnórr kvað:
(321)

10

Þá er oddbreki—sleit und Freki—gnúði hrafniá hǫfuðstafni.

Vitnir, sem Einarr kvað:
(320)

58

Gera var gisting ‹byrjuð›gnóg en úlfr ór skógi—sonr á sár at spenja
Sigurðar—kom norðan.

Hér er hann ok Geri kallaðr. Freki, sem Egill kvað:
(319)

5

Svalg áttbogi ylgjarógóðr—en var blóði
grœðir grœnn at rauðum—grandauknum ná—blandinn.

25

Snorra Edda

88
Vargr, sem Illugi kvað:
(322)

5

Vargs var munr þat er margan—menskerðir stakk sverði
myrkaurriða markar—minn dróttinn rak flótta.

Bjǫrn: fetviðnir, húnn, vetrliði, bersi, fress, íugtanni, ifjungr, glúmr,jǫlfuðr, vilskarpr, bera, jórekr, riti, frekr, blómr, ysjungr.
Hjǫrtr: *mótroðnir, dalarr, dalr, Dáinn, Dvalinn, Duneyrr, Duraþrór.
Þetta er enn vargs heiti sem Hallr kvað:
10

(323)

Heiðingja sleit hungri,
hárr *gylðir naut sára,
granar rauð gramr á Fenri,gekk úlfr í *ben drekka.

Ok enn sem Þórðr kvað:
15

(324)

Óð—en œrnu náðiíms sveit Freka hveiti,
Gera *ǫlðra naut gylðir—Gjálpar stóð í blóði.

Þessi eru heiti hesta talið; þessi eru hesta heiti í Þorgrímsþulu:
20

(325)

Hrafn ok Sleipnir,
hestar ágætir
Valr ok Léttfeti
var þar Tjaldari,
Gulltoppr ok Goti,
getit heyrðak Sóta,
Mór ok Lungr með Mari.

(326)

Vigg ok Stúfr
var með Skævaði,Þegn knátti Blakkr bera,
Silfrtoppr ok *Sinir,
svá heyrðak Fáks of getit,
Gullfaxi ok Jór með goðum.

25

30

Skáldskaparmál(327)Blóðughófi hét hestr
ok bera kváðu
ǫflgan Atriða.
Gils ok *Falhófnir,Glær ok Skeiðbrimir;
þar var ok *Gyllis of *getit.

895Þessir ró enn talðir í Alsvinnsmálum:
(328)

(329)

(330)

Dagi reið Drǫsli
en Dvalinn Móðni,‹Hǫð› Hjálmþér
en Haki Fáki;reið bani BeljaBlóðughófa
en Skævaði
skati Haddingja.
Vésteinn Valien Vifill Stúfi,Meinþjófr Mói
en Morginn Vakri,
Áli Hrafni,
til íss riðuen annarr austrund Aðilsi,
grár hvarfaði
ge‹iðri undaðr.
Bjǫrn reið Blakkien Bjárr Kerti,
Atli Glaumien Aðils Slungni,Hǫgni Hǫlkvi
en Haraldr Fǫlkvi,
Gunnarr Gotaen Grana Sigurðr.

10

15

20

25

30

90

Snorra EddaÁrvakr ok Alsviðr *draga sólina sem fyrr er ritat. Hrímfaxi eðaFjǫrsva‹r›tnir draga nóttina. Skinfaxi eða Glaðr ‹fylgja deginum›.
Þessi øxna heiti eru í Þorgrímsþulu:
(331)
5

10

15
59

Gamalla yxna nǫfnhefi ek *gerla ‹fregit›þeira Rauðs ok Hœfis;Rekinn ok Kýrr,*Himinhrjótr ok Apli,
Arfr ok Arfuni.

Þessi eru orma heiti: dreki, Fáfnir, Jǫrmungandr, naðr, Níðhǫggr,linnr, naðra, Góinn, Móinn, Grafvitnir, Grábakr, Ófnir, Sváfnir,
grímr.
Naut: kýr, kálfr, yxin, kvíga, vetrungr, griðungr, boli.
Sauðr: hrútr, bekri, ær, lamb, veðr.
Svín: sýr, gylta, runi, gǫltr, gríss.
Hver eru heiti lopts ok veðranna? Lopt heitir ginnungagap okmeðalheimr, foglheimr, *veðrheimr. Veðr heitir hregg, byrr, glygg,
hret, gjósta, vindr. Svá segir í Alsvinnsmálum:
(332)

20

Vindr heitir með mǫnnum
en *vǫnsuðr með goðum,kalla gneggjuð ginnregin,œpi kalla jǫtnar
en álfar gnýfara;
heitir í Helju hlummuðr.

25Veðr heitir ok gustr.
Tveir eru fuglar þeir er eigi þarf at kenna annan veg en kalla blóðeða hræ drykk þeira eða verð, þat er hrafn ok ǫrn. Alla aðra fuglakarlkenda má kenna við blóð eða hræ ok er þat þá nafn ǫrn eða
hrafn, sem Þjóðólfr kvað:

30

(333)

60

35

Blóðorra lætr barri
bragningr ara fagna,
Gauts berr sigð á sveita
svans ǫrð konungr Hǫrða.
Geirs oddum lætr greddir
grunn hvert stika sunnar

Skáldskaparmál

91hirð þat er hann skal varða
hrægamms ara sævar.
Þessi eru nǫfn hrafns: krákr, Huginn, Muninn, borginmóði, árflognir,ártali, holdboði. Svá kvað Einarr skálaglamm:(334)

Fjallvǫnðum gaf fylli—fullr varð—(en spjǫr gullu)
herstefnandi hrǫfnum—
hrafn á ylgjar tafni.

5

Svá kvað Einarr Skúlason:(335)

Dólgskára kná dýrum
dýrr magna‹n›di stýra
—Hugins fermu bregðr harmi
harmr—bliksólar garmi.

10

Ok enn sem hann kvað:(336)

En við hjaldr þar er hǫlða‹r›,hugþrútit svellr, lúta
—Muninn drekkr blóð ór benjum
blásvartr—konungs hjarta.

15

Sem kvað Víga-Glúmr:(337)

Þá er *dynfúsir *dísar
dreyra mens á e‹y›ri—bráð fekk borginmóði
blóð‹s›—skjaldaðir stóðum.

20

Sem Skúli kvað Þorsteinsson:(338)

Mundit efst þar er undirárflogni gaf ek sárarHlǫkk í hundraðs flokki
hvítinga mik líta.

25

Snorra Edda

92Ǫrn heitir svá: ari, gemlir, hreggskornir, egðir, ginnarr, undskornir,
gallópnir. Sem Einarr kvað:(339)
5

Sámleitum rauð sveita—sleit ǫrn Gera beitu,
fekksk arnar matr járnum—
Járnsǫxu grǫn *faxa.

Sem Óttarr kvað:
(340)
10

Ǫrn drekkr undarn,ylgr fær at hræm sylg,
opt rýðr úlfr køpt,ari getr verð þar.

Sem Þjóðólfr kvað:
(341)
15

Segjundum fló sagna
snótar *úlfr at mótií gemlis ham gǫmlum
glamma ó- fyr -skǫmmu.

Ok sem hér er:
(342)

20

Ok enn sem Skúli kvað:
(343)

61 25

Hreggskornis vil ek handa
háleitan mjǫð *vanda.

Vaki ek (þar er vel leizk) ekka(víðis) áðr ok síðan;greppr hlýðir þá góðu(gallópnis *val) spjalli.

Hver ró sævar heiti? Hann heitir marr, ægir, gymir, hlér, haf, leið,ver, salt, †lǫg‹r›, grœðir, sem Arnórr kvað ok fyrr var ritat:(344)

Nemi drótt ‹hvé› sæ *sótti
snarlyndr konungr jarla.

Skáldskaparmál

93

Eigi þraut við ægióvæginn fram bægja.
Hér er nefndr sær ok svá ægir. Marr, sem Hornklofi kvað:(345)

Þá er út á mar *mœtir
mannskœðr *lagar tannaræsinaðr til rausnar
rak vébra‹u›tar Nǫkkva.

5Lǫgr er ok hér nefndr. Svá kvað Einarr:(346)Lǫgr ‹þv›ær flaust en fagrir—flóðs vaskar brim *stóðum—þar er sær á hlið hvára
hlymr, veðrvitar glymja.

10

Hér er flóð kallat. Svá kvað Refr, sem fyrr var ritat:(347)*Fœrir bjǫrn, þar er bára
brestr, undinna festa
opt í Ægis kjapta*úrsvǫl Gymis vǫlva.

15

Haf, sem Hallvarðr kvað:(348)

Vestr léztu í haf, *hristir,harðviggs, *sikulgjarðar,umbands allra landa,
íss, framstafni vísat.

20

Leið, sem hér er:(349)

Erum á leið frá láði*liðnir Finnum skriðnu.
Austr sé ek fjǫll af flausta
ferli geisla merluð.

Sem Egill kvað, ver:25Snorra Edda

94
(350)

5

Marr, sem Einarr kvað:
(351)

10

Leiðangr bjóttu af láði—lǫgr gekk of skip—fǫgru.
Gjálfrstóðum re‹iðstu grœði
glæstum ár it næsta.

Hér er ok gjálfr kallat særinn. Víðir, sem kvað Refr:
(354)

25

Salt skar húfi héltum
hraustr þjóðkonungr austan.
Báru brimlogs rýribrún veðr at Sigtúnum.

Grœðir, sem Bǫlverkr kvað:
(353)

20

Kaldr þvær marr und mildum
mart dœgr viðu svarta—grefr élsnúin—jǫfri—álmsorg Manar þjálma.

Salt, sem Arnórr kvað:
(352)

15

Vestr fer ek of ver
en ek Viðris ber
munstrandar mar.
Svá er mitt of far.

Barðristinn nemr brjósti*borðheim drasill skorðu
—nauð þolir viðr—en víðiverpr inn of þrǫm stinnan.

Húmr, sem Brennu-Njáll kvað:(355)

Senn jósu vér, svanni,
sextán en brim vexti—dreif á hafskips húfa
húm—í fjórum rúmum.

Skáldskaparmál95Þessi eru enn sævar heiti svá at rétt er at kenna til skips eða gulls:
Rán, er sagt er at var kona Ægis, svá sem hér er:(356)Hrauð í himin upp glóðum
hafs; gekk sær af afli;bǫrð hygg ek at ský *skerðu;skaut Ránar vegr mána.

5Dœtr þeira Ægis ok Ránar eru níu ok eru nǫfn þeira fyrr rituð:Himinglæva, Dúfa, Blóðughadda, Hefring, Uðr, Hrǫnn, Bylgja, Drǫfn,Kólga. Einarr Skúlason talði í þessi vísu er fyrr var ritat—(357)Œsir hvast at hraustum
Himinglæva þyt sævar—10

sex nǫfn þeira: Himinglæva, Uðr, Dúfa, Blóðughadda, Kólga, Hefring.
Hrǫnn, sem Valgarðr kvað:(358)

Lauðr var lagt í beðj‹a›,lék sollit haf golli,
en herskipum hrannirhǫfuð ógurlig þógu.

15

Bylgja, sem Óttarr svarti kvað:(359)

Skáruð skǫfnu stýri
—skaut—sylghár bylgjur—lék við hún á hreini
hlunns *þat er drósir spunnu.

20Drǫfn, sem Ormr kvað:(360)

Hrosta drýgir hvern kosthauk lúðrs gæi-Þrúðr
en drafnar loga Lofnlǫstu rækir vinfǫst.

Bára, sem Þorleifr fagri kvað:25

Snorra Edda

96
(361)

5

Lá, sem Einarr kvað:
(362)

10

Ne framlyndir fundu
fyrr—hykkat lá kyrðu—þar er sjár á við *varra—vini óra—fell stórum.

Fyllr, sem Refr kvað:
(363)

15

Sjár þýtr en berr bára
bjart lauð‹r› of við rauðan
*gránn þar er gulli búnum
gínn hlunnvísundr munni.

Hrynja fjǫll á fyllar—fram œsisk nú Glammaskeið vetrliði skíða—skautbjǫrn Gusis nauta.

Boði, sem hér er:(364)Boði fell á mik brálla;bauð heim með sér geimi;
þá *ek eigi lǫð lœgis.

Breki, sem Óttarr kvað:
20

(365)

Braut—en breki þaut—borð—óx viðar morð,‹meðr fengu mikit veðr—mjó fyrir ofan sjó.›

Vágr, sem Bragi kvað:
25

(366)

Vildit rǫngum ofravágs byrsendir œgi
hinn er mjótygil mávaMœrar skar fyrir Þóri.

Sund, sem Einarr kvað:Skáldskaparmál(367)

Skar ek súðum sundfyrir sunnan Hrund;mín prýddisk mundvið mildings fund.

Fjǫrðr, sem Einarr kvað:
(368)

20

Snarla skaut ór sóti—
sve‹y›k of hús ok reykirstóðu stopðir síðan—steinóðr logi glóðum.

Bál, sem hér er:
(372)

15 62

Eldr brennat sá sjaldan—svíðr dyggr jǫfurr byggðir,blása rǫnn fyr ræsireyk—er Magnús kveykvir.

Logi, sem Valgarðr kvað:
(371)

10

Sœgs mun ek síðr en eigi
—sá er illr er brag spillir—
sólar sverri málan—slíðráls reginn—níða.

Hver ró elds heiti? Svá sem hér er:
(370)

5

Næst sé ek orm á jastarítrserki vel merktan—nemi bjóðr hvé ek fer—flœðar
—fjarðbáls of hlyn máli.

Sœgr, sem Markús kvað:
(369)

97

Haki var brendr á báliþar er brimslóðir óðu . . .

Glœðr, sem Grani kvað:25

Snorra Edda

98
(373)

Glœðr hygg ek Glamma slóðar
—gramr eldi svá—feldu . . .

Eisa, sem Atli kvað:(374)
5

Øx rýðsk—eisur vaxa,
allmǫrg—loga hallir—
hús brenna, gim geisar,góðmennit fellr—blóði.

Hér er ok gim kallat eldrinn. Eimr, sem hér er:
(375)
10

Brunnu allvalds inni—
eldr hygg ek at sal feldi,
eimr skaut á her hrími—
hálfgjǫr við Nið sjálfa.

Hyrr, sem Arnórr kvað:
(376)
15

Eymðit ráð við Raumareiðr Ey-Dana meiðir.
Heit dvínuðu *Heina.
Hyrr gerði þá kyrra.

Viti. Funi, sem Einarr kvað:
(377)
20

Funi kyndisk [flj]ótt
en flýði skjótt
Hísingar herr
sá er hafði verr.

Brími, sem Valgarðr kvað:
(378)
25

Bjart‹r› sveimaði brími—brutu víkingar fíkjum—
vísa styrks *of virki—varp [sorg á mey—borgar.

Leygr, sem Halldórr *skvaldri kvað:Skáldskaparmál
(379)

99

Ér knáttuð þar þeira
—þú vart aldrigi (skjaldar*leygr þaut of sjǫt) sigri
sviptr—gørsimum skipta.

Þessi eru nǫfn stundanna: ǫld, forðum, aldr, fyrir lǫngu, ár, misseri,vetr, sumar, vár, haust, mánuðr, vika, dagr, nótt, morginn, aptann,kveld, árla, snemma, síðla, í sinn, fyrra dag, í næst, í gær, á morgun,
stund, mél. Þessi eru enn heiti nætrinnar í Alsvinnsmálum:(380)

Nótt heitir með mǫnnum
en njóla í Helju,kǫlluð er gríma] með goðum,ósorg kalla jǫtnar,álfar svefngaman,
dvergar draum-Njǫ‹r›un.

5 63

10

Frá jafndœgri er haust til þess er sól sezk í eyktarstað. Þá er vetr til 15
jafndœgris, þá er vár til fardaga, þá er sumar til jafndœgris. Haustmánuðr
heitir inn næsti fyrir vetr, fyrstr í vetri heitir gormánuðr, þá er
frermánuðr, þá er hrútmánuðr, þá er þorri, þá gói, þá einmánuðr, þágaukmánuðr ok sáðtíð, þá eggtíð ok stekktíð, þá er sólmánuðr ok
20
selmánuðr, þá eru heyannir, þá er kornskurðarmánuðr.
64
Hver eru manna nǫfn ókend? Maðr er hverr fyrir sér. It fyrsta ok
it œzta heiti manns er kallat maðr keisari, því næst konungr, þarnæst jarl. Þessir þrír menn eigu saman þessi heiti ǫll. Allvaldr, svá
sem hér er kveðit:(381)

Allvalda kann ek alla
austr ok suðr of flausta—Sveins er sonr at reyna—
setr—hverjum gram betri.

25

Hér er ok gramr kallaðr. Því heitir hann allvaldr at hann er einvaldi
30
alls ríkis síns. Fylkir, sem Gizurr kvað:(382)

Fylkir gleðr í fólki
fl‹agðs bl›akk ok svan Hlakkar.
Óláfr of viðr élumYggs gǫgl fegin Skǫg‹l›ar.

100

Snorra Edda

Fyrir því er fylkir kallaðr konungr at hann skipar í fylkingar herliði
sínu. Vísi, sem kvað Óttarr svarti:(383)
5

Vísi tekr—víg-Freys—
víst austr munlaust—aldar hefir allvaldr—Ósk‹a› víf—gott líf.

Harri eða herra, sem kvað Arnórr:
(384)
10

Harri fekk í hverri
Hjaltlands þrumu branda—greppr vill grams dýrð yppa—
gagn, sá er *hæstr er bragna.

Hertogi heitir jarl ok er konungr svá kallaðr ok fyrir því er hannleiðir her til orrostu. Svá kvað Þjóðólfr:
(385)
15

Ok hertoga hneykir
herfengnum lét stinga—leyfð ber ek hans—ór haufði
haugs skundaði augu.

Sinnjór eða senjór, sem Sighvatr kvað:
(386)
20

Lát auman nú njóta,
Nóregs, ok gef stórum—mál halt†—svá sem sælan,sinnjór, laga þinna.

Mildingr, sem Markús kvað:
(387)
25

Mildingr fór of óþjóð eldi,auðit varð þá flotnum dauða;hæstan kynduð, hlenna þrýstir,hyrjar ljóma suðr at Jómi.

Mæringr, sem Hallvarðr kvað:Skáldskaparmál(388)

Erat und jarðar hǫslu
—orðbrjótr Dǫnum forðar
moldreks—munka valdimæringr en þú nærri.

Landreki, sem Þjóðólfr kvað:
(389)

101

5

Eyss landreki ljósu
lastvarr Kraka barri,sem fyrr var ritat. Því heitir hann svá at hann rekr her um landannara konunga eða rekr her ór sínu landi.
[Konungr er nefndr Hálfdan gamli er allra konunga var ágætastr. 10
Hann gǫrði blót mikit at miðjum vetri ok blótaði til þess at hannskyldi lifa í konungdómi sínum þrjú hundruð vetra. En hann fekk
þau andsvǫr at hann myndi lifa ekki meir en einn mikinn mannsaldr,
en þat mundi þó vera þrjú hundruð vetra er engi mundi vera í ætt
hans kona eða ótiginn maðr. Hann var hermaðr mikill ok fór víða 15
um Austrvegu. Þar drap hann í einvígi þann konung er Sigtryggr
hét. Þá fekk hann þeirar konu er kǫlluð er Alvig in spaka, dóttir
*Emundar konungs ór] Hólmgarði in‹s› ríka. Þau áttu son‹u› átján
ok váru níu senn bornir. Þeir hétu svá: einn var Þengill er kallaðr var
Manna-Þengill, annarr Ræsir, þriði Gramr, fjórði Gylfi, fimti Hilmir, 20
sétti Jǫfurr, sjaundi Tiggi, átti Skyli eða Skúli, níundi Harri eða
Herra. Þessir níu brœðr urðu svá ágætir í hernaði at í ǫllum frœðum
síðan eru nǫfn þeira haldin fyrir tignarnǫfn svá sem konungs nafn
eða nafn jarls. Þeir áttu engi bǫrn ok fellu allir í orrostum. Svá sagði
25Óttarr svarti:(390)Þengill var þegar ungrþreks gjǫrr vígǫrr.
Haldask bið ek hans aldr,
hann tel ek yfirmann.

Svá kvað Markús:(391)Ræsir lét af roðnum hausi
Rínar sól á marfjǫll skína.

Svá kvað Egill:30

Snorra Edda

102
(392)

Gramr hefir gerðihǫmrum
grundar upp of hrundit . . .

Svá kvað Eyvindr:(393)
5

Lék við ljóðmǫgu,skyldi land ver‹j›a,gylfi inn glaðværi
stóð und gullhjálmi.

Svá kvað Glúmr:
(394)
10

Hilmir rauð und hjálmi
heina laut ágætum.

Svá kvað Óttarr svarti:
(395)

15

Jǫfurr heyri upphaf—ofrask mun konungs lof,háttu nemi hann rétthróðr‹s› míns—bragar síns.

Sem Stúfr kvað:
(396)

20

Tíreggjaðr hjó tiggi
tveim hǫndum lið beima;reif‹r› gekk herr und hlífar
hizig suðr fyrir Nizi.

Svá kvað Hallfrøðr:
(397)

25

Skiliðr em ek við skylja,
skálmǫld hefir því valdit;vætti ek virða dróttins;
vil er mest ok dul flestum.

Svá kvað Markús:(398)

Harra kveð ek at hróðrgjǫrð dýrri
hauklundaðan Dana grundar.

Skáldskaparmál

103

Enn áttu þau Hálfdan aðra níu sonu er svá heita: Hildir, er Hildingar
eru frá komnir; annarr Nefir, er Niflungar eru frá komnir; þriði
Auði, er Ǫðli‹n›gar eru frá komnir; fjórði Yngvi, er Ynglingar eru
frá komnir; fimti Dagr, er Daglingar eru frá komnir; sétti Bragi, er
Bragningar eru frá komnir (þat er ætt Hálfdanar ins milda); sjaundi 5Buðli—af Buðlunga ætt kom Atli ok Brynhildr; átti er Lofði, hannvar herkonungr mikill, honum fylgði þat lið er Lofðar váru kallaðir,hans ættmenn eru kallaðir Lofðungar, þaðan er kominn Eylimi,móðurfaðir Sigurðar Fáfnisbana; níundi Sigarr, þaðan eru komnir
Siklingar, þat er ætt Siggeirs er var mágr Vǫlsungs ok ætt Sigars er 10hengði Hagbarð. Af Hildinga ætt var kominn Haraldr inn granrauði,móðurfaðir Hálfdanar svarta. Af Niflunga ætt var Gjúki. Af Ǫðlingaætt var Kjárr. Af Ylfinga ætt var Eiríkr inn málspaki. Þessar eru okkonunga ættir ágætar: frá Yngvari er Ynglingar eru frá komnir, frá
Skildi í Danmǫrk er Skjǫldungar eru frá komnir, frá Vǫlsungi á 15
Fraklandi (þeir heita Vǫlsungar). Skelfir hét einn herkonungr ok erhans ætt kǫlluð Skilfinga ætt. Sú kynslóð er í Austrvegum. Þessarættir er nú eru nefndar hafa menn sett svá í skáldskap at halda ǫllþessi fyrir tignarnǫfn. Svá sem Einarr kvað:(399)

Frá ek við hólm at heyja
hildingar fram gingu—lind varð grœn—inn grána*geirþing—í tvau springa.

20

Sem Grani kvað:(400)Dǫglingr fekk at drekka
danskt blóð ara jóði.

25

Sem Gamli kvað Gnævaðarskáld:(401)Ǫðlingr drap sér ungum
ungr naglfara ‹á› tungu
innan borðs ok orða*aflgjǫrð meðalkafla.

Sem Jórunn kvað:30

Snorra Edda

104
(402)

5

Svá kvað Einarr:
(403)

10

Siklinga venr snekkjur
sjálútar konr úti.
Hann litar herskip innan—hrafns góð er þat—blóði.

Sem Þjóðólfr kvað:
(405)

20

Beit buðlungs hjǫrr,blóð fell á dǫrr.
Raufsk Hildar skývið Hvítabý.

Svá kvað Arnórr:
(404)

15

Bragningr réð í blóði
—beið herr konungs reiði,hús lutu opt fyrir eisum—*óþjóðar slǫg rjóða.

Svá lauk siklings ævi
snjalls at vérom allir—lofðungr beið inn leyfði
lífs grand—í stað vandum.

Lofða konungi fylgði þat lið er Lofðar heita. Sem Arnórr kvað:(406)

Skjǫldungr mun þér annarr aldriœðri, gramr, und sólu fœðask.

Vǫlsungr, sem kvað Þorkell hamarskáld:
(407)
25

Mér réð sendaof svalan ægiVǫlsunga niðrvápn gullbúin.

Ynglingr, sem kvað Óttarr svarti:

Skáldskaparmál(408)

Engi varð á jǫrðu
ógnbráðr, áðr þér náði,austr, sá er eyjum vestan,ynglingr, *und *sik þryngvi.

Yngvi; þat er ok konungs heiti, sem Markús kvað:
(409)

10

Skilfingr, helztu þar er skulfuskeiðr fyrir lǫnd hin breiðu—auð varð suðr um síðir
Sikiley—liði miklu.

Sinnjór, sem Sighvatr kvað:
(411)

5

Eiríks lof verðr ǫld at heyra,engi maðr veit fremra þengil—yngvi helt við orðstír langanjǫfra sess—í verǫld þessi.

Skilfingr, sem Valgarðr kvað:
(410)

105

15

Lát auman nú njóta,
Nóregs, ok g[ef stórum].

65
Skáld heita greppar ok rétt er í skáldskap at kenna svá hvern mannef vill. Rekkar váru kallaðir þeir menn er fylgðu Hálfi konungi ok
af þeira nafni eru rekkar kallaðir hermenn ok er rétt at kenna svá alla 20
menn. Lofðar heita ok menn í skáldskap sem fyrr er ritat. Skatnarváru þeir menn kallaðir er fylgðu þeim konungi er Skati mildi var
kallaðr. Af hans nafni er skati kallaðr hverr er mildr er. Bragnar
heita þeir er fylgðu Braga konungi inum gamla. Virðar heita þeirmenn er meta mál manna. Fyrðar ok firar ok verar heita landvarnar- 25
menn. Víkingar ok flotnar, þat er skipa herr. Beimar: svá hétu þeir erfylgðu Beimuna konungi. Gumnar eða gumar heita flokkstjórar, svá
sem gumi er kallaðr í brúðfǫr. Gotnar eru kallaðir af heiti konungsþess er Goti er nefndr er Gotland er við kent. Hann var kallaðr af
nafni Óðins ok dregit af Gauts nafni, þvíat Gautland eða Gotland var 30
kallat af nafni Óðins, en Svíþjóð af nafni Sviðurs—þat er ok heitiÓðins. Í þann tíma var kallat alt meginland þat er hann átti Reiðgota-

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land, en eyjar allar Eygotaland. Þat er nú kallat Danaveldi ok Svíaveldi. Drengir heita ungir menn búlausir meðan þeir afla sér fjár eðaorðstír, þeir fardrengir er milli landa fara, þeir konungs drengir erhǫfðingjum þjóna, þeir ok drengir er þjóna ríkum mǫnnum eðabœndum. Drengir heita vaskir menn ok batnandi.
Seggir eru kallaðir ok kníar ok liðar, þat eru fylgðarmenn. Þegnar
ok hǫlðar (ok hǫlða), svá eru búendr kallaðir. Ljónar heita þeirmenn er ganga um sættir manna. Þeir menn eru er svá eru kallaðir:kappar, kenpur, garpar, *snillingar, hreystimenn, harðmenni, afarmenni, hetjur.
Þessi heiti standa hér í mót at kalla mann blauðan, veykan, þjarfan,þirfing, blotamann, skauð, skreyju, *skrjáð, vák, vám, leyra, sleyma,teyða, dugga, dási, dirokkr, dusilmenni, ǫlmusa, auvirð, vílmǫgr.
Ǫrr maðr heitir mildingr, mæringr, skati, þjóðskati, gullskati,
mannbaldr, sælingr, sælkeri, auðkýfingr, ríkmenni, hǫfðingi. Hér í
mót er svá kallat: hnøggvingr, gløggvingr, mælingr, vesalingr, féníðingr,gjǫflati. Heitir spekingr ráðvaldr, heitir ok óvitr maðr fífl, afglapi,
gassi, ginningr, gaurr, glópr, snápr, fóli, œrr, óðr, galinn. Snyrtimaðr:ofláti, drengr, glæsimaðr, stertimaðr, prýðimaðr. Heitir hraumi, skrápr,
skrokkr, skeiðklofi, flangi, slinni, fjósnir, slápr, drǫttr.
Lýðr heitir landfólk eða ljóðr. Heitir ok þræll kefsir, þjónn,ǫnnungr, þírr.
Maðr heitir einn hverr,
tá ef tveir ró,þorp ef þrír ró,
fjórir ró fǫruneyti,
flokkr eru fimm menn,sveit ef sex eru,
sjau fylla sǫgn,átta bera ámælisskor,
nautar eru níu,
dúnn ef tíu eru,ærir eru ellifu,toglǫð er ef tólf fara,þyss eru þréttán,ferð er fjórtán,fundr er þá er fimtán hittask,seta eru sextán,Skáldskaparmál

107

sókn eru sjautján,œrnir þykkja óvinir þeim er átján mœtir,neyti hefir sá er nítján menn ‹hefir›,drótt er tuttugu menn,þjóð eru þrír tigir,
fólk eru fjórir tigir,
fylki eru fimm tigir,samn‹að›r of eru sex tigir,
sørvar eru sjau tigir,
ǫld eru átta tigir,
herr er hundrað.
Enn eru þau heiti er menn láta ganga fyrir nǫfn manna. Þat kǫllum
vér viðkenningar eða sannkenningar eða fornǫfn. Þat eru viðkenningar
at nefna annan hlut réttu nafni ok kalla þann er hann vill nefna
eiganda eða svá at kalla hann þess er hann nefndi fǫður eða afa; áier hinn þriði. Heitir ok sonr ok arfi, arfuni, barn, jóð ok mǫgr,erfingi. Heitir ok bróðir blóði, barmi, hlýri, lifri.
Heitir ok niðr nefi, áttungr, konr, kundr, frændi, kynstafr, niðjungr,ættstuðill, ættbarmr, kynkvísl, ættbogi, afkvæmi, afspringr, hǫfuðbaðmr,ofskǫpt. Heita ok mágar sifjungar, hle‹y›tamenn. Heitir ok vinr okráðunautr, ráðgjafi, máli, rúni, spjalli, aldaþopti, einkili, sessi, sessunautr. Þopti er *hálfrýmis félagi. Heitir ok *óvinr dólgr, andskoti,
fjándi, søkkvi, skaðamaðr, banamaðr, þrøngvir, søkkvir, ósvifruðr.
Þessi heiti kǫllum vér viðkenningar ok svá þótt maðr sé kendr viðbœ sinn eða skip sitt þat er nafn á eða eign sína þá er einkarnafn er
gefit. Þetta kǫllum vér sannkenningar at kalla mann spekimann,*ætlunarmann, orðspeking, ráðsnilling, auðmilding, óslœkinn, gæimann, glæsimann. Þetta eru fornǫfn.
Þessi eru kvinna heiti ókend í skáldskap: Víf ok brúðr ok fljóð
heita þær konur er manni eru gefnar. Sprund ok svanni heita þær
konur er mjǫk fara með dramb ok skart. Snótir heita þær er orðnæfrar
eru. Drósir heita þær er kyrrlátar eru. Svarri ok svarkr, þær eru
mikillátar. Ristill er kǫlluð sú kona er skǫruglynd er. Rýgr heitir súkona er ríkust er. Feima er sú kǫlluð er ófrǫm er svá sem ungar
meyjar, eða þær konur er ódjarfar eru. Sæta heitir sú kona er búandi
hennar er af landi farinn, hæll er sú kona kǫlluð er búandi hennar er
veginn. Ekkja heitir sú er búandi hennar varð sóttdauðr. Mær heitir
fyrst hver, en kerli‹n›gar er gamlar eru. Eru enn þau kvinna heiti er

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108

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til lastmælis eru ok má þau finna í kvæðum þótt þat sé eigi ritat. Þær
konur heita eljur er einn mann eigu. Snǫr heitir sonar kván. Sværa
heitir vers móðir. ‹Heitir ok móðir,› amma, þriðja edda. Eiða heitirmóðir. Heitir ok dóttir ok barn, jóð. Heitir ok systir dís, jóðdís.
Kona er ok kǫlluð beðja, mála, rún‹a› búanda síns ok er þat viðrkenning.
Hǫfuð heitir á manni. Þat skal svá kenna at kalla erfiði háls eðabyrði, land hjálms ok hattar ok heila, hárs ok brúna, svarðar, eyrna,
augna, munns; Heimdalar sverð, ok er rétt at nefna hvert sverðs heiti
er vill ok kenna við eitthvert nafn Heimdalar. Hǫfuð heitir ókent
hauss, hjarni, kjannr, kollr. Augu heita sjón ok lit eða viðrlit, ørmjǫt.
Þau má svá kenna at kalla sól eða tungl, skjǫldu ok gler eða gimsteina
eða stein brá eða brúna, hvarma eða ennis. Eyru heita hlustir okheyrn. Þau skal svá kenna at kalla land eða jarðar heitum nokkvorum,eða munn eða rás eða sjón eða augu heyrnarinnar ef nýgjǫrvingar
eru. Munn skal svá kenna at kalla land eða hús tungu eða tanna, orðaeða góma, varra eða þvílíkt, ok ef nýgjǫrvingar eru þá kalla mennmunninn skip en varrarnar borðit, tunga rœðit eða stýrit. Tennar eru
stundum kallaðar grjót eða sker orða, munns eða tungu. Tunga er
opt kǫlluð sverð máls eða munns. Skegg heitir barð, grǫn eða kanpar
er stendr á vǫrrum. Hár heitir lá, haddr þat er konur hafa. Skopt
heitir hár. Hár er svá kent at kalla skóg eða viðar heiti nokkvoru,
kenna til hauss eða hjarna eða hǫfuðs, eða skegg kenna við hǫku eða
kinnr eða kverkr. Hjarta heitir negg. Þat skal svá kenna, kalla korneða stein eða epli eða hnot eða mýl eða líkt ok kenna við brjóst eða
hug. Kalla má ok hús eða jǫrð eða berg hugarins. Brjóst skal svá
kenn‹a› at kalla hús eða garð eða skip hjarta, anda eða lifrar, eljunar
land, hugar ok minnis. Hugr heitir sefi ok *sjafni, ást, elskugi, vili,
munr. Huginn skal svá kenna at kalla vind trǫllkvinna ok rétt at
nefna til hverja er vill ok svá at nefna jǫtnana eða kenna þá til konu
eða móður eða dóttur þess. Þessi nǫfn eru sér. Hugr heitir ok geð,þokki, eljun, þrekr, nenning, minni, vit, skap, lund, trygð. Heitir okhugr re‹i›ði, fjándskapr, fár, grimð, bǫl, harmr, tregi, óskap, grellskap,lausung, ótrygð, geðleysi, þunngeði, gessni, hraðgeði, óþveri. Hǫndmá kalla mund, arm, lám, hramm. Á hendi heitir *alnbogi, armleggr,úlfliðr, liðr, fingr, greip, hreifi, nagl, gómr, jaðarr, kvikva. Hǫnd má
kalla jǫrð vápna eða hlífa, við axlar ok ermar, lófa ok hreifa, gullhringajǫrð ok vals ok hauks ok allra hans heita, ok í nýgjǫrvingum fót
axlar, bognauð. Fœtr má kalla tré ilja, rista, leista eða þvílíkt, renniflein
brautar eða gǫngu, fets. Má kalla fótinn tré eða stoð þessa. Við skíð

Skáldskaparmál109

ok s‹k›úa ok brœkr eru fœtr kendir. †Á fœti heitir lær, kné, kálfi,bein, leggr, rist, jarki, ‹il›, tá. Við þetta alt má fótinn kenna ok kalla
hann tré ok kallat er sigla ok rá fótrinn ok ken‹t› við þessa hluti. Mál 72
heitir ok orð ok orðtak ok orðsnilli, tala, saga, senna, þræta, sǫngr,galdr, kveðandi, skjal, bifa, hjald‹r›, hjal, skval, glaumr, þjarka, 5gyss, þrapt, skálp, hól, skraf, dœlska, ljóðæska, hégómi, afgelja.
Heitir ok rǫdd hljómr, rómr, ómun, þytr, gǫll, gnýr, glymr, þrymr,
rymr, brak, svipr, svipun, gangr. Svá skal orrostu kenna við sverð
73
eða ǫnnur vápn eða hlífar. Vit heitir speki, ráð, skilning, minni,ætlun, hyggjandi, tǫlvísi, langsæi, bragvísi, orðspeki, skǫrungskapr. 10
74
Heitir undirhyggja vélræði, fláræði, *brigðræði. Læti er tvent. Lætiheitir rǫdd, læti heitir œði, ok œði er ok ólund. Reiði er ok tvíkent.
Reiði heitir þat er maðr er í illum hug, reiði heitir ok fargervi skips
eða hross. Far er ok tvíkent. Fár er reiði, far er skip. Þvílík orðtǫk
hafa menn mjǫk til þess at yrkja fó‹l›git ok er þat kallat mjǫk 15
ofljóst. Lið kalla menn þat á manni er leggir mœtask, lið heitir skip,lið heitir mannfólk. Lið er ok þat kallat er maðr veitir ǫðrum *liðsinni.
Líð heitir ǫl. Hlið heitir á garði ok hlið kalla menn oxa, en hlíð er
brekka. Þessar greinir má setja svá í skáldskap at gera ofljóst at vanter at skilja ef aðra skal hafa greinina en áðr þykki til horfa in fyrri 20
vísuorð. Slíkt sama eru ok ǫnnur mǫrg nǫfn þau er saman eigu heitit
margir hlutir.
(412)

(413)

Atli Fróði
Áli Glammi
Be‹i›ti Áti
ok BeimuniAuðmundr Guðmundr
Atall ok Gestill
Geitir Gauti
Gylfi Sveiði.
Gœir Eynefr
Gaupi ok Endill
Skekkill Ekkill
Skefill ok Sǫlvi
Hálfr ok Hemlir
Hárekr ok Gorr
Hagbarðr HakiHrauðn[ir Meiti.]

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(414)Hjǫrólfr ok Hrauðungr
Hǫgni Mýsingr
Hundingr Hvítingr
Heiti [M]ævill
Hjálmarr MóirHæmir MæviRóði Rakni
Rerr ok Leifi.

(415)

Randvér Rǫkni Rǫknir
Reifnir LeifnirNæfill Ræfill
Nóri Lyngvi
Byrvill Kilmundr
Beimi Jórekr
Jǫsmundr Þvinnill
Yngvi Teiti.

(416)

Virfill Vinnill
Vandill Sǫlsi
Gau‹t›rekr ok Húnn
Gjúki Buðli
Hómarr Hnefi
Hyrvi Syrvi.
Sékkat ek fleirisækonunga.

(417)

Ek mun jǫtna
inna heiti:
Ymir Gangr ok MímirIði ok Þjazi
Hrungnir Hrímnir
Hrauðnir Grímnir
Hveðrungr Hafli
Hripstoðr Gymir.

(418)Harðverkr Hrøkkvir
ok Hástigi

SkáldskaparmálHræsvelgr Herkir
ok Hrímgrímnir
Hymir ok Hrímþurs
Hvalr ÞrígeitirÞrymr ÞrúðgelmirÞistilbarði.
(419)

Geirrøðr Fyrnir
Galarr *ÞrívaldiFjǫlverkr Geitir
Fleggr Blapþvari
Fornjótr Sprettingr
Fjalarr Stígandi
Sómr ok Svásuðr
Svárangr Skrati.

(420)

Surtr ok StórverkrSækarlsmúli
Skorir Skrýmir
Skerkir SalfangrǪskruðr ok SvartrAnduðr Stúmi
Alsvartr AurnirÁmr ok Skalli.

(421)Kǫttr Ǫsgrúi
ok Alfarinn
Vindsvalr Víparr
ok Vafþrúðnir
Eldr ok AurgelmirÆgir RangbeinnVindr Viðblindi
Vingnir Leifi.

(422)

Beinviðr Bjǫrgólfr
ok BrandingiDum‹b›r Bergelmir
Dofri ok Miðjungr
Nati Sekmímir.

111

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Nú er upp talið
ámáttligrajǫtna heiti.

(423)

Skal ek trǫllkvinna
telja heiti:Gríðr ok GnissaGrýla Brýja
Glumra Geitla
Gríma ok Bakrauf
Guma Gestilja
Grottintanna.

(424)

Gjálp Hyrrokkin
Hengikepta
Gneip ok Gnepja
Geysa HálaHǫrn ok HrúgaHarðgreip Forað
Hrygða Hveðra
ok Hǫlgabrúðr.

(425)

Hrímgerðr HæraHerkja Fála
Imð Járnsaxa
Íma Fjǫlvǫr
*Mǫrn Íviðja
Ámgerðr SimulSívǫr Skríkja
Sveipinfalda.

(426)Ǫflugbarða
ok Járnglumra*Ímgerðr Áma
ok Járnviðja
Margerðr Atla
Eisurfála
Leikn Munnharpa
ok Munnriða.

Skáldskaparmál(427)

Leirvǫr Ljóta
ok Loðinfingra
Kráka Varðrún
ok Kjallandi
Vígglǫð Þurbǫrð.
Viljum nefnaRýgi síðarst
ok Rifingǫflu.

(428)

Þórr heitir Atliok Ásabragr,
sá er Ennilangr
ok Eindriði
Bjǫrn Hlórriði
ok HarðvéorrVingþórr SǫnnungrVéuðr ok Rymr.

Ása *heiti:

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(429)

Burir eru Óðins
Baldr ok MeiliViðarr ok Nepr
Váli Áli
Þórr ok Hildólfr
Hermóðr SigiSkjǫldr Yngvi-Freyrok Ítreksjóð
Heimdallr Sæmingr.

(430)

Enn eru eptirjǫtna heiti:
Eimgeitir VerrÍmr Hringvǫlnir
Viddi Vingrípr
Vandill Gyllir
Grímnir Glaumarr
Glámr Sámendill.

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(431)Vǫrnir Harðgreipr
ok Vagnhǫfði
Kyrmir Suttungr
ok KallgraniJǫtunn Óglaðnir
ok Aurgrímnir
Grimlingr GusirÓfóti Hlói Ganglati
ok Helreginn
Hrossþjófr Durnir
Hundallr BaugiHrauðungr Fenrir
Hróarr ok Miði.

(432)

Enn skal telja
Ása heiti:
þar er Yggr ok Þórrok Yngvi-FreyrViðarr ok Baldr
Váli ok Heimdallr.
Þá er Týr ok Njǫrðr.
Tel ek næst BragaHǫðr Forseti.
Hér er efstr Loki.

(433)

Nú skal Ásynj[ur]allar nefna:
Frigg ok Freyja
Fulla ok SnotraGerðr ok Gefjun
Gná Lofn Skaði
Jǫrð ok Iðunn
Ilmr Bil Njǫrun.

(434)

Hlín ok Nanna
Hnoss Rindr ok Sjǫfn
Sól ok Sága
Sigyn ok Vǫr.

Skáldskaparmál
Þá er Vár, ok Synverðr at nefnaen Þrúðr ok Ránþeim næst talið.
(435)

Grét ok at Óði
gulli Freyja.
Heiti eru hennar[Hjǫrn firungra
Sýr Skjálf Gefn
ok it sama Mardǫll.
Dœtr eru hennar]
Hnoss ok Gersimi.

(436)

Enn eru aðrar
Óðins meyjar:
Hildr ok Gǫndul
Hlǫkk Mist Skǫgul.
Þá er Hrund ok Mist
Hrist Skuld talið.

(437)

Nornir heita
þær er nauð skapa.
Nipt ok dísi
nú mun ek telja.

(438)

Snót brúðr svannisvarri sprakkifljóð sprund konafeima ekkjarýgr víf ok drós
ristill sætaman svarkr ok hællmær ok kerling.

(439)

Mál er at segja
manna heiti:

115

116

Snorra Edda
greppar ok gumnar
gumar ok drengir
gotnar rekkar
garpar seggir
sveit snillingar
ok sælkerar.

(440)

Bragnar þegnar
beimar hǫlðar
firar ok flotnarfyrðar hǫlðar
fǫruneyti dróttflokkr harðmenni
kníar ok kappar
kenpur nautar.

(441)

Ǫld ok ærirok afarmenniliðar ok lofðar
lýðr ok sagnirljóðr *oflátar
ljónar ok ferðir
mildingr mæringr
mannbaldr spekingr.

(442)

Þá er glæsimaðr
ok gullskati,þá eru snyrtimenn
ok auðkýfingar
ok oflátar
herr ok helmingrok hǫfðingjar.

(443)

Fólk ok fylki
fundr almenning,
nú er þrǫng ok þyssþorp auðskatar
drótt ok syrvar
dúnn prýðimenn

Skáldskaparmálsǫgn ok samnaðr
seta stertimennfjǫrr ok brjónar.
(444)

Enn eru eptir
aldar heiti:hirð ok gestir
ok húskarlar
inndrótt ok hjón.
Ef ek alt segi:
rúni ok þopti
ok ráðgjafi.

(445)Innhýsingaraldaþoptar
sessi ok máliserlar ok fylgðir.
Þá er félagar
ok frændr saman
vinr einkiliverðung halir.

(446)

Ái ok áttungr
afi sonr faðir
bróðir barmiblóði ok lifrijóð burr nefi
ok arfuni.
Þá eru hlýrar
ok hǫfuðbaðmar.

(447)

Niðr hle‹y›tamaðr
niðjungr ok barnkonr ok kynkvísl
kundr ættbogi
mǫgr málunautrmágr ok spjalliættbaðmr æ‹tt›slóðofskǫpt ok sveinn.

117

118

Snorra Edda

(448)

Sessunautar
ok sifjungar,
afspringr er þá
ok ættstuðill,þá er ráðunautr,þjónar þrælar
þírr ǫnnungar
verkmenn kefsar.

(449)

Þau eru heiti:
hjaldr ok rimmagǫll geirahǫð
ok geirþriful
róg ok rómaranngríð ok storð
svipul ok snerra
sig fólk jara.

(450)

Sóta morð ok víg
sókn ok íðdólg ógn tara
drima ok ímun.
Þá er orrostaok ørlygihríð ok etjaherþǫgn þrima.

(451)

Ek mun segjasverða heiti:hjǫrr ok Hrottihǫguðr Dragvandill
Gróa Gramr gellir
gjallr ok neðanskarðr
sigðr ok snyrtir
sómi skjómi.

(452)

Skálkr skerkir stúfr
Skrýmir Laufi

Skáldskaparmálǫltirr langbarðr
ok ormþvari
Leggbiti ok kyrr
ok Leifnis grandherberi H‹n›eitirok hafrakan.
(453)

Lotti hrǫnduðr
lǫgðir mækir
mǫnduðr mundriði
ok Mistilteinnmálmr þrór ok marr
ok miðfáinn
Fetbreiðr *grindlogi
ok fjǫrsoðnir.

(454)

Vægir veigarr
vallangr ok brandr
verúlfr valnir
vinnbjartr ok kvǫlaskr Angrvaðill
eggjumskarpi
svipuðr ok svipaljótr
salgarðr hnefi.

(455)

Hvati hǫf[uðhv]essingr*hausamǫlvir
hræva-Gautr herbrái
ok hold-Mímirbensœgr brigðir
Brim[ir] huglognirskygðir skreifirskarðr grindlogi.

(456)

Mímungr ok fellir
ok málvitnirtaurarr hrævarðr
trani vindþvari
liðnir kvernbiti
ljómi herðir

119

Snorra Edda

120
vitnir yfrir
veggjalestir.
(457)

Skelkvingr fylvingr
flæmingr skerðingr
skotningr skilfingrSkǫfnungr rifjungr
brotni‹n›gr hvítingrBæsingr Tyrfingrhœkingr ok hringr.
Hittask mun nættingr.

(458)

Logi ok munngjallr
langhvass ok eldrǫrn ok eygir
ok naglfaribrigðir mǫrnir
blær ok skerðir
hyrr ok helsingr
hríðir atti.

(459)

Fellir fǫlvir
Fáfnir raufnirímnir eimnir
afspringr þinurrsigðir snyrtir
svelgr skarr ok nár
Góinn gest-Móinn ok gárrþrimarr níðhǫggr.

(460)

Oddr blóðvarta
ok benknúarblóðrefill blóðvarp
ok blóðiða
blóðvaka ljúgfengr
ok blóðhnefiiðhvarf ok brandr
eggteinar fólk.

Skáldskaparmál(461)

Emjar þremjar
ok Ǫlrøðarnautr
merki véttrim
ok missifengr
ónn ok skafningr
undirdregni‹n›gr
vargr ok Kaldhamarsnautrvalbǫst ok herðr.

(462)

Sverð ok gelmingrok samnagli
hugró sigrhnoð
hjalt ok tangi
mundriðr hǫggfáðr
ok meðalkafli.

(463)

Øx ok jarðsparða
hyrna
skjáfa ok skeggja
skráma ok genja
reginspǫnn Gnepjagýgr ok Fálasnaga ok búlda
barða ok vígglǫð
þveita ok þenja.
Þá er arghyrna,
hon er œzt talið
øxar heita.

(464)

Darr spjót ok nǫtdǫf len‹z› ok vigr
snata fleinn ok sváfsviða hræmæki
geirr spjǫr natagefja kesja
gaflak Frakka
Gungnir Peita.

121

122

Snorra Edda(465)

Ǫr er ok akka
oddr hvítmýlingr
fenja ok drífa
flug dynfarabǫsl bǫl bílda
broddr ok Hremsagǫgnflaug ok þrǫsgǫgn ok skaptsnǫr.

(466)

Flugglǫð flugsvinn
Fífa ok skeyti;
geta skal fenna
ok Gusis smíðis.
Jól‹f›s smíði eren øfst þura.

(467)

Álmr dalr bogi
ýr ok tvíviðr
sveigr glær ok þrymr
sómr skalgelmir.

(468)

Enn kveð ek heita
ǫll vápn saman
járn ǫr ok slǫgísarn ok spjǫr.

(469)

Skjǫldr þrunginsalr
skaunn salbendingr
bognir hlébarðr
ok buklarivéttlimi targaveðrglaðr ok hlífvíðbleiknir rít
vígglaðr ok lind

(470)

Gjallr dǫggskafi
ok gimskýlir

Skáldskaparmál*bǫðljós grýta
ok bǫðskýlir
svalinn ok randi
saurnir borði
skuttingr barði
skírr tvíbyrðingr.
(471)

Yrlygr ok svarmr
eilífnir heiðr
baugr fagrbláinnbera miðf‹j›ǫrnir.

(472)

Hropts hattar skal ek
segja heiti:
hjálmr gullfáinnhraunn valhrímnir
hallhrímnir *skólkr
ok hlífandifjǫrnir þokki
ok fík-Móinn.

(473)

Hildigǫltr kellir
herkumbl ok velgr
gríma œgirglævir stefnir.

(474)

Brynja kund hjálmgǫll
hrauð ok natikǫld Finnsleifbǫ‹ð›fœra þýð sýn
ok blóðleika.

(475)

Sær sílægja
salt ægir haflǫgr sumr lœgir
lǫgr stop ok vágr

123

124

Snorra Edda
gjallr gnap geimi
gnarr svífr ok marr
súgr sog sami
svelgr rǫst ok fjǫrðr.

(476)

Sund ǫgr [velf]œrr
s[imi] ok víðir
hríð ver breki
húm flóð ok brimgrœðir glýjuðr
gymir ok væg[ir]gniðr ok órórgjálfr fen snapi.

(477)

Gnat vǫrr vikavǫzt hóp ok miðvatn djúp ok kaf
vík tjǫrn ok sík
stormr díki hylr
straumr lœkr ok bekkr
áll bruðr kelda
iða fors ok kíll.

(478)

Hefring alda
hvítingr ok láHrǫnn Rán kelda
ok Himinglæva
Drǫfn Uðr ok sólmr
Dúfa Bylgjaboði ok BáraBlóðughadda.

(479)Gjǫll Glit GeraGlóð ok Valskjálf
Ván Víð Vimur
Ving ok †sa
Síð Suðr FrekaSœkin Einstika

Skáldskaparmál
Elfr Ró Ekla
Ekin Rennandi.
(480)

Þyn Rín ok NiðÞǫll Rimr Ysja
Dun Ógn DýnaDyn HǫllfaraÓrun ok BróAuðskjálg Lodda
Mun MerkriðaMein ok Saxelfr.

(481)

Tifr Durn Vína
Tems Vǫnd ok Strǫnd
*Mǫrn Móða ÞrymMorn ok Gautelfr
Alin Uðr Alkoga
ok Eufrates
Ógn Eiðrennir
ok Apardjón.

(482)Rǫgn Hrǫnn ok Raun
Raumelfr HnipulHnǫpul Hjálmunlá
Humra Vína
Vil Vin Vella
Valin Semð Salin
Nepr Drǫfn Strauma
Nis Mynt Gnapa.

(483)

Gilling ok Níl
Ganges Tvedda
Luma Vervaða
Leira ok Gunnþró
Viðsvǫl Vegsvinn
Yn Þjóðnuma
Fjǫrm Strǫnd ok Spé
ok Fimbulþul.

125

Snorra Edda

126
(484)

Nyt Hrǫnn ok NauðNǫt Slíðr ok HríðKǫrmt Leiptr ok ǪrmtKerlaugar tværGǫmul Sylgr ok Yn
ok Geirvimul
Ylgr Vǫð ok Fold.
Jórdán er á lesti.

(485)

Lax ok langalýsa brosma
birtingr hœingr
bust ok hrygna
humarr hrognkelsihveðnir flókiǫlunn aurriði
ok Andvari.

(486)

Síld seiðr skata
síl reyðr ok ǫgr
skreiðungr ok síkr
skálgi flyðra
fyldingr styrja
ok fuðryskill
hámerr steinbítr
ok háskerðingr.

(487)Fjǫrsungr þrǫmmungr
ok marþvara
sílungr skelfingrsverðfiskr ok lýr
hamarr sandhverfa
ok horngæla
marknútr glǫmmu‹n›gr
ok fengrani.

(488)Þyrslingr ufsi
þorskr vartariSkáldskaparmál
grunnungr geddagjǫlnir keila
áll ok karfi
krabbi geirsíl
hár ok goðlax
hornsíl ígull.
(489)

Hafrhvalr geirhvalr
ok hafgufa
hnísa hafstrambr
ok hnýðingarreyðr reyðarkálfr
ok rauðkembingr
bunungr rostungrblæjuhvalr.

(490)Norðhvalr kýrhvalr
náhvalr ok le‹iðptr
skeljungr fiskreki
ok skútuhvalr
sléttibaka skjaldhvalr
ok sandlægja
hrosshvalr andhvalr
hrafnreyðr ok vǫgn.

(491)

Nú mun ek skýra
of skipa heiti:ǫrk árakló
askr Sessrúmnir
skeið skúta skip
ok Skíðblaðnir
nór Naglfarinǫkkvi snekkja.

(492)Byrðingr búzaBarðkaldr ok Hreinn
bakki hǫmlungr
Hélugbarði

127

128

Snorra Eddarǫst bátr ok regg
rǫð Hringhornirlung kjóll langskip
Leifnir karfi.

(493)

Hringr Gnoð frekihrauð Móðrói
hemlir barði
ok hylbauti
ugla leðja
ok Askvitullkœna ketla
kati reið ok Skálpr.

(494)

Knǫrr kuggr knúi
keipull eikja
dreki Elliði
drómundr ok prámr
fura vigg galeið
ferja skalda
fley flaust ok þekkr
fartíðr ok lið.

(495)

Segl skǫr siglasviðvís stýri
sýjur saumfǫr
súð ok skautreip
stag stafn stjǫrnv[iðstuðill sikul]gjǫrð
snotra ok sólborð
sess skutr ok strengr.

(496)

Sǫx stœðinga[r]svipting‹r› ok skaut
spíkr siglutré
saumr lekstopar
laukr siglutoppr
lína eyru

Skáldskaparmál
flaug flaugarskegg
ok farnagli.
(497)‹Húnn› húnbora
ok hjálmunvǫlr
húfr hlýr hremni
ok hálsstemni
hefill háls hankiok hǫfuðbendur
háir hæll hamarr
hjálpreip ok lík.

(498)

Ró rakki rif
rengr ok hǫmlur
vindáss vengivǫndr langnefjurvǫlt beitiássvarta brandar
bitar bóglínabúlkastokkar.

(499)Barð kné bygði
belti ok kinnungrkjǫlborð keili
ok kjǫlsýja
kraptar kerlingklœr ok þoptur
kalreip þrimir
klofar ok þiljur.

(500)

Drengir dragreipdæla árar
aktaumar rœr
arinn ok nálar
aurborð kjalarhæll
ok akkeri*hnakkmiði ausker
ok húnspænir.

129

130

Snorra Edda

(501)Jǫrð fjǫrn rufa
eskja ok Hlǫðyn
gyma Sif Fjǫrgyn
grund hauðr ok rǫndfold vangr ok *Fíf
frón hjarl ok *barmr
land bjǫð
þruma ok merski.

(502)

Holt háls ok fjǫll
hlíð ok leiti
hóll heiðr ok hvilpt
hváll ok brekka
hró dalr ok vǫllr
hvammr ok tunga
mold flag rimi
mór laut ok sandr.

(503)

Enn skal segjaøxna heiti:Árvakr drjóni
ok Jǫrmunrekr
simi Freyr Reginnsmiðr eyþvari
Rauðr ok rekningr
ok røkkvihliðr
viggi *bautuðr
Vingnis stjóri.

(504)

Himinhrjótr simirok harðfari
*Hœfir dignihjǫlluðr simullHliðr Stúfr ok Litr
Hríð‹r› forsimi*Arfr Jǫrmuni
ok eikismiðr.

Skáldskaparmál(505)

Gneisti Apliok gollinhorniauðr kvígr ǫldungr
ok Arfunigriðungr ólgr gellir
glymr ok hre‹i›ðitíðungr boli
tarfr aurgefinn.

(506)

Kýr heitir skirja
kvíga ok frenja
ok Auðhumbla:
hon er œzt kúa.

(507)

Hrútr ofrhyrningr
hornumskváli
gumarr hornglóinn
ok gjaldhróinnhveðurr Hallinskíði
berr hornhróinn
ok Heimdali
bekri miðjungrblær Mǫrðr ok veðr.

(508)

Hafr heitir Grímnir
ok Geirǫlnir
Tanngnjóstr kjappi
ok Tanngrísnir
skimuðr ok brúsi;
bokkr Grímr *taliðr.

(509)

Heitir ok Heiðrún
haðna ok kiðlingr.
Er *kolmúla
ok kið saman.

131

132

Snorra Edda

(510)

Bjǫrn bersi blómr
bera elgviðnir
blájaxl ísólfr
ok breiðvegi
bestingr bassi
balti hlébarðr
úfr frekr vilnir
jórekr mǫsni.

(511)

Fetviðnir húnn
fress vetrliði
íugtanni jálfuðr
ifjungr vilskarpr.

(512)*‹H›jǫrtr Duraþrór
hliðr Eikþyrnir
Duneyrr Dáinn
Dvalarr *mótroðnir.

(513)

Gǫltr valglitnir
gríss ok *Hrímnir
svíntarr runiSæhrímnir *bǫrgr
tarr valbassi‹røðr› dritroði
þrór vigrir skunprÞrándr vaningi.

(514)

Vargr úlfr Geri
vitnir ok hninnir ok grádýri
H[ati] Hróðvitnir
ok heiðingi
Freki ok viðnir
Fenrir hlébarðr
Goti gildr glammigylðir ímarr
ímr egðir
ok skólkinni.

Skáldskaparmál(515)

Enn heitir svá
ylgr: vargynja
borkn ok íma
svimul.

(516)

Níu [eru himnar]á hæð talit.
Veit ek hinn nezta,
sá er Vindbláinn
sá er Heið‹þ›yrnirok H[regg]-Mímir.
Annarr heitirAndlangr himinn—þat máttu skilja—þriði Víðbláinn;Víðfeðmi kveð ekvera hinn fjórða,Hrjóðr, ok Hlýrni
hygg inn sétta,Gimir, Vet-Mímir.
Get ek nú veraátta himna
upp um talða.
Skatyrnir stendrskýjum efri.
Hann er útanalla heima.

5

10

15

20

(517)

Sól ok sunnasýn fagrahvél
leiptr hrjóðr leika
líknskin rǫðull
leiptr ifrǫðull
ok ljósfari
drífandi álfrǫðull
ok Dvalins leika.

133

TEXTUAL NOTESThe spelling of manuscript readings is normalised in the same way as the text, exceptthat when necessary the spelling of the manuscript is quoted in inverted commas anditalics are used for the expansion of abbreviations.

P. 1/1–2 No heading in RTW, but both R and W have a large
ornamental capital E; T has a line space. U has the heading Frá
heimboði Ása með Ægi. The name Skáldskapar mál appears in U
in its heading to its first version of ch. 3 (SnE 1848–87, II 302)
and the words Hér hefr (or hefir) mjǫk setning skáldskapar in its
heading to ch. G57 (SnE 1848–87, II 295). Many words in the first
few lines in R are unclear due to damage to the page. 9 ‘THor’
R. 13 Þar] fi in margin R.
18 dal] perhaps dalinn (with -innabbreviated by a horizontal stroke) R.
P. 2/7 spurði hverr annan W, spyrr hverr þeira annan T.
8 út issupplied after gekk in SnE 1848–87, I 212 and 1931, 80, but although
there is a tear in the parchment and a space in the text, it is notcertain that anything is missing. The word is not in the other MSS.
14 í (2) TW; ‘o’ R. 34 í] so apparently R; though it might be read á.
P. 3/2 ef] repeated and the second time deleted R.
10 Hvaðan]large capital in R, W (ornamented in these two) and T, which also
has the heading Frá Kvasi. 15 sínum TWU, sína R. 21 heita WU,
heitu R (perhaps for hétu, see Introduction p. liv; abbreviated h. in T).
P. 4/15 er written twice over page division R. 20 kvazk T, kvezk
W, lézk U; kvað R. ráð TWU, ráðs R. 24 til Suttungs TWU.
35
lá hjá T, ljá hjá R, hvíldi hjá U, ljá W (omits hjá). 37 all R.
39
Suttungr TU, Þjazi RW.
P. 5/2 þeir (abbreviated) TW, þú R. 6 ‘lut’ (i. e. hlut) TW, lit R.
11 Large capital fi in R, and space (2 lines) for one in W. 15 er
TWB, eru R. 18 er TWB. 38 kǫlluðu] abbreviated kall with astroke through -ll R.
P. 6/12 Rodduus ?R, Roduus W, Rodirus T.
Verse 4/4 hrafnásar W, hrafna sár T, hrafn á sár U, hranna lár B;
hrafnálar R.
Verse 5/3 hróka TWUB, hráka R. 7 jarðráðendr TWUB, jarðráþrændr R.
Verse 6/2 goð B, g[..] U, kyn T, lacking RW.
Verse 8/1 blíðu RTWB, víðu U. Blíðu would make sense (with vilgi
as neg.), but ought to alliterate.
Verse 9/2 vitinn W (verse 9 omitted in T, and in U, which has anopen space for it, though both include line 12).

136

Skáldskaparmál

Verse 10/2 snarr TUB, þvarr R, svarr W. 3 barrhaddaða WB, barrhár haddaða T, barr hodduðu U; bjarr haddaða R. 4 biðkván undU, bifkván und TWB; bifkván of R.
Verse 11/6 hinig altered from hniginn R.
Verse 12/2 jarðhlutr RTWU; jarðhljótr Konráð Gíslason (see Skj A
I 79).
Verse 13/4 lítinn T, litlum RWUB.
Verse 16/3 vanr TWUB, vamr R.
P. 9/28 vinr with abbreviation for vinir R.
Verse 20/10 perhaps kœmi R (o written for œ; W also has ‘komí’);kœmi UB, abbreviated in T. Cf. Introduction p. liii.
Verse 25/3 tekit hefi TWU, tekit hefir B; væri R.
Verse 28/4 ‘gvmilá’ R, i. e. geymilá? (Konráð Gíslason 1889, 302–3;
u or v interchange with y in the orthography of R, see Introduction
p. liv); grymilá TU, grymi lá W, grynni lá B.
Verse 30/1 ‘rǽr’ R, tér TB, tær (i. e. tér?) W, tel ek U (cf. verse 39/1).
4 lýða þá R (over line division: ‘lyþa | þa’).
Verse 31/2 þat R (abbreviated), þar B (abbreviated), nú U; W omits;
T has þar er, but omits á ek.
Verse 32/3 biðjum WUB, biðju T, bjóðum R. 4 at TWUB, af R.
Verse 33/2 Hárs TWUB, hans R (abbreviated).
Verse 34/1 vágr TW, vargr RUB.
2 hagna] emendation; hǫgna
RTWUB.
Verse 36/1 Verði þér WUB, Verðit ér T, Verðr ei R. 2 mæran U;mærar RWB; ‘morar’ T, i. e. mœrar, cf. ÁBM 651.
Verse 37/1 mína TWB, mínar U; míma R. 4 Egill WUB, Egils RT.
Verse 38/1 þurfut ala WU, þurfa at ala T, þurfu at ala B; þurfu at
Ása R. 2 sný WUB, snýr RT (snýr is a late form of the 1st pers.
sg., see Noreen 1923, § 531.1).
Verse 39/1 Hoddmildum tér RTWB (all four omit ek), Hjaldrgegnis
tel ek U; ték SnE 1848–87, III 14; perhaps telk? (cf. verse 30/1)
4 geð-Njarðar R, geðfjarðar TWUB.
Verse 41/1 Bæði WUB, Téði R. T reads ‘bedia ec’.
P. 14/30 Hlóru TWB, Lóru U; Hjǫru R.
Verse 45/1 brattrar brautar W, brattar brautir RU. T omits this verse.
Verse 48/4 endiseiðs of TW, endiseiðs um U, endiskeiðs af R.
Verse 49/1 samði RTW, samðit U.
Verse 51/1 borðróins TWU, borðtóins R. 3 So T; á haus‹s›prengi
Hrung‹n›is W, á haus prengju Hrungnis U.

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137

Verse
52/2
Þrívalda
TW,Þrívaldra
R.
Verse 54/2 farin mikla W, firing mikla R, fyrir miklum U. 3 hǫfgum
W(blank
space
in
R).
T
omits
this
verse.
Verse 55/3 þat TWU. 4 reyrar TWU, ‘reyrǫz’ R.
Verse 57/2 lamðir TWU, limðir R.
3 Starkeði W, Starkaði TU,
Stalkeði
R.
Verse 58/5 heptir þú W, hepp ok þú RT, heptuð U. 8 lífi TWU, lifa R.
P. 18/3 vagna] vanga W. Vana altered from vápna R. 4 gefjanda
R; fégjafa TWUB. 15 hann] + vagna guð deleted R.
Verse
63/1
‘borg’
W,‘baurg’TU,‘bꜹgr’
R.
P. 19/30
son
TWU,
sons
R;
illegible
in
B.
Verse 64/3 slœgjan TW, slœgjum R. 4 mǫg W, mǫgr RT. 7 ok T,
at
W,
en
R.
P. 21/21 ór meri nokkurri TWU, ok mann nokkvorn R. 28 ‘-iotun’ R,jǫtunninnTW.
P. 22/20 Þórr TWU, Tror R. 27 frerin written frer with abbreviation
for
-ir
R.
Verse 65/2 sóttan TW, sóttum R. 3 bjǫr (written ‘biꜹr’) á R, bǫrva
W, maur á T (see note on p. 170). 7 móðr with abbreviation for-urR.
Verse 66/4 ‘ginnivnga’ R. brinna W, brinra T, hrinna R. 5 hafrir
R,
hafði
T,
hǫfðu
W.
Verse 67/6 myrkbeins Haka W, meinþorns Haka T, myrk hreinsbaka R. 8 vátt . . . þátti TW, ‘varr . . . þarri’ R (or ‘vatr . . . þatri’;
r
and
t
have
very
similarshapes).
Verse 68/3 und TW, ok R.
5 hǫrðu RTW.
6 hraundrengr TW,
hraundrengs
R.
8
tíðr
RTW.
Verse
69/8
jǫrmunþrjóti
W,jǫrmanT.
Verse 70/1 R appears to have harðr brotinn. 3 hina (perhaps withabbreviation for -ar- obliterated, i. e. hjarna) W, hinka RT. 7 vikr
TW,
virtr
R.
Verse 71/6 þeir (abbreviated) RW, ‘þeyr’ T. 7 bifum T, bifð R (andbaugswrittentwice),
bifa
W.
P. 24/34
fjǫrlausnar
TWU,fjǫrlauslar
R.
Verse 73/1 fellir RTW. 2 fjǫrnjóts RT, fjǫr|nats over line break W.
hvetja TW, hverja R. 5 grœnar TW, greinar R.
Verse 74/3 written ‘fyrstvz’ R.
4 þoms RT, þóins W.
5 gjarðR
T
W.
Verse 75/2 farmr TW, farms R.
3 hapts written ‘hafsz’ R.
4

138

SkáldskaparmálRǫgnir TW, tǫgnir R. 5 gran- W, gram- T, grunnstrauma R (withabbreviation for -ru-). 7 ‘opniz’ R, ‘apnís’ W, opins T. 8 spendu
RTW.
Verse 76/1 gangs TW, gagns R.
Verse 77/1 vǫrru RTW. 3 hagli altered from ‘hiallti’, but first i notdeleted R; hagli TW.
Verse 79/3 gatat TW, gatar R. 4 gjarðar altered from fjarðar ?R. 6
Þons ljarna R; Þons barna T, Þórs barna W.
Verse 80/1 fríðar RTW.
4 sverðrunnar R, sverð runnit TW.
5spelled ‘hrꜹN’ R, ‘hraun’ T, ‘hron’ W.
Verse 81/3–8 Top of page damaged in R; gaps supplied from TW.
5 Háðu stáli] óð óstáli T, ‘að ostali’ W.
6 Hrekkmímis] bekk
Mími T. 8 -lyndr T.
Verse 82/1 akarn RTW. 2–3, 6 R damaged, gaps supplied from TW.
3 st[. .]ð W.
4 falli W, palli RT.
5 arfi RTW.
6 eiðs[. . .]R, eiðsfjarðar hug TW.
Verse 83/4 barði RTW. 5 heiði RTW. 8 skal eik RT; skáleik W.
Verse 84/2 kólgu TW, kólga R.
Verse 85/1 Þeirs RTW. hersa T, bersa W. 2 Þornranns RTW.
3
hellis W (the ending abbreviated and unclear), hellir RT (perhaps
bellir T?). 4 hrin RW, hrim- T. 5 Listi RTW (TW also lack var).
6 hreini RTW. 8 res (i. e. ræs?) RTW.
Verse 86/4 sólar R, -sólir TW. 6 -reyða RTW. 8 hundfornan kjǫlsprundi W, horn fornan kjǫl sprundi T, hornfornan kjǫl sporna R.
Verse 87/6 segu tǫngu R, segi tǫngu W, sega tungu T.
7 Óðnis
RTW.
Verse 88/3 lypti- TW, sypti- R.
4 langvinr síu Þrǫngvar TW, síu
langvinr firungvar R.
5 ‘avrþvrsis eisv’ R, aurþrasir esju W,aurþrasir eisu T. 6 os T, ás RW.
Verse 89/3 fornan TW, fornar R.
Verse 90/4 arinbauti TW, arinbrauti R. 7 ‘beiti’ RTW.
Verse 91/1 Hel blótin R, Helblótinn W, Hilblótinn T. 4 afli T, álfiRW. 6 Rygir TW. 7 aldar W, eldar R, elda T.
P. 30/11 Fensala TB, Fun- R, W illegible. 13 Óðs WTB, Óðins R,
altered from Óðins U.
Verses 92–104 and p. 33/22–3 in a different (contemporary) handfrom the rest of the text in R.
Verse 92/1–4 Largely illegible in R, where line 3 has completely
disappeared. Gaps in lines 2 and 4 supplied from TW. Line 3 is

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139

omitted in both T and W (space is left in W). 1 at in TW beforegjǫldum (gjǫldu T); at may have been written in R too.
2
gunnveigar T. 4 nadd- T, first letter illegible in W. 5 framma
T. 6 ok far W, ok fjár T, ok fia[. . .] R. Gap in lines 6–7 is
supplied from TW (of is emendation). 7 hlein- T. 8 hildar TW.
fats emendation; vets RTW (‘vez’ or ‘uez’ in all three).
Verse 93/2–3 Gaps supplied from TW. Cf. verse 341. 4 á RW, ó T.
6 ár Gefnar T, árgefnar W, ár gnæfar R. mat] mar T; perhaps mar
R; ma with perhaps an erased letter W.
8 vǫndr R (perhaps
intended as vándr a. ‘wicked’?), ‘vendr’ TW; cf. Introduction
p. liii. seyði altered from sendi ?T, seiði W.
Verse 94/1 Tormiðlaðr TW, Tormiðlaðar R. 3 ‘koþo’ R, kváðu W,
kveðu T; cf. verse 305/3 and t. n. 7 vinr W, vior R; [.]inr T.
Verse 95 omitted in T.
1 fyllar W, fullan R.
2–3 fet-Meila sér
deila hlaut af helgu W. 5 vagna W. 6 Perhaps sigað R.
Verse 96/2 váru R (‘vǫru’), ‘uara’ W, [..]ra T. 8 þjórir hluti fjóra
T, þjór hlífi óra R, Þór hluti fjóra W.
Verse 97/3 -rótum T, -rótu W. 4 ‘niorna’ T, ‘morna’ W. 7 hirðiTW. 8 herfangs ofan T, herfang ofan W, herfangs ofangs ofan R.
stǫngu altered to (or from) strǫngu ?R.
Verse 98/2 Sigynjar TW, Signýjar R.
Verse 99/4 úlfs faðir TW; álfs fǫður R (fǫðr could be a possible
nom. form, see note to 6/37). 5 rúni TW, runni R. 6 þungrs R,þungs TW. 7 málunautr R and T (with -r altered to -z) and W. 8
Miðjungs TW, mildings R.
Verse 100/2 ‘sorg eyra’ RTW. 5 bekkjar TW, kekkjar R.
Verse 102/2 hund TW, hrund R. 3 læva TW. The a is invisible in R
and was perhaps never written. 6 leiðar RT. From this line to theend of the poem was omitted in W, with space left vacant. 8
hapta lacking in both R and T.
Verse 103/1 heyrða ek T, heyrðat R. 2 ept RT.
leiku T, leikum R.
4 hauks T, hauðs R (= Hǫðs?)Verse 104/3 ‘biþiss’ R, biðils sviðnar T. 7 þá er T; cf. verse 71.
P. 33/21–2 partly illegible R. 21 Ásu TB, Ása U, [Á]sa W. 22
ættir B, ætt TWU. 23 Large ornamental initial in R and spacefor one in B.
Verse 112/3 mærð TWUB; meið ?R.
Verse 115/1 sem TWUB, með R. 2 dróttinn TWUB, drótni R.
P. 35/20 elju written ‘eleiv’ R. 21 gólf TWU, gefl R, gólflok B.

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Verse 118/2 snjallráðr TWUB, snjallaðr R.
Verse 120/4 far TWB, fjár R.
Verse 121/3 ítran TWUB, ítra R. einn at TB, ein at W, eina at U,
ein a (perhaps altered from ein at) R.
4 systur U; ‘þerssa’ B,
lacking RTW (space left in W).
Verse 122/4 ‘ymynda’ RTW, illegible B; ómilda U.
P. 36/30 Bareyjarskáld TW (but Barr- (‘BaR-’) at 34/13 in W),
Barreyja- UB (also at 34/13), Darreyjarskáld R.
Verse 124/3 hvalmœni TWB, hvalmæris U; hvalmuni (or perhaps‘hvalmoni’, i. e. hvalmœni; see Introduction, p. liii) R.
Verse 125/3 fǫls emendation (Konráð Gíslason 1889, 361, 609–10);
fals RTWB (cf. Hreinn Benediktsson 1963).
Verse 126/4 úr svǫl U; útsvǫl RTWB (written as two words in
RTW).
Verse 128/3 blakkr lætr WUB, ‘bla er letr’?T, blakkleitr R. 4 snæTWB.
Verse 129/3 stǫg TWUB, stǫng R. 4 stirðr TWUB; stirð R. keipr
TWB, kipr U; skeipr R.
Verse 130/1 Grams U, ‘Grans’ (i. e. Gráns or Granns?) RTW, ‘gras’ B.
gollna] spelled goldna R (this may be a genuine form; cf. Noreen
1923, § 275); gullna TWB, gyllta U.
3 hólm- WB; hjólm- T,‘hvm’ or ‘hom’ R, ‘hlomn-’ U. 4 stafna RTWUB.
Verse 131/2 ‘varar’ RTB (this verse omitted in WU; W also omits
verse 132).
P. 38/25 Amlóða TWU, Amlona R.
Verse 134/4 bifgrund á TWU, bifgrunda B, bifgrundar R.
Verse 136/2 bálgrimmastan RTWB, bar grimmustum U.
3 of TB,
um W, vin U, af R.
P. 39/21 hríðmál TWUB, hrímdal ?R.
Verse 139/2 Þrándheimi TUB, Þ[rá]ndheimi W, Þramheimi R.
P. 40/9 eða til W, eða RB, verka sinna eða U; T omits. farar B.
19, 20 lóg and lág both written ‘log’ in RTW (� W in line 19; seenote on p. 184) and lág, lag in U, lág in B. 21–2 er kona kend
TUB; R adds er after kona; W has at kona er kend.
30 sáð
Fýrisvallar U; ok Fýrisvalla RTB, fræ Fýrisvalla, sáð Kraka W.
39–41/1 Missing text supplied from W; T lacks þar (and sem, 41/1).
P. 41/3 Eldir T, El[d]ir W, Reseldr R.
Verse 141/4 fulli WT; written fylli R (where u/v alternates with y in
the scribe’s orthography, see Introduction p. liv).

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141

P. 41/28 fegrstr TW, fegrst er R, frægr U. 30 varr TWU, varð R.
35 veðjaði TWU, ‘veþaaði’ R.
36 The name Brokkr in W; left
blank and filled in later R; also blank in T. Unnamed in U.
Similarly on the later occurrences, where T simply omits thename or uses a pronoun: 42/2 (Brokk bróður sinn here in W),
42/17, 25; at the last occurrence the name before fram in W. Eitri
W; left blank in R and filled in later as Sindri; not named in TU.
Similarly at 42/2.
P. 42/16 hamar TWU; added in lower margin in a later hand withindicative sign R. 22 geirrinn TWU, greirrinn R.
P. 43/9 rifaði TWU (W omits beit hann varrarnar), rifjaði (with stop
before) R.
Verse 146/4 ‘ramsvel’ U, ramsvelli RW, ramsvells T (altered from-snells).
Verse 147/3 gjálfrs T, gjálfs W. 4 hlífar T, hlíðar RW. 6 svans]s above line (or the abbreviation for -us or -ir?) R.
Verse 148/2 nálægt WU, ‘ne legt’ R, ‘nelegt’ T.
Verse 149/6 beð skaldi TU, beið skjaldi R, beið skaldi W.
Verse 150/1 verstan first written vísarstan or vístrstan R (?—cf. Skj
A I 5). 2 ‘[v]atzt rodd’ U, ‘vazraud’ T, ‘uaz rodd’ W; ‘vatzravðla’R (all these spellings probably imply a first element vatns-).
4óniðraðan TW, óniðjóðan R, ‘o[...]þiaþan’ U.
P. 45/1–2 Ála steinsins TW, Ála steins U, ‘asa stensins’ R.
3
Chapters 39–43 omitted in W. 22 Andvari T, Andvarri U, Andþvari
R. 27 taka repeated after bauginn af sér, which is written af sér
bauginn with transposing signs R; bauginn af sér T, af sér bauginn U.
P. 46/5 þat repeated above line after helzk R.
P. 50/8 hǫndin TC; added above line in later hand R.
P. 50/20 Sim- RT, Sin- C (‘sínfiotli’).
Verse 155/2 álfs TC, afls R. 3 þars] of RT, þar er C. 5 ‘blandin’C, brunninn RT.
Verse 156/2 fylkis C, fylkir RT.
Verse 157/3 næma C, náma RT.
5 bláserkjar C, bláserkjan R,
bláserkja T. 6 ‘baullfagr gꜹtu’ RT, ballfagr gauta C.
P. 52/19 mala TC, mæla R.
Verse 162/2 snúðga altered from ‘stivðga-’ ?R.
Verse 163/3 mǫlum T.
Verse 179/7 járni varðar T, járnar fjarðar R.
Verse 180/8 þat T, þar R.

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Verse 183/6 feldrar T, feldrat R.
P. 58/32 Véseti TWC, Viðseti R.
P. 59/14 Hrólfr TWU, Hlofr R; abbreviated in C.
Verse 185/1 alla TWU, allan RC.
2 -lauks written ‘-lecs’ (or‘-lets’) with ‘ꜹ’ written above (if this is not the sign for -ur-,giving ‘letvrs’) R; leiks C, -lauks TWU.
Verse 187/3 -ins TWAB, -nis RUC. bar TWUAB, bað R, haug C.
4 saman UABC, sama RTW.
Verse 189/1 Ýtti TWUBC, Ýti A, Veitti R (the emendation is required for the alliteration, and veitti would require the acc. inlines 3–8). 3 Sifjar WUA, Sif[...] C, ‘sviar’ R, ‘suuar’ T, sjáfar B.
4 dalnauðar TWUABC, dalnaunar R.
Verse 190/1 gunnveitir UABC, gunnveiti RTW.
Verse 194/1–4, 7–8 Words in brackets supplied from TWCAB. A line
has gone from the top of the page in R.
2 -skildis C. réðu T.
mildi C. 3 of] um CU. 4 hafley B. 7 ‘follir’ T, fellis C. 8 ræða C.
Verse 195/1 Gap supplied from TWUABC.
Verse 198/2 holla apparently altered from þolla R.
Verse 200/4 ‘tꜹgdrapu’ R, ‘taug drapo’ T, ‘taugdrapu’ C, ‘tǫgdrapu’A, ‘taugdrapa’ W.
P. 63/16 ‘l�́g’ R, i. e. lóg; written ‘lag’ WAC, ‘lág’ U, ‘log’ T. 17
Lág written ‘log’ RT; ‘lág’ WA, ‘la[g]’ U, ‘lag’ C; cf. p. 40/19–20.
Verse 202/3 lág CUA, þá R; space left open in W, T omits.
Verse 203/2 Bil A, þér RTWUC. 3 væn TWUAC, ‘vetz’ R.
Verse 204/2 tróður A, tróðar R, tróða TWC, ‘troþ[.]’ U.
Verse 205/3 slǫng A, sǫng RTWUC.
Verse 206/2 logit TWC, abbreviated in A, ‘logvt’ R.
3 velti(-)
TWAC, vilti R.
P. 64/27–8 Gap supplied from TWC; ræðr eða reynir UA.
Verse 210/2–3 Gap supplied from TW(U)AC (fyrir abbreviated in
TWUA; frá C).
P. 65/5 Gap supplied from TW; Kormakr kvað AC.
Verse 211/2 morðreins RTWUAC.
3 hildibǫrrum WA, hildumbǫrrum R, hildibarrum ?T (altered to -bǫrrum), hildar bǫrrum C,[. . .]bǫrrum U.
Verse 213/4 regni A, r[..]ni U, regn C, rǫgni W, rogni or regni T,
regin R.
Verse 214/3 viðr TW, vinnr A, við RUC (abbreviated in R and C).
4 as- W, es- RT, él- CA, egg- U.

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143

Verse 216/1 bǫðgœði bjóða TWUA, ‘baud auglis galla’ C, bǫðœgði
gjøða R.
Verse 217/1 hrafn ne TWUA, hrafn of C, hrafne R. 3 ógnar stafr
UAC (C lacks the rest of the verse); lacking RT, open space filled
in a later hand W. Cf. verse 314.
Verse 220/4 hrísgrísnis RT, hrísnis W, hrímgrímnis A, hergrímnis
C, Hrungnis U.
Verse 222/2 gnast C, gnestr TWUA.
Verse 223/2 sóm- written ‘svm’ R.
Verse 226/3 þóttit TWUA, þóttir R; abbreviated þ C.
Verse 227/1 -faldinn UA, RT omit; -eldum C. W also omits -faldinn
and has ólmum after hildi. 2 ok TWUA; með C. Sigvalda WC.
Verse 230/3 bjǫrt TWUA, bjǫrk RC. 4 benfúr T, ‘ben fur’ WU, benfyrir R; benfúr fyrir C, ben benfúr við A.
Verse 232/3 ræfrs TW (altered from ræfs in T?), ræfr RCUA.
4-svell TWUA, -svells RC.
Verse 236/1 yngva TAC (-va abbreviated in A), yng[..] U, unga W,‘vnga’ R (this would normally be read unga; v and y alternate,however, in the scribe’s orthography, see Introduction p. liv) and W.
Verse 238/2 baugnafaðs TA, baugnafar W, baugnaðrs (altered to-nafrs) U, ‘gaugn nafads’ C, baugnafagðrs R.
Verse 241/4 Urðr W, uðr RTA, ruðr U; C illegible.
Verse 242/4 hjálmǫldum RW, hjálmeldum T, hjálmeldar A, hjálmseldþá er U; C lacks this line.
Verse 243/3 foldar WUA, fyldar R, fylda T.
Verse 246/4 borðs A (‘borz’), [b]orðs U, bezt R, ‘bez’ T, ‘bozt’ W.
Verse 247/1 skók TA, skaut R, skóg WU. 3 hagl TWU, hagl þat A,
hagls R.
Verse 248/4 hlóðut RT, ‘hlǫðut’ W, hlæður A.
Verse 249/1 kváðu þik TWA, ‘qoþvt þit’ R.
P. 72/2 Konungr has a large ornamental capital in R and space forone in W. 11 mensætt R, sætt TWU.
Verse 250/1 um þeris áða R (though the last a may belong to thenext word, which may then be ‘avsc-’ rather than ‘osc-’, giving
the phrase at ǫsk- rather than áða ósk-), um þerris æða W, umþerris áðan T. 2 sínum abbreviated ‘sin’ with superior stroke R.
4 boga altered from boða W, boða RT. 6 ‘en’ TW, of R.
Verse 251/3 hilmi TW. 4 dreyrugar T (ending abbreviated), dreyrugra
W. 6 orrostu TW, orrosta R.

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Verse 252/4 glammr or glamms ?R, glamma TW. mun W, man RT.
6 Heðins RTW. sóttu TW; R is illegible, but may have read sóttu.
7 svíra W, svika R; T omits.
Verse 253/4 Line supplied from verse 158; R has e(tc.), WT omit.
Verse 254/7 at RTW. 8 raðálfr of R, raðálfr af TW.
Verse 255/2 lék TWUA, lér R. 4 landa WA, handa RTU.
P. 74/3 orrosta TWUA, orrostu R. 5 svá er TWUA.
P. 74/14 hestr T, hest R, WUA omit.
Verse 257/1 ófrið UA, ófriðr RTW (written with abbreviation for-ur R). 2 R adds þat after segir.
Verse 258/1 Sveiða TWA, sveita R.
P. 74/25 Sjáreks- W, Sjárreks T, ‘siaRaks’ altered from ‘snaRaks’ R(U and A omit this sentence).
Verse 259/2 norðan WUA, norðra T.
Verse 260/3 húna W, hrútar (or hvítar?) T, hvíta RA.
4 rann]emendation (SnE 1848–87, I 442–3); þann R; T omits; W hashranna after íugtanni, A has hvallands íugtanna (apparently altered to -tanni). U omits the first half of this verse.
Verse 262/4 nakkva RW, nǫkkva T, ‘nockvt’ U and A (abbreviated).
Verse 263/1 muntu W, montu T, ‘m̅ tv’ U, mantu A, written mundu
R. otri TWA; akri U.
Verse 264/4 -vandil RWTUA.
Verse 266/1 støkkvi WUA, strøkkvi T.
Verse 267/1 hlœðir WU, hlœði A; written ‘hloþir’ R, ‘hlodir’ T.
P. 76/23 ‘heim̅ s’ R.
Verse 271/4 sólkonungr hreinni UA; Máríu sveini (cf. verse 272/2)
RTW.
Verse 272/3 mildingr UA, milding RWT.
Verse 274/2 gramr WTUA. 3 hans UA, hann RTW (abbreviated in
all five manuscripts). 4 heilagt TUA (W illegible).
Verse 275/4 launat R (or perhaps ‘launac’) and T, ‘launag’ W, launa
ek UA.
P. 78/17 ok] R adds var.
Verse 278/3 jarðráðendr TWU, jarðaþrændr R (cf. verse 5/7).
Verse 279/2 á TWU, und R.
Verse 280/1 hirðar TWU, hildar R.
Verse 281/1 frœknu U, frœknum RTW.
P. 79/20 Ok T, WU omit; perhaps written in margin in R; it is not
visible in photographs.

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145

P. 80/9 at TWU, af R. 13 kallaðir TWU, kalla þeir R.
Verse 283/1 snjallir TWU.
Verse 284/2 opt TWU, optr R.
P. 80/27 heiðmenn TW, hirðmenn R, heið[e]ng U.
Verse 285/3 at R, en W, enn T, it U.
Verse 289/4 skæ TU, sér R, sæ W.
Verse 290/1 sýn um U, sín en RTW.
Verse 291/2 -mæltr TW, -ráðr U. 4 viði TW, vini (for víni?) R.
gróna W; grœna T, perhaps ‘givna’ R (U omits lines 3–4).
Verse 292/3 lætr RT, lætk W, ‘[l]et ek’ U.
Verse 296/1 hleyti U, hljóti R, hlœti T (written with �), hlæti W. 2
herþarfr TWU.
Verse 297/1 þurðu TW, þurðir R, þurði U.
Verse 298/1 firr U, fiðr RTW.
Verse 299/4 mildi RW, mildri U, ‘mildi’ T.
P. 83/13 Most of the rest of Skáldskaparmál is lacking in W; thefragments that remain are not close enough to the text of R to beusable for emendation. 15 mærð TU, mærð ok A, mærðr R. 16
nokkurn TUA, nokkvonr R.
Verse 300b/2 skapsmið TUA, skipsmið C, skapskíð R. 7 hagsmið
TUAC, hagskíð R.
Verse 302/3 óðr TUA, áðr RC. ok TUA, at RC. skeiðar U, skeiða
RTCA.
P. 84/19 Eyjólfr TUA, Eyvindr R, ‘eyuuind’ C. C gives the nickname as skáldaspillir (abbreviated).
Verse 305/1 Tormiðlaðr TUAC, Tormildaðr R.
3 kvað þú UC,
kveðu RTA (i. e. imperative sg. with suffixed pron.?—but R isabbreviated unclearly and may have kváðu, which might be interrogative pl.; cf. verse 94/3 t. n.). snytrir T (altered from snyrtir)and UAC, snyrtir R.
Verse 308/2 jarðhlutr R (abbreviated -hlr with superscript curl) andTA, jarðhlut C (abbreviated), ‘iardr lvtr’ U. 3 hún A, ‘hvn̄ ’ U,
húns RTC. beinan TUC, beinir A, beiðan R.
P. 85/20 mýlin TA, mýsin RC.
P. 86/1 Haraldr] abbreviated Har with superscript stroke RC, Hallvarðr
T, Hallv(arðr) A.
Verse 311/3 heinlands CA, leinlands RT.
4 eitrsvǫlum naðri C,
eitrsvǫlun nauðri (with u subpuncted) R, eitrsvalū naðri T, eitir(ending abbreviated) svǫlum naðri A.

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Verse 313/1 frá CA, fram RT.
Verse 315/2 sendi] emendation (Konráð Gíslason 1874, 458–61(26–9); 1879, 189; 1892, 115); sendu RA, senda TC.
Verse 316/4 fránleitr] with abbreviation for -ir R.
Verse 317/1 Ǫrgildis RTAC (spelled with ‘Au-’ or ‘Av-’ in all four;
ending unclear in T). Eldi RTA, aldri C.
Verse 318/1 byrjuð UC; omitted in RTAB.
Verse 320/2 roðin TUA, ‘roþ’ with abbreviation sign R; drifinn C.
P. 88/8 ‘motraudnir’ TU, móðrauðnir RC.
Verse 323/2 gylðar R (almost certainly). 4 fen RTAB, ben CU.
Verse 324/3 ǫlðra ABC, ǫlðri R, ‘aldra’ T, ylðir U.
Verse 326/4 Sinir T, synir RC; Simr U, sínar (‘sínaÂ’) A.
Verse 327/4 Falhófnir T, Falljafnir RC, Falófnir UA.
6 Gyllis ofgetit TA (-it abbreviated in A), Gyllis um getit UC, Gullir ofgetinn R (though the name is written ‘gvll’ with abbreviation signi. e. perhaps for Gullinn?—but v may be for y, and it should perhaps
be expanded Gyllis).
Verse 328/1 Dagi R and T, Dagr UAC (verse not in B). 3 Hǫð U,
Há T, lacking in R; the line reads ‘haulda huatra’ in C, ‘hialmr
háfæta’ (i. e. -feta) in A.
P. 90/1 draga TCA, dragu R. 2 fylgja deginum C; RT omit; daginn A.
Verse 331/2 gǫrla (or gerla) fregit T, gjǫrla fregit U, gjǫrla talit C;gerða R. 5 Himinhrjóðr CU, Himins hrjótr R, ‘himins riotr’ T.
P. 90/17 veðrheimr TC, veiðheimr R, víðheimr A.
Verse 332/2 vǫnsuðr TA, vǫnsundr R, með vǫfuðr (altered later tovǫnsuðr) C. 4 œpi AC; written ‘opi’ R, ‘�pi’ T. 6 hlummuðr]written ‘hlav-’ with a subpuncted R; hlumuðr T, hlǫmmuðr A;(kalla . . .) hviðuð C.
Verse 335/2 magnandi TUAB, magnaði RC. 3 bregðr written withabbreviation for -ir or -er R; berr C.
Verse 337/1 dynfúsir dísar] emendation (Konráð Gíslason 1879,
191); dynfúsar dísir RTUABC.
Verse 339/2 Gera beitu TUC, Gera beitur A, geira beitur B; apparently altered from (or to?) gróa þeitu R. 4 faxa TUAB, fǫxu RC.
Verse 340/2 at R, af TABC. hræm RC, hræum TA, hræi B.
Verse 341/2 úlfr TUABC; ylgr R.
Verse 342/2 vanda TUABC; vandla R.
Verse 343/4 val written ‘vel’ RTUBC, ‘væl’ A. Cf. the common
Norwegian form val for vel (Noreen 1923, § 168).

Textual notes

147

P. 92/26 R adds sem Arna after salt.
Verse 344/1 hvé TAC. sótti TA; sveiti R, s. C.
Verse 345/1 mœtir A, Meita RTC. 2 lagar TA, laðar R (written‘laþ’ with superior curl) and C.
Verse 346/1 þvær TA, er RC.
2 glǫðum RTAC (written with o in
all MSS, i. e. perhaps for glóðum).
Verse 347/1 Fœrisk RTAC; cf. verse 126. 4 úrsvǫl TA, útsvǫl RC;
cf. verse 126.
Verse 348/1 hristir TA, hristum RC. 2 sikul- TA, svikul- RC.
Verse 349/2 liðnir TA, liðnum RC.
Verse 354/2 borðheim] emendation (SnE 1848–87, I 498); borðheimr
RTAC.
Verse 356/3 skerðu C, skerðu or skorðu T, skerði AB, skorða (orskorði or skorðu) R.
Verse 358/1 ‘bæþi’ R, ‘beði’ TB, ‘bædi’ C; the usual normalisationof these forms would be bæði or beði; the latter word would be thenormal acc. pl. of beð but in this position in the line a longsyllable is required. A has beð; beðja is an emendation (Konráð
Gíslason 1879, 194).
Verse 359/4 þat A (abbreviated), þar RTC and B (abbreviated).
P. 95/23: Verse 360 attributed to Kormakr, altered to Ormr R; Ormr
TAC; B illegible. 28 Þorleifr RC, Þorleikr TAB (cf. 62/24, where
T has Þorleifr but RWAC Þorleikr).
Verse 361/2 lauðr TA, lauð RC; B illegible. 3 gránn] emendation;
gráns RTCA; [. . .]s B.
Verse 362/3 varra] emendation (Konráð Gíslason, cf. Skj A I 482);
váru RA and B (abbreviated), vara C, fóru T.
Verse 364/3 ek T, er RA; BC omit line 3, A has space for a fourth line.
Verse 365/3–4 Supplied from TA(B) (T lacks mikit veðr; B only
partly legible: mér þar (or þér) fengu miðir (or mikið) veð[. . .]fyrir ofan sjó); lacking RC.
Verse 366/3 written ‘tygill’ R, ‘-tygil’ TABC.
Verse 367/1 súðum BC, ‘suþo’ with nasal stroke (?) R; súð um TA.
Verse 371/2 sveit C, su eik T; lacking in UA, illegible in B.
Verse 373/1 slóðar C; altered from flóðir R(?); flóðu T, flæðar AB.
Verse 376/1 Eymðit UA; spelled with � in R, � in T; Eimði C, B
illegible. 3 Heina UAB, hveina RT, húna C.
Verse 377/1 fljótt TUAB, skjótt C (the beginning of the word iserased in R; ótt is a possible word, see óðr (2) in Glossary).

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Verse 378/1 Bjartr UC, Bjart RT, Bratt or Brátt AB (A has anaccent). 3 of A, af RTC, ór B (U lacks lines 2–4).
P. 98/27 Part of a leaf of R has been removed (it must have been
separate from what remains of the leaf, which does not have a lineof writing above the top one extant), leaving a gap in the text to99/11which is supplied from T(U)AC (B does not include ch. 63).
28 skvaldri ABC, Skúlason T; U omits.
Verse 379/1 En knáttusk U. 2 written ‘alldrei’ T, ‘alldregi’ ABC,
‘alldreginn’ U. 3 leygr UAC, laugr T (perhaps for lǫgr?). of T,
um UAC. sjó U.
P. 99/5–7 C has the words in this list in a different order (ár – aptan
after line 7). 5 Þessi – stundanna] Stunda heiti A. ár] U omits.
6 vár, haust transposed U. mánuðr lacking in C. vikur C. 7 ímorgin AC; U omits. 8 enn] U omits. náttarinnar C (after next
two words). Alvíssmálum AC, Ǫlvismálum U.
Verse 380/2 en] lacking in UA. mola ?T. í Helju] so U, but theí added above line in a later hand; með goðum AC. 3 kǫlluð er]
kalla AC. gríma með goðum] grímu ginnregin AC.
6 Njǫrun
TAC; the r is perhaps written in the margin of R; U omits.
P. 99/21 Large ornamental capital H in R and space for one in B
(which omits the first sentence) and C; B has the heading Hǫfðingja
heiti. Capitulum. 22 kallat] + er C.
Verse 382/2 flagðs blakk emendation (Konráð Gíslason 1889, 305–8);
flakk RTB, fleinblakk C.
Verse 383/4 ósk víf RT, óskvíf C; [. . .]fr B.
Verse 384/4 hæstr C, næstr RT.
Verse 385/1 hneykir T; n altered from a or e ?R; hnykkir B,
hnekkir C.
Verse 386/3 halt ek RTB (the a unclear in T and B), helt ek C.
P. 101/10–18 Text lacking in R due to part of page being missing(see t. n. to 98/27); supplied from T. 18 Emundar UC, Eymundar
B, Eyvindar T. hins ríka C, in ríka R, lacking in TUB.
Verse 395/4 hróðr RTC, hróðrs U.
P. 103/3 Ǫðling- spelled with ‘au-’ or ‘av-’ in RTABC here (o in U)
and at p. 103/12 in RTC (o with inferior or superior hook AB; U
omits) and in verse 401 in RUBCT (‘Ꜹ-’ R, ‘Av-’ U, ‘�-’ A, ‘Au-’
BCT). 8 eru] so TUA; váru B, clause omitted in C; altered from(or to?) váru R. 10 Vǫlsunga TC and ?R, Vǫlsungs U; omitted
in AB. 13 large ornamental capital Þ R.

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149

Verse 399/4 geirþing TUAB, geirþings RC.
Verse 401/2 á TUA, lacking RC (B illegible). 4 aflgjǫrð T, aflgerð
UAB, aflgjǫðr RC (l added later in R, i. e. the word is altered fromafgjǫðr).
Verse 402/4 óþjóðar TUA, íþjóðar R (i. e. í þjóðar slǫg?), ‘yþiodar’ C.
Verse 405/1 ævi altered from ægi R; ‘efi’ T, ‘ǽfi’ A, ‘êfe’ B, ‘�fí’C,‘ævi’ U. 2 ‘vǽr om’ R, vér erum TUC, ‘verróm’ A, ‘uerru’ B.
Verse 408/4 und sik TUABC, við þik R.
Verse 410/3 auð] so TABC (‘aud’); apparently altered from auld
(i. e. ǫld) R (though perhaps audd = eydd is intended? Cf. SnE
1848–87, III xxvi; it might also be read auðu); auðit U.
Verse 411/2 Remainder of line cut off in margin R. Cf. verse 386.
T completes the quatrain with a slightly different wording (line 3
mál helt sem sælan); AC quote line 1 only and add ok fyrr er (var)ritat (before line 1 in C). The verse is omitted entirely in U; in B
it is omitted here, but included at verse 386.
P. 105/26 þeir A; repeated over line division R; þeir menn TUBC.
P. 106/9 snillingar TUABC, slillingar R. 12 skrjáð TA, skjáðr RC,
skrjóð B; U omits. 18 Snyrti- TUABC, ‘Stnyrti’ R.
P. 107/3 hefr T, hefir BC; RAU omit. 8 samnaðr eru TC, samnaðr
UA, sǫfnuðr B, samnrof eru R (‘sanr of’; of may be a mistake foref). 22 hálfrýmis UCA, hálfrynis (hálfrýnis?) R, hálfmímis T.
óvinr TB, óvin A, óvitr R, óvitr maðr C; U omits. 27 ætlunarmann
T, ætlanarmann UABC (written as two words in UAC), ætlunarmaðr
R (written -m with r above; cf. note to p. 106/11–18, p. 224 below).
P. 108/3 Heitir ok móðir TAB (mostly illegible in B), RC omit. 5
rúna UC, rún RT, A omits. 27 sjafni TAB, sjálfs RC; lacking in
U. 34 alnbogi A, ‘aulnbogi’ C, ‘Avlbogi’ U, albogi B, álmbogi
RT. 37 hauks apparently altered from ‘havþs’ R.
P. 109/1 skúa TUAB (C omits). á] written twice, small with a point
after, then large, i. e. kendir á. Á fœti RT. 2 il TUAB; lacking
RC. 3 fótinn ok kent T, fótrinn ok kenn R; (kalla hann tré . . ) ok
kenna U, (kallaðr . . .) fótrinn ok kenna C, (kalla . . .) ok kenna
hann B, (kall [with curl for ending] . . .) fótinn ok kenna A. 4 okorðsnilli] ok orð written above line R; but TUAB omit these twosyllables; C has orðsnilli but omits ok.
5 hjaldr TABC.
1 1brigðræði UABC, brigð, reiði RT.
17 veitir] so TAB; alteredfrom heitr R; heitr C. liðsinni TAB, liði sínu R, liðsinni sínu C.
Verse 412 Heading: Hér eru rituð heiti sækonunga A, S[. . .]eiti B.

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Verse 413/8 Gap supplied from TABC.
Verse 414/4 Mævill AC, ‘m�vill’ B, ‘Meuill’ altered to ‘Mefill’ T.
Verse 416/3 Gautrekr C, Gaurekr RT; Gavér AB.
Verses 417–18 Jǫtnar written in margin R (probably in a later
hand). TAB have the heading Jǫtna heiti (added in margin in C).
Verse 419/2 Þrívaldi T, Þvívaldi R; Þrífaldi AC.
Verse 423 has the heading Trǫllkvenna heiti in TAB.
Verse 425/5 Njǫrn T; written ‘niavrn’ R; ‘m�́rn’ A, ‘m�rn’ B, ‘Morunn’ C.
Verse 426/3 Ímgerðr TA, Ungerðr RC; B illegible.
Verse 428 has the heading
Þórs
heiti
in
T.
P. 113/17 Ása hetja RT (as last line of preceding verse). As heading
to verse 429, C has Ása heiti, T has Sønir Óðins, and A and B
have Heiti sona Óðins. Cf. next note.
Verse 432 Heading (after verse 428, cf. p. 113/17): Ása heiti AB(+ capitulum B).
Verse 433 Heading: Heiti Ásynja A, Ásynju heiti B.
Verse 435/4–7 Written in margin with indicative sign in R, but now
cut away; supplied from TCAB. 4 Hǫrn ok Þungra ABC. 5 ok
Gefn AB, ok Gjǫf C.
6 hit ABC.
8 Gersimi A, Gørsimi T,‘Gessemí’ C; B illegible.
Verse 438 Heading: Kvenna heiti ókend A, Kvenna heiti B. 7 man
svarkr C, mansvarkr RT; the line reads svarkr drós ok man in A,
illegible in B.
Verse 439 Heading: Manna heiti AB.
Verse 441/5 oflátar TAC, ofla[...] B, aflátar R.
Verse 449 Heading: Orrostu heiti AB. 8 fólk jara C, fólkjara RTA;
fjǫlkara B.
Verse 451 Heading: Sverða heiti AB.
Verse 452/7 Hneitir TAB, heitir R and C, where it is placed before
herberi.
Verse 453/7 grindlogi TAB, grindlagi R; garinn lagi C.
Verse 455/1 hǫfuðhvessingr TAB, hǫfuðs spesingr C; page damaged in R. 2 hausamǫlvir TAB, hausa mjǫlvir C, hausamǫlnir R.
6 brimir T, brimarr AB, brumr C.
7 written ‘skreiver’ in R,
skreyvir T, skryvir A, skryð[ir] B, ‘skræuir’ C.
Verse 456/8 written ‘vægia lęstir’ R, ‘vegia lestir’ T, ‘vęgialæstir’ A(with dot above g for gg?), ‘[..]eggia læ[..]ir’ B, ‘vexgía (orveægía) lestir’ C.
Verse 460 Heading: Heiti á sverði AB.

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151

Verse 463 Heading: Øxa heiti A, Øxar heiti B.
Verse 464 Heading: Spjóts heiti AB.
2 dǫf len R (with accent
over e; perhaps as one word) and T (‘doflen’), dǫf lenz AB,‘daufleínn’ C.
Verse 465 Heading: Ǫrvar heiti AB.
Verse 466/5 Jólfs A, Júlfs B, Jóls RT, ‘i auls’ C.
Verse 467 Heading: Boga heiti AB.
Verse 469 Heading: Skjaldar heiti AB.
Verse 470/3 baðljós RT; bǫðljós AB, barð ljós C.
Verse 471/4 ‘-fornir’ RCA, perhaps for -fǫrnir, ‘-f�rnir’ T; -fjǫrnir B.
Verse 472 Heading: Hjálms heiti AB. 5 skolir R, skólkr T, ‘sk�lkr’
A, skálkr B, skollr C.
Verse 474 Heading: Brynju heiti AB.
4 ‘borofa’ T, bǫðfara A(‘-fa’), blóðfara B, ‘bofæda’ C. þýð sýn T (with a stop between)
and C, þýðsýn R; ‘þyn syn’ AB (though B may have þyð).
Verse 475 Heading: Sjóar heiti A, Sjófar (or Sjáfar?) heiti B. 7 sog
sami AC, sogsami RT, sogsa[..]i B.
Verse 476/1–2 Gaps supplied from T. velfœrr sóm (or ‘-søni’) A,[. . .]l ferr (or fœrr?) saman B, ‘vel forsímí’ C. 6 vægir TABC.
Verse 478/3 Ránkelda R; Rán Kólga AB, Rán. Kelda TC.
Verse 479 Heading: Á heiti A (V written and deleted before Á),
Vatna heiti B.
Verse 480/5 ‘bro’ RTA, ‘bra’ B, ‘bro’ or ‘bra’ C. See Introduction,
pp. liii–liv.
Verse 481/3 written ‘mavra’ RC; Mǫrn T (‘Maurn’), A (‘mꜹrn’) andB (‘m�rn’).
Verse 485 Heading: Fiska heiti AB.
Verse 486/3 síkr TA, síkr or sitr R; litr C (?), líkr B.
Verse 488/1 Þyrsklingr TA, Þysklingr C, Þ[...]klingr B.
Verse 489 Heading: Hvala heiti AB.
Verse 491 Heading: Skipa heiti AB.
Verse 495 Heading: Heiti á skipi AB.
5–6 Gap supplied from
TABC; top of page damaged in R. stjórnvið TAB, stjórnviðr C(ABC also add ok after stuðill).
Verse 496/1–2 Letters supplied from TC. ok stœðingr AB.
Verse 497/1 Húnn TAB, lacking in RC.
Verse 500/5 kjalar- TABC, ‘kiælar-’ R (with i above line).
7
hnokkmiði R, hnakkmiði TABC. ausker RT, austker AB, austsker C.
Verse 501 Heading: Jarðar heiti AB. 1 ‘rvfa’ RTB, rofa AC. 5 Fíf

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AB, Sif R, lacking TC.
6 barmr TAB, barðmr R (perhaps forbaðmr (so C); cf. ættbarmr, ættbaðmr in Glossary).
Verse 503 Heading: Øxna heiti AB (perhaps Yxna in A as in line 2).
9 bautaðr A, bautuðr B, bauruðr RT, baurruðr C.
Verse 504/3 Hœfir C, Bœfir R (‘bevir’), ‘begir’ T, Kœfir (or Kæfir)AB. 6 Hríðr AB, Hríð RT, Her- C. 7 Arfr AB; Arnr RT, Arn C.
Verse 505/6 hreiði C, hreði RTAB (see Introduction p. liv).
Verse 506/2 ‘kvigia’ with second i subpuncted R.
Verse 507 Heading: Hrúts heiti A, Hrúta heiti B.
Verse 508 Heading: Hafrs heiti A, Hafra heiti B.
6 taliðr TA;
talaliðr RC (B illegible).
Verse 509 Heading: Geitar heiti A, Geita heiti B. 3 kolmúla TAC;
kolmúsa R, ‘kolm[..]a’ B.
Verse 510 Heading: Bjarnar heiti AB. 3 written ‘isǫlfr’ R, ‘isolfr’
TABC.
Verse 512 Heading: Hjartar heiti AB. This verse follows on fromthe previous list without a break in RTC, and the names in it thus
seem to be taken as names for a bear. 1 Hjǫrtr AB (with the space
for the initial H left blank in B), jǫrtr T, jórir RC. 4 mótroðnir
AB, mjǫðhroðnir C; metroðnir RT.
Verse 513 Heading: Galtar heiti A.
2 Hrímnir T; Hrinnir R,‘irminir’ A, ‘jvimnir’ B, ‘hrinir’ C.
4 bǫrgr TC (‘baurgr’) andAB; baugr R. 5 tarr] rarr or ‘rare’ T, and R may also have rarr;‘rar’ C, ‘rai’ A, ‘ras’ B. 6 røðr (or rǫðr, r�ðr?—cf. ÁBM underröður) T, ‘roðr’ AB; lacking RC.
Verse 514 Heading: Vargs heiti AB. 3 Hati TABC. 10 ‘skavllkini’
RTC, ‘skolkini’ A, ‘skollkine’ B.
Verse 516 has the heading Himins heiti in T, Heima heiti in AB. 1
Gap supplied from T; eru heimar ABC; top of page damaged in R.
5 Heið|yrnir over line division R; Heiðþyrnir TC, Heiðornir AB.
6 Hregg- TABC. 19 Skatyrnir TA, ‘scattvrnir’ R (v perhaps fory, see Introduction p. liv), ‘skaturnir’ C, ‘skathynir’ B.
Verse 517 has the heading Sólar heiti in AB. 8 Háttatal follows in
RT, without any heading in R, though it there begins with a large
ornamented capital. In T there is the heading Upphaf Háttatals
and a large capital H in Hvat.

GENERAL NOTES
P. 1/2 In SnE 1848–87, I, ch. 1 of Skáldskaparmál begins at 5/9;
5/25–6/29 is placed immediately before, and entitled ‘Eptirmáli’(Epilogue); and 1/2–5/8, entitled ‘Bragaræður’ (‘the speeches ofBragi’), is made into a continuation of Gylfaginning (which iswhat it appears to be in U, which begins at 1/2 ‘Þessir Æsir’; cf.
20/18 n.), and given ch. nos 55–8 (here G55–8).
P. 1/8 dómendr: it is not clear what they are going to be judges ofin this episode, but the use of the word suggests that the conversation might have at some stage been conceived as a contest likethat in Gylfaginning; cf. 42/19–20.
P. 1/9–11 Baldr and Hǫðr are absent (though no reason is given),
but Nanna is present, so this must be before the death of Baldr (cf.
Gylf. 46/33), and thus before the events of Gylfaginning. Compare
the list of Æsir in Gylf. 21–6 (which also includes Óðinn andtwelve other Æsir including Baldr and Hǫðr, but omits Hœnir).
P. 1/31 This whole story corresponds closely with the account in
Haustlǫng (verses 92–104 below), and there is verbal correpondence
here with verse 98/8.
P. 1/32 fœtr: i. e. Loka (so TWU).
P. 1/37 at sinni probably refers to the Æsir’s journey home rather
than to the conversation between Ægir and Bragi (i. e. it goes withferð rather than sǫgð).
P. 2/2–4 The narrator assumes knowledge of the account of Iðunn
and her apples in Gylf. 25/23–8; it is odd that though the narrator
here is her husband Bragi, there is no hint of the fact in his narration. It looks as though it was first compiled for a different speaker.
P. 2/33 Though the description is not absolutely clear, it looks as
though the author is implying that Loki was having oral intercourse with the goat. Bestiality would then be added to Loki’s
other sexual perversions.
P. 3/6–7 felum í rúnum: cf. 3/9, 5/27, 109/19–20. On poetic language
as concealment cf. Spearing 1987, 97.
P. 3/35 bróðurson: probably an error for son (WU; W has Suttungrjǫtunn son Gillings).
P. 5/9–24 The analysis of poetic diction in U (SnE 1848–87, II 296)
is quite different, and contains some details similar to parts ofch. 31 below.

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P. 5/13 No question is asked here about hættir, and no explanation
is given. Verse-forms are discussed in Háttatal, and the topic isclearly being reserved for there.
P. 5/18 Second er redundant, though there are other examples of ok
being used to introduce a main clause after a subordinate one; see
Glossary under ok.
P. 5/24 Since Snorri is discussing kennings which substitute thename of one god for the name of another it is clear that in thispassage the element -týr is to be understood as the name of the
god Týr (i. e. the Týr of victory = Óðinn; the Týr of the chariot =Þórr). Nevertheless it is likely that in early poetry the element
would have been understood to be the common noun týr = god.
See Glossary s. v. týr and Index s. v. Týr.
P. 5/25 It is difficult to say precisely what þetta refers to. It may
refer to what went before rather than to what follows (cf. Wessén
1940, 13).
P. 5/32–5 Cf. the rather longer reference to the Prologue to Snorra
Edda in B (SnE 1848–87, II 533; quoted in the Introduction, p. xlv
above); von See 1988, 28–9, argues that í upphafi bókar could referto the beginning of Gylfaginning rather than to the Prologue. But
U omits the reference to the beginning of the book, B only mentions the contents of the Prologue, and RWT all continue ‘er sagt
er frá atburðum þeim er mannfólkit viltist frá réttri trú’, whichmust refer to the Prologue. And anyway the reference of the restof the sentence is more specifically to the last chapter of Gylfaginning.
P. 5/36–6/29 Some details in this account correspond to Trójumannasaga (compare 6/23–7 with Trójumanna saga 1963, 209, 229,
236–8), but others are rather different (e. g. compare 6/3–12, 28–9
with Trójumanna saga 1963, 179–80, 237).
P. 6/5–18: see Gylf. ch. 48 (cf. note to Gylf. 45/10).
P. 6/25–7: cf. Vafþrúðnismál 51.
P. 6/28 stór verk: perhaps a reference to the Aeneid and other accounts of Aeneas as founder of the Roman nation (e. g. those in
Breta sǫgur, Hauksbók 1892–6, 231–302, especially p. 233).
P. 6/32 hann: Óðinn (TUB). The text at 6/30 follows on from 5/24,
although Reiðartýr is actually a name for Þórr. Cf. the þula ofnames for Óðinn in A and B, SnE 1848–87, II 472–3, 555–6.
Verse 1 Skj A I 344, B I 316; verse 4 of Þorfinnsdrápa, composedin honour of Earl Þorfinnr of Orkney, probably soon after his

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death in 1064. Only in SnE. Other quotations from this poem areverses 290, 282 [= 344], 297, 384, 106, 298. See Fidjestøl 1982,
131–2, who points out that some of the verses Finnur Jónsson
assigns to this poem could in fact be from Rǫgnvaldsdrápa (seenote to verse 114), especially verses 1, 290 and 384. Cf. also note
to verse 105. There are also verses from Þorfinnsdrápa quoted in
Orkneyinga saga, Morkinskinna, Fagrskinna, Hulda–Hrokkinskinna,
Hkr and ÓH.
P. 6/37 fǫður is the regular gen. form of faðir both as a simplex andas a second element in a compound (spelled -r in R at 6/37). In
compounds, however the nom. can be -fǫðr (6/32) and the gen.
-fǫðrs or -fǫðr. See Noreen 1923, § 420 n. 2. The first element isspelled All- each time in R.
Verse 2 Skj A I 191, B I 182; cf. NN 2256. Only in SnE; probably
from a lausavísa, of which 13 others attributed to the same poetare quoted in Hávarðar saga Ísfirðings (cf. ÍF VI xcii).
Verse 3 Skj A I 119–20, B I 114; also quoted as verse 226. The
second half of the verse is quoted as verse 337. The whole verse
appears as one of 11 lausavísur attributed to Víga-Glúmr in VígaGlúms saga (ÍF IX 95) and is also in Landnámabók (Þórðarbók,
see Skarðsárbók 1958, 114 n.); half of one of the others appears
in Skáldskaparmál as verse 255; one (half-)stanza is also quoted
in Reykdœla saga, ÍF X 234. For the narrative contexts of the twoverses quoted in Skáldskaparmál see ÍF IX 95, 89.
Verse 4 Skj A I 319, B I 295. On this poem see Frank 1978, 97–8.
Thought to be from a poem in memory of Gizurr Gullbrá(rskáld),who fell at the battle of Stiklarstaðir in 1030; only in Snorra Edda.
Verse 17 (also only in SnE) is taken to be from the same poem, anda third quotation is found in Hkr II 382 and ÓH 572. Quotations fromat least four other poems by Refr are found as verses 30, 124, 126,
127, 214, 216, 234, 246, 264, 347, 354, 363, and in Háttatal afterverse 8. A further couplet is attributed to him in Edda MagnúsarÓlafssonar (294 and 377). In Hkr II 358 and ÓH 543 Gizurr gullbrá
is described as this poet’s ‘fóstri’, which may mean that Refr was
Gizurr’s pupil (cf. verse 4/3–4: see Glossary under koma). Cf. Gizurr
in Index. See also Landnámabók (ÍF I 100–01, 104–5), Eyrbyggjasaga, Njáls saga. In line 2 alliteration falls on er, see NN 2070 D,
2338; Kuhn 1983, 116–20, 164–5, 173–4; and the a in skaldi has
to be short to provide aðalhending (see Glossary under skáld).

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Verse 5 Skj A I 69–70, B I 61; verse 11 of Háleygjatal. The reference is to Earl Sigurðr Hákonarson, who died in 962. Also in Hkr
I 207, Fagrskinna 101, Flb I 67 (where the poem is called
Háleygjadrápa); lines 5–8 also quoted as verse 278 and in TGT 27
and 103 (in W). Other verses of this poem are quoted as verses 33,
40, 23, 61, 220, 307. Further quotations appear in Hkr, Fagrskinna
and Flb. The poem is largely a list of rulers, and clearly an
imitation of Ynglingatal (hence perhaps Eyvindr’s nickname),though less of it is preserved than of that poem; both use the metrekviðuháttr, cf. Háttatal 102. Háleygjatal was composed about 985
for Earl Hákon Sigurðarson and traced his ancestry back to Sæmingrson of Yngvi-Freyr, according to Snorri’s Prologue to Hkr (I 4;ÓH 4; according to these sources Yngvi-Freyr (Ingunar-FreyrÓH) was son of Njǫrðr, like Freyr in the Prose Edda); but Sæmingr
was son of Óðinn according to the Prologue to Gylf., p. 6, and also
Hkr I 21, where his mother is said to be Skaði. WTBU have theacc. in line 1, but the nom. is perhaps explicable as anacoluthon(‘It was S. whom . . .’). It is the obj. of næmðu. Cf. Hkr I 206–7.
Verse 6 Skj A I 78, B I 68; taken to belong to Glúmr’s Gráfeldardrápa
in memory of Haraldr gráfeldr of Norway who fell at Limfjorden
in 970 (in spite of the appearance of Óðinn to aid a Christian king;see Fidjestøl 1982, 91, who thinks it somewhat doubtful whether
this verse belongs in the poem). The striking idea that Óðinn was‘in’ the king in battle is also commented on by Finnur Jónsson(1920–24, I 526). There are other quotations from Gráfeldardrápa
in verses 32, 279 (uncertain according to Fidjestøl 1982, 91), 394(= 279/1–2), 243 and in Hkr, ÓTM, Fagrskinna, TGT and
Landnámabók. See Fidjestøl 1982, 230–33 for an appreciation ofthis poem. Glúmr Geirason appears in Landnámabók and a numberof sagas of Icelanders, including Laxdœla saga and Reykdœla saga.
Verse 7 Skj A I 64, B I 57; verse 1 of Hákonarmál, probably
composed shortly after Hákon góði’s death c. 961 (or perhaps a
few years later, see Fidjestøl 1991, 124). Like the anonymous
Eiríksmál (quoted in verse 20 below), of which it is evidently an
imitation (cf. note to verse 5), it is one of the skaldic poems
composed in eddic style and/or using mythological and legendary
motifs that seem to have been in vogue in Norway in the tenthcentury (cf. also notes to verses 9 and 407, and see Fidjestøl 1982,
179–80; 1991; de Vries 1964–7, I 136–46; Háttatal pp. 83–4); theGeneral Notes

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metre is a mixture of málaháttr and ljóðaháttr (Háttatal 95, 100).
Further verses from the poem are quoted in verses 11 and 393, but
most of the surviving poem, including this verse, appears in
Hkr I 186–97 and Fagrskinna 86–95. Hákon was a Christian, but
did not succeed in making his country Christian, and this poem
celebrates him as one of Óðinn’s heroes (cf. Gylf. 21, 32).
Verse 8 Skj A I 137, B I 129; from Húsdrápa, of which 11 verses arequoted in Skáldskaparmál: verses 39, 64, 54 (this verse is attributed to Bragi except in U), 210 (repeated as verse 316), 55 and 56,
63, 8, 14, 19, 242, 303; one further quotation (verse 4) is only inthe redaction of the second part of Skáldskaparmál in W, SnE
1924, 112. The poem is not known from elsewhere, though its
composition in honour of Óláfr pái is described in Laxdœla sagach. 29 (ÍF V 80), where it is said that the descriptions in it wereof scenes depicted on the panelling of Óláfr’s house at Hjarðarholt
in western Iceland (c. 985). The subjects in the poem are all
mythological, and that quoted here is one of several devoted to thefuneral of Baldr (Gylf. ch. 49); the other topics treated in thesurviving verses are Heimdallr’s conflict with Loki (see note toverse 64 below) and Þórr’s fishing for the Midgard serpent (seeGylf. ch. 48). Cf. Turville-Petre 1976, 67–8. Lines 1–2 have thesame aðalhending in each line, cf. Háttatal 24 and 47. There is alausavísa attributed to Úlfr in Njáls saga (ÍF XII, 263), ÓTM II
158 and Kristni saga (1905, 23–4) in which he refuses to side withthe heathens against the missionary Þangbrandr.
Verse 9 Probably by Þorbjǫrn hornklofi, and from his poem Haraldskvæði or Hrafnsmál (verse 12; the poem contains a dialogue between a valkyrie and a raven) rather than Þjóðólfr (several verses
thought to be from this poem are ascribed to Þjóðólfr in manuscripts, see Jón Helgason 1962, 10–14); Skj A I 26, B I 24; lacking
in B and T (which attributes verse 10 to Þjóðólfr instead), open
space in U (though U has 8/12). There is another quotation from
Haraldskvæði in Gylf. 7 (there also attributed to Þjóðólfr), but the
majority of the surviving verses are found in Fagrskinna andsome in Hkr, ÓTM and Haralds þáttr in Flb II 53–63. The poem
is mostly in málaháttr (Háttatal 95) and much of it is about
Haraldr hárfagri’s most important victory, that at Hafrsfjǫrðr c. 885,
but the poem as a whole may have been composed much later inHaraldr’s reign. Cf. note to verse 7 and Fidjestøl 1982, 55–6.

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Skáldskaparmál

Verse 10 Skj A I 155, B I 147. The number of scribal errors perhaps
indicates that scribes had difficulty with the language of thisverse; in line 4 bifkván ‘trembling wife’ is a possibility, but might
be more applicable to Iceland (a volcanic country) than Norway,
and it would not provide the expected hending. It is thought to befrom Hákonardrápa, composed in honour of Earl Hákon Sigurðarsonc. 990 (cf. Hallfreðar saga 151); on this poem see Fidjestøl 1982, 102–6
and Frank 1978, 85–6 (it could as well be about some other earl).
All the surviving verses are found as quotations in Skáldskaparmál
and nowhere else (verses 212, 248, 10, 121, 118 [= 291], 119, 288,
229, 230). The poem is marked by a series of images of the earlgaining the land of Norway as a husband gains or subdues a wife(Óðinn’s wife Jǫrð); such sexual imagery is found in verses 10,
118–19, 121 too, and also in verses 122, 214, 304, 309, 311, 408(cf. also verse 149). Another poem by Hallfrøðr is quoted in verse
397.
Verse 11 Skj A I 66–7, B I 59; verse 14 of Hákonarmál, also in Hkr
I 195; see note to verse 7.
Verse 12 Skj A I 79, B I 69; also quoted as verse 308. Taken to befrom Kormakr’s Sigurðardrápa, composed c. 960 in honour ofEarl Sigurðr Hákonarson, like the other quotations attributed to
Kormakr in Skáldskaparmál (except for verse 360, see note):verses 292, 211, 241, 301, 21. Some of these verses may, however, be from a poem about his son Hákon (see notes to verses 292
and 301), and Fidjestøl (1982, 92–4) and Frank (1978, 117) question whether all the quotations are from the same poem; moreover
Kormakr is said in Skáldatal (SnE III 274, 280) to have composed
also for Haraldr gráfeldr. Apart from the quotations in Skáldskaparmál, the only other verse preserved from Sigurðardrápa is in Hkr
I 168, which is the only source to give the name of the poem. The
poem is distinguished by the forn minni (references to ancient
myths or legends) inserted at the end of most quatrains (Háttatal
13, hjástælt). Kock (NN 2511; cf. 261) tries to take beitihún as‘baited bear’, but the interpretation is forced and requires further
emendation.
Verse 13 Skj A I 417, B I 387. This is all that survives of the poetryof Steinþórr, about whom nothing further is known. The lines
seem to be the beginning of a poem, since they have the conventional reference to the poet’s talent. Line 1: perhaps emend toGeneral Notes

159

forngervum?—hrósa usually takes the dative case and most manuscripts
have litlum in line 4.
Verse 14 Skj A I 138, B I 129; verse 9 of Húsdrápa, see note to verse
8. This verse is again about Baldr’s funeral. Line 4 appears to bepart of a stef (klofastef ); the other part would have provided thesubject of hlaut, presumably Óláfr pái’s hall, and an object; see
Glossary under hljóta.
Verses 15–16 Skj A I 43, B I 37, ÍF II 255–6; verse 23–24/4 ofSonatorrek, Egill’s poem about the loss of his sons. The wholepoem is found in one independent manuscript only of Egils saga
and may not have been in the original (see ÍF II 245). The 12 lines
quoted here constitute the only quotation from the poem outside
the saga. The comment after verse 16 indicates that the text ofverse 15/3 ought to read guðjaðar; manuscripts of Egils saga
mostly have goðs (or góðs) jaðar.
Verse 17 Skj A I 319, B I 295. See note to verse 4. The verse-form
is alhent (Háttatal 44) The poet seems to be expressing his gratitude to Óðinn for the gift of poetry. See Frank 1978, 97–8; Kuhn
1983, 305–6.
Verse 18 Skj A I 123, B I 117. See Foote and Wilson 1970, 366.
Verse 3 of Vellekla (the title is given in Hkr I and Egils saga).
Other quotations in verses 27, 28, 25, 34, 35, 247, 306, 197, 227,
223, 334; many other verses are quoted in Hkr, Fagrskinna, ÓTM;one couplet in TGT. Verse 222 (attributed to ‘Einarr’) may also befrom this poem. The poem was addressed to Earl Hákon Sigurðarson
and composed c. 986. The title (‘lack of gold’) is probably an
ironic hint that the poet expects reward.
Verse 19 Skj A I 138, B I 129; verse 10 of Húsdrápa (see note toverse 8), again about Baldr’s funeral.
Verse 20 Skj A I 174, B I 164; verse 1 of the anonymous Eiríksmál
on the death of Eiríkr blóðøx (died in England 954). Otherwise
the poem survives only in Fagrskinna 77–9, where it states that itwas commissioned by Eiríkr’s queen Gunnhildr. Cf. note to verse
7. It is not clear why this verse should be included in this chapter,as the only reference to Óðinn is by his proper name, and there areno kennings of any kind. Line 10: perhaps read kœmi (as U and B;
cf. blóta in Glossary and Introduction p. liii).
Verse 21 Skj A I 80, B I 70; Frank 1978, 117–18; see note toverse 12. Allvaldr Yngva aldar ‘he who has complete power over

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the people of Norway’ is the kind of language more usuallyapplied to a king, and is rather a flattering title for a jarl, even one
as powerful as Sigurðr Hlaðajarl or Earl Hákon. See Yngvi in Index.
Verse 22 Skj A I 418, B I 388. Only known from here, and nothing
further is known of the poet, whose name is given as Þórálfr in
WB, as Þorvaldr in U. His date is uncertain, and the context of theverse is obscure.
Verse 23 Skj A I 68, B I 60. This quotation, which is thought likely
to be from Eyvindr’s Háleygjatal (see note to verse 5), does notinclude a complete sentence, only a relative clause; the antecedentis probably (a kenning for) the mead of poetry, and the subject of
the clause must be Óðinn (farmagnuðr), who, in the form of aneagle, bore the mead back to the gods from where it had been kept
under a mountain by the giant Suttungr (pp. 4–5). The name Surtr
must be a giant-name used as a common noun to refer to Suttungr,
and may be part of a kenning for the mead of poetry rather thandependent on søkkdǫlum.
Verse 24 Skj A I 3, B I 3; from Bragi’s Ragnarsdrápa, according to
Snorri addressed to Ragnarr loðbrók, and evidently an expressionof gratitude for the gift of a splendid shield, depictions of myths
and legends on which are described in the poem. This poem,
except for verse 13, which is quoted both in Gylf. ch. 1 and Hkr
I 15, and verse 3, which is also in FoGT (see note to verse 154
below), is only preserved in SnE. Other quotations are found asverses 237, 238, 154–8, 250–54, 48, 42, 51, 153, 366, 110. See
also notes to verses 54 and 150. The topics of the extant verses are
the fall of Hamðir and Sǫrli (cf. Hamðismál), Hjaðningavíg (cf.
ch. 50 on p. 72 above), Þórr fishing for the Midgard serpent (seeGylf. ch. 48), the death of the giant Þjazi and Gefjun’s winningland from the Æsir (cf. Gylf. ch. 1). See Turville-Petre 1976, 1,
and cf. Úlfr Uggason’s Húsdrápa, see note to verse 8. This verse
is about Þórr’s fight with the Midgard serpent.
Verse 25 Skj A I 123, B I 117; from Einarr skálaglamm’s Vellekla,
see note to verse 18.
Verse 26 Skj A I 492, B I 464. Not known from elsewhere, butevidently from the end of a poem. Cf. note to verse 199.
P. 11/26: presumably a reference back to 3/10–5/8. In U another list
(somewhat different from the one here) of kennings for poetry
precedes ch. 2 (SnE 1848–87, II 302) which is compiled from

General Notes

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4/1–5 and 5/7–8, see Introduction p. xli. The list of names here
(11/26–9) mixes accusatives and nominatives, though they are all
objects of kalla; cf. note to 14/25–30.
Verses 27–8 Skj A I 122, B I 117; verses 1–2 of Vellekla, not foundelsewhere, see note to verse 18. See Foote and Wilson 1970, 365–6.
Verse 29 Skj A I 415, B I 385. Several verses are quoted in Skáldskaparmál from a poem attributed to Ormr Steinþórsson that seems to be
in praise of a certain woman (the others are verses 38, 205, 207,
360). Apart from verse 205, the first couplet of which is also in
TGT, this poem is not known from elsewhere, though there may be
another verse in Edda Magnúsar Ólafssonar 397, see below. But
it has been plausibly argued by Ólafur Halldórsson (1969) that theverses belong with the fragment said in Flb II 70 to be from
Haraldr hárfagri’s Snæfríðardrápa or Snjófríðardrápa (Skj A I 5)
and that together they are part of a drápa by Ormr Steinþórsson
addressed to an unknown woman. Verses 38, 207 and 360, as wellas the verse in Flb, are probably from a mansǫngr, though verse
360 may be a stef. Nothing further is known about the poet, but hewas probably composing in the latter part of the twelfth century(or maybe earlier, c.1130, see below) and based his poem on a
fairy-tale in which Haraldr hárfagri may have been a principal
character. The story of Haraldr’s love for Snæfríðr in Flb II 69–70
may be based on Ormr’s drápa and give a better idea of its
original content than the parallel version of the legend in Ágrip
(ÍF XXIX 5–6; Driscoll 1995, 4–7). Two other fragments are
attributed to Ormr, verse 138 and a half-stanza quoted in U at
84/18 (see notes to verses 138 and 303); a third is perhaps to befound in an anonymous verse in Edda Magnúsar Ólafssonar 397(see Jón Helgason 1966, 177; Ólafur Halldórsson 1990, 230–32;
Poole 1982, 126–32). If this verse also belongs to Snjófríðardrápa,
it may give a hint as to the recipient (cf. Poole 1982, 128), andperhaps indicates a date of c. 1130, see Ólafur Halldórsson 1990,
231. The sentence quoted in verse 29 is incomplete; the whole ofthe half-verse (except the parenthesis) is an at-clause. The remainder of the sentence is not extant. It is perhaps more likely thatthe sentiment applies to the character in the story rather than to thepoet (see Ólafur Halldórsson 1969, 155).
Verse 30 Skj A I 320, B I 296. One of four half-verses in SnE (andnowhere else) that seem to be from a poem by Refr about a certain

162

SkáldskaparmálÞorsteinn, perhaps the son of Snorri goði mentioned in Landnámabók
and Eyrbyggja saga; the other verses are Skáldskaparmál verses
216, 264 and Háttatal 8/34–7. Cf. note to verse 4 above.
Verse 31 Skj A I 35–6, B I 31. Part of verse 2 of Egill’s Hǫfuðlausn,
in praise of Eiríkr blóðøx; see Egils saga ch. 60. The poem isfound in the Wolfenbüttel manuscript of Egils saga and in the
fragment ε but is not in Möðruvallabók and so is unlikely to havebeen included in the original version of the saga (texts of thepoem also appear in Worm 1636, 227–41, and in a transcript byÁrni Magnússon). There are further quotations from the poem asverses 350, 319, 184.
Verse 32 Skj A I 75, B I 66. The opening stanza of Gráfeldardrápa,
see note to verse 6 above; only found here. It confirms that thepoem is a memorial poem, and to judge from the pl. mildinga inline 2 seems to be addressed to an assembly of rulers (or at least
to more than one of the dead king’s brothers; cf. verse 11 of thepoem, Hkr I 243, and see Fidjestøl 1982, 230).
Verse 33 Skj A I 68, B I 60; verse 1 of Háleygjatal, see note to verse
5 above. The second half of the verse is also quoted as verse 40.
Verse 34 Skj A I 123, B I 117; verse 5 of Vellekla, see note to verse
18 above. The syntax of this verse is uncertain: vágr is clearly thebase-word in a kenning for poetry, and is the subject of eisar; Kock(NN 2916) takes aldrhafs as the determinant, rather than Rǫgnis,
which he takes with verk, though the kenning vágr aldrhafs w o u l dbe unparalleled. It would surely require another determinant (Óðinn’s)
to be an acceptable kenning for poetry. If the determinant is taken
to be Rǫgnis this leaves aldrhafs (if taken as a single word)
unattached; in NN 391 Kock takes the kenning alda Óðrøris ǫldrhafs
as the subject of þýtr, leaving vágr unattached as subject of eisar.
Verk Rǫgnis aldrhafs might also be an acceptable kenning for
poetry. Alternatively, aldr could be adverbial (‘always’), and hafs
has been taken as part of the kenning alda hafs Óðreris (so Reichardt
1928, 199, where verk is taken as absolute and Rǫgnis with v á g r ) ,though it is unnecessary, since alda Óðreris is a complete kenningfor poetry in itself (subject of þýtr við fles galdra; so NN 2916).
It seems natural to take vísa with fyrir, Rǫgnis with verk (subj. of
hagna) and mér with hagna, but if Rǫgnis is required as thedeterminant in the kenning vágr Rǫgnis, fyrir must go with mér
and vísa with verk, and hagna must be absolute.

General Notes

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Verse 35 Skj A I 123, B I 117; verse 6 of Vellekla, see note to verse
18. Fley, if dat. as is to be expected after hlýði, ought to be fleyi,
but possibly the -i is elided before j- (cf. Noreen 1923, § 369 n.).
Konráð Gíslason (1872, 13–14 (295–6)) suggests emending hlýði
in line 3 to heyri, which takes the acc.
Verse 36 Skj A I 148, B I 139; taken to be from an otherwise
unknown poem about Earl Hákon Sigurðarson, since there appears
to be a pun on his name (of kon mæran: ofljóst, cf. mærr in
Glossary; compare the verse attributed to Queen Gunnhildr inFagrskinna 75 and see NN 249). It may have been composedc. 990. Cf. Skáldatal (SnE 1848–87, III 280). Kock (NN 441)
reads orða sáð oss grœr á sefreinu Sónar (cf. Frank 1978, 96–7).
Verse 37 Skj A I 98, B I 93. Together with verse 315, this is all thatsurvives of the poetry of Vǫlu-Steinn, which is only found in Snorra
Edda. The verses seem to be fragments of a poem about his deadson Ǫgmundr addressed to his other son Egill (see Landnamabók,
ÍF I 159–60, 184, 186; Finnur Jónsson 1920–24, I 510–11). On
the attribution see Frank 1978, 95: Landnamabók 184 could betaken to mean that this verse was actually composed for VǫluSteinn by Gestr Oddleifsson (on whom see Gísla saga, Hávarðar
saga, Laxdœla saga, Njáls saga).
Verse 38 Skj A I 415, B I 385; see note to verse 29 above.
Verse 39 Skj A I 136, B I 128; verse 1 of Húsdrápa, see note to verse
8 above. In SnE 1848–87, III 14, this verse is interpreted without
emendation. Most commentators use the text of U (see t. n.), andin line 1 telk might be preferable to ték.
P. 14/13:
seeverse
33/5–8.
Verse 40 is lacking in TW. It has already been quoted in verse 33/5–8,
see note to this verse.
P. 14/18–20 A different explanation (and one this time involving
word-play between lið (1) and líð, cf. p. 109/16–18) from the metaphorical one at 4/3–5, where the mead of poetry was the means bywhich the dwarfs obtained a passage to the shore; here the meadof poetry is simply the possession of the dwarfs, and is called ship
because of the similarity of the words for vessel and strong drink.
P. 14/19 lið heitir skip: cf. 109/16.
Verse 41 Skj A I 183, B I 173. Anonymous; perhaps from a lovepoem. According to 108/28, trǫllkvinna vindr can mean thought, andmaybe giant’s wind can too. See Glossary under bergjarl; ÍF II 251.

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P. 14/25–30 Note that in the lists of names here and elsewhere thenom. is sometimes used when grammatically the acc. would normally be required; some manuscripts (U and, in part, T) regularise
the cases. Cf. also 11/26–9, 17/28–30, 18/15–16, 19/35–20/7,
39/1–2, 13–15, 40/27–31, 106/11–13. The variation in case perhaps implies that some lists were added to after being first written.
P. 14/30 Verse 42 seems to be part of Bragi’s instruction of Ægir,and thus he seems to be either quoting his own verse or that of his
namesake the human poet. The distinction is perhaps implied by
the use of the word skáld after Bragi’s name (see Bragi (1) and (2)in Index).
Verse 42 Skj A I 4, B I 4. Another verse from Ragnarsdrápa about
Þórr’s fight with the Midgard serpent; see note to verse 24. Kock,
NN 219, takes at sandi with lá slakr and line 3 with rakðisk; cf.
Turville-Petre 1976, 5.
Verse 43 Skj A I 6, B I 6. This also seems to be from a poem about
Þórr’s fight with the Midgard serpent (Gylf. ch. 48). The only
other verse surviving from Ǫlvir hnúfa is a lausavísa in Skáldasaga
in Hauksbók (1892–6, 447). Sonr Jarðar may be subj. of œstisk(parallel to umgjǫrð) or the sentence may have continued in thefollowing (lost) lines.
Verse 44 Skj A I 152, B I 144. From Eilífr’s Þórsdrápa, only known
from SnE, and quoted in extenso as verses 73–91, see note tothese verses. Another half-verse appears in verse 53. This one isplaced by Finnur Jónsson at the end of the extant poem (Skj A I
152). Lines 1–2: the alliteration requires the archaic forms Vreiðr,Vrǫsku. Cf. verse 82: the last two lines of these two verses presumably form a stef. Cf. verses 36 and 268 and notes.
Verses 45–7 Skj A I 140, B I 131. Also from a poem about Þórr’sfight with the Midgard serpent (Gylf. ch. 48), and only preserved
here. Nothing else by Eysteinn has been preserved, and he is notreferred to elsewhere. Verse 45 is lacking in T.
Verse 47 Finnur Jónsson’s arrangement of the syntax (Skj B I 131)is very tortuous, and rendi must be emended to rendu if sýjur isthe subj., cf. NN 421. It might be more natural to take brá viðr asimpers. (‘it came about’) and seiðr jarðar as subj. of rendi fram(though actually seiðr could be the subj. of both verbs), andalthough renna usually has a dat. obj., it can take an acc. obj. withthe sense of ‘cause (something) to flow’, though generally thisGeneral Notes

165

will then refer to pouring a liquid (see Fritzner 1886–96 underrenna (nd) 3, 8; there are no unequivocal examples of the acc. under 8).
Verse 48 Skj A I 3, B I 3. Another verse from Ragnarsdrápa about
Þórr’s fight with the Midgard serpent; see note to verse 24.
Verse 49 Skj A I 140, B I 132. Also from a poem about Þórr’s fightwith the Midgard serpent (Gylf. ch. 48), and only preserved here.
Part of another poem by Gamli is found as verse 401.
Verse 50 Skj A I 144, B I 135. Together with verse 58, this seems tobe part of a poem celebrating Þórr’s victories over giants andgiantesses. Verse 267, however, if it is by the same poet, musthave been composed after his conversion to Christianity (cf. EilífrGuðrúnarson). The poet is not referred to elsewhere.
Verse 51 Skj A I 4, B I 4. Another verse from Ragnarsdrápa about
Þórr’s fight with the Midgard serpent; see note to verse 24.
Verse 52 Skj A I 4, B I 4. Not found elsewhere. Since this verse
seems to be addressed to Þórr, it may be from a separate poem
about him, rather than from Ragnarsdrápa. Mærum simbli sumbls
is taken to be a kenning for a giant, and the dat. to mean that Þórris returning from an encounter with him (or of could be emended
to af). A word simbill or simblir is unknown (symblir would be
more plausible; ‘the feaster of the feast’?); the word sumbl suggest a connection with the mead of poetry, though Þórr is not
usually associated with that. On the interpretation given in the
Glossary s. v. simblir see SnE 1952, 345.
Verse 53 Skj A I 151, B I 143; Frank 1978, 112–13. Liðhent (Háttatal
41, cf. notes to verses 88/4 and 334 below). See notes to verses 44
and 73–91. This quatrain seems to belong in the poem between
verses 87 and 88 below.
Verse 54 Skj A I 137, B I 128. In spite of the attribution to Bragi, thisis thought to be more likely part of Úlfr Uggason’s Húsdrápa, seenote to verse 8 (it is attributed to Úlfr Uggason here in U; bothverse and attribution are lacking in T). It relates to the story told
in Gylf. ch. 48, like several verses of Ragnarsdrápa, so the attribution in R and W is an understandable error.
Verses 55–6 Skj A I 137, B I 129, there taken to be two halves of thesame verse from Húsdrápa about Þórr’s fight with the Midgard
serpent (they are not separated in U, though the capital V is out inthe margin at 17/9, as well as a v = vísa); see note to verse 8 andFrank 1978, 110–12. In verse 56 (and the prose comment at 17/13)

166

SkáldskaparmálÞórr is referred to in terms of his opponents, the giants (cf. theAnglo-Saxon poem Beowulf, where both the hero and the monster
Grendel are referred to as aglæca, and where the hero, like his
opponent, fights without weapons; see Beowulf and the Fight at
Finnsburg 1950, 298 under aglæca and lines 435–40 and note); cf.
ch. 31 (40/15) where Snorri says it is inappropriate to refer to people
in terms of giants unless one wants to be satirical. On the other handterms for giant or troll (though more commonly those for giantesses) can simply mean enemy or opponent or destroyer (e. g. 71/5
and verse 245; cf. Hveðra in Index and note to verse 68; Egils saga
Skalla-Grímssonar verse 32, ÍF II 172; see also SnE 1931, 256/5–7,
257/7–10; Meissner 1921, 147–8; note to verses 451–62). Þórrcan be seen as the opponent of the river Vimur (cf. 25/6–13, 15–18).
Verse 57 Skj A I 135, B I 127. A rare example of a verse addressedto Þórr (cf. verse 52): all the verbs are 2nd pers. sg. In verse 58,
too, four of the verbs are 2nd pers. sg. Nothing more of Vetrliði’s
work is preserved, but see Njáls saga (ÍF XII 260–61) and Hkr I
320, where he appears as a determined opponent of Christianity;
also Kristni saga, Landnámabók (ÍF I 348) and Egils saga SkallaGrímssonar (ÍF II 59); and Finnur Jónsson 1920–24, I 471.
Verse 58 Skj A I 144, B I 135. See note to verse 50.
P. 18/1 dœmi: a story giving the reason for something; a reference toGylf. ch. 49.
P. 18/3 On Njǫrðr’s association with waggons see Turville-Petre
1964, 170–73; Wyatt and Cook 1993, xviii–xix.
Verse 59 Skj A I 330, B I 303–4; ‘vers rapportés’. Lines 1 and 5, 2
and 6, 3 and 7, 4 and 8 make up respectively four different
independent sentences about mythology or legend. If sonar isemended to sona in line 1 (as in WT), there is not only a more
perfect rhyme, but it accords better with other sources aboutGuðrún, who is said in e. g. Hamðismál 8 to have killed two of hersons (cf. p. 49 below). The verse is only known from here, and its
context is unknown. It is in runhent (Háttatal 80–94). Cf. notes toverses 259 and 375.
P. 18/14: a reference to Gylf. ch. 23.
P. 18/15–16: alternation of nom. and acc. in R and W, though T and
U have Van for Vanr. Cf. 14/25–30 n.
Verse 60 Skj A I 46, B I 40; lacking in T and U as well as in B. Partof verse 17 of Arinbjarnarkviða (Arinbjǫrn’s name is included inGeneral Notes

167

a pun, Grjótbjǫrn), which is preserved (incompletely legible) inMöðruvallabók, where it is written at the end of the text of Egils
saga (in a different hand from the main text). The poem wasprobably not included in the saga originally. Four lines of verse 8
are also quoted in the redaction of the second half of Skáldskaparmál
in W (SnE 1924, 112), and verses 15, 24 and 25 in TGT. The poem
was composed in honour of the Norwegian nobleman Arinbjǫrn,celebrating Egill’s friendship with him. See Egils saga SkallaGrímssonar ch. 78.
Verse 61 Skj A I 68, B I 60; the quotation consists only of asubordinate clause (‘when . . .’). The context (and so the identityof the earls’ enemy and the locality of útrǫst) is unknown, though
the lines are probably part of Háleygjatal, see note to verse 5.
Finnur Jónsson (Skj B 60) suggests that the subject may be bági
Belja dólgs (Surtr?—see Gylf. 50/30) and that jarla goes with útrǫst.
Verse 62 = Grímnismál 43. The only quotation in Skáldskaparmálfrom a mythological poem in the Codex Regius of the eddic
poems except for the two quotations from Alvíssmál.
Verse 63 Skj A I 137, B I 129. From Húsdrápa, about Baldr’s
funeral; see note to verse 8.
P. 19/10 fyrr: cf. Gylf. ch. 27, where a verse from the poem mentioned at 19/12 is quoted. Mensœkir Freyju: cf. 19/15, 20/3–4 andnote and verse 64 n. On the theft of Brísingamen see Sǫrla þáttr
(Flb I 304–5).
P. 19/11 sverð is subj. Cf. 108/8–9 and note on p. 225.
P. 19/18–19: cf. Gylf. ch. 34.
P. 19/20–21 The title frumsmiðr bragar might be expected to apply
to Bragi gamli the human poet (the earliest known in Scandinavia)
rather than to the god; Óðinn is elsewhere credited with being thedivine originator of poetry (3/10–5/8). Cf. Hávamál 105–7; Ynglinga
saga ch. 6 (Hkr I 17); Sonatorrek 24 (ÍF II 256). If the god Bragi
is still the speaker, as at the beginning of Skáldskaparmál, thestatement is even odder (cf. notes to 2/2–4 and 14/30).
P. 19/32 See Gylf. ch. 31. On Ullr’s shield cf. 67/21 and note.
‘Ullr’s ship’ is a kenning for shield (cf. Ullr in Index and see
Meissner 1921, 166), but it is possible that Skjǫldr was the nameof his ship, rather than that Ullr used a shield as a ship, since
there is no story known to provide the origin for this idea. Cf.
Turville-Petre 1964, 182, and Tolley 1996, 22–3 and 44 n. 53,

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where it is suggested that the reference is to the use of a shield asa means of transport (i. e. as a ski or skate, cf. ǫndur-Áss and Saxo
Grammaticus 1979–80, I 79, II 58).
P. 19/35–20/7 Note alternation between nom. and acc. in lists after
kalla; cf. 11/26–9, 14/25–30 n. above.
P. 20/1: cf. Gylf. ch. 34.
P. 20/2 Áli is elsewhere in SnE said to be son of Óðinn (Gylf. 26;
Skáldskaparmál verse 429; cf. Skáldskaparmál 6/20, 27), though
he is not mentioned as a god in PE. In Gylf. 26 he is said to be thesame as Váli. There appears to be a Váli son of Óðinn as well asa Váli son of Loki (Gylf. 49 and 53; Vafþrúðnismál 51, Vǫluspá
34), though the texts are not entirely certain (see Gylf. 177–8),
and maybe Snorri took the names Váli and Áli to be alternatives
for both persons, though they are listed separately in verse 429(see Gylf. Index, Áli, Váli). The present passage can be punctuatedto give various meanings: Loki may be called fǫður . . . Ála or Álafrænda ok fǫðurbróður; Ála frænda ok fǫður, bróður, sinna ok
sessa Óðins; to call him either fǫðurbróður Ála or Óðins, orbróður Óðins is however problematical, though in Lokasenna 9 heclaims to be Óðinn’s sworn brother. The reading quoted in SnE
1848–87, I 268, giving Váli here instead of Áli in W, is wrong.
P. 20/2–4 sinna ok sessa Óðins: cf. Lokasenna (note also rœgjandagoðanna and other titles below); heimsœki ok kistuskrúð Geirrøðar:cf. ch. 18; þjófr jǫtna: i. e. one who steals from giants, e. g. in his
stealing back of Iðunn, see below and cf. his theft of Sleipnir,
Gylf. ch. 42; or maybe one who steals on behalf of giants, as in thetheft of Iðunn’s apples; þjófr hafrs: cf. Hymiskviða 37; þjófr
Brísingamens: see note to 19/10 above and verse 64 below (Húsdrápa 2) and note; þjófr Iðunnar epla: see p. 2 above and verses
100–103 below (Haustlǫng, verses 9–11); Sleipnis frænda: see
Gylf. ch. 42. As can be seen, several of these descriptions of Lokicorrespond to parts of Haustlǫng and Húsdrápa.
P. 20/5 hárskaði Sifjar: cf. ch. 35.
P. 20/6 ráðbani Baldrs, hinn bundni: cf. Gylf. chs 49–50. Þrætudólgr
Heimdalar is a reference to the conflict described in verse 64
about which nothing further is known; but cf. Lokasenna 47–8.
Þrætudólgr Skaða presumably refers to Lokasenna 49–52 and theconcluding prose.
Verse 64 Skj A I 136–7, B I 128. From Húsdrápa, about the conflictGeneral Notes

169

between Loki and Heimdallr (cf. 19/10–11, 14–15; Turville-Petre
1964, 128–9). There is no more detailed version of this story
extant; see 19/10 n. and verse 100. See note to verse 8.
P. 20/18 Though it could be a reference to Gylf., and thus be intended as a supplement to it, it is perhaps more likely that this isjust a continuation of (and a reference to) the narratives of thefirst four chapters of Skáldskaparmál. In either case it seems tomark the following passages as afterthoughts. In fact these stories
in chs 17–18 have little to do with the origins of kennings andhave not given rise to many of them (except for shield = Hrungnir’spedestal, see Meissner 1921, 166), and they contain few references to poetic diction. The references to Bragi and Ægir in themlink them with those at the beginning of Skáldskaparmál, however, which is where they also appear in U (before ch. 2; in U
Skáldskaparmál is marked as beginning after ch. 18), and thismay have been the original arrangement. The frame may havebeen imposed on Skáldskaparmál later, though ch. 4 and many
later chapters also begin with questions and answers, and
Skáldskaparmál seems to have been conceived from the start as a
dialogue. Cf. Introduction pp. xviii–xx.
P. 20/31 Þórr’s exploits as a drinker are referred to in Gylf. ch. 46.
P. 21/24 ristubragð: a sign for cutting or carving (cf. rísta). Hrungnis(or Hrungners) hjarta is mentioned by Gísli Brynjúlfsson (1823,
141; see Blöndal 1920–24, 361), but it is doubtful whether his
information is derived from a medieval source (other than Snorra
Edda), since there is no other early mention of this sign.
P. 22/32 One would expect hǫfði; but cf. 22/2–3. Either the cases arebeing used inconsistently (cf. Fritzner 1886–96, II 194b, under í(1) β; Cleasby and Vigfusson 1957, 316–17) or hǫfuð is a rareexample of an endingless dative (otherwise known for certain
only in the word góz, see Noreen 1923, § 361 n. 2).
Verses 65–71 Skj A I 19–20, B I 17–18, Haustlǫng verses 14–20.
Haustlǫng is a shield-poem (sér á baugi verse 65/1, 3–4, i. e. on
the shield or shield-boss or its surround, cf. 67/22–4), cf. note toverse 24. It describes a shield given the poet by a certain Þorleifr(thought to be inn spaki, son of Hǫrða-Kári) c. 900 (or somewhat
later if it was the same Þorleifr who was involved in the setting upof the Alþingi in Iceland in 930; cf. Hkr I 90–91, 126–7, 163, 304;
ÍF I 7 (cf. n. 5), 313; Ágrip and Fagrskinna); see verses 71/7–8,

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Skáldskaparmál

92/4, 104/8. The poem is only preserved in SnE; there are further
quotations as verses 92–104 and parts of these two passages arerepeated in verses 341, 305, 108. The topics of the extant verses
are the theft of Iðunn and the death of Þjazi (cf. 1/16–2/23 above),and Þórr’s encounter with Hrungnir. See Turville-Petre 1976, 8–9.
Verse 65/3 hellis hyrjar bǫrr is presumably a kenning for (generous)man, and probably vocative, since the rest of the sentence seems
complete in sense; MS ‘biꜹr’ clearly needs emending, and thetree-name bǫrr is perhaps the most plausible (W has ‘baur a’ (Skj
A I 19) or ‘borua’ (SnE 1924, 64; this looks the more likely
reading), T ‘maur á’, but hellis hyrr is not a known kenning forgold, and the separation of á from baugi is unsatisfactory. Kock,
NN 139, takes hellis bǫr = giant (acc.), á hyrjar baugi = on theshield (hyrr is a sword-name in verse 458/7; see NN 2722): ‘also
on the sword’s circle can be seen how the terror of giants visitedthe cave-tree, the mound of Grjóttún.’
Verse 66/1–4 Kock (NN 140) takes (en) Ullar fyrir mági with line 3
rather than with lines 1 and 4 (or with both, cf. NN 1812?).
Reichardt (1928, 161) and Finnur Jónsson (1924, 324) take enendilág with line 3 and knáttu ǫll Ullar fyrir mági with line 4 (cf.
Skj B I 17).
Verse 67/2–3 Finnur Jónsson (Skj B I 17) reads bjǫrg hristusk okberg brustu rather than berg hristusk ok bjǫrg brustu (cf. Reichardt
1928, 116); this perhaps links the nouns with more suitable predicatesas well as being stylistically preferable in spite of making theword-order slightly more tortuous. Kock NN 141 reads line 3 as acomplete sentence, in line 2 bjargsólgnum ‘greedy for food’ (orbergfólgnum ‘rock-sheltered’ NN 2506; bergs with dólgi, ‘enemy
in the mountain’ NN 2409); in line 4 upphiminn with manna. Thus
he makes lines 1–2, 3 and 4 three separate statements with bjargsólgnum
dólgi the obj. of þyrmðit and upphiminn manna the subj. of brann.
Verse 67/5–8 It is clear that the three words in line 6 together withvǫgna and vátt must be a kenning (or perhaps two kennings, see
NN 226) for giant, acc. with frá ek, though the elements can betaken in various orders. Reichardt 1928, 102 reads myrkbeins
Haka reinar vagna (or vagnar) váttr, watcher of whale(s) of darkbone of land of Haki (whales of cliffs = giants) as subj. of þátti.
See váttr in Glossary.
Verse 68/5–8 Keeping hraundrengs as gen. dependent on trǫlls

General Notes

171(varðat would then be impers., ‘there was not long to wait’)
would give the kenning hraundrengs rúna trǫll (rock-gentleman’sfriend’s enemy = Mjǫllnir) dependent on trjónu; hǫrðum would
need to be emended to harðri (with trjónu) as suggested by Meissner
1921, 427. Although this gives a full rhyme in the odd line, it does
make the meaning easier.
Verse 71/1 áðr links with stóð eðr ólaus in verse 70, a rare example
of a sentence continuing over the stanza-division. Cf. verses 81/1,
102/1; Háttatal 15. Line 3: though some whetstones are reddish incolour, it is likely that it rauða refers to blood.
P. 24/17–19 The motivation for including these stories seems to be
similar to that in Gylf.: they have little to do with poetic diction.
Cf. 20/18 n. This is the last reference to Ægir and Bragi as
speakers in Skáldskaparmál.
P. 25/2 ljá can take either a gen. or acc. obj.; here the first of thethree objects is gen. pl., the other two are acc. (in W and U thefirst two are gen.). Cf. 106/2–3 and afla in Glossary.
Verse 72: evidently a quotation from an otherwise unknown eddic
poem (PE 317).
P. 25/27 Here U adds a further otherwise unknown verse, perhaps
from the same poem (PE 318):
Þá kvað Þórr:Einu ‹sinni›
neytta ek alls me[gin]sjǫtna gǫrðum íþá er Gjálp ok Gneipdœtr Geirraðar
vildu hefja mik til himins.

Verses 73–91 Skj A I 148–151, B I 139–44. The only record ofÞórsdrápa (apart from further quotations probably also from thispoem in verses 44 and 53). It is the most detailed skaldic accountof any of Þórr’s exploits (all the extant verses are about hisjourney to and encounter with Geirrøðr), though the series of
strange kennings, especially those for giants, suggests it is only
partly serious. This use of kennings for giant that use words
referring to human beings (cf. giant-kennings that use names ofgods as base-words), which is one of the main effects in this
poem, is an extension of the frequent use of self-contradictory
images in kennings (cf. Háttatal 6/15–16 n.), but the result is172

Skáldskaparmál

rather comic. There may have been a stef (verse 44/3–4, verse
82/7–8), see note to verse 44. Eilífr also composed Christian verse(see verse 268 and cf. note to verse 50) as well as a poem about
Earl Hákon (verse 36), but all that survives of his work is preserved in SnE only. See Finnur Jónsson 1900; Reichardt 1948.
Verse 73/1–2 DD interprets fellir fjǫrnets flugstalla goða as ‘tightenerof the lifenet of the gods of precipitous altars’, taking fjǫrnet as adevice for killing giants.
Verse 74/1 DD takes geðstrangrar with gǫngu, ‘a journey strenuous
to the spirit’; Finnur Jónsson (Skj B I 139) emends to geðstrangr,adjective with Þórr. Kock, NN 2502A, 2756D, reads geðstrangra
as gen. pl. with gǫngu, ‘of the determined ones’.
Verse 75/2 farmr meinsvárans arma looks like a kenning for Loki(meinsvárans with arma, referring to one of Loki’s mates; ormeins várans (vári ‘defender’), whether or not sóknar hapts is partof it. Kock’s meinsvarrans (harmful woman, i. e. Angrboða, NN
2106) is quite attractive. DD reads mein-Sváran‹g›s as a term fora giant, the burden of whose arms is a giantess; farms gen. withfǫr sóknar (‘a journey of attack against’), and Hapt = Þjálfi (ofljóst,þjálfi m. = fetter) as the subject (though it is n.). Galdrs Rǫgnir =Óðinn (NN 445) does not, however, fit well into the story, and DD
takes it as a kenning for Loki. Kock also suggests (NN 2106) thatsóknar hapts (i. e. Gunnarr (cf. Atlakviða) = gunnar ‘battle’, gen.
sg.) goes with svipti sagna, meaning leader of the battle-crew, i. e.
Þórr. Line 8 Endils á mó is taken by Kock (NN 1080) to mean ‘on
the sea, in the water (river)’, and the subject of spendi (spendu) as
gallópnis halla manntælir (-endr), ‘the destroyer(s) of the men of
the eagle’s halls’ (of the giants, i. e. Þórr and his companion).
Verse 76 Kock (NN 446) takes gunnvargs himintǫrgu as a kenningfor giant, genitive of destination; and frumseyrir dreyra = Þórr as
subject of kom til vers fríðrar fljóða. DD takes Gangr as the nameof a giant, his vánir as hunting-grounds (acc. of route travelledwith gengu, the subject of which would then be unexpressed), tilvers gunnvargs fríð‹r›ar himintǫrgu as the destination (‘to thefishing-haunt of the war-wolf of heaven’s fair targe’ (i. e. of the sun,the wolf of which means giant); and fljóða frumseyris kom dreyra asa separate statement, ‘the women’s first rank spill of blood came’.
Verse 78 Kock (NN 447) interprets ‘there on the bottom before themeeting-keen son (bur) of Jǫrð (markar = earth) they set shoot-General Notes

173

ing-snakes’ net; the smooth round stones did not rest’. DD also
takes í mǫrk to mean ‘into the ground’, byr háf-markar ‘storm of
the fish-snare land’.
Verse 79/1–4 Reichardt 1928, 8–9, 208 reads mar (for maðr) as obj.
of leit, which is substituted for sér in line 1, as in Skj B I 141 (Wand T have lét, see Introduction p. liv), and punctuates (gatat)
mar njótr in neytri njarð- (ráð fyrir sér) -gjarðar, thus taking in
neytri with njótr. Cf. in in Glossary.
Verse 79/5–8 Kock’s interpretation (NN 450) simplifies the syntax:‘The diminisher of Þorn’s children (Þórr) said (lét instead of lætr)that unless the surge of Mǫrn’s blood diminished for him, his
might would grow to the height of heaven (til svíra salþaks)’.
Verse 80/1–4 Kock’s suggestion that svarðrunnit fen is the object of
óðu is attractive, but the rest of his interpretation is unconvincing(NN 451). Gunnar setr might, however, be a kenning for shield(see LP under setr). Kock adduces Vǫluspá 36, Á fellr . . . sǫxum
ok sverðum, as a parallel to sverðrunnit fen (NN 2250). DD takessverðrunnit (‘knife-streaming’) fen Fríðar (‘liquid of the woman’= river) as the subject of flaut.
Verse 80/5–8 Possibly ‘Against the causer of trouble for the earth’s
swift runners (giants) surged a wave mightily blown by the stormof the áss of the earth’s snowdrift (giant; see Áss in Index)’, see
NN 452. DD reads runkykva ‘enliveners of the running stream’,i. e. the giantesses causing the river to swell (cf. Reichardt 1948,
357: jarðar skafls hauðrs runkykva, ‘enliveners of the flow of theland of the world of snow-drift’). Finnur Jónsson (Skj B I 141)
emends to rúmbyggva (with áss hauðrs as a kenning for giants).
Verse 81/1–4 Kock (NN 453) takes skaunar ýta sinni as governed bymeð, á seilhimin sjóla as ‘on the lord’s shield’. Reichardt 1928, 53
reads á skaunar seilhimin (‘on the shield’) and takes sjóla withaflraun (i. e. a test of strength for Þórr). Á seil skaunar himinsjóla might be better.
Verse 81/7–8 fór stríðlundr með: stríðlundr is probably used as a
virtual adverb, and fara með may have the sense of ‘use s–thing(in a certain way)’. See með and stríðlundr in Glossary.
Verse 82/1–4 Kock (NN 454) takes glamma stǫðvar dolgvamms
firum as a kenning for giants, dat. with stríðkviðjundum; anddjúpakarn as a word for heart. The last at any rate is better than
Finnur Jónsson’s tmesis (Skj B I 141; see djúp in Glossary).

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Verse 82/5–6 arfi in RTW looks like the base-word of a kenning (forÞórr); if so, eiðs fjarðar ought to represent a description of Óðinn
in the gen.; eiðs of fjarðs ‘of one remote from, i. e. lacking regard
for, his oath’ (cf. Hávamál 110)? But this fails to rhyme. Possiblya kenning for Jǫrð (cf. NN 2502B)? Kock’s suggestion that it is akenning for Loki is improbable (NN 455). Lines 7–8 seem to be astef; cf. verse 44 and note.
Verse 83/1–4 Kock (NN 456) takes sverðs sífuna (sword’s continual
flame, i. e. blade) with liðhatar; hlífar borðs Hǫrðar as a kenningfor warriors (i. e. in this context giants) and dyn harðgleipnis
barða (noise of the hard fetter of the ship, i. e. of shields) as thekenning for battle. DD reads hlíðar for hlífar (which is probably
unnecessary to the battle-kenning, which she takes as dyn barða
harð-Gleipnis, din of the wolf of the shield, i. e. of the sword) as
part of the kenning for giants (Hǫrðar hlíðar borðs ‘Hǫrðalandersof the slope of the river-bank’ (this is not one of the usual meanings of borð). RTW have -hattar in line 2, but this is probably justa spelling for -hatar, see Introduction p. liv. In lines 6–8 there
seem to be two kennings for giants, one dependent on hrjóðendr,
the other on við; if hrjóðendr governs fjǫru þjóðar skytju (those
who lay waste the refuge of the beach-people), skyld-Breta might
be taken as also governing fjǫru þjóðar (the Briton who is kin to
the beach-people; cf. verse 78, where háf- seems to belong withboth mǫrk and markar). Kock (NN 457) reads hylriða fjǫru (wolf’sbeach = desert) þjóðar as meaning ‘of the giants’ (gen. withhrjóðendr), and skjald-Breta skytju as meaning ‘female defendersof shield-Britons’, i. e. giantesses.
Verse 84/1–4 There seem to be three phrases that mean giants here.
Kock changes með to fyr governing kneyfi dróttar dólg-Svíþjóðar
kólgu and takes line 3 as a parenthesis, flesdrótt as the subj. ofdreif í vá nesja: ‘Because of the crusher of the troops of the waveof hostile Sweden (the giants)—the company took to flight—therock-troop fled to the safety of the nesses’ (NN 458). Reichardt(1928, 210) explains: Flesdrótt dreif fyr kneyfi Svíþjóðar dolgkolgu
dróttar (‘before the crusher of the band of the dangerous stream,i. e. of the giants’); ferð nesja sótti á flótta í vá. DD: ‘At theapproach of the oppressor of the hosts of the hostile Sweden of theicy wave, the rock-company fled; the troop of the headlands took
to flight in danger.’ It is better to take flesdrótt as subject of dreifGeneral Notes

175

í vá; Svíþjóðar kólgu with dróttar kneyfi; and the parenthesis as
dólgferð nesja sótti á flótta; or flesdrótt as subject of dreif í vá,
nesja with dróttar, and the parenthesis as dólgferð Svíþjóðar kólgu
sótti á flótta.
Verse 84/5–8 In this half-verse there is a kenning for Þórr and one
or perhaps two for giants. Kock (NN 459) takes fasta as a noun:‘When the flood-rib-Danes stood (facing, up to) the flame-shaker’s (Þórr’s) flame (fasti), the family of the Jólnir of the outlying
sanctuary (the giants) had to give way’. DD takes fyrir funhristis
fasta ‘before the lightning of the fire-brandisher’ with knáttu lúta.
Verse 85 Kock’s readings provide simpler syntax (see NN 460–61):‘Where among (í) the mighty (þróttar) lords (hersa) of the giant’s
dwelling (Þornranns) the ones gifted with courage went forward—
there was noise among the Cymri of the cave’s round wall—thefeller of peak-Lister reindeer (Þórr) was put into a fix—there waslack of peace there—on the dangerous grey (evil) hat of the wifeof giants.’ Greypan and grán (grár a. grey) ought to go with hǫttif possible. DD takes hugumbornir as the subject of the first
sentence, and [við] hersa íþróttar Þornranns (‘against the chiefsof the sport of Þorn’s cave’) as (apparently) an accusative phrase
indicating the destination after gingu. It might be preferable toread íþróttar with hugum and take Þornrann as acc. of the route.
It is awkward to have í separated from Þornrann; cf. note to verse 65/3.
Verse 86/1–4 Fylvingr as a sword-name in the þula (verse 457/1)
may well be a deduction from this verse, cf. Falk 1914, 50, andthus cannot confirm that that was the original meaning. Fylvingar,
he points out, means ‘nuts’ according to SnE 1848–87, II 430,
514, and here may be part of a kenning for ‘heads’. Kock takes
hám loga himni ‘the high heaven of the fire, i. e. the roof’ as dat.
after þrungu, and hallfylvingum vallar ‘the field’s leaning brownones (rods)’, i. e. walking-sticks, as instrumental. Lines 3–4: ‘thespheres of the brow-sun (tungl brásólar, i. e. heads) pushed themselves there against the roof’ (according to NN 462; cf. NN 2107:
húmloga ‘dark flame’, tungls brásalir ‘halls of the eyelash-moon’).
DD reads þar in line 3, and brásalir as one word in line 4, so thatthe parenthetical statement becomes tungls brásalir tróðusk þarvið tróði (‘the halls of the eyelashes’ moon’, i. e. the giantesses’
heads, ‘were trodden down there under the roof’, and the object ofþrungu is hám himni loga (‘the ceiling’), the instrumental phrase

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hallvallar fylvingum ‘with the swords of the stone-plain’, i. e.
walking-sticks.
Verse 86/5–8 húfstjóri hreggs vafr-eiða ‘controller of the hull of thestormy shifting necks of land, i. e. of the clouds’ according to
NN 463.
Verse 87/1–4 Possibly ‘The son of Earth began to learn the hateful
one of the fjord-apple’s (giant’s) game—the men of Møre’s bone
(giants; reading leggs for legs) did not repress their merriment’(cf. NN 464, 1833). Kenna frœði does not, however, mean ‘tolearn a game’.
Verse 88/4 síu langvinr R, langvinr síu WT; the latter order has thealliterating sound at the beginning of the line, where it should be.
Lines 5–6: liðhent (but not quite like Háttatal 41: linked rhymes
over the two lines, but not with alliteration falling on the same
syllables as the rhymes; cf. notes to verses 53 and 334). See Frank
1978, 112–13.
Verse 89/4 Kock (NN 2253) reads þrasir (cf. Þurnir in Index) veggjar(‘wedge-stormer’) as a kenning for Þórr (subject of kom); if thisis what is meant, it may refer to the function of a hammer as atool, though some words for thunderbolt also mean wedge. Cf.
Motz 1997, 337–8.
Verse 90/1–2 The expected hending is lacking in line 1. Emending
gørva to gumna (or griðja) as gen. with gramr would provide one(see NN 466, 3056).
Verse 90/3–4 salvanið-Synjar arinbauti = salvaniðbauti arin-Synjar,
assumed to be a kenning for Þórr and the subject of the clause. Thismay be interpreted as double tmesis, or perhaps rather as interchangeof the elements of the kenning. Cf. note to verse 255. But of would
be better as a preposition with acc. than as the pleonastic adv., and thefollowing words perhaps contain a kenning for giant or giantess;then the subj. must be understood from the preceding clause. In NN 467
it is suggested that Arinbauti may be a name for a giant, so thatreading Arinbauta as gen. with salvaniðs would make a kenning for
giant in general, whose Synjar (goddesses) are giantesses, acc. with of.
Verse 90/5–8 Kock (NN 468) takes tvíviðar tívi and tollur karms as
parallel kennings for Þórr (dat. with komat) and brautarliðs bekkfall
as subject. In line 6 sá ought to be dat. too (Nygaard 1905, §§ 260,264a); if er were omitted it could be a subj. pron. introducing an
independent statement.

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Verse 91/5–6 Kock (NN 2254) points out that látrval-Rygir (látrs
val-Rygir = val[s] látrs Rygir) would be a complete kenning for
giants, and lista could be gen. pl. of list f. ‘art’ with liðfǫstum,‘mighty in skills’.
P. 30/10 elja (‘rival’) here perhaps implies that only Frigg wasÓðinn’s ‘proper’ wife; the others were illicit unions, and the four
were probably all taken to be with giantesses (cf. 30/18; but suchan implication is clearly not present at 35/20 or verse 122/3; cf.
108/2). Gerðr is elsewhere mentioned only as having a union with
Freyr, so that the name here may be an error for Gríðr mother ofViðarr (in U the name looks as though it has been altered from
Rindar to Gríðar (actually ‘geiðar’, see facsimile II 56, 138), butGerðar is written in the margin).
P. 30/13–14 eigandi valfalls . . . ok fressa: see Gylf. ch. 24 and p. 47/3.
P. 30/20 Understand kalla before eplin.
P. 30/21 Another reference to Gylf. (25/29)? Or to the narrative atthe beginning of Skáldskaparmál (2/1–23)?
Verses 92–104 Skj A I 16–19, B I 14–17. Haustlǫng verses 1–13, seenote to verses 65–71. They may be an interpolation: they are onlyin R, W (which, however, omits verse 102/6–104) and T (whichomits verse 95), and though the poem was clearly known to
Snorri, it may be that he did not intend to include the whole text
in Skáldskaparmál. He may, however, have kept a written text of
it with his work on Skáldskaparmál, and that may be how a scribe
came to include it. The vocabulary of his prose account (1/16 ff.)
corresponds to that of the verses, showing that Snorri knew thewhole poem; e. g. the phrases leggja upp (1/28, verse 96/6–8);
sígask (1/27, verse 95/6); cf. note to verse 98/8. Verse 93/1–4 isalso quoted as verse 341, verse 94/1–4 as verse 305.
Verse 92/1 add at after gott? Finnur Jónsson (SnE 1931, 111; Skj A
I 16) thought at was maybe written in R, as in W (which has góðs)and T. But it is perhaps not necessary: leggja gott gjǫldum gunnveggjar brú = provide something good as repayment for the shield?
Kock (NN 157) points out that if the first two lines are madecomplete in sense (he suggests by emending brú to brag or orð;or hróðr NN 2985 D), lines 3–4 could be filled out with the stef
from verses 71/7–8 and 104/7–8. Line 8: perhaps nets, as suggested by Kock (NN 1809), which also can be the base-word in a
kenning for shield, see LP.

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Verse 93/1–4 = verse 341. Line 6: Kock (NN 135) suggests taking
Gefnar (or ár-Gefnar) with mat, meaning the ox (cf. Þrymskviða
24), leaving byrgitýr bjarga (‘god of the rock-refuge’) as a kenningfor the giant. See also NN 2004 (reading árgnæfa mar ‘steed ofgiants’ = ox). Reichardt (1928, 163–4) takes árgefnar marr as akenning for ox (ár-Gefn = Gefjun (ár ‘fruitfulness’); cf. Gylf.
ch. 1), comparing þrymseilar Várar hvalr (Skaði’s whale = ox,see verse 96). Ingegerd Fries (1994), pointing out that the readingof R may in fact be mar rather than mat, suggests that ár gnæfa
mar is Orion’s horse = Taurus, i. e. ox.
Verse 94/1–4 = verse 305. Kock, NN 1015, interprets lines 1–4:‘Theox (tólhreinn) was difficult to carve among the bones for the gods;Óðinn said there was something that caused it.’
Verse 96/4 Kock (NN 137) points out that according to Edda MagnúsarÓlafssonar 266, þrymseilar hvalr is a kenning for ox (whale ofthe mighty tackle?) and that Váru (so R, ‘vǫrv’) should therefore
be taken separately, with þekkiligr (‘dear to Vár’).
Verse 97/5 One might have expected the present subjunctive drepi(so R and T; ‘drępí’ W), but the metre demands a long vowel.
Verse 98/8 has unusually close correspondence in wording with
Snorri’s prose account at 1/31.
Verse 99/4 álfs, the apparent reading of R, would scarcely makesense; but fǫðr is perhaps a possible nom. form, see t. n. and cf.
6/37 n. Line 6: Kock (NN 3038) suggests þá nam to provide (a sortof) assonance with rúni.
Verse 99/8 R’s mildings might perhaps be a word referring to Óðinn,though málunautr mildings would then be an unusual way to referto Þjazi; but there is perhaps a reference implied to ch. G56.
Verse 100/1 sagna hrœrir has been interpreted as ‘starter of stories’,
i. e. Loki—an attractive but improbable idea (cf. Turville-Petre
1976, 10).
Verse 101/5 Mœttusk would give a hending.
Verse 102/4 The repetition of ǫl-Gefnar looks like corruption. Cf.
Kock’s suggestion in NN 2721 (lund-allgegnir ‘straightforward incharacter’, of the gods; læva descriptive gen. with leiðiþír).
Verse 102/6 The older form vreiðr would provide normal alliteration.
Verse 102/7 The spelling ‘mora’ in R (and ‘m�ra’ in T) perhaps
indicates the form mœra (cf. LP under mærr and mœrr; ÁBMunder mærr (3)). Lines 1 and 5 also have aðalhending.

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Verse 104/1 Kock (NN 1811) emends skjótt to skǫf (‘shavings’) as
subject of hófu brinna, with skǫpt as object of skófu. This also
provides a skothending in line 1 (but in addition to the aðalhending).
In NN 225 he had suggested taking skǫpt as subj. of hófu skjóttbrinna and at the same time as obj. of en skófu ginnregin.
Verse 104/7–8 = verse 71/7–8 (stef). Cf. note to 92/1.
Verse 105 Skj A I 343, B I 315. Taken to be from Arnórr’s Magnúsdrápa,
composed about Magnús góði, and if this is correct the poem musthave been composed after his death in 1046 or 1047; the verse
may have been the last in the poem. The poem is also quoted inverses 213, 218, 352. Further substantial quotations from it arefound in various versions of Kings’ Sagas, particularly Hkr, ÓH,
Hulda–Hrokkinskinna, Flb and Fagrskinna. Fidjestøl (1982, 130;
see also 132) thought it uncertain that verse 105 really belonged
to this poem; it has been taken to belong to Þorfinnsdrápa (cf.
note to verse 1). Kock (NN 806, 825) understands und gǫmlum
Ymis hausi with þess var grams gnóg rausn.
Verse 106 Skj A I 348, B I 321. From Arnórr’s Þorfinnsdrápa, seenote to verse 1. The lines also appear (twice) in Flb III 21 and 41(Orkneyinga saga 83, 122) as the first half of a full stanza whichgoes on to say that these events will happen (i. e. the world willend) before a ruler finer than Þorfinnr will be born in Orkney. The
four lines here quoted are reminiscent of Vǫluspá 57.
Verse 107 Skj A I 505, B I 478. These lines are taken to be in factfrom Bǫðvarr balti’s Sigurðardrápa; they are attributed to Bǫðvarr
balti in U, but to Arnórr in T and W (anonymous in both according
to Fidjestøl 1982, 159, but T has ok enn sem hann [i. e. Arnórr]
kvað, and though there is no explicit attribution in W, it looks as
though there too they are taken to be by the same poet as thepreceding verse); they are attributed to Kolli only in R and B.
Sigurðardrápa was composed c. 1150 about King Sigurðr munnr
Haraldsson, d. 1155. Other verses from the poem are found only
in Morkinskinna. Bǫðvarr balti is listed as having composed about
Sigurðr munnr in Skáldatal (SnE 1846–87, III 277).
Verse 108 Skj A I 19, B I 17. See verse 65/5–8 and note to verses 65–
71. Note the variant in line 3.
Verse 109 Skj A I 143, B I 135. Only this quatrain and the couplet
in verse 123 (perhaps from the same poem) are found of thispoet’s work; the contexts are unknown, though verse 109 may be

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about Óðinn (and perhaps refers to the poet’s reception in Valhǫll
or heaven). A saga Orms Barreyjarskálds with many verses ismentioned in Þorgils saga ok Hafliða (Sturl. I 27) as having been
recited at a wedding at Reykjahólar in 1119. Kock (NN 427)
suggests that ramman spyr ek vísa and sá valdr ræðr fyrir veldi
vagnbrautar should be taken as two independent (parenthetical)
statements and that the subject of hvégi mér fagnar should beunderstood.
Verse 110 Skj A I 4, B I 4. The quatrain consists only of a relative
clause; the half-verse that contained the main clause is not extant.
The antecedent should be Óðinn: the fragment is taken to be partof Ragnarsdrápa (see note to verse 24) and is evidently about thekilling of Þjazi and Óðinn making his eyes into stars; cf. 2/36–7.
Verse 111 Skj A I 445, B I 414. Taken to be from Eiríksdrápa, inmemory of King Eiríkr inn góði Sveinsson of Denmark (d. 1103),
like verses 398, 409, 391; cf. also 36/8. This verse may be a stef,
see Fidjestøl 1982, 152–3. Most of the surviving poem, which isin the hrynhent metre (see Háttatal 62–4, cf. pp. 82–3), is preserved in Knýtlinga saga. Cf. notes to verses 270, 387 and 398.
Verse 112 Skj A I 409, B I 379. Taken to be verse 1 of Steinn’sÓláfsdrápa about King Óláfr kyrri, composed about 1070 (cf.
Fidjestøl 1982, 147). More of the poem is found in Morkinskinna,
Hulda–Hrokkinskinna and Flb; there are also some quotations in
Hkr and Fagrskinna.
Verse 113 Skj A I 343, B I 316. Assumed to be from a poem
(otherwise unknown) about Gunnlaugr ormstunga’s brother Hermundr Illugason, who died c. 1055 (see SnE 1848–87, III 568).
Verse 114 Skj A I 332, B I 306. From Rǫgnvaldsdrápa, on EarlRǫgnvaldr of Orkney after his death c. 1045. Verse 296 is also fromthis poem, and there is also a quotation in ÓH and in Orkneyinga
saga (ÍF XXVII 440, XXXIV 54). See Fidjestøl 1982, 131–2 andnote to verse 1.
Verse 115 Skj A I 318, B I 294. The stef from Hallvarðr’s Knútsdrápa(on Knútr inn ríki), only found here, from which there are further
quotations (only found in Snorra Edda) in verses 258, 348, 311,
239, 388, and others in Knýtlinga saga and Hkr (and ÓH). This is
the only work of his of which anything has survived. It is mainly
about Knútr’s expedition to England and his becoming king there
in 1015–16.

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Verse 116 Skj A I 353, B I 326. The poem of which this is a fragment
is otherwise unknown, though it might be from Hrynhenda (seenote to verse 387). See Fidjestøl 1982, 128.
Verse 117 Skj A I 73, B I 64. The second half of a lausavísa composed c. 965 (or somewhat later), after the fall of Hákon góði andthe coming to power of the sons of Eiríkr blóðøx and Gunnhildr.
The first half appears as verse 143, which is given twice in U, see
SnE 1848–87, II 315, 319, 358. The whole stanza is also quoted in
Hkr I 201, Fagrskinna 99–100 and ÓTM I 49. Nú: i. e. since
Hákon’s death wealth has been withheld. The parenthesis in lines
3–4 probably means ‘the rulers’ policies are having a great effect’.
Cf. verses 185 and 249.
Verses 118–19 Skj A I 155–6, B I 148. Verse 118 is also quoted asverse 291 with variants. Part of Hákonardrápa, see note to verse
10 (and Frank 1978, 85–6.) On bird-names used in kennings forships (verse 119/3) see ‘Den lille Skálda’, SnE 1931, 255/4, andcf. Hrafn in Index and Glossary.
P. 36/8 The first line of a verse is here used to refer to a quatrain(verse 111), as in modern usage. Cf. verse 357 n.
Verse 120 Skj A I 376, B I 346. Taken to be part of Þjóðólfr
Arnórsson’s Sexstefja, composed in honour of Haraldr harðráði
c. 1065, like verses 122, 385, 186, 389, 309, 318, 333, 236, 280.
There are two further quotations in TGT, but the major part of theextant poem is preserved in Hkr (and ÓH), Fagrskinna, Morkinskinna, Hulda–Hrokkinskinna. It is an ambitious poem (the title
implies it had six stef) covering many of Haraldr’s exploits,
including his part in the battle of Stiklarstaðir and his campaigns
in the Mediterranean, as well as the major battles of his own
reign. Fidjestøl (1982, 136) is however doubtful whether any ofthe verses that are only in Skáldskaparmál or TGT (i. e. verses 25
and 27–35 in Finnur Jónsson’s arrangement of the poem in Skj;these include all the verses that are in Skáldskaparmál except
verse 122, which is also in Fagrskinna and is less doubtful) arenecessarily from Sexstefja, even though several of them are clearly
about Haraldr harðráði, but he provisionally includes verses 25
and 35 (= verses 385 and 280 in Skáldskaparmál); cf. Fidjestøl
1982, 172. Some of these verses in Skáldskaparmál and TGT,
however, share similarities which suggest that they form a group(Fidjestøl 1982, 142, 172).

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Verse 121 Skj A I 155, B I 147. See note to verse 10. Fleygjanda isincomplete as a kenning for ruler; Finnur Jónsson (Skj B I 147)
emends frægjan to frakna (‘of spears’; so also Frank 1978, 86).
Verse 122 Skj A I 369, B I 339. The whole stanza is in Fagrskinna
231 and Hulda–Hrokkinskinna (Fms VI 140). See note to verse
120. The second half of the verse places it among Haraldr harðráði’s
campaigns in Africa, and the darrlatr dási is the king of Africa.
Cf. Fidjestøl 1982, 40–41.
P. 36/25–6 Note the different list of Ægir’s daughters at 95/8–9(Drǫfn instead of Bára; cf. also verse 357 and note). Both Drǫfn
and Bára appear in verse 478, though there they are mixed with
common nouns and it is difficult to be certain whether they are all
ten to be taken as names. There is a further list (the same as at
95/8–9) in a verse in A, SnE 1848–87, II 493.
P. 36/28 hringr eyjanna: cf. the verses of Einarr Skúlason and theþula of island-names in A, SnE 1848–87, II 491–2 (and Edda
Magnúsar Ólafssonar 267–8).
Verse 123 Skj A I 143, B I 135. See note to verse 109.
Verse 124 Skj A I 320, B I 296. One of 5 fragments (the others asverses 126 and 347, 127, 354, 363) that seem to be from a travel
poem, only known from Skáldskaparmál.
Verse 125 Skj A I 418, B I 387. From a poem known as Norðrsetudrápa (39/15), apparently about an expedition to somewhere to
the northwest in Greenland. Other fragments in verse 137 andTGT 30, 113 (compare this with Húsdrápa 12, verse 303 below),
114. Nothing else is known of this poet.
Verses 126–7 Skj A I 320, B I 296. Verse 126 is also quoted as verse
347. See note to verse 124.
Verses 128–32, 134 Skj A I 481–2, B I 453. Fragments from an
unknown poem or poems about a sea journey. Verses 346, 351,
357, 362 may also belong; perhaps also verse 339. Cf. Fidjestøl
1982, 207–8. If verse 128/4 is correctly emended to snægrund (soWTUB) and this means Iceland, it is difficult to see all these
verses as belonging to an account of Sigurðr Jórsalafari’s journey
to Jerusalem; but some of them may. See Fidjestøl 1982, 156.
Verse 133 Skj A I 211, B I 201. Only this verse and verse 289 are
known of this poet’s work. See Finnur Jónsson 1920–24, I 520
and Snæbjǫrn in Index. On the interpretation cf. Tolley 1995,
69–71. Kock (NN 572) interprets Grotti skerja as ‘breakers’; Tolley

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1995, 69 suggests ‘whirlpool’, and for brúðir eylúðrs ‘brides of
the island quern-frame’, i. e. the waves, though brúðir eylúðrs
skerja might be the kenning for waves and Grotta might on its
own be a metaphor for the churning sea. In the second half of theverse Kock (NN 573) takes skipa hlíðar (the waves’) lyngs as a
description of the foam on the surface of the sea, gen. with líðmeldr.
Skipa hliðar ból ‘the dwelling of the ships’ sides’ would make agood kenning for sea (see Tolley 1995, 72 n.), but hlíðar is requiredby the metre; on hendings between vowels of different quantity
see Háttatal p. 54). Cf. Saxo Grammaticus 1979–80, I 85 (and II
59 and 60), where it is implied that Amlóða meldr could mean sand.
Verse 135 Skj A I 306, B I 284. A fragment of unknown context. An
unusual example of nature poetry. Cf. note to verse 144.
Verse 136 Skj A I 479, B I 451. A fragment of unknown context,
evidently about a ruler, but the sentence is incomplete: the mainclause must have been in the other half of the stanza. Cf. notes toverses 128–32, 145–9 and 233.
P. 39/13–15 (ch. 27) and 18–19 (ch. 28): cf. 14/25–30 n. On Fornjótr
see Holtsmark 1967, 73–4; Clunies Ross 1983. In Flb I 22 andOrkneyinga saga ch. 1 (ÍF XXXIV 3) the three sons of Fornjótr
are Hlér (= Ægir, the sea), Logi (= fire) and Kári (a name for thewind; cf. ÁBM and the þula of veðra heiti in A, SnE 1848–87, II
486). See Fornjótr, Eldr, Logi and Vindr in Index. There is also a
Kári in Hyndluljóð 19.
Verse 137 Skj A I 418, B I 388. See note to verse 125.
P. 39/18–19 With ch. 28 compare the þula of elds heiti in A and B,
SnE 1848–87, II 486, 569–70.
Verse 138 Skj A I 416, B I 386. A fragment of an unknown poem, towhich the verse quoted in U only at 84/18 (see note to verse 303)
may also belong. The lack of alliteration here implies that the twolines do not belong to the same couplet.
Verse 139 Skj A I 540, B I 521. The only known fragment by thispoet (taken to be the Ásgrímr Ketilsson of Sturl. I 166, 168, 203
and Skáldatal, cf. SnE 1848–87, III 646–8), which may be from apoem about King Sverrir composed c. 1200. See Fidjestøl 1982, 160.
Verse 140 Skj A I 50, B I 43; Frank 1978, 147–9; Turville-Petre
1976, 19. From a lausavísa quoted in full in Egils saga ch. 47 (ÍFII 119). Cf. verse 392. The second half of this verse locates theevent referred to at Lund, and according to the saga this would

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have been before the Battle of Vínheiðr, i. e. in the mid 930s, but
the verse is one of those thought by some not to be genuine. Cf.
Háttatal 11: each couplet forms a separate sentence. Glitra canperhaps be taken as intrans., as it ought to be: ‘we shall shine with
our swords aloft.’
P. 40/9 kalla . . . eða til: presumably to be understood kalla . . . eða‹kenna› til (cf. t. n.). Alternatively omit eða til, but some of thegenitives in the list are unsuitable as dependent on vinnanda eða
fremjanda.
P. 40/12 Like many of the suggestions in Snorra Edda about kennings
originating in word-play, this explanation is unlikely to be correct(cf. p. 63/15–17 n.). Tree-names are used widely in kennings forboth men and women and probably originally related to comparison of the shape of a tree with that of a human being. Cf. the þulaof tree-names in A and B, SnE 1848–87, II 482–3, 566.
P. 40/15 Cf. SnE 1931, 257/23–5; 1924, 105/35; and see Miðjungr inIndex and LP; and Glossary under sómmiðjungr.
P. 40/20 lág spelled ‘log’ in R (like lóg at 40/19; other manuscripts
have log (l�g) or lag (lág) in both cases). See 63/15–17 and noteand lóg in Glossary.
P. 40/21 Cf. the þula of tree-names in A and B, SnE 1848–87, II
482–3, 566.
P. 40/27–31 Alternation of nom. and acc., cf. note to 14/25–30.
P. 40/28 Cf. Gylf. 29/22.
P. 40/32 fyrr: see the beginning of Skáldskaparmál. If the whole ofSkáldskaparmál is supposed to be part of the dialogue beginning
there, we have the illogicality of its including narratives of events thattook place after the feast at which the dialogue took place had ended.
P. 41/4 Understand váru after níu or eru nefndar after þeira? Fyrr:
see 36/25–6 and note.
P. 41/9 In the kenning-type fire of the sea = gold, ægir was probably
originally used as a common noun for sea, so that the story is
unlikely to be the origin of the kenning, which most likely beganwith beliefs about gold being able to be found under water. Cf.
Meissner 1921, 225; Faulkes 1994, 171.
P. 41/15 Understand líkt after er (1) and er lík after áin and er líkr
after lækr?
Verse 141 Skj A I 4, B I 4–5. Only here; a fragment of unknown
context, except that this also seems to be in response to a gift from

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a king. Line 4 fulli could be read fylli (fyllr f. ‘a cupful’); see
Introduction p. liv and NN 221.
Verse 142: from an otherwise unknown eddic poem in ljóðaháttr(PE 318).
P. 41/34 Cf. Gylf. ch. 43 and verse 62 above.
P. 42/2–6 Cf. Hyndluljóð 7, where Freyja says that the dwarfs Dáinn
and Nabbi made her a boar called Hilldisvíni. While her boar is
not mentioned elsewhere, however, Freyr’s appears also in Húsdrápa(verse 63 above) and at 18/27, and in Gylf. ch. 49.
P. 42/3 Either understand hann before tœki or the verb is impers.
P. 42/10 Cf. Gylf. ch. 49; cf. note there to 47/4. There is another ringthat can reproduce itself at 45/27–8 below.
P. 42/15 Finnur Jónsson (SnE 1931, 123) emends at (1) to ok (soTWU), but as it stands it could either be an adverb with kom þaror a relative.
P. 42/18 veðjunina is written veðiu|na over the line division. The
emendation may be unnecessary, since the first vowel of thearticle could perhaps sometimes be omitted in such forms (seeNoreen 1923, § 472).
P. 42/35 í serk sér: i. e. on a cord around his neck? If so, this remark
may be related to the finds of small medieval representations ofhammers designed to hang round the neck as amulets, e. g. those
illustrated in Turville-Petre 1964, pl. 16–17. The shortness of theforskepti in the next sentence (q. v. in Glossary) is perhaps anallusion to Þórr’s hammer having been perceived as similar to a
Christian cross with a short top. This might well have been regarded as a lýti (flaw).
Verse 143 Skj A I 73, B I 64. Quoted twice in U (see SnE 1848–87,
II 319, 358). From a lausavísa also quoted in Hkr I 201, Fagrskinna
99–100, ÓTM I 49. The second half is quoted as verse 117, see noteto that verse. In line 2, the uncontracted form bráa would give asixth syllable, cf. Háttatal 7 and note. Similarly verses 77/8, 86/4,
147/8, 154/3, 228/1, 317/4, 359/2; perhaps also verse 77/4, though
this line already has six syllables, and verse 214/2. See under á (2)in Glossary and Introduction p. liv; Noreen 1923, § 130.
P. 43/17 fyrr: cf. Gylf. ch. 35, as well as p. 40/28 above and verse
435 below.
Verse 144 Skj A I 306, B I 284. Taken to be from a poem on the
poet’s various exploits, including the Battle of Svǫlð (AD 999 or

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1000), probably composed many years later (cf. Hkr I 358, verse
157/3 and note 2), perhaps c. 1020. Other quotations as verses
343, 338, 187; otherwise there survives only the one stanza in Hkr
I 358, Fagrskinna 154 and other versions of the saga of Óláfr
Tryggvason (including that of Oddr Snorrason); see ÓTM II 264
and Fidjestøl 1982, 166. There is another quotation from a poemby Skúli as verse 135. At þar várum is taken by Kock (NN 770) tobe correlative with at fleiri (‘the more, in that we were there’;
perhaps an ironical reference to those who were not).
Verses 145–9 Skj A I 477–8, B I 449–50. These verses seem to bepart of a poem thanking a king for the gift of an inlaid weapon(perhaps an axe; cf. Hnoss, Gersimi in Index); thus the wish forlong life for the king in verse 146. Verse 146 is repeated as verse
232. Other verses probably from the same poem are verses 183,
193, 194, 244, 245 and possibly the anonymous verse in
TGT 19, 80. On this poem see NN 2057. See Fidjestøl 1982, 156,
who suggests that the poem may have been about a series of gifts
and that verses 136 and 368 may have belonged to the same poem.
Verse 147/8: cf. note to verse 143.
Verse 148/4 varn: unmutated form in R, as frequently in verse, forvǫrn. Rhyme of a and ǫ is not uncommon (see Hreinn Benediktsson
1963). Since this verse also seems to be about the gift of a weapon,
it is tempting to follow Finnur Jónsson (Skj B I 450) and emendǫll (spelled ‘ávl’ in R, ‘ꜹl’ in W, ‘avl’ in U, ‘aul’ in T) to øx assubject of buðumk (with nýt) and vísa vǫrn as the object (‘a usefulaxe afforded me certain or secure protection’). Otherwise buðumk
must be taken as 3rd sg. pass.
P. 44/29 fyrr: cf. 3/5–8.
Verse 150 Skj A I 5, B I 5. A fragment of an otherwise unknown
poem, though since it seems to be praising a ruler for generosity
it could be part of Ragnarsdrápa, see note to verse 24.
P. 45/1–2 The text seems to imply some hesitation (the redundant
word steinninn is in RWT (‘steininn’ W), though not in U); vazt(which belongs with undirkúlu) could perhaps be read vatns in theverse (cf. textual note) in spite of the prose.
Chs 39–43 are lacking in U here (SnE 1848–87, II 321), but thesummary in U of kennings for gold derived from the stories inthese chapters implies that the narratives were known to the compiler of the U redaction (so Boer 1924, 165–6, 192), unless theGeneral Notes

187

narratives are an expansion based on the list of kennings in U. The
beginning (only) of the story of otrgjǫld and the Gjúkungar comesin U much later (SnE 1848–87, II 359–60).
P. 45/32 fyrir því: with at; i. e. Loki would repeat the curse to
whoever next took possession of the ring; maybe implying that hewould take malicious pleasure in passing on the curse.
Verses 151–2 = Fáfnismál 32–3.
P. 49/31 lét has no complement in R, leaving the construction incomplete (anacoluthon); þá riðu þeir in line 33 could be regarded
as the virtual complement, or read leit instead of lét (there areother examples of e instead of ei in R, see Introduction, p. liv),
and either regard en Svanhildr drottning sat as the implied object(leit abs.), or read hvar Svanhildr drottning sat. T has þá leitJǫrmunrekr konungr Svanhildi . . . hvar hon sat. The whole sentence is rephrased in C.
Verse 153 Skj A I 4, B I 4. Taken to be from Ragnarsdrápa, about
Þórr’s fishing for the Midgard serpent (see note to verse 24).
Verses 154–8 Skj A I 1–2, B I 1–2. See note to verse 24; this isevidently the section of the poem that corresponds in content toHamðismál. See von See 1981, 233–6. Verse 154 is also in FoGT
129; on verses 154–7 see Turville-Petre 1976, 1–4.
Verse 155 Cf. Dronke 1969, 205–6. Ǫlskakki runna is perhaps theequivalent of skakki ǫlrunna: ‘generous giver (one who pours out)
to ale-trees’ (which then includes a complete kenning for men, cf.
runnr in Glossary). Line 8: the form haufði (Noreen 1923, § 98.1)
provides aðalhending, though rhymes are not regular in this poem
anyway; cf. Gylf. 7/19, Hkr I 15.
Verse 156/3–4: explained as naglfara siglur (masts of the sword =warriors) standa andvanar saums segls (without sails of the rivets= shields) in NN 2720. Edith Marold (1994, 575) suggests naglfara
means ship or ship’s planking (see Index), and that the kenning is‘masts of the sails of the ship’s planking (i. e. of shields), which
do not have nails’, i. e. warriors (cf. note to verse 401). Cf. von See
1981, 233–4.
Verse 157/5–8 Cf. Reichardt 1928, 23–4.
Verse 158/4 Hendiadys: ‘shield and (i. e. with) with many stories’;
cf. 157/7 (‘forehead- and edge-blows’) and NN 2002.
Verses 159–82 Grottasǫngr, an eddic-type poem, but only foundhere (in R and T; verse 1 only in C, in the middle of the preceding

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prose (52/14), introduced by the words ok er þetta upphaf at; C
and U also omit verses 183–4). Apparently a literary reworking ofwhat may originally have been an actual work-song.
Verse 161/3–4 The proposal may be to stop grinding rather than to start.
Verse 165/3–4: Kock suggests reading Sofið eigi síðar en . . . eðalengr en svá . . . (NN 71).
Verse 167/8 late alliteration; change word-order to bornar erumþeim? See also verse 176/6, where T reads vill hlýða.
Verse 183 Skj A I 478, B I 450. See note to verses 145–9. Line 7:
Kock (NN 958) takes fé Fenju as the subject of dýrkar, leaving þannmeldr as an expression for gold on its own as the object of bera.
Verse 184 Skj A I 39, B I 33. Hǫfuðlausn 17/7–8, see note to verse 31.
P. 58/11 heyrðak: archaic suffixation of first person pronoun, perhaps to indicate provincial speech?—though such a form may not
yet have seemed archaic at the time Snorri was writing.
P. 58/12 mestr: deliberate play on the two meanings of the word(‘tallest, largest in build’ and ‘greatest in reputation or achievement’).
P. 59/15 and 17: perhaps these two speeches are lines of verse.
P. 59/32 Cf. the þula of sáðs heiti in A, SnE 1848–87, II 493.
Verse 185 Skj A I 73, B I 64. Appears twice in U, SnE 1848–87, II
321, 362. Part of a lausavísa the whole of which appears in Hkr
I 201 (see note there on p. 200) alongside verses 117 and 143
above (which are given in Hkr as the two halves of a single
stanza; see note to verse 117 above). Also in Fagrskinna 19, ÓTMI 49, and lines 1–2 in TGT 16, 71. (See Frank 1978, 82–3, and Ullr
in Index.)
Verse 186 Skj A I 375, B I 345. Lines 5–6 also quoted as verse 389.
See note to verse 120. Fidjestøl (1982, 137–9) suggests brattakr
vala (so WTU) spakra should be taken as ‘(on) the steep field of
the quietly resting falcons (i. e. arm(s))’, with bauga emended tobjúgri (a. with ǫrð).
Verse 187 Skj A I 306, B I 284. See note to verse 144.
Verses 188–90 Skj A I 181, B I 170–71. Only fragments survive of
the eddic poem Bjarkamál in fornu, one of the few such poems
known that had Danish content. Besides these three verses, there
are two quoted from the beginning of the poem in Hkr II 361–2
and ÓH 547 (cf. Fóstbrœðra saga, ÍF VI 261–3), and two fragments of four and two lines respectively in Edda Magnúsar Ólafssonar 265, 272. But Saxo Grammaticus includes a Latin version

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of the poem in Book 2 (1979–80, I 56–63, cf. II 57). The original
poem is thought to have been from the tenth century, though all
the lines attributed to it may not be original. Bǫðvarr bjarki was
one of the principal speakers in the poem (hence its name), andthe subject of the verses quoted here was presumably Hrólfr kraki.
The poem relates to the king’s last battle.
Verse 190/8: Baldr þǫgli is not known and Baldr may be part of akenning for warrior; vakði (vakti ) . . . þeygi (WTAU) suggest thatthe line has something to do with the episode of the apparently
inactive Bǫðvarr in the last battle of Hrólfr kraki (Hrólfs saga
kraka 1960, 118; Saxo Grammaticus 1979–80, I 59–60).
P. 61/11–12 It seems natural to assume that snow and ice in kennings
would refer only to silver (cf. verse 193 and note to 62/9), but cf.
‘Den lille Skálda’, SnE 1931, 256/22.
P. 61/16 eru: i. e. can be (referred to as, taken as); but it is not clear
which is the subj. and which the complement, cf. 61/14
andGlossary under vera).
Verse 191 Skj A I 399, B I 368. Taken to be from Þorleikr fagri’s
flokkr on King Sveinn Úlfsson, composed c. 1051 (see Hkr III 113,Knýtlinga saga 130, Fagrskinna 253, Morkinskinna 161), like thefragment in verse 198 and verse 361, where the poet’s name isagain given as Þorleifr in RC, but Þorleikr in TAB (U omits thechapter). Here TCU give the name as Þorleifr, though it is Þorleikr
in WAB; at verse 198 only T has Þorleifr (U has Þorleikr there);see Index. There are further quotations from the poem in Knýtlinga
saga and Hkr, Fagrskinna, Morkinskinna, Hulda–Hrokkinskinna.
Verse 192 Skj A I 122, B I 116. Together with verse 299 thought tobe all that remains of a poem about a king who must have been
Danish (in view of the mention of Lundr here and his being said
to be of the kin of Haraldr hilditǫnn in verse 299); it was possibly
Haraldr blátǫnn, and the poem may have been composed c. 985.
See Fidjestøl 1982, 96.
Verses 193–4 Skj A I 478–9, B I 450–51. See note to verses 145–9.
With the word-order of verse 193 (sjóðs goes with snær and geima
with eldr; both phrases are the subject of liggr) compare Háttatal
98. Snær ok eldr in line 4 constitute refhvarfa bróðir (Háttatal
23), as well as paradox.
P. 62/9 The sentence is fuller in AB: Hér er gull kallat eldr áls(B omits) hrynbrautar, en silfr snær skálanna (SnE 1848–87,

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II 433 (the text here omits the word silfr, but it is in the manuscript), 517). Cf. 61/11–12 n.
Verse 195 Skj A I 419, B I 388. Part of an otherwise unknown poemby an otherwise unknown poet, probably in praise of some ruler.
There seem to be two nominatives in apposition as the subj. ofátti, both referring to the same person as seima rýri; glaðsendir,
however, could be the subject of sér (though it would seem unlikely to refer to the poet; cf. verse 197 n.), or perhaps, if sér isimpers., vocative (see Skj B I 388). Some manuscripts have at for
ok in line 2, see under ok in Glossary.
Verse 196 Skj A I 290, B I 268. Quoted again as verse 287, withdifferences. Taken to be from Óttarr’s head-ransom poem addressedto King Óláfr Haraldsson of Norway (c. 1022), see Hkr II 5 n. (thecontext of the poem is given by Styrmir fróði, Flb IV 6–7).
Further quotations as verses 359 and 408 and in FGT, but most of
the surviving poem is found in Hkr and ÓH (some brief quotations
also in Fagrskinna, Orkneyinga saga, Knýtlinga saga, Legendarysaga, etc.). Whether reading gull- (WTUB), gulls (RC) or glóð(with A and verse 287), the kenning gunnar gull(s) (glóð-)brjótandi
can only mean ‘sword-breaker’; if the lines are not wrongly copied, the commentator must have overlooked the fact that there is
not here a kenning of the type gold-breaker = generous man(62/14; cf. verse 228 n.).
Verse 197 Skj A I 130, B I 123. From Vellekla, see note to verse 18.
Kock’s interpretation (NN 410) avoids giving the poet the inappropriate kenning gullsendir (see Faulkes 1993b, 17–18; cf. verse
195 n.), but makes him the receiver of land as a gift (improbable though not impossible) and describes him as receiver (i. e. ofthe mead of poetry) rather than maker of poetry (cf. Gauts gjafrǫtuðr
in verse 300b).
Verse 198 Skj A I 399, B I 368. See note to verse 191.
Verse 199 Skj A I 492, B I 464. Together with verse 283, this is allthat remains of a poem presumed, because of the mention in
Skáldatal (SnE 1848–87, III 276) of the poet having composed
about him, to have been about Sigurðr Jórsalafari (d. 1130). Theseand verse 26 are all that remains of this poet’s work. Finnur Jónsson(1920–24, II 72) suggests the possibility that the nickname is derived
from his having composed a poem (from which verse 26 may come)about someone with the nickname blanda (perhaps the NorwegianGeneral Notes

191

Brynjólfr blanda, d. c.1180; see Sverris saga 51). See Fidjestøl
1982, 158.
Verse 200 Skj A I 324, B I 299. Thought to be the last verse ofÞórarinn loftunga’s Tøgdrápa (the poet is named in A), composed
for Knútr inn ríki c. 1028, otherwise known only from quotationsin Knýtlinga saga, Fagrskinna, Hkr, ÓH, Legendary saga andother versions of Óláfs saga helga. See ÍF XXXV 125–6. The
word tøgdrápa may be used as a common noun here (for the firsttime?), but subsequently it has come to be taken as the name ofÞórarinn’s poem. This may have been the first major poem to use
this metre (tøg(drápu)lag is given as the name of the metre in
Háttatal 68–9; tøgdrápuháttr in Háttatal 70), but it is uncertain
whether the name relates to the metre or to the subject of the poem
(Knútr’s journeys or expeditions to Norway). Cf. tøgdrápa in
Glossary.
Verse 201 Skj A I 552, B I 534. From a poem about an unknown
woman which is also quoted in verses 203 and 204 and TGT 21,
85. Besides the poem quoted here Hallar-Steinn composed Rekstefja(preserved in Bergsbók (see note to verse 277) and ÓTM) aboutÓláfr Tryggvason and there survive fragments of a poem thought
to be perhaps about Skáld-Helgi in Edda Magnúsar Ólafssonar
307, 398 (see Finnur Jónsson 1920–24, II 106–7).
P. 63/13 kallat: written thus without abbreviation in RWT; such lackof concord is not unusual when the participle precedes the subject(Nygaard 1905, § 66 n. 3; § 67 n. 2, 3). U and C have kallaðir. Cf. 67/23.
P. 63/15–17 samheiti: homonym; i. e. selja can be a word for a tree
(a kind of willow) as well as a word meaning dealer, server, giver.
Fyrr: i. e. ch. 31. Lóg is written ‘l�́g’ at 63/16 and lág is written‘log’ at 63/17 (in R; the other manuscripts generally have a (or á)in both words, though T has o; at 40/19–20 R and T have log, W
has log (the first time with �), U and B lag or lág). The play is on
the two words lóg and lág (l�g) which would have been distinct inpronunciation but could both be written log or lǫg (see lág and lóg
in Glossary). Cf. 40/19–20 and note. The explanation Snorri gives
is improbable, cf. note to 40/12. On lág in kennings for woman cf.
skorða, tróða; all three are likely to be variations of kennings withnames of trees as base-words.
P. 63/16 Cf. 40/21 and note.
Verse 202 Skj A I 197, B I 188. From a lausavísa in Gunnlaugs saga

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ch. 11 (ÍF III 96), about Helga in fagra after her marriage to Hrafn(c. 1006), though it is doubtful whether it is genuine. The man
referred to in line 2 is Helga’s father, Þorsteinn Egilsson.
Verses 203–4 Skj A I 552–3, B I 534. See note to verse 201.
Verse 205 Skj A I 415, B I 385. See note to verse 29. Lines 1–2 arequoted in TGT (in W) 28, 104. This verse seems to refer to what
was done with Snæfríðr’s dead body.
Verse 206 Skj A I 417, B I 386. Apparently a fragment of a poem
about an unknown woman; nothing further is known of this poet(called Steinn in A and T). Alliteration on the second half of acompound as in line 3 is unusual (cf. Kuhn 1983, 34, 49, 108), but
although stoð straumtungls would be a sufficient kenning, velti(vélti?) will not fit in as a verb without hǫfu- being omitted (cf.
NN 2314: mik villti stoð stilltan). The line is anyway rather heavy.
Verse 207 Skj A I 416, B I 385. See note to verse 29. Ek hefi lagit
mark (konunnar) á (kvæði) may mean simply ‘I have dedicatedthe poem to the woman’ rather than ‘I have fixed the image of thewoman in the poem’.
Verse 208 Skj A I 185, B I 175. Anonymous fragment of an otherwise unknown love poem. It is doubtful whether Finnur Jónsson
is right to class it as tenth century in Skj A I 185 (see Finnur
Jónsson 1920–24, I 522).
Verse 209 Skj A I 184, B I 174. Anonymous fragment of an otherwise unknown poem. Cf. verses 224–5, 235, 317 and Fidjestøl
1982, 167.
P. 64/26 reynir: play on reynir ‘trier’ (cf. reyna ‘try, test’) and reynir‘rowan’; cf. ch. 31. It is more likely that in fact tree-names wereused in kennings because of the similarity in appearance between
a man and a tree. Cf. selja (2) and (3), and lág, lóg in Glossary,and notes to 40/12 and 63/15–17.
Verse 210 Skj A I 137, B I 129. Another verse about Þórr fishing for
the Midgard serpent (see note to verse 8), also quoted as verse 316.
Verse 211 Skj A I 79, B I 69. From Sigurðardrápa, see note to verse 12.
Verse 212 Skj A I 155, B I 147. From Hákonardrápa, see note to verse 10.
Verse 213 Skj A I 341, B I 314. Second half of verse 12 of Magnúsdrápa,
see note to verse 105. The complete stanza is quoted in Hkr III
56–7, Fagrskinna 224, Hulda–Hrokkinskinna (Fms VI 83), thefirst half in Flb IV 53.
Verse 214 Skj A I 321, B I 297. A fragment of unknown context, see

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note to verse 4. Finnur Jónsson 1920–24, I 600, suggests that it
relates to Vagn Ákason, cf. Jómsvíkinga saga 1962, 29, 42–3. Inline 4, R appears to have es-Freyr, though it perhaps could be readél-Freyr, which would be synonymous with as-Freyr. The phrase
gekk í meyjar sæing may be metaphorical if the woman concerned
is symbolic (e. g. of death (= Hel) or battle (= Hildr (1) in Index),cf. Háttatal 49 and note). Kock (NN 1128) takes Hárs drífu askr
as subject of gekk (parallel to él-Freyr) and við as a preposition
with ærinn þroska (rather than present tense of vinna), though við
would not normally be used with this meaning; cf. NN 2988H.
Verse 215 Skj A I 601, B I 601. Anonymous and of unknown context.
If brynja is the subject of kvaddi, handar svella hlynr is vocative;
it is sometimes emended to brynju, making hlynr the subject.
(Kock NN 3132 points out that then heill ought to be feminine.)
The remainder of the verse is not extant, and brynja may belong
in sense to something in the following lines.
Verse 216 Skj A I 320, B I 296. See note to verse 30. Lines 1 and 3–
4 do not comprise a complete sentence, and the main clause musthave been in the other half of the stanza.
Verse 217 Skj A I 298, B I 275. From Knútsdrápa, addressed to
Knútr inn ríki c. 1027; also quoted as verse 314; the whole stanzaof which this is the second half appears in Hkr II 280–1, ÓH 438
and the Legendary saga; the first half only in Fagrskinna 186. It
is about the battle at Áin helga which Knútr fought against KingǪnundr Óláfsson of Sweden and King Óláfr Haraldsson of Norway (the tveir jǫfrar) in 1027. Ten other stanzas from the poem arequoted in Knýtlinga saga which mostly relate to Knútr’s campaigns in England around 1015–16.
Verse 218 Skj A I 343, B I 315. The second half of verse 17 ofArnórr’s Magnúsdrápa, see note to verse 105. The complete stanza
appears in Hkr III 62, Hulda–Hrokkinskinna (Fms VI 89), the firsthalf only in Fagrskinna 225 and Flb IV 53.
P. 66/15–16 I. e. at kalla hana veðr vápna . . . eða gný eða glym þeira.
Verse 219 Skj A I 23, B I 21. From Glymdrápa, the first half ofverse 5. The whole stanza is found in Hkr I 105–6 (cf. 101 n. 2),
Fagrskinna 70, and in Flb II 59 (Haralds þáttr hárfagra), where
the lines of verse 219 appear as the second half of what is verse 9of the poem in Skj. There are further quotations as verses 345, 256,and several verses appear in Hkr, Fagrskinna, ÓTM, Haralds þáttr

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hárfagra (Flb II 58–9). The poem is mainly about Haraldr hárfagri’s
battles by which he became ruler of all Norway. It may have been
composed c. 890–900.
Verse 220 Skj A I 69, B I 61. See note to verse 5. It is unclear whom
this verse is about.
Verse 221 Skj A I 93, B I 87. The first half of a lausavísa preserved
like all Hólmgǫngu-Bersi’s verse in Kormaks saga (see ÍF VIII
251). For the context see Kormaks saga ch. 12
Verse 222 Skj A I 480, B I 452. From an unidentified praise-poem.
Cf. note to verse 136. Perhaps by Einarr Skálaglamm (Vellekla?);see note to verse 18 and Fidjestøl 1982, 99–100, where otherambiguous attributions are examined (e. g. verse 281).
Verse 223 Skj A I 131, B I 123. Taken to be from Vellekla, see note
to verse 18. It is difficult to see how the words rómu Hárs fit into
the sentence; since the other three kennings (sigbjarka serkir,
sómmiðjungum, Hǫgna skúrir) seem complete without any further
genitives, it is perhaps best to take rómu Hárs as an adverbial
phrase, ‘in battle’. See sómmiðjungr and róma in Glossary.
Verses 224–5 Skj A I 184, B I 173. Anonymous and of unknown
context. See note to verse 209. Verse 224 is not a complete sentence and a main verb must have been included in an unquoted
line. Cf. Fidjestøl 1982, 167.
P. 67/18 If hjálm is not an error, it is the first heiti in the list ofnames for helmet, though it would be unusual to use it as the baseword in a kenning for helmet. R, W and T all include both hjálma(as first object of kalla) and hjálm (T has hjálma eða hjálmhǫtt).
P. 67/21 It seems that Ullr had a ship called Skjǫldr, though this is
not mentioned elsewhere (cf. 19/32 and note); but kennings basedon it (calling shields Ullr’s ship) are common. See Glossary underaskr, ask- and Ullr in Index.
P. 67/23 er (2): lack of concord when verb precedes subject (T and
U have eru, C reads skjǫldrinn kendr). Cf. 63/13 n. But there isalso similar lack of concord in the next sentence where the subject
comes first (and the complement is also plural). But it is possiblethat there hǫggvápn is to be taken as sg. and øxar eða sverð as aparenthesis. U, however, has eru kǫlluð in line 24.
P. 67/28–9 Apparently ‘because it is mostly in what is composed as
eulogy [i. e. of warrior kings] that these kennings are required’.
Since most poems are eulogies which require many terms for warfare

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and its attributes, there are many variations of such terms. Snorri’s
particular concern is to encourage the writing of traditional eulogies, and to encourage the use of the traditional diction associatedwith them.
P. 67/29 Svá kvað Víga-Glúmr add AC.
Verse 226 See verse 3 and note. The attribution in AC is lacking
here in RTWU, probably omitted by a scribe (or scribes).
Verse 227 Skj A I 130, B I 123. Taken to be from Vellekla, see note
to verse 18. Reichardt 1928, 138 reads með Sigvalda with fór.
Verse 228 Skj A I 145, B I 136. From a drápa about Earl Hákon
Sigurðarson composed c. 987 (cf. Fagrskinna 131). The wholestanza of which this is the second half is preserved in Hkr I 281,
ÓTM I 189–90 and Jómsvíkinga saga 1879, 81–2, and these sources
preserve several further verses from the poem. The verse contrasts
the hardships of battle with the luxury of sleeping with a beautiful
woman (cf. verse 286 and Krákumál 20 (Skj A I 646–7)). ThoughRóða serkr could well be a kenning for coat of mail, it does notseem to be recorded as such in any extant verse, and in this verse
it is difficult to see how Róða can belong with any other word than
rastar. The heading to the quotation must be due to the writer’s
inattention. Cf. verse 196 n.
Verse 229–30 Skj A I 156, B I 148. From Hákonardrápa, see verse 10 n.
Verse 230 If benfúr is n., it might be the (pl.) subject of rjóðask
(indicative rather than inf.) and bjǫrt might go with it; then it isnecessary to read fyrir before méilskúrum (as in C; A has við, andR has fyrir instead of fúr; cf. t. n.) to provide a complement forverða. Cf. Reichardt 1928, 61–3: Þaðan verða Sǫrla fǫt fyrða
[fyrir] méilskúrum; bjǫrt benfúr rjóðask í blóði.
Verse 231 Skj A I 313, B I 290. First half of a lausavísa preservedin Grettis saga ch. 72 (ÍF VII 234–5), supposed to have been
composed during his visit to Hegranessþing, depicting the farmers’ reaction to the discovery that Grettir is their unknown guest.
Verse 232 = verse 146, see note to verses 145–9.
Verse 233 Skj A I 480, B I 452. Two more lines are quoted in U:
ylgr brunar hvatt ins helgahrægjǫrn í spor ǫrnum.

From an unidentified poem by Einarr Skúlason, cf. notes to verses
136, 222 and see note to verse 312. Parts of the description seemto imply a land battle, other parts a sea battle.

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Verse 234 Skj A I 318, B I 295. From a poem addressed to a ruler
or chieftain thanking for a gift; perhaps from the same poem asverse 246.
Verse 235 Skj A I 184, B I 173. Anonymous and context unknown.
See note to verse 209.
Verse 236 Skj A I 376, B I 346. Thought to be from Þjóðólfr
Arnórsson’s Sexstefja (it is attributed to Þjóðólfr in A and U), seenote to verse 120.
Verse 237–8 Skj A I 1, B I 1. Verses 1–2 of Ragnarsdrápa, see note
to verse 24. Verse 237/3: see Þrúðr in Index.
Verse 239 Skj A I 317, B I 294. Another verse from Knútsdrápa, seenote to verse 115. Are there two shields (of different colours) or
just one? Is it the king’s own?
Verse 240 Skj A I 182, B I 172. Anonymous fragment of unknown
context. Kock (NN 85) compares the Old English Gnomic poems(Maxims I and II, ASPR III 162, line 153 and VI 56, line 37).
Verse 241 Skj A I 79, B I 69; Frank 1978, 117–18. From Sigurðardrápa,
see note to verse 12. Line 4 contains a fornt minni.
Verse 242 Skj A I 138, B I 129–30. From Húsdrápa, about Baldr’s
funeral (Gylf. ch. 49). See note to verse 8.
Verse 243 Skj A I 77, B I 67. From Gráfeldardrápa, see note to verse
6; also quoted in Fagrskinna 108. Fidjestøl (1982, 91–2) suggeststhat this half-stanza belongs with stanza 10 of the poem in Skj(which in Fagrskinna is the first half of another stanza).
P. 70/29 grand hlífar: the kenning in verse 244/3 is grand hjálms.
Hlíf ‘protection’ can refer to either shield or helmet, or indeed toany protective armour; cf. verse 472/6. Cf. also note to verse 245/3.
Verses 244–5 Skj A I 479, B I 451. See note to verses 145–9.
Verse 245/3 In view of the commentary, fjǫrnir perhaps here means
shield rather than helmet (cf. verse 471/4); the axe as enemy of
the shield is also a more usual image. Kock NN 959 takes ríðendr
as vocative, megu as indefinite (‘one can’).
Verse 246 Skj A I 319, B I 295. See note to verse 234. Kock (NN783) keeps the reading bezt (adv. ‘best’) in line 4, though borðs
seems necessary to complete the spear-kenning: myrkdreki
marka might mean spear on its own if ofljóst is being used (myrkdreki
marka = ormr = spear; or eikinn could be taken as ‘oaken’ andthus qualifying the meaning of myrkdreki. This seems unlikely, as
the only example in LP of ormr as a heiti for spear is in Krákumál

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197

12 (Skj A I 644). Several serpent-names are, however, also names
for swords (see Fáfnir, Góinn, Móinn in Index; langbarðr, níðhǫggr
in Glossary; naðr in LP)
Verse 247 Skj A I 124, B I 118. Second half of verse 8 of Vellekla,
see note to verse 18. The whole stanza appears in Hkr I 209 andÓTM I 55–6.
Verse 248 Skj A I 155, B I 147. From Hákonardrápa, see note to verse 10.
Verse 249 Skj A I 72–3, B I 63–4. From a lausavísa about Haraldr
gráfeldr (composed c. 962; cf. verse 117); the complete stanza
appears in Hkr I 200, Fagrskinna 58, ÓTM I 48.
P. 72/11 It is possible that the scribe of R intended mensætt ‘asettlement in the form of a neck-ring’.
P. 72/16 mág sinn: presumably ironical, since Heðinn did not actually marry Hǫgni’s daughter.
Verses 250–54 Skj A I 2–3, B I 2–3. See note to verse 24.
Verse 250 Kock NN 1505 takes fœri as a noun, object of hugði
(‘thought there was opportunity (to experience))’, til fárhuga veðrboða
‘(for) the storm-offerer’s (i. e. Heðinn’s?) hostile intent’. There
are various possibilities with at: at þat ‘in this, after this’; atsínum feðr; at fœri þat veðr boga.
Verse 251/5–8 Kock, NN 1853 I (cf. 1946–9, I 2), apparently reads
Svá lét ey, þótt etti, sem orrostu letti jǫfrum, with úlfs . . . lifru
parallel to orrostu. But letja takes an accusative object of theperson, and jǫfrum must go with etti. Note the end-rhyme.
Verse 252/1–4 glamma mun is the object of stǫðva; stopping thewolf’s desire, i. e. hunger, means fighting a battle and providing
carrion. If glamma mun means wolf’s pleasure, i. e. carnage, Letrat
must be read as Lætrat ‘does not cause’). Hǫð is either in apposition to mun (‘battle, the wolf’s pleasure’) or dat., ‘in battle’ (orinstr., ‘by battle’); or possibly the first element of the compoundhǫðglamma (‘battle-wolf’; this might be a kenning for sword).
See hǫð in Glossary.
Verse 253/3–4 Cf. verse 158 (stef). The stanza is perhaps complete,since a stef does not necessarily have to come in a full 8-line stanza.
Verse 254/7–8 It is uncertain whether these two lines contain one
prepositional phrase or two. In any case at in line 7 is hard toreconcile with the context (at = close by, i. e. along the shore, is
proposed by Kock, NN 217) and af Reifnis skeiði ‘from the sea’
would make better sense. In line 8 raðálfs af mar would presum-

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ably mean ‘from the ship’. Finnur Jonsson in Skj B I 3 takesskeiði with bráðum, swift in sailing (with Reifnis mar[i]; andbráðum at skeiði might also be possible, though bráðum could
also be adverbial, ‘swiftly’), and reads raðarálfs (with herr), omitting the preposition in line 8. If one reads of (of (3) in Glossary)in line 8 (or omits the word), it is possible to interpret the phrase
af raðálfs Reifnis mar bráðum skeiði, ‘from the sea-king’s swiftrunning Reifnir’s horse (i. e. ship)’.
P. 73/31 See the beginning of ch. 48 (66/15–16 and verse 220).
Verse 255 Skj A I 119, B I 113–4. Part of a lausavísa quoted in VígaGlúms saga ch. 26 (ÍF IX 89–90). Cf. verse 3 and note. In spite of
the interpretation in the commentary, it seems more natural totake the kenning to be ‘staves of the weather of Viðrir’s rod’ (andthe rod to be a spear, since this is Óðinn’s weapon, rather than asword) rather than ‘staves of the rod of Viðrir’s weather’. Though
there are parallels for the attachment of the first half of a compound to another element of the kenning (e. g. dal-miskunn fiskaverse 140/4), this would not be expected unless there was no morestraightforward alternative (see Introduction pp. liii). See ÍF IX 89 n.
It is not clear also whether the kenning belongs in the mainstatement or in the parenthesis. There is poor manuscript support
for landa in the last line; mér til handa (‘for my own benefit’
however leaves rudda ek without a complement. Forðum can betaken with jarlar (‘earls of old’; or the equivalent of sem jarlargerðu forðum) or rudda or lék, but since the adverb is probably
contrasted with nú . . . um síðir in the second half of the verse(ÍF IX 90), it is perhaps best to take it with rudda.
P. 74/3–6 The author is here still basically concerned with kennings forman, even if they are made up of kennings for weapons or battle.
Cf. Müller 1941, 124–5. In line 3 the subjects are orrosta, sverðit, menn.
Verse 256 Skj A I 22, B I 20. From Glymdrápa, see note to verse
219. Also quoted in Fagrskinna 69 and Flb II 58 (Haralds þáttr
hárfagra); in both of these it appears as the first half of a stanzawith what in Skj is Glymdrápa verse 4/1–4 as the second half, cf.
Hkr I 103 and see Fidjestøl 1982, 87.
Verse 257 Skj A I 414, B I 384. This is all that survives of this poet’s
work, and he is not mentioned elsewhere. The context is unknown. Þat cannot be fitted into the sentence, since ófrið þenna is
the object of segir. (But þenna could go with mar (NN 897); Kock

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199

also takes line 3 (with þenna) as the main clause and the first threewords of line 4 as a parenthesis.) Keeping the manuscript readings, one might perhaps understand the verb to be in line 1 andtake line 2 as a parenthesis. This would make each line a separate
statement (áttmælt, Háttatal 10). On the rhyming of syllables withǫ and a (line 2) see Hreinn Benediktsson 1963.
Verse 258 Skj A I 317, B I 293. From Knútsdrápa, see note to verse
115. In spite of the commentary, lines 3–4 á Sǫlsa bekkjar trǫðmust mean ‘on the path of Sǫlsi’s bench’, i. e. ‘the path of the
ship’, though in itself Sǫlsa bekkr could be a kenning for the sea(‘Sǫlsi’s resting place or land’, 74/24–5). It would also be possible
to take Sǫlsa bekkjar with hreinum (‘reindeer of Sǫlsi’s resting
place’, i. e. ships) and Sveiða with trǫð (‘Sveiði’s path’, i. e. sea).
Cf. notes to verses 196 and 228 for other cases of apparent discrepance between verses and commentary.
Verse 259 Skj A I 329, B I 303. Perhaps a lausavísa, but the context
is unknown. Finnur Jónsson 1920–24, I 604, suggests it may
relate to Óláfr helgi’s expedition to Denmark in 1026 which culminated in the battle at Áin helga (Helgeå), and that it may be partof Róðadrápa (on which see Hkr II 281). There are other fragments that may be from this poem in the version of the second halfof Skáldskaparmál in W (SnE 1924, 105) and in some manuscripts
of Edda Magnúsar Ólafssonar (see Jón Helgason 1966, 176; Faulkes
1977–9, I 106, 152; Skj A I 329–30). Cf. verses 59 and 375 and see
Fidjestøl 1982, 127.
Verse 260 Skj A I 452, B I 421. Probably a lausavísa; cf. verse 369.
The verse-form is fjórðungalok, see Háttatal 11 (and t. n. there).
Lines 5–6 are also quoted in TGT 27, 104 (in W). Lines 3–4 ofhvíta‹r› gnípur hvals ranníugtanni ‘over the white peaks the bearof the whale’s house’ would be closer to the manuscript (T may
have hvítar), though it would be unusual to use gnípur on its ownof the waves. (Cf. Frank 1978, 75–6.)
P. 75/15 In SnE 1931, 157 and SnE 1848–87, I 442 punctuated‘bjǫrn skorðu er hér kallat. Skip er ok kallat hreinn’. See kalla
in Glossary.
P. 75/16 áðr: verse 258.
Verse 261 Skj A I 357, B I 329. The first half of a lausavísa quoted
in Hkr III 89, Fagrskinna 237, Morkinskinna 85, Hulda–Hrokkinskinna(Fms VI 169). In Morkinskinna 86 and Hulda (Fms VI 170) the200

Skáldskaparmál

second half of this verse is also quoted as the second half of theverse attributed to Brennu-Njáll in Skáldskaparmál verse 355, andthe whole is then attributed to King Haraldr. Cf. verses 284, 355
and notes.
Verse 262 Skj A I 483, B I 455. Probably part of a lausavísa byEinarr Skúlason. The king referred to is likely to be King Sveinn
Eiríksson (d. 1157) and the verse may have been composed c. 1153.
Cf. ÍF XXXV 275, where another verse by Einarr Skúlason complaining about his treatment by the king is preserved. Fidjestøl(1982, 100) discusses the possibility that this verse is by Einarr
Skálaglamm.
Verse 263 Skj A I 539, B I 520. Probably part of a lausavísa. Also
quoted in TGT 26, 100. The satirical tone is found in two otherlausavísur by Máni, which are quoted in Sverris saga (1920, 91;
nos 2 and 3 in Skj A I 539, B I 520; no. 4, quoted in Sturl. I 269,
mentions gifts sent to Snorri Sturluson by Earl Hákon galinn).
Line 2 drengum: see Noreen 1923, § 389 n. 4: this may be agenuine alternative form to drengjum (WTAU).
Verse 264 Skj A I 320, B I 296. See note to verse 30.
Verse 265 Skj A I 200, B I 190. The first half of a stanza also quoted
in Hkr I 249 and Fagrskinna 138 from Bandadrápa, the stef ofwhich is quoted as verse 304. Otherwise the only parts of thepoem preserved are in Hkr, Fagrskinna and ÓTM. The poem,
which is all that survives of Eyjólfr dáðaskáld’s work, is about
Earl Eiríkr Hákonarson, and composed c. 1010. See Hkr I 249 n.,
ÍF XXIX 165. The name of the poem probably relates to theoccurrence of the word banda in the stef, the poet’s nickname tothe fact that he composed about the earl’s dáðir.
Verse 266 Skj A I 417, B I 387. Context unknown, though the lines
may be about the story of Hildr Hǫgnadóttir, ch. 50. Nothing
further is known of the poet though he could be the lawspeaker
who died in 1181 (Sturl. I 124, 130, 160).
Verse 267 Skj A I 144, B I 135. Apparently from a Christian poem,
but it is not known who the person being baptised is (it could be
the poet). If this is by the same poet as verses 50 and 58, he isevidently another example of a heathen poet who became Christian (cf. note to verse 50), and the lines must be from the early
eleventh century.
P. 76/22. It is possible that the placing of the chapter on kennings forGeneral Notes

201

Christ was determined by the words of verse 267, and that the
beginning of ch. 53 was suggested by the words of verse 276.
Verse 268 Skj A I 152, B I 144. Like the previous verse, evidently
part of a Christian poem by a poet known otherwise for hisheathen verse. See note to verses 73–91. The context is unknown;
the poem may have been addressed to Christ. Eilífr’s verse is only
known from SnE. In line 2, the form sunnr would give a better
hending. Frank (1978, 118–19; see references there) takes setbergs
as adverbial gen. ‘on a table-mountain’ with sitja; banda lǫndum
then becomes ‘over (with) lands where the (heathen) gods areworshipped’. It is difficult to be sure what the poet had in mind by
his reference to suðr at Urðar brunni. It may mean at Rome, or at
the centre of the world (i. e. Jerusalem?). If this extract really isfrom a Christian poem, the phrase presumably implies that Christ
has taken over the reponsibility for fate (or providence) from theheathen norns. Cf. Gylf. chs 15–16, esp. p. 17/30–31: ‘. . . Urðar
brunnr. Þar eigu guðin dómstað sinn.’
Verse 269 Skj A I 314, B I 291. Probably part of a poem about
Christ; Finnur Jónsson (1920–24, I 543) suggests it was composedin connection with the dedication of a church built by Skapti (cf.
ÍF XIII 326 and n.). This is all that survives of verse by him,
though he is said to have composed various poems (see Skáldatal,
SnE III 274, 280, 548–52; Ǫlkofra þáttr, ÍF XI 91). He appears inseveral of the Sagas of Icelanders and in Hkr II and ÓH, see Index.
Verse 270 Skj A I 452, B I 420. Probably from a poem about Christ;
another fragment may be preserved in TGT 28 and 105 (in W).
But Fidjestøl (1982, 153) suggests that both of these, together
with a half-stanza (perhaps a stef) that replaces verse 398 in AB(SnE 1848–87, II 461, 540; see note to verse 398 below) may beparts of a poem about St Knútr Sveinsson, probably composed
after his death in 1086 (Markús is named as one of his poets in
Skáldatal, SnE 1848–87, III 283). Cf. note to verse 111. Line 2
dyggjan has the ia written like v and a run together, and perhaps
dyggvan was intended. Cf. Noreen 1923, § 430 n. 4.
Verses 271–3 Skj A I 572, B I 565–6. The four verses attributed to
Eilífr kúlnasveinn in Skáldskaparmál are thought to be from apoem about Christ—besides these verses, verse 276; a verse quotedin FoGT 131–2 (in W) may also belong. Otherwise all that survives of this poet’s work seems to be part of a lausavísa in TGT

202

Skáldskaparmál(14, 65); this is, however, attributed to Eilífr Guðrúnarson in all
three manuscripts, pace Finnur Jónsson 1920–24, II 116–17.
Verse 272/4 Editors omit the second ok.
Verse 273/2 sonar is emended to vinar (following TWA) in SnE 1931,
159, which would then refer to some saint; see SnE 1848–87, 448–9 n.
Verse 274 Skj A I 265, B I 245. Thought by Finnur Jónsson (1920–24,
I 595) to be from Sighvatr’s memorial poem about St Óláfr,
composed c. 1040, perhaps a stef that emphasised the king’s sanctity (according to ÓH 553 the poem was stælt eptir uppreistarsǫgu,i. e. had interpolated sections referring to uppreistarsaga; uppreist
here may mean the Ascension or Resurrection, or conceivably
Creation). Other verses from this poem are to be found in Hkr andÓH (one of these also in the fragments of the second half ofSkáldskaparmál in W, SnE 1924, 105); one fragment perhaps in
TGT. Fidjestøl (1982, 121) points out that verse 274 seems to beabout the baptism of Christ and that there is little reason to assign
it to a poem about St Óláfr (whatever uppreistarsaga means, it isunlikely to have referred to Christ’s baptism). Cf. SnE 1848–87,
III 345–6, where the verse is more plausibly assigned to an otherwise unknown religious poem about some saint.
Verse 275 Skj A I 353, B I 326. Thought to be from (the final verseof) Arnórr’s memorial poem about Haraldr harðráði (composedc. 1067). Further quotations as verses 321, 376 and in TGT 14 and65. The other extant verses from this poem are in Hkr, Hulda–
Hrokkinskinna, Morkinskinna, Fagrskinna, ÓH. Fidjestøl (1982,
131, 132) is doubtful about whether any of the quotations in SnE
and TGT except verse 376 really belong to this poem. In line 3 R
has only one k in Gríkja, though it has two at 78/3 (written ‘ck’)
and 19, but it is not certain that the writer wished to distinguishthe two forms of the name (W has Girkja on the first two occurrences, T and A on all three). ‘Guardian of Greeks and Russia’ isan unusual title, but Garðar can hardly mean anything other thanthe Scandinavian towns in Russia.
Verse 276 Skj A I 572, B I 566. See note to verses 271–3.
Verse 277 Skj A I 462, B I 431. The only quotation from Einarr
Skúlason’s Geisli in Skáldskaparmál (though there are others in
the version of Skáldskaparmál in W (SnE 1924, 112), TGT and
Hulda–Hrokkinskinna, Hkr, ÓH). The poem as a whole is preserved at the beginning of Flb and in Bergsbók (i. e. Royal LibraryGeneral Notes

203

Stockholm Perg. fol. nr 1). It was composed c. 1153 in honourof St Óláfr and commissioned by King Eysteinn. See Hallberg
1975, 169.
P. 78/17 koma saman: overlap, i. e. they are ambiguous. Most kennings
for man or warrior or king are unspecific (i. e. they are fornǫfn,pronominatio or antonomasia), even though generally it is anindividual that is referred to (they are not usually the equivalentof common nouns). Only the context (stoð) can decide who ismeant, particularly in kennings for king/God (cf. 76/22 n.). Suchkennings are sannkenningar or viðkenningar, but not sérkenningar(proper-noun kennings) in the sense of unambiguously indicating
one particular person, even though they may mean an individual.
Skaldic poets go to great lengths to avoid naming the persons who
are the topics of their verse. See Introduction pp. xxix–xxxiii.
P. 78/21 Engla konung: presumably in addition to the general ambiguity about kennings for king which in some contexts may refer
to God there is the further ambiguity in the word Engla, which canbe gen. pl. of engill ‘angel’.
P. 78/22 ritat: agrees with a generalised notion of what was written(orð), hence n., rather than with the actual word kenning; though
the f. form rituð may be intended (the scribe of R wrote ritað; ritat
WA, rituð T and U; cf. 95/9); áðr: 78/11 (cf. hǫlða stillir in verse 276).
Verse 278 = verse 5/5–8, see note.
Verse 279 Skj A I 76, B I 66. Assumed by Finnur Jónsson (in Skj) tobe from Gráfeldardrápa, see note to verse 6, though Fidjestøl(1982, 91) points out that the content is too vague for it to becertain whether it belongs to that poem. The first two lines arealso quoted as verse 394.
Verse 280 Skj A I 377, B I 346. Thought to be from Sexstefja (cf.
Fidjestøl 1982, 136), see note to verse 120. In line 1 hildar is apossible reading, but conflicts with the list at 78/24.
Verse 281 Skj A I 480, B I 452. A fragment of unknown context,
evidently about a king of Norway. Cf. note to verses 136 and
128–32. On the attribution, see Fidjestøl 1982, 100 and see also
note to verse 312.
Verse 282 Skj A I 346, B I 318. From Þorfinnsdrápa, see note toverse 1. Quoted again as verse 344 (note variants), but not elsewhere.
P. 79/32–80/1 ‘Those judgments and punishments shall be there as
valid as those of the king himself.’

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P. 80/10 veitanda, gætanda, sætti are all, surprisingly, acc. sg. (thoughcf. Noreen 1923, § 422 n. 3).
P. 80/15 forneskju: it is perhaps not necessary to add the j; fornesku
may be a genuine form, see Noreen 1923, § 263 n. 2; cf. verse 263/2 n.
Verse 283 Skj A I 492, B I 464. From a poem about Sigurðr Jórsalafari,see note to verse 199.
Verse 284 Skj A I 359, B I 330. The second half of a lausavísa about
the Norwegian chieftain Einarr þambarskelfir, subsequently killedby the king c. 1056. The whole stanza appears in Hkr III 124,
Fagrskinna 263, Hulda–Hrokkinskinna (Fms VI 270).
Verse 285 Skj A I 275, B I 254. From an unknown poem, context
uncertain; though it is likely to be from a poem about St Óláfr.
There is insufficient evidence to connect this fragment with anyother known poem by Sighvatr, though if it did not seem to beother than an eyewitness report it might be taken to belong to thesame poem as verse 286 (see Fidjestøl 1982, 123, where it issuggested that it may belong in Tryggvaflokkr). Kock (NN 683)
takes the last line as a separate statement, ‘in future I shall nottell about any minor engagements’. He also takes nadda él asparallel to víg and at is emended to enn (as WT; U has it): ‘again
recently’? The form engin would not be expected in verse earlier
than the fourteenth century. In LP 110b it is suggested that thecorrect reading should be engi en (i. e. in)
Verse 286 Skj A I 229, B I 218. The second half of a stanza from
Nesjavísur, about King Óláfr Haraldsson’s battle with Earl Sveinn
Hákonarson at Nesjar in Oslofjord in 1015. This is the only quotation from this poem in Skáldskaparmál; there are others in TGT,
Fagrskinna, the Legendary saga, Hkr, ÓH. The whole stanza appears in Hkr II 63 and ÓH 93, the first half only in Fagrskinna
175. The picture painted is unusual (mead being served on board
ship by a woman before the battle); but if fyrir means ‘instead of’
we have the conventional contrasting of battle with peaceful activities. It also depends on how the adverbial phrases are ordered;possibly ‘It was not then on the ship like when a maid served
mead . . . instead of (or in return for?) battle.’ Cf. verse 228 and note.
Verse 287 = verse 196, see note.
P. 81/10 kallaðir, i. e. kallaðir eru.
Verse 288 Skj A I 156, B I 148. From Hákonardrápa, see note toverse 10.

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205

Verse 289 Skj A I 211, B I 201. Context unknown, see note to verse
133. Kock, NN 574, suggests taking stjór(n)viðjar with hlemmisverð
and stáls with buðlunga máli; thus leaving húflangan skæ on its
own as a term for ship.
Verse 290 Skj A I 344, B I 316. From Þorfinnsdrápa, see note toverse 1. Kock, NN 827, takes the first two lines and the last twowords as one statement (sýn = sight, glance) and mein as obj. oftaka. At NN 2521 it is suggested that rather than of governing
enda, enda may be an adverb and sessa acc. with of. Arnórr’s sonsdo not seem to be mentioned elsewhere, any more than his marriage in verse 296.
Verse 291 = verse 118, see note.
Verse 292 Skj A I 79, B I 69. Assumed to be from Sigurðardrápa,
perhaps the first verse; see note to verse 12. It is not certain towhom the poem is addressed. At 82/6 verse 292 is taken to beaddressed to Hákon Sigurðarson, but the verse in Hkr I 168,
which is thought to be from the same poem, is ascribed to
Sigurðardrápa; Finnur Jónsson (1920–24, I 529) takes the recipient to be Earl Sigurðr. See Haraldr (1) in Index and note to verse
12; and cf. Frank 1978, 117. Ǫrr is perhaps more likely to go withsonr than with ek; but emending greppa to greppr would make itpossible to keep the MS lætr (‘the generous poet proclaims’; cf.
Kock’s ǫrgreppa, NN 2510), though the kenning ‘ale of the giantess’ = poetry would be unusual. Sýrar could be spared from thekenning but would be difficult to fit in elsewhere. Kock (NN2510) suggests Sýrar (Freyja’s) sannreynir = Óðr, cf. Gylf. ch. 35,= óðr (acc. with á after heyri), i. e. poetry (ofljóst), and takes
fentanna ǫrgreppa jastrín mína as the object of lætk uppi. This ofcourse would make it impossible for the addressee to be either
Sigurðr or Hákon (it would have to be the son of some Haraldr),
and conflicts with the commentary. Fentanna jast-Rín might be aparallel to Hnitbjarga lǫgr.
Verses 293–5 Skj A I 368, B I 338–9. From a runhent poem on
Haraldr harðráði (c. 1055). There is another stanza from this poem
preserved in Hkr III 70, Fagrskinna 228 (lines 1–4 only), Hulda–
Hrokkinskinna (Fms VI 132), Flb IV 59. Verse 294 relates to histime in Russia after 1030 (Hkr III 69–70). The king lamented inverse 295 is Magnús góði (d. 1047).
Verse 293: it is not clear whether harðræðit or veðr is the subject,

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and whether vex is trans. or intrans. (see vaxa in Glossary). Kock
(NN 3229) takes svá at as rel. with harðræðit.
Verse 294 hlýri: Haraldr harðráði (Sigurðarson) and St Óláfr (Haraldsson)
were actually only half-brothers; their mother was ÁstaGuðbrandsdóttir.
Verse 296 Skj A I 332, B I 306. From Rǫgnvaldsdrápa, see note toverse 114. This verse seems to be the only source for Arnórr’s
marriage with a member of the Earl’s family.
Verse 297–8 Skj A I 346, 348, B I 319, 321. From Þorfinnsdrápa,
see note to verse 1. Verse 297 is the second half of a stanza foundin Orkneyinga saga, ÍF XXXIV 61; verse 298 is only found here.
Bitu verse 297/1 is absolute; kind in line 3 dat. of advantage.
Verse 299 Skj A I 122, B I 117. See note to verse 192.
Verse 300a–b Skj A I 5, 182, B I 5, 172. The kennings in these verses
are very obscure and even the literal meanings are in many cases
far from certain. They are reminiscent of Irish retoiric. If either isgenuine, both are likely to be by Bragi. They are not known from
elsewhere. The first is only in R and (in part) C; the second is also
in TUA. In both verses the first word may be the first of the listof complements rather than the subject, ‘They call me troll/poet’
rather than ‘Trolls/poets call me . . .’Verse 301 Skj A I 79, B I 69; Sigrøðr in line 2 is probably Earl
Sigurðr (1); his mǫgr is Earl Hákon, and this stanza at least seems
to be from a poem about him, though A has Hákonar, and Finnur
Jónsson (Skj A I 79; 1920–24, I 529) ascribes the stanza to Sigurðardrápa. See notes to verses 12 and 292 and cf. Haraldr (1) in
Index. The words meir and fleira imply that the verse is the
beginning of a second or subsequent section of the poem, thoughconceivably they mean just that this is a new poem. Fidjestøl(1982, 93) suggests the possibility that the poem was about both
Earl Sigurðr and his son Hákon.
Verse 302 Skj A I 213, B I 203. From Eiríksdrápa, thought to havebeen composed after the death of Earl Eiríkr Hákonarson (probablyc. 1023, though neither the date of the earl’s death nor that of thepoem is certain; see Hkr II 32 n. and Fidjestøl 1982, 116). The
complete stanza appears in Hkr I 276, Fagrskinna 129, ÓTM I
181–2 and Jómsvíkinga saga 1879, 69–70; these sources, together
with ÓH and Knýtlinga saga, altogether preserve 13 stanzas of thepoem (cf. Hkr I 275 n.). Another half-stanza is quoted (probably) inGeneral Notes

207

Skáldskaparmál as verse 324, and half of stanza 6 appears asverse 313. Fidjestøl (1982, 116) took the verses assigned by Finnur
Jónsson to Belgskakadrápa (Skj A I 212; in Fagrskinna, Hkr,
ÓTM, TGT) as part of the same poem, which he thought was notnecessarily a memorial poem. Kock (NN 580) takes mærðar ǫrr(‘eager for glory’) with skjǫldhlynr; this is possible, since óðr is
the word for poetry that is being exemplified in this verse.
Verse 303 Skj A I 138, B I 130; see note to verse 8. U here (after
84/18) adds a verse (perhaps the last verse of a poem) attributed
to Ormr Steinþórsson (Skj A I 416, B I 386; SnE 1848–87, II 340),
see notes to verses 29 and 138:
Svá kvað Ormr Steinþórsson:
Ek hefi orðgnótt *miklu(o[pt] finnum þat) minni(fram tel ek leyfð fyrir lofða
ljós‹a›) en ek munda kjósa.

In line 1 U has mikla, which could be taken with orðgnótt, thoughthat would be uncomfortable with minni following; ljósa in line 4
could go with either orðgnótt or leyfð, though more likely with thelatter, and the omission of -a in the manuscript may simply
indicate that the vowel would be elided before en.
Verse 304 Skj A I 202, B I 192; see note to verse 265. There is noalliteration; the three lines are part of a klofastef, and each line
appears in other stanzas (lines 2 and 3 twice) as the second part ofvarious couplets in the poem (quoted in Hkr I 250, 337, 339–40
and in two cases in ÓTM II 242), though they belong together asa continuous statement (there are also two more lines constituting
probably part of a second stef that are not quoted here). See Skj B
I 191–2; Fidjestøl 1982, 114. Cf. also note to verse 10.
Verse 305 = verse 94/1–4.
Verse 306 Skj A I 130, B I 123; see note to verse 18. The complete
stanza is preserved in Hkr I 262 and the first half of it in Fagrskinna 119. C adds here Vafþrúðnismál 47/4–6 (cf. Gylf. 54).
Verse 307 Skj A I 71, B I 62; see note to verse 5. The first line may
belong to words in the unquoted first half of the verse (NN 2305).
The next word would then be a conjunction (en).
Verse 308 = verse 12.
P. 85/13 It is not clear where these names are supposed to berecorded; perhaps the author has access to written lists that he is208

Skáldskaparmál

using in this part of Skáldskaparmál. A adds hér (er hér eru ritin),
but this may be a scribal rationalisation. Cf. SnE 1931, 258/31;
verses 516–17 below; the þula of himins heiti in A and B, SnE
1848–87, II 485–6, 569. Cf. also 108/1 and note below. It is notclear whether í kvæðum would include þulur. Of the names for sky
or the heavens at 85/17–18, hlýrnir, andlangr and leiptr (= lightning) appear in various (often rather late) poems (cf. LP), hlýrnir
also in Alvíssmál 12 and the þula in verse 516; ljósfari anddrífandi are found only in the þula of names for the sun in verse
517. The rest (or variants of them) all come in verse 516.
P. 85/19–20 Cf. Alvíssmál 14, 16; as well as the þula in verse 517.
Álfrǫðull also appears in other eddic and skaldic poetry (alsorǫðull in the latter; see LP). See Álfrǫðull in Index and Glossary.
P. 85/21–2 Cf. the þula of tungls heiti in A and B, SnE 1848–87, II
485, 569; and Alvíssmál 14.
Verse 309 Skj A I 375, B I 345. The Jarl is unidentified; the verse isusually taken to be part of Sexstefja addressed to Haraldr harðráði
(see note to verse 120), and only C has the word Jarl in full; RAT
have what may be the abreviation for it, I or J; editors haveemended to Ǫrr (a. ‘liberal’; with herðir) (or Ár, i. e. ár (3) in
Glossary, Kock NN 3085) and assumed that the person referred tois the king. In line 2 NN 2032 suggests optherðir (‘frequent
promoter’).
Verse 310 Skj A I 290, B I 267. From Óláfsdrápa sœnska, addressedto King Óláfr of Sweden in about 1018. The metre is hálfhnept(Háttatal 77, cf. p. 85 there). The only remnants of this poem are
the quotations in Skáldskaparmál; besides this verse, verses 395,
383, 390, 340, 365. Cf. Hkr II 91–2; ÓH 688; Finnur Jónsson
1920–24, I 574.
Verse 311 Skj A I 317, B I 294. It is assumed that Haraldr (in R and C;
written ‘Har’ with abbreviation sign in both) at 86/1 is a mistakefor Hallvarðr (so T; written ‘Hallv’ with superscript r in A), andthat this verse belongs to his Knútsdrápa, see note to verse 115.
Verse 312 Skj A I 458, B I 426. Thought to be possibly from a poem
about the four sons of Haraldr gilli of Norway (note dǫglinga, line2), composed after 1142 (see Finnur Jónsson 1920–24, II 65) but
before the death of Magnús Haraldsson; this cannot be dated
precisely, but was probably not long after 1142 (see Hkr III 321).
There is a stanza in Hkr III 321–2 and Hulda–Hrokkinskinna

General Notes

209(Fms VII 229) that is also taken to be from this poem. Fidjestøl(1982, 155) argues that the verse in Hkr III 331 (also in Hulda–
Hrokkinskinna, Fms VII 238–9) assigned by Finnur Jónsson (inSkj A I 458) to Sigurðardrápa, the first verse Finnur Jónsson (inSkj A I 475) assigns to Eysteinsdrápa (in Hkr III 327, Morkinskinna
443, Hulda/Hrokkinskinna, Fms VII 235), and also verses 281,
233, 336 and possibly 335 in Skáldskaparmál all belong to thispoem. Cf. note to verse 399.
Verse 313 Skj A I 215, B I 204. The second half of verse 6 ofEiríksdrápa, see note to verse 302. The whole stanza is found in
Hkr I 371, Fagrskinna 166, 163 (here the two halves separated
and the lines in verse 313 attached to a different half-verse), andÓTM II 300.
Verse 314 = verse 217.
Verse 315 Skj A I 99, B I 93. See note to verse 37; about Ǫgmundr’s
burial.
Verse 316 = verse 210.
Verse 317 Skj A I 184, B I 174. Anonymous fragment, perhaps tenthcentury. See note to verse 209. It would be possible to takehrynbeðs Fjǫrgynjar áls with hreggi and ár steðja Eldis mála withǫrgildi. Cf. Glossary under mál and hrynbeðr.
P. 87/8–9 The compiler is now discussing kennings, although thispart of Skáldskaparmál is mainly about heiti. See also 90/16–17,
26–9, and chs 69–72. Við may be adverbial in line 8: ‘It is rightto refer to blood or carrion in terms of it (i. e. the wolf) so as torefer to them as its food or drink’ rather than ‘It is right to refer
to it in terms of blood or carrion so as to call them its food or
drink.’ The next sentence is then more likely to mean ‘It is not
right to refer to them thus using names of other animals’ than ‘It
is not right to refer to other animals in these terms’. Cf. note to90/26–9.
Verse 318 Skj A I 376, B I 345; see note to verse 120. Finnur Jónsson(Skj B I 345, following Konráð Gíslason (1889, 75)) emends úlfrto úlf, object of spenja, and takes á sár as a prepositional phrase:sonr Sigurðar kom norðan at spenja úlf ór skógi á sár.
Verse 319 Skj A I 37, B I 32; see note to verse 31. The text of thefirst two lines agrees fairly closely with the text in Worm 1636,
233 (and less closely with the fragment ε) against Wolfenbüttelbók,
which has Sveit sárs freka svalg und dreka. The kennings imply

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the hyperbole of blood described as a wave (breki) washing over
the raven’s beak described in terms of a ship’s stem.
Verse 320 Skj A I 477, B I 449. Half of one of the two stanzas
surviving from Elfarvísur, composed c. 1160 about the chieftain
Grégóríús Dagsson and his battle on the Göta river in 1159. Bothstanzas appear complete in Hkr III 358–9 and Hulda–Hrokkinskinna(Fms VI 266–7). This half-verse is also quoted in the fragment of
the Fifth Grammatical Treatise in A, SnE 1848–87, II 397; Ólsen
1884, 159.
Verse 321 Skj A I 350, B I 323; see note to verse 275.
Verse 322 Skj A I 384, B I 354. Thought to be from a poem about
Haraldr harðráði (cf. Skáldatal, SnE 1848–87, III 275, 596–7).
There is another half-stanza in A, with the þulur (SnE 1848–87, II493) and two more in Hulda–Hrokkinskinna (Fms VI 133, 139),
one of which is also in Hkr III 75–6 and Fagrskinna 230, the otherin Flb IV 59. Lines 2–3 of each half-verse constitute forn minni,
in each case referring to part of the story of Sigurðr Fáfnisbani
and the Gjúkungar, chs 40–42 above. Cf. Háttatal 13, though theverse-form is like that of Háttatal 12.
P. 88/9–18 In U verses 323–4 come immediately after verse 322,
before names for bear. A and B also keep the verses illustrating
kennings for wolf together, but T and C have the same order as R.
Verse 323 Skj A I 535, B I 516. Thought to be possibly the only
surviving fragment of a poem about King Magnús Erlingsson of
Norway (1161–84; cf. Skáldatal, SnE 1848–87, III 277, 643).
Otherwise only two verses (probably lausavísur) in Sverris saga
1920, 72 survive of this poet’s work. See Fidjestøl 1982, 160.
Each line means that the king fought brave battles, thus providing
carrion for wolves (áttmælt, cf. Háttatal 10). Verse 324 is similar.
Verse 324 Skj A I 217, B I 206; not recorded elsewhere, see note toverse 302. This presumably belongs with Eiríksdrápa, though
there is nothing in particular to support this (Fidjestøl 1982, 117);Þórðr’s patronymic (Kolbeinsson) is not given here (in U theverse is attributed to Þjóðólfr).
Verses 325–7 Skj A I 649–50, B I 656; a further verse from Þorgrímsþula
as verse 331. Cf. the þula of horse-names in A and B (Skj A I
685–6; SnE 1848–87, II 487, 571). These þulur are assumed to befrom the twelfth century, but nothing further is known of their
origin or authorship.

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211

Verses 328–30 Skj A I 650–51, B I 656–7. Though the genre of thetwo poems is related, the name Alsvinnsmál in RTC, lacking in U,
seems to have nothing to do with the eddic poem Alvíssmál, also
called Alsvinnsmál in SnE, see Index, and is given as Kálfsvísa in
A. Cf. note to verses 325–7. In verse 329 reið needs to be suppliedin lines 1–5, unless the five nominatives and five datives are all to
be taken with til íss riðu, in which case 329/1–4 perhaps belongs
with the same incident as that described in 329/7–10 (all taking
part in the same battle?). It may however be pointed out that
although annarr in verse 329/7 probably means annarr [hestr] (orannarr [Hrafn], cf. Hkr I 57), this horse may have been named
Annarr (cf. Gylf., Index), even though Aðils’s horse is said tohave been called Slungnir or Sløngvir (see Slungnir in Index); andlines 9–10 could be read Grár [reið] Hvarfaði, Geiri Undaðr,with Hvarfaðr and Geirr being the names of two more horses andGrár and Undaðr the names of their riders. The incident referred
to in verse 329/5–10 does not seem to appear in any other source,
though the battle between Aðils and Áli on the ice of Lake Vänern
appears on p. 58 above. Cf. Hkr I 57–9, ÍF XXXV 29, 42. See
Gering and Sijmons 1927–31, I 436. Verse 330 has two extra lines
in A: Ullr ýmissum | en Óðinn Sleipni.
P. 90/1–2 The plural verbs draga and fylgja perhaps indicate that thepairs of names are not alternative names for the same horses but
pairs of horses that drag alternate nights and days. Whichever ismeant, it is likely that the explanation is that the writer had two
traditions about the names of the horses of night and day (or evenfour in the case of the latter) and wanted to reconcile them. Cf.
Gylf. chs 10 and 11; sem fyrr er ritat presumably refers to ch. 11.
Verse 331 See note to verses 325–7. Line 1 yxna written ‘vxna’ in
R; cf. Hreinn Benediktsson 1986, 76.
P. 90/10–12 Compare the þula of orma heiti in A and B, SnE 1848–87, II 486–7, 570.
P. 90/16 lopt = sphere (in which a planet moves) in GkS 1812, 4to2v, Alfræði II 246: Si� eru kollut lopt i bokum, þau er himin tungl
hverfi um. Ok er tungl i nęðsta lopti.
P. 90/16–17 Again the list includes kennings. Cf. 87/8–9 n. With ch.
59 compare the þula of veðra heiti in A and B, SnE 1848–87, II
486, 569.
Verse 332 Alvíssmál (this form of the name is found in A and C)

212

Skáldskaparmálverse 20. Cf. also verse 380. Line 4 ópi (see t. n.) is perhaps a genuine
form (and if so must here be n. or f.); cf. Skírnismál 29; ÁBM, s. v.
P. 90/26 With ch. 60 compare the þulur of hauks heiti, hrafns heiti,
hana heiti, ara heiti and fugla heiti in A and B, SnE 1848–87, II
487–9, 571–2.
P. 90/26–9 ‘There are two birds that there is no need to refer to in
any other way than by calling blood or carrion their drink or food,that is the raven and the eagle [i. e. any bird referred to as drinkerof blood or eater of carrion means raven or eagle]. All othermasculine birds can be referred to in terms of blood or carrion andthen it means eagle or raven.’ The object of kenna can be either
the base word or the referent; the object of kenna við is normallythe determinant, sometimes the base word. See kenna in Glossary. Again kennings are discussed in this section mainly about
heiti (see 87/8–9 n.).
Verse 333 Skj A I 376, B I 346; see note to verse 120. Fidjestøl(1982, 139) argues that the two halves do not belong together(they are made into two separate quotations in A and C—the firstadds after line 4 Svá kvað hann enn, in the second ok enn is added
above the line) and following Björn Magnússon Ólsen takes verse
333/1–4 as belonging with the four lines in TGT 106 (verse 32 in
Skj). Cf. his interpretations on pp. 140–1.
Verse 334 Skj A I 131, B I 123–4; see note to verse 18. But thedescription of battle in this verse is very general and it cannot
certainly be said to be about Earl Hákon (see Fidjestøl 1982, 97).
It uses two of the features of liðhendr háttr (cf. Háttatal 41 and 53),
i. e. there is assonance (skothending) between each pair of lines(odd and even) and the first hending in the even lines falls on thefirst syllable. Cf. note to verse 88/4.
Verse 335–6 Skj A I 480, B I 452; fragments of an unknown poem
or poems, perhaps about some ruler’s successful warfare, likeverse 339. See note to verse 312; cf. also notes to verses 128–32
and 136. In verse 335/4 bliksólar garmi must be a kenning forsword or other weapon (dat. with stýra) but ‘dog of the sun’ would
not normally mean that. There has probably been some scribal
confusion with Mánagarmr (see Gylf. ch. 12). Borð- or barðsólar
garmr would make an acceptable kenning for sword (dog, i. e.
damager of gunwale- or prow-sun, i. e. shield; barð could mean
ship by synecdoche). Verse 335 is dunhenda (Háttatal 24). On theGeneral Notes

213

metre of verse 336, cf. Háttatal 8 and note there on pp. 50–51;
line 1 has seven syllables, but þar er may originally have beenþars (bragarmál, Háttatal 8/20). Line 3 may have resolution in
Muninn. The rhythm and placing of the hendings and alliterative
staves have some similarity to Háttatal 28 and 35 (skjálfhenda).
Verse 337 is the second half of verse 3, see note to that verse (VígaGlúms saga, ÍF IX 95; note the extensive textual variants from theMöðruvallabók text of the saga).
Verse 338 Skj A I 306, B I 283. See note to verse 144.
Verse 339 Skj A I 481, B I 452–3. See note to verses 335–6 (and cf.
note to verses 128–32) and Fidjestøl 1982, 156.
Verse 340 Skj A I 289, B I 267. See note to verse 310. The metre isagain hálfhnept.
Verse 341 First half of verse 93. At line 2 the emendation is perhaps
not necessary, though it would be unusual to refer to a giant byusing a feminine base-word, so ylgr is presumably a mistake (allother manuscripts have úlfr). In verse 93 the text has úlfr in TW(R is there illegible).
Verse 342 Skj A I 184, B I 173. Only recorded here, and theauthorship and context as well as the identity of the person addressed are unknown. In Edda Magnúsar Ólafssonar 262, 338 it
is attributed to Þjóðólfr (i. e. the texts there have idem/hinn sami
instead of Ok sem hér er). Kock (NN 844E) maintains that hreggskornis handa mjǫð is a kenning for poetry (‘mead of, i. e. in thehands of, Óðinn in eagle shape’) and that the two lines arecomplete in sense.
Verse 343 Skj A I 305, B I 283. See note to verse 144. Like verse
338, this is only preserved here, so the context is uncertain, as isalso the text. It seems that the poet was anxious because a battle
was going to take place (it looked good to the raven), but that thenhe heard good news. Fidjestøl 1982, 166, takes the verse to be an
introductory one, in which case the good news is perhaps thepoem itself and the greppr is the audience. Kock (NN 768) among
other things takes víðis greppr to be a kenning for seafarer, andthe object of hlýði vel to be góðu gallópnis spjalli. He also makes
ekka the base-word of a kenning for battle.
Verse 344 = verse 282.
Verse 345 Skj A I 22, B I 20; also in Hkr I 102 as the second half ofverse 34 there. See note to verse 219. Snorri (in Hkr I 103)

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Skáldskaparmál

clearly took Nǫkkvi as the name of a king against whom Haraldr
hárfagri fought; if he was wrong (cf. Ágrip (ÍF XXIX 4), whereskeiðar brandr, part of a ship, is taken to be the name of a king),
and it is the common noun meaning ‘boat’, it must be acc. pl.,object of rak parallel to rœsinaðr. Then the subj. would have to bemœtir lagar tanna vébrautar, ‘meeter of the sea’. See Fidjestøl
1982, 78. Reichardt 1928, 20–24, suggests vé- is the word thatmeans standard or flag, vébraut then meaning flag-road, ship-road(since flags are characteristically carried on ships; cf. vébraut in
Glossary and LP under vé n. (2)). The subject of the sentence isthen taken as mœtir lagar tanna vébrautar, opponent or antagonistof the stones of the sea or river, i. e. spender of gold (= gullbrjótr;
the king). The object is taken to be rœsinaðr ok rausnar, i. e. rœsiok rausnarnaðr, with Nǫkkva as possessive.
Verse 346 Skj A I 482, B I 453. See note to verses 128–32. Fidjestøl
1982, 208, argues for keeping the reading of R (and all othermanuscripts) in line 2, taking flóðs glóðir (cf. Glossary s. v.
glóðir), a kenning for gold, as referring to the ornament on the
ship’s stem. Cf. verse 356/1. If an -ó- were not required by therhyme, glǫðum would be a possible reading, see Glaðr in Index.
Verse 347 = verse 126.
Verse 348 Skj A I 317, B I 293. See note to verse 115.
Verse 349 Skj A I 185, B I 174. Only recorded here, and the authorship and context are unknown. Cf. verses 356, 364.
Verse 350 Skj A I 35, B I 30. Verse 1 of Egill’s Hǫfuðlausn, see note
to verse 31.
Verse 351 Skj A I 482, B I 454. See note to verses 128–32. In line 3
R has ‘elsnuiN’, i. e. élsnúinn, which could be m. acc. with þjálma.
Verse 352 Skj A I 338, B I 311. The lines appear as the second halfof verse 2 in Hkr III 4; also in ÓH 614, Hrokkinskinna (Fms VI22), Flb IV 28. See note to verse 105.
Verse 353 Skj A I 386–7, B I 356; the first half of verse 102 in Hkr
III 109–10 (and Fagrskinna 251, Morkinskinna 156, Hulda–
Hrokkinskinna, Fms VI 252). Taken to be from a drápa about
Haraldr harðráði (composed after 1048) quoted in several places
in Hkr, Fagrskinna, ÓH, Morkinskinna, Hulda–Hrokkinskinna.
The words it næsta perhaps mean that the poem listed a succession of expeditions.
Verse 354 Skj A I 321, B I 297. See note to verses 124 and 4.

General Notes

215

Verse 355 Skj A I 139, B I 130. In Morkinskinna 86 and Hulda (Fms
VI 170) these lines form the first half of a verse attributed toHaraldr harðráði (cf. Skj A I 357). In Hkr III 89 (and Fagrskinna
237, Morkinskinna 85 and Hulda–Hrokkinskinna (Fms VI 169))verse 261 appears as the first half instead (see Finnur Jónsson
1920–24, I 463). No other poetry is attributed to Njáll.
P. 95/1 skips eða gulls: but the following names for the sea aremostly not used in kennings either for ships or for gold, at any ratein the verses quoted here, though there are examples of the secondin verses 360, 368 and 369. The verses illustrating them on thewhole do not contain kennings (the words for wave in verses 358,
359, 361, 362, 364, 365, at any rate, seem to be used literally as
ordinary common nouns). Nevertheless the reading of A, skip eða
gull, is preferable, since the meaning must be ‘to refer to ships
and gold in terms of them’.
Verse 356 Skj A I 184, B I 174. Also quoted in TGT 29 and 110 (inW and A), but the authorship and context are unknown. Cf. verses
349 and 364.
P. 95/7–9 See the beginning of ch. 25 (36/24–6; cf. note to 36/25–6).
Einarr Skúlason’s verse, however, has not been quoted before inany version of the text; both references are in RC, but neither isin AB; the first only is in T. A fairly clear indication either that thearrangement of the author’s original has been altered, or that thework was under revision and never completed by the author. See
Introduction, pp. x–xi and xx–xxi.
P. 95/9 ritat: cf. note to 78/22.
Verse 357 Skj A I 482, B I 454. See note to verses 128–32 and cf.
the verse in A, SnE 1848–87, II 493; also verse 478 below. A
verse referred to by its opening lines (though not in T, whichomits the quotation), cf. 36/8. The verse in AB (where it is placed
after þeira in line 12 instead of the second list of names) continues:
glymr Unnar vex—grenniGǫndlar skúfs ok Dúfa;
brædd strýkr Blóðughadda—brimsólgin fellr Kólga—hlýr—þar er Hefring stœrir
haflauðr um við rauðan.

B has skilr for þar er in line 7, and of for um in line 8.
Verse 358 Skj A I 393, B I 362–3. The first half of a verse in

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Skáldskaparmál

Morkinskinna 92 (and Flb IV 80 and Hulda–Hrokkinskinna, Fms
VI 180; only the second half is in Fagrskinna 242) from a poem
about Haraldr harðráði also quoted in verses 371, 378, 410 (thesethree are not found elsewhere); further verses in Fagrskinna,
Morkinskinna, Hulda–Hrokkinskinna, Hkr (see Finnur Jónsson
1920–24, I 623; Fidjestøl 1982, 144). In line 1 R and C have bæði,but although æ can be for e in medieval manuscripts, and A has
beð, this cannot be for beði (so T and B), because a long rootsyllable is required for the metre. See textual note and Noreen
1923, § 368.
Verse 359 Skj A I 296, B I 272. See note to verse 196. In line 2 theform sylgháar would make up the usual six syllables (cf. Háttatal 7).
Verse 360 Skj A I 416, B I 385. See note to verse 29. In R first
attributed to Kormakr, but then altered to Ormr. The description
appears to be of the unknown recipient of the poem rather than ofSnæfríðr. Cf. Ólafur Halldórsson 1990, 226 and 230.
Verse 361 Skj A I 399, B I 368. See note to verse 191.
Verse 362 Skj A I 482, B I 454. See note to verses 128–32.
Verse 363 Skj A I 321, B I 297. See note to verses 124 and 4. The
verse-form here, as in verse 371, is stælt (Háttatal 12). Kock (NN785) takes fyllar skautbjǫrn as a kenning for ship (with fjǫll
hrynja á), and vetrliði skíða Gusis nauta (‘bear of the skis ofarrows’, i. e. of shields) as another (subject of fram œsisk). As
Finnur Jónsson (LP 503) points out, skautbjǫrn would be anadequate kenning for ship on its own, and moreover fjǫll needs tobe qualified (i. e. by fyllar) if it is to mean waves. Gusis nauta
remains difficult to fit in, but since skíða vetrliði does not seem tomake an adequate kenning for ship on its own, perhaps these fourwords do belong together (‘bear of skis of flags’?). Cf. Glossary
under nautr (2).
Verse 364 Skj A I 185, B I 174. Only recorded here, and the authorship and context are unknown. Cf. verses 349, 356.
Verse 365 Skj A I 289–90, B I 267. See note to verse 310. Lines 3–4
are only in TAB.
Verse 366 Skj A I 4, B I 4. See note to verse 24. This verse is again
about Þórr’s fight with the Midgard serpent (cf. Gylf. ch. 48).
Verse 367 Skj A I 475, B I 447. From Einarr Skúlason’s Runhenda(composed after 1152), about King Eysteinn Haraldsson of Norway.
There are further quotations from this poem as verses 377 andGeneral Notes

217

403, and in Morkinskinna, Hulda–Hrokkinskinna, Hkr. It is mostly
about the events of c. 1150–52, see Hkr III 326–30.
Verse 368 Skj A I 480, B I 452. It is evidently from a poem by Einarr
Skúlason thanking a patron for the gift of a horn. Cf. notes toverses 128–32 and 136, and note to verses 145–9.
Verse 369 Skj A I 453, B I 421. Probably part of a lausavísa; see note
to verse 260. It is not clear whether sá slíðráls reginn refers to thepoet or his opponent, and whether the ‘spoiling’ of poetry meanscomposing slander or just making bad verse. The words síðr eneigi are presumably ironical: even the poet’s harsh criticism does
not amount to slander, since it is justified. Cf. the verse of Hjalti
Skeggjason in Íslendingabók, ÍF I 15.
P. 97/15 With ch. 62 compare the þula of elds heiti in A and B, SnE
1848–87, II 486, 569–70.
Verse 370 Skj A I 424, B I 393. Anonymous; probably from a poem
about Magnús góði (Fidjestøl 1982, 168, 204). It may be about hisburning of Jómsborg, described in Hkr III 38–40; cf. verse 387.
Verse 371 Skj A I 390, B I 360; see notes to verses 358 and 363.
Verse 372 Skj A I 182, B I 171; anonymous fragment (and probably
an incomplete sentence, see under vaða in Glossary) of unknown
context, though it seems to be about the sea burial of Haki, cf.
Hkr I 45.
Verse 373 Skj A I 387, B I 357. Taken to be from a poem about
Haraldr harðráði composed after 1048 (cf. Hkr III 111). Twofurther stanzas are found, one in Hkr III 111, Fagrskinna 252,
Morkinskinna 158, Hulda–Hrokkinskinna (Fms VI 254), the otherin Morkinskinna 158–9 and Hulda–Hrokkinskinna (Fms VI 254–5);
part of the second appears also in verse 400 below. Nothing
further is known of the poet, though he is mentioned as having
composed about Haraldr harðráði in Skáldatal (SnE 1848–87, III
275). The quotation here is an incomplete sentence, and the objects of feldu and eldi, and the word on which slóðar depends(presumably the name of an animal, giving a kenning for ship,
which might have been the obj. of feldu) would have been in theunquoted lines. Kock (NN 874), however, takes Glamma slóðar
with gramr and eldi and feldu as absolute.
Verse 374 Skj A I 413, B I 383. A fragment probably of a poem
about Óláfr kyrri composed c. 1070. The poet is presumably the
Atli litli mentioned in Skáldatal (SnE 1848–87, III 275) as one of

218

SkáldskaparmálÓláfr kyrri’s poets, but he is otherwise unknown. See Fidjestøl
1982, 149.
Verse 375 Skj A I 327, B I 302. Also in Hkr II 57 (and ÓH 87,
Fagrskinna 173), where it is said to come from a flokkr about theotherwise unknown Klœngr Brúsason (Brúna- or Bjarnason insome manuscripts of ÓH; some also make him the author). The
name of the poet, Þórðr Sjáreksson, is given only in Fagrskinna;
in Hkr and ÓH the verse is anonymous as here. The event referred
to is Earl Sveinn’s burning of Niðaróss in 1014.
Verse 376 Skj A I 350–51, B I 323; see note to verse 275.
Verse 377 Skj A I 473, B I 446; see note to verse 367.
Verse 378 Skj A I 391, B I 360; see note to verse 358. The context
of the verse is unknown, but it may be surmised that the verse
refers to one of Haraldr harðráði’s exploits in the Mediterraneanor Russia and that he and his men (referred to as vikings) areburning an enemy town. Kock (NN 1143) takes the first line as aseparate sentence and virki borgar styrks vísa as the object ofbrutu af ‘broke down’ (af is the reading of R and TC; A has of, Bór). If the vísi is Haraldr harðráði this is unlikely. Perhaps thegenitive goes with víkingar (‘the strong leader’s vikings rapaciously broke down the city’s fortification’).
Verse 379 Skj A I 488, B I 460. Taken to be from Halldórr’s Útfarardrápa,
c. 1120, about King Sigurðr Magnússon’s expedition to Jerusalem
in 1109. This verse is only found here, but others are quoted in
Hkr, Morkinskinna, Hulda–Hrokkinskinna, Fagrskinna, and one
in TGT (which may be a stef). Fidjestøl 1982, 157, points out that
there is actually little in verse 379 to connect it with Útfarardrápa,
and it may belong to another poem. Note the alternation of sg. þúand pl. ér: the latter perhaps refers to the king and his men. Thereis similar alternation in verses 3 and 8 of the poem (Skj B I 458–9), though generally the king and his men are referred to in the 3rdpers.
P. 99/5 With ch. 63 compare the þula of dœgra heiti in A and B, SnE
1848–87, II 485, 569. Lines 5–7 appear in a passage in AM 281
4to supposed to have been part of Hauksbók (1892–6, 502), withthe heading ‘Nǫfn stundanna’. The text there is more similar tothat in U than to any of the other manuscripts that contain thepassage (it omits ár and has haust before vár), though it contains
the additional word líf. Cf. Hauksbók 1892–6, cxxxiv.

General Notes

219

Verse 380 Alvíssmál (thus A and C; called Ǫlvismál in U) 30. Cf.
verse 332.
P. 99/21 Maðr er hverr fyrir sér: possibly ‘each man has a separate
name’ rather than ‘each one in himself is simply “man”’ or ‘each
man is an individual’. Cf. 108/30 and note. With the terms for kingin ch. 64 compare the þula of names for kings in A and B, SnE
1848–87, II 469, 551.
P. 99/22 C adds er after kallat (written ‘kalladr’): ‘[It is] the firstand highest term for man when a man is called emperor’; but thefirst phrase of the sentence can be taken as adverbial: ‘with thefirst and highest term for man a man is called emperor.’
Verse 381 Skj A I 424, B I 394. An anonymous fragment perhaps
about Sveinn Úlfsson’s son Knútr (the saint); or possibly Knútr
inn ríki. See Fidjestøl 1982, 168.
Verse 382 Skj A I 316, B I 292. From an otherwise unknown poem
about a King Óláfr, maybe the Swedish king Óláfr Eiríksson (diedc. 1022), or St Óláfr Haraldsson of Norway (died 1030). See
Fidjestøl 1982, 124–5. The poet is given the nickname svarti in B
(cf. Hkr II 91–2, 95, 100). Otherwise only one lausavísa survivesof Gizurr’s work (if it is the same person; cf. Index) in Hkr II
358–9, ÓH 544 (where one manuscript gives the poet the nickname gullbrá) and the Legendary saga (where it is ascribed toÞormóðr Kolbrúnarskáld). Cf. note to verse 4 and Gizurr in Index.
Verse 383 Skj A I 289, B I 267; see note to verse 310. Kock’s interpretation (1946–49, I 137; cf. 1933, 292–3), takes víg-Freys (i. e.
Óðinn’s) munlaust (joyless?) óskvíf as the object of tekr, and thus
a kenning similar to Þriðja biðkván, verse 10/4; but in NN 717,
Víg-Freys seems to be taken as in apposition to Óska. Falk (1922,61–2) reads mundlaust, cf. verse 122 and ómyndr in Glossary.
The verse seems to be inciting the Swedish king to invade Norway; cf. Fagrskinna 178.
Verse 384 Skj A I 347, B I 320; see note to verse 1.
Verse 385 Skj A I 375, B I 345; see note to verse 120. This verse
perhaps relates to the same episode as verse 6 of Sexstefja (Skj A
I 370), see Hkr III 86–7, Fagrskinna 235, Morkinskinna 83–4 andFidjestøl 1982, 136, in which case haugs skunduðr refers to Constantine Monomachos; though actually it was Michael Kalafates
who was blinded, see Hkr III 87–8 n.
Verse 386 Skj A I 256, B I 238; lines 1–2 also quoted as verse 411;

220

Skáldskaparmálfrom Bersǫglisvísur, addressed to Magnús góði c. 1038, warning
him to be careful how he ruled Norway. There are further quotations from this poem in Hulda–Hrokkinskinna, Hkr, ÓH, Fagrskinna,Ágrip, TGT and in other manuscripts of Kings’ Sagas.
Verse 387 Skj A I 335–6, B I 309. The first half of a stanza thatappears in Hkr III 39–40 (with the first word there Skjǫldungr)
attributed, undoubtedly correctly, to Arnórr jarlaskáld, and taken
to be from his Hrynhenda addressed to Magnús góði in 1046.
Another verse is quoted as verse 406 (also attributed to Markús inA), and there are more quotations in Morkinskinna, Hulda–
Hrokkinskinna, Hkr, ÓH, Knýtlinga saga, TGT, FoGT, and in theversion of Skáldskaparmál in W (SnE 1924, 105; cf. also note toverse 116). Hrynhenda is the first major court poem in the hrynhent
metre that survives. The error in attribution is presumably due
to Markús Skeggjason’s Eiríksdrápa being in the same metre (cf.
verse 111 n.). On the incident referred to here, cf. verse 370 and n.
Verse 388 Skj A I 318, B I 294; see note to verse 115.
Verse 389 = verse 186/5–6; see note to verse 120. The explanationof landreki (101/8–9) is improbable. The second element is likely
to be related to Old English gerec ‘rule’ and Old Norse rekja‘straighten out’ rather than to reka ‘drive’. See ÁBM under -reki (2).
P. 101/10–24 Cf. the Ættartölur following Hversu Noregr byggðist
in Flb I 25–7. Parts of Hyndluljóð (e. g. verses 11–16) seem to be
based on a similar tradition; see also SnE II 469. Cf. 103/1–17 andnote and see Introduction p. xxv.
Verse 390 Skj A I 289, B I 267; see note to verse 310.
Verse 391 Skj A I 445, B I 415; see note to verse 111. See Fidjestøl
1982, 153.
Verse 392 Skj A I 51, B I 45; lines 5–6 of a lausavísa from Egils
saga (ÍF II 145). The sentence and the kenning are incomplete:
the words af augum mér grímu come in lines 7–8. For the context
see Egils saga ch. 55.
Verse 393 Skj A I 65, B I 57; the second half of verse 4 of Hákonarmál;
the whole stanza is quoted in Hkr I 186–7 and Fagrskinna 88 (bothhave gramr instead of gylfi in line 3); see note to verse 7.
Verse 394 = verse 279/1–2 (note the variant reading in the secondline); see note to verse 6.
Verse 395 Skj A I 289, B I 267; see note to verse 310. This wasevidently the first stanza of the poem. Exchanging míns and síns

General Notes

221(as in C) and taking bragar míns with háttu and hróðrs síns withupphaf would perhaps make better sense.
Verse 396 Skj A I 405, B I 374; taken to be part of Stúfsdrápa, theonly poem of Stúfr inn blindi of which anything survives (cf. Stúfs
þáttr, ÍF V 290 and note). Other fragments are found in Hkr,
Morkinskinna, Hulda–Hrokkinskinna, Fagrskinna. The poem wascomposed c. 1067 in memory of Haraldr harðráði. Haraldr’s battle
against Sveinn Úlfsson of Denmark by the Niz took place in 1062.
See Hkr III 148–51.
Verse 397 Skj A I 165, B I 156; the second half of stanza 27 ofHallfrøðr’s Óláfsdrápa (erfidrápa) composed in memory of Óláfr
Tryggvason c. 1001; see note to verse 10. The complete stanza isquoted in ÓTM II 294, and other stanzas are quoted in ÓTM, Hkr,
Oddr Snorrason 1932, Fagrskinna, Hallfreðar saga; and a halfstanza each in A (SnE 1848–87, II 493) and Þiðreks saga 4. On
this poem see Fidjestøl 1982, 109–11, 234–5.
Verse 398 Skj A I 444, B I 414; verse 1 (and probably the original
opening) of Eiríksdrápa, see note to verse 111. A and B replace
this verse by:
Ríkr er harra hneykir,
heldr guð jǫfurs veldi
sanndyggs, vitut seggir
Sveins brœðr konung œðra.

(Skj A I 452, B I 420; in line 3 B has sennir for seggir). This seems
to be from a poem about St Knútr Sveinsson, also by Markús
Skeggjason. See note to verse 270 above. Knútr apparently had
two brothers called Sveinn (one a half-brother; see ÍF XXXV 135,366).
P. 103/1–17 is again related to the Ættartölur in Flb I 25–7, see note
to 101/10–24. Compare the þula of konunga heiti in A and B (Skj
A I 671).
Verse 399 Skj A I 476, B I 448; Finnur Jónsson in Skj makes thisverse 1 of Ingadrápa, composed about King Ingi Haraldsson of
Norway after 1155 (the battle at Holmengrå took place in 1139,
cf. Hkr III 316; other verses in the poem refer to the death of King
Sigurðr in 1155, Hkr III 340–41). There are three further stanzas
quoted in Morkinskinna and Fagrskinna. Fidjestøl (1982, 155)
assigns these four stanzas, together with another half-stanza in
Hkr III 346, Fagrskinna 341 and Hulda–Hrokkinskinna (Fms VII

222

Skáldskaparmál251), assigned by Finnur Jónsson (Skj A I 475) to an Eysteinsdrápa(this verse apparently refers to events of 1157), to a poem about
the sons of Haraldr gilli different from, and later than, the poem
that verse 312 belongs to.
Verse 400 Skj A I 387, B I 357. See note to verse 373. A and B have
two further lines:hirð hygg ek hilmi stýrðu
Hugins jól við nes Þjólar.

In line 1 B has hykk for hygg ek; in line 2 þjóðar for Þjólar. The
complete stanza is found in Morkinskinna 158 and Hulda–
Hrokkinskinna (Fms VI 254–5). It is possible to take both hirðand hilmi as either acc. or dat., i. e. it is difficult to see whether
it is the men who provided slain for the king or vice versa. In the
texts in Morkinskinna and Fms where the verb is gerðu it perhaps
seems more likely to be the latter. Cf. stýra in Glossary and SnE
1848–87, I 524.
Verse 401 Skj A I 140, B I 132; apparently all that survives of apoem in praise of an unidentifiable king (or hero). Cf verse 49.
These two fragments are all that survives of Gamli’s verse; becauseof the subject of verse 49 he is assumed to have lived in the tenthcentury. See Fidjestøl 1982, 165. Kock (NN 422) takes innanborðs as an adverbial phrase (‘on a ship’) and the phrase á aflgjǫrð
orða tungu naglfara ok meðalkafla as ‘into the mighty activity ofthe speech of sword’s blade and hilt’, i. e. of battle. Edith Marold(1994, 575) takes naglfari to mean ‘ship’ (cf. Index and note toverse 156), innanborðs naglfara as ‘on board ship’, meðalkafla
gen. with tungu ok orða and this phrase gen. with á aflgerð (‘Krafttat
der Sprache und der Worte des Schwertes’). Lines 1–2 have dunhenda(Háttatal 24). Lines 3–4 both have aðalhending (cf. Háttatal 42).
Verse 402 Skj A I 60, B I 53. The only verse attributed to a woman
in Skáldskaparmál. Taken to be from Sendibítr, apparently about
Haraldr hárfagri, though it may have been addressed to Haraldr’sson Hálfdan svarti; see Hkr I 142. There are four further halfstanzas in ÓH 12, one of them also in Hkr I 142 and ÓTM I 13
(the other three only in one manuscript of ÓH). Nothing further isknown about the poetess, though she must have been Norwegianand a contemporary of Guthormr sindri (early tenth century; see
Hkr I 141 and Finnur Jónsson 1920–24, I 445–6).
Verse 403 Skj A I 474, B I 446, where the first two lines are lines

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1–2 of verse 6 and the second two are lines 3–4 of verse 7 of thepoem, which is the arrangement in Hkr III 328–9, Morkinskinna
444 and Hulda–Hrokkinskinna (Fms VII 235–6); see note toverse 367.
Verse 404 Skj A I 354, B I 326; a fragment, not found elsewhere, of
an otherwise unknown poem (or perhaps belonging to the lost
Blágagladrápa), possibly about Haraldr harðráði. See Fidjestøl
1982, 132; Finnur Jónsson 1920–24, I 609, 611.
Verse 405 Skj A I 383, B I 353; second half of a lausavísa quoted in
Hkr III 190 and in Fagrskinna 288, Morkinskinna 279, Hulda–
Hrokkinskinna (Fms VI 420) and in Hemings þáttr 1962, 53 (Hauksbók
1892–6, 344–5); for the context see Haralds saga Sigurðarsonarin Hkr III, ch. 92. Besides the lausavísur attributed to Þjóðólfr
Arnórs-son in the Kings’ Sagas (two lines of one of which arequoted in FGT), there is a half-verse quoted in TGT and somefurther quotations in Sneglu-Halla þáttr (ÍF IX 267–8, 273, 293).
Verse 406 Skj A I 338, B I 311; see note to verse 387. Perhaps a stef,
unless it is the conclusion of the poem (see Fidjestøl 1982, 191).
Verse 407 Skj A I 439, B I 409. Perhaps from a poem about Óláfr
kyrri (d. 1093). Þorkell is named as one of his poets in one
manuscript of Skáldatal (in U, perhaps as a result of dittography),though he also composed about Magnús berfœttr (d. 1103), see
SnE 1848–87, III 275–6; and this verse was apparently composedin Iceland (cf. of svalan ægi) about a gift he had received. Kingsof Norway did claim descent from Sigurðr Fáfnisbani (cf. Flb
I 26), but Snorri seems to be taking Vǫlsunga niðr to mean justdescendant of kings, i. e. king. Fidjestøl (1982, 152) points outthat the metre (fornyrðislag) and the reference to eddic material
make the fragment an interesting anticipation of the later twelfthcentury skaldic poems influenced by eddic poetry, e. g. his no. 78(Ívarr Ingimundarson, Skj A I 495–502) and 100c (Anonymous,
Skj A I 597–9); cf. Gísl Illugason, who also composed in fornyrðislag
about Magnús berfœttr c. 1104 (Skj A I 440–44; B I 409–13) andsee note to verse 7 above. Vápn is probably sg. (the details of thegift are not known); in line 4 the manuscript spelling ‘-bviN’implies gullbúinn, which might be a mistake either for gullbúin (Chas a single n) or for gullbúit (which is what TUAB have). Emendation to -búit would give a sense closer to what one might
expect, but the text as it stands is neither ungrammatical nor

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meaningless (gullbúinn with niðr), though it may be unusual. Pl.
gullbúin would also of course be possible if vápn is taken as pl.
There also survive parts of a poem by Þorkell about Magnúsberfœttr (composed c. 1104; in Hkr, Fagrskinna, Morkinskinna, Hulda–
Hrokkinskinna) and one lausavísa (see Hkr III 217, Morkinskinna
305, Fagrskinna 306).
Verse 408 Skj A I 296, B I 272. The second half of verse 82 in Hkr
II 172–3 (also in ÓH 254 and the Legendary saga 106, Fagrskinna
181, Orkneyinga saga 41); see note to verse 196. The reference of
þér is to Óláfr Haraldsson of Norway. Ógnbráðr ynglingr might
be vocative, or it could be taken with engi as part of the subjectof varð. The rel. clause presumably is to be taken with engi or as
the complement, and á jǫrðu as an adv. phrase meaning ‘ever’.
Verse 409 Skj A I 444, B I 414; see note to verse 111. This may be
a stef, see Fidjestøl 1982, 152–3.
Verse 410 Skj A I 390, B I 360; see note to verse 358.
Verse 411 See textual note and verse 386 and note.
P. 105/21 Cf. 103/6–8.
P. 105/23 Here begins the fragment of the redaction of the second
part of Skáldskaparmál in W (SnE 1924, 103).
P. 105/24 Bragi (presumably the same person) also appears at 103/4.
P. 105/29–32 These seem to be euhemeristic explanations of theorigins of names of countries, presumably based on the assumption that they were founded by a king called Óðinn. The hann inline 32 presumably refers to Óðinn too. Cf. Gylf. Prologue 5–6.
P. 106/7 ok hǫlða is not in T, U or C (or in the version of this sectionof Skáldskaparmál in W, SnE 1924, 103), but A has ‘h�́lldar okhǫldar’ (B seems to have had the same, but is only partly legiblehere), and R has the spellings ‘havlþar ok havlda’ (the ending of
the third word in R here is anomalous). U has ‘haulþa’ (and omits
ok hǫlðar ok). Hǫlðr and hǫldr are two forms of the same word,of which the first is the older (the later form first appears infourteenth-century manuscripts in Iceland; see Noreen 1923,§ 238 b); some scribes seem to have interpreted them as different
words. It is possible that one of them represents the Norwegian
form hauld- corresponding to Icelandic hǫlð- . Cf. verse 440 andnote to verses 439–442.
P. 106/11–18 Some of the words in these lists are adjectives. They
would be what are identified as sannkenningar in Háttatal p. 6,

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though in Skáldskaparmál ch. 67 all the examples of sannkenningar
are (compound) nouns except for óslœkinn. There is a similar alternation between nom. and acc. in 106/11–13 as in some earlier lists(cf. note to 14/25–30), resulting in some ambiguity as to whether
the weak nouns ending in -a are acc. masculine or nom. feminine.
P. 106/30 ámælisskor: possibly a piece of wood with a charge oraccusation (ámæli) indicated on it by a cut (skor; English score).
This perhaps needs a number of people to deliver, to prevent theperson charged rejecting it with violence or to provide witnesses.
The second element may, however, be skǫr ‘decision, verdict’; cf.
Ordbog over det norrøne prosasprog I (1995), 412.
P. 107/8 of is perhaps an error for ef. Cf. t. n.
P. 107/23 ósvifruðr perhaps should have a long i, though before a
consonant group vowels were often shortened (Noreen 1923, § 127).
Cf. ósvifrandi in Glossary and ÁBM 1001.
P. 107/29 Cf. the þulur of names for women in verse 438 and the
additional þulur in A, SnE 1848–87, II 489–91, and the verses in
U, SnE 1848–87, II 363; and Rígsþula 25.
P. 108/1 eigi ritat, i. e. hér? The comment is unlikely to relate to
unwritten poems, though it could relate to gaps in the writer’ssource; cf. 85/13 and note. Or it may be that the author is squeamish about including insulting words for woman; or that he intended to add to his list later. Cf. SnE 1931, 258/4–8 (‘Den lille
Skálda’); and 40/15 above.
P. 108/6–9 More kennings (see 87/8–9 n.). Note ókent line 9; thewriter is deliberately listing both kennings and heiti. There aremany other examples of kennings being included in the lists in therest of the chapter and in chs 70–72.
P. 108/8–9 On kennings linking sword and head in relation to Heimdallr see also 19/11–13, Háttatal 7 (and Vindhlér in Index there)
and Gylf. 26/1 (see note ad loc.). The reference is clearly to a lostmyth.
P. 108/10 ørmjǫt: ør- intensive or = ǫr ‘arrow’? The second element
is maybe related to meta ‘measure, evaluate’; or it should perhaps
be read mjótt, n. of mjór a. ‘slender’.
P. 108/17 Tennar (so R, A and C) is possibly a genuine alternative
form of the pl. of tǫnn. Cf. Cleasby and Vigfusson 1957, 648;
Biskupa sögur 1858–78, I 641/21; Hrafns saga Sveinbjarnarsonar
1987, t. n. to 3/29. T has Tennr, B Tenn, U Tennrnar.

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P. 108/22 The syntax is rather compressed; presumably (má) kenna(þat) til hauss eða hjarna eða hǫfuðs, eða skegg (má) kenna viðhǫku . . . U has ok kent for the first kenna and en skegg kenna mennvið hǫku; ABC omit eða (3) and continue Skegg skal kenna viðhǫku. T has the same as R except for en skegg instead of eða skegg.
P. 108/23–33 Cf. the þula of hugar heiti ok hjarta in A, SnE 1848–87,
II 490 and the verse of Illugi, SnE 1848–87, II 493.
P. 108/30 eru sér: are on their own, i. e. form a separate group. (Chas eru enn sér, T and U omit the sentence.) But it is not clear
whether this refers to the preceding or the following names, though
in R the next word has a slightly enlarged capital. Cf. 99/21
and note.
P. 108/33–8 Cf. the þula of heiti á hendi in A, SnE 1848–87, II 490.
P. 109/6 ljóðæska: the second element is probably related to ætt, thefirst to ljóðr, lýðr ‘people’; the meaning ‘childishness’ is probably
a later development due to the influence of æska ‘youth’.
P. 109/8–9 The sudden introduction of comments on kennings forbattle is probably because some of the words for voice in lines
7–8 (e. g. gnýr, glymr, gangr) can be used as base-words in kennings
for battle with weapons as determinants (see Meissner 1921, 187,
192). Cf. SGT 26, 27.
P. 109/10 bragvísi is perhaps for bragðvísi rather than having bragras the first element.
P. 109/11–22 In ch. 74 word-play is recognised between words withvowels of different lengths (far and fár; lið and líð; hlið and hlíð)as well (apparently) as between words beginning with l- and hl-,though the hl- words could be regarded as a different group.
(From the references to ofljóst in TGT 66 and 89, it looks as
though the author of that treatise saw ofljóst as consisting principally of play with words distinguished only by length of a vowel;
cf. Háttatal p. 54.) The writer also disregards the -r ending in thenominatives of liðr (109/16) and the ox-name hliðr (109/18); hisawareness of this is marked by the care he takes to make sure themasculine words appear in the accusative. It seems likely that his
readiness to accept imprecise equivalences arose from the factthat he was influenced by the written forms of words, wherevowel length would not usually have been marked.
Verses 412–517 Skj A I 653–79, B I 658–71. These þulur are allanonymous, though assumed to be from the twelfth century; cf.

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verses 325–31. The verse divisions are not always apparent in R,
though they are usually marked by a point and/or a capital letter.
The beginning of each list (where horizontal lines are printed in
SnE 1931 and this edition) is generally marked by a large capital,
usually but not always in the margin. A and B have the following
additional þulur: konunga heiti (after verse 416 in A, before verse
412 in B), dverga heiti (after konunga heiti in A, after verse 416
in B), Óðins nǫfn (heiti) (after verse 427), viða(r) heiti (afterverse 502), and the rest after verse 517: tungls heiti, dœgra heiti,
himins heiti (a different list from that in verse 516), veðra heiti,
elds heiti, orma heiti, hesta heiti, hauks heiti, hrafns heiti, hana(hœsna) heiti, ara (arnar) heiti, fugla heiti (the extant text of B
ends in the first verse of this þula), kvenna heiti ókend (a different
list from that in verse 438), hugar heiti ok hjarta, grýlu heiti, heiti
á hendi, heiti valkyrja, kvenna heiti ókend (a third list), eyja heiti,fjarða heiti, sáðs heiti, nǫfn Ægis dœtra.
Verses 412–16 That these are names of sea-kings is not revealed
until the end of the list in R, C and T which (generally) have noheadings for the þulur, though A and B do (see textual notes). (IfR originally had headings in red, they have now disappeared.
Headings have been added in the margins later than the main text
in T, and in some cases also in C.) Cf. the list in TGT 25, 99 (inW and A) and the þula of konunga heiti in A and B (SnE 1848–87,
II 469, 551).
Verse 416/3 For Gautrekr A has ‘Gavær’ and B has ‘Gaver’, perhaps
the source of the name Gavir/Gavér in Gylf. Prologue 5. Cf. also
Gevarus in Saxo Grammaticus (1979–80, II 51).
Verses 423–7 Cf. Vilhjálms saga sjóðs 66–8; Einar Ól. Sveinsson
1942, 140–43.
Verses 436 Cf. Grímnismál 36 (Gylf. ch. 36) and the þula of heiti
valkyrja in A (SnE 1848–87, II 490).
Verse 438 There is the heading kvenna heiti (ókend) in A and B. Cf.
the þulur in A and U, SnE 1848–87, II 363, 489–91, and Rígsþula 25.
Verses 439–448 Some of the words in these stanzas are given as
proper names earlier in Skáldskaparmál (chs 64–5), but here seem
unequivocally to be taken as common nouns. Cf. the þula ofkonunga heiti in A and B (SnE 1848–87, II 469, 551) and Rígsþula
12, 24, 41.
Verses 440–42 The repetitions presumably imply corruption. Kock,

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NN 2160, suggests aldir for one of the occurrences of hǫlðar inverse 440 (cf. note to 106/7).
Verse 442/3 There is an additional line here in T and B (ok sælkerar)and A (ok sælingar) which would make the stanza of regularlength.
Verses 449–50 contain names for battle (headed orrostu heiti in A
and B). Some (or variants of them) are found as proper names
elsewhere (for example among the valkyrie-names in Grímnismál
36, and in the þula of heiti valkyrja in A, SnE 1848–87, II 490).
Verses 451–62 In the sword-names, some are kennings, some halfkennings or base-words for kennings (e. g. eldr, logi in verse 458,
if these are not metaphors; ‘fire of battle’ is a well known kenningtype, see Meissner 1921, 150–51); some are nomina agentis apparently used in a passive sense (e. g. snyrtir, herðir, skerðir,verses 451, 456, 458); some are found as names of swords insagas or poems. Some seem to be names for persons (i. e. they are
personified, sometimes using giant-names). Some words under‘parts of sword’ (verses 460–62) seem to be sword-names. Rather
surprisingly, most sword-names seem to be masculine (they may
be based on mækir rather than sverð). Many words of all thesetypes may be artificially created and so not in accordance withnatural word-formation.
Verse 455/5 bensœgr: perhaps sœgr m. ‘strip’ (cf. blóðrefill), but
the vowel is uncertain. R uses ø, T �, A has æ and B has o. The
second element may be related to sax n. ‘short sword’.
Verse 460–62 The heading is heiti á sverði in A and B (cf. note toverse 495). Some of the terms clearly are for parts of a sword, others
seem to be names for the whole sword. Cf. note to verses 451–62.
Verse 466/7–8 ‘Jólfr’s artefact (made by him or owned, given byhim?) is the best whizzer’ or perhaps ‘Þura is the best work of
Jólfr’. But since øfst is strong, en must be an adverb or conjunction (enn?) rather than a pronoun or article, and the meaningmight be ‘there is Jólfr’s artefact, but the best is Þura’.
Verse 472/1–2 I. e. names for helmet. See t. n.
Verses 475–8 Cf. the þulur for names of waves (‘nǫfn Ægis dœtra’)and Þords (‘fjarða heiti’) in A (SnE 1848–87, II 493). With verse
478 compare verse 357 and note, and see note to 36/25–6. It isdifficult to know how many of the words for wave in verse 478 areto be taken as the names of Ægir’s daughters.

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Verse 479–84 contain names for rivers (the heading in A is Á heiti,
in B Vatna heiti). Many of the river-names are mythical, somegeographical, in some cases beyond the travels of vikings (e. g.
Ganges, for Old Norse occurrences of which see Index), and probably derived from books. Cf. the identifications in Cleasby and
Vigfusson 1957, 780. Eufrates and several of the other rivers here
are mentioned in Heimslýsing in Hauksbók (1892–6, 150); see
Index.
Verse 485 contains names for kinds of fish. See t. n.
Verse 487 In SnE 1931, 207 and SnE 1848–87, I 579, the lines arereordered to make the alliteration regular (lines 2 and 8 exchanged);
they also have lines 3–4 as the final couplet, as in TAB (but notin C).
Verses 489–90 contain names for kinds of whales (see t. n.), someof which can only tentatively be identified with modern terms,
and some of which are fabulous (see Glossary). There are 22
varieties of whale described in KSk 15–17 (cf. also 29), of which
19 correspond more or less to items in Snorri’s list of 26 (cf.
hrafnreyðr and vǫgn in Glossary). 21 of the varieties in the þulacorrespond more or less to items in JG 5–13 and 28 (cf. geirhvalr,reyðarkálfr, kýrhvalr, vǫgn in Glossary). Three of the varieties inthe þula have no equivalent either in Konungs skuggsjá or in JónGuðmundsson: bunungr, probably a mistake for v. l. (in T) búrungr,which is perhaps the same as búrhvalr ‘sperm whale’, in Konungsskuggsjá and Jón Guðmundsson; blæjuhvalr, according to Blöndal
1920–24 the same as stökkull (this term is used to mean both afabulous whale and a dolphin, see JG 35–36); and skútuhvalr,
which perhaps, like skútufiskur, means one caught from a skúta.
See also Þórunn Valdimarsdóttir 1989, 313–18.
Verses 495–500 Heading in A and B: heiti á skipi, i. e. names forparts of a ship, or in some cases for things on a ship. Cf. note toverse 460.
Verses 501–502 Cf. the þula of fjarða heiti in A (SnE 1848–87, II
493).
Verses 503–14 With the þulur of animal names, it is particularly uncertain how many are proper names, how many common nouns forparticular kinds of animals, and how many familiar terms for them.
Verse 503/10 Perhaps emend to Vingnir (as in A and B), as anothername for an ox; see Index.

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Verse 509/3 Kolmúla (‘coal-muzzle’) is perhaps a name.
Verse 512/1 The first word in RTC (where this list appears as if acontinuation of verse 511, see t. n.) could perhaps be read as aname Jórir. A and B have Hjǫrtr; A has a large (red) capital H, but
in B there is space left for it, as elsewhere in this manuscript. The
list is of names for stags (heading Hjartar heiti in A and B, see t. n.).
Verse 516 The names for the heavens are here treated as proper
names; in ch. 56 they seem mostly to be common nouns (heiti) for
the sky. Cf. the additional þula of Himins heiti in A and B (SnE
1848–87, II 485–6, 569).
Verse 517 On the additional þulur after this verse in A and B, seenote to verses 412–517.