271.Ynglinga Saga, 10.
271.Ynglinga Saga, 10.
272.Gisla Sursson mentions the same.
272.Gisla Sursson mentions the same.
273.Olaf Tryggvason, Hkr., c. 76; Halfredar Saga, 6; Vatnsdæla, c. 10, 16.
273.Olaf Tryggvason, Hkr., c. 76; Halfredar Saga, 6; Vatnsdæla, c. 10, 16.
274.See p.411, sacrifice to the Disir.
274.See p.411, sacrifice to the Disir.
275.I.e., draw the string so hard that the point of the arrow is inside the curve.
275.I.e., draw the string so hard that the point of the arrow is inside the curve.
276.Cf. also Sigrdrifumál, 17; Helgi Hundingsbani; Norna Gest; Flateyjarbók; Fornaldar Sögur, i. Later Edda; Orkneyinga; Egil’s Saga; Hávamál; Atlakvida.
276.Cf. also Sigrdrifumál, 17; Helgi Hundingsbani; Norna Gest; Flateyjarbók; Fornaldar Sögur, i. Later Edda; Orkneyinga; Egil’s Saga; Hávamál; Atlakvida.
277.Helgakvida Hundingsbana.
277.Helgakvida Hundingsbana.
278.These three maidens came from Jötunheim, the home of the Jötnar; here they are no doubt meant to designate the three Nornir, who came and disturbed the peace of the golden age by establishing past, present, and future,i.e., change, fluctuation, development, and growth.
278.These three maidens came from Jötunheim, the home of the Jötnar; here they are no doubt meant to designate the three Nornir, who came and disturbed the peace of the golden age by establishing past, present, and future,i.e., change, fluctuation, development, and growth.
279.Idavöll,ida, movement;voll, plain. This stanza tells of the golden age when the Asars were happy and lacked nothing.
279.Idavöll,ida, movement;voll, plain. This stanza tells of the golden age when the Asars were happy and lacked nothing.
280.Grimnismál, gives a somewhat similar account.
280.Grimnismál, gives a somewhat similar account.
281.Burn a spot on the skin as a cure.
281.Burn a spot on the skin as a cure.
282.Thjód nation, nation of the Goths.
282.Thjód nation, nation of the Goths.
283.Odin.
283.Odin.
284.Warriors.
284.Warriors.
285.See pp.31,32.
285.See pp.31,32.
286.Wealth.
286.Wealth.
287.Sun plains.
287.Sun plains.
288.Fire-mountain. Here the text is corrupted, but I follow Bugge in the suggestion that this is a place-name, the battle taking place on the plain beneath the Logafjöll, from which the Valkyrias come down to take the slain.
288.Fire-mountain. Here the text is corrupted, but I follow Bugge in the suggestion that this is a place-name, the battle taking place on the plain beneath the Logafjöll, from which the Valkyrias come down to take the slain.
289.The Valkyrias.
289.The Valkyrias.
290.Valkyrias are here called disir, guardian spirits, and seem to come from the South, the ancient home of the Asar.
290.Valkyrias are here called disir, guardian spirits, and seem to come from the South, the ancient home of the Asar.
291.Chiefs. Helgi invited them to come home with him and his chiefs that night, and they would not.
291.Chiefs. Helgi invited them to come home with him and his chiefs that night, and they would not.
292.We find that kings sometimes had meetings among themselves.
292.We find that kings sometimes had meetings among themselves.
293.Probably she was betrothed by her father, not being present herself.
293.Probably she was betrothed by her father, not being present herself.
294.From this we see that this beautiful story is derived from the lost Völsunga-kvida (a great loss), and from which Völsunga itself is probably mostly taken.
294.From this we see that this beautiful story is derived from the lost Völsunga-kvida (a great loss), and from which Völsunga itself is probably mostly taken.
295.Glad because of victory.
295.Glad because of victory.
296.The marriage which her father had set his mind upon.
296.The marriage which her father had set his mind upon.
297.Sigrun speaks to the dying Hödbrod on the battle-field.
297.Sigrun speaks to the dying Hödbrod on the battle-field.
298.Wolves.
298.Wolves.
299.Meaning: “Everything is not in thy power, as the Nornir have great power also over the fates of men.” The death of Helgi was against Sigrun’s will.
299.Meaning: “Everything is not in thy power, as the Nornir have great power also over the fates of men.” The death of Helgi was against Sigrun’s will.
300.King.
300.King.
301.A custom found in the Old Testament (Joshua), of putting the foot on the subdued king’s neck.
301.A custom found in the Old Testament (Joshua), of putting the foot on the subdued king’s neck.
302.Dag broke his oath, as we have seen before; and Sigrun cursed him for having done so.
302.Dag broke his oath, as we have seen before; and Sigrun cursed him for having done so.
303.Leiptr = flash of lightning. Probably this was a swift river, or waterfall.
303.Leiptr = flash of lightning. Probably this was a swift river, or waterfall.
304.Here we see the custom of wergild, so often described in the Sagas.
304.Here we see the custom of wergild, so often described in the Sagas.
305.The temple of Vandil.
305.The temple of Vandil.
306.Valleys of fight.
306.Valleys of fight.
307.Cf. also Helga Kvida Hjörvardsonar.
307.Cf. also Helga Kvida Hjörvardsonar.
308.The song of Kara is lost. Svafa in the first song, Sigrun in the second, is Svafa reborn; and Kara in the third and lost song is Sigrun reborn.
308.The song of Kara is lost. Svafa in the first song, Sigrun in the second, is Svafa reborn; and Kara in the third and lost song is Sigrun reborn.
309.In Orvar Odd we see that the Volvas performed the foretelling ceremony with fifteen boys and fifteen girls. It seems that night was the chosen time. The boys and girls doubtless stood in a ring round the platform, and sang incantations. They had a stick, with which they struck the cheek of a man, and brought oblivion on him, and then, by striking him on the other cheek, gave him back his memory.
309.In Orvar Odd we see that the Volvas performed the foretelling ceremony with fifteen boys and fifteen girls. It seems that night was the chosen time. The boys and girls doubtless stood in a ring round the platform, and sang incantations. They had a stick, with which they struck the cheek of a man, and brought oblivion on him, and then, by striking him on the other cheek, gave him back his memory.
310.Eirik the red, 5.
310.Eirik the red, 5.
311.Boiling “seid,” or the witches’ broth, was the chief art in witchcraft.
311.Boiling “seid,” or the witches’ broth, was the chief art in witchcraft.
312.Only found in Thorfin Karlsefni.
312.Only found in Thorfin Karlsefni.
313.Vatnsdæla, 3, 10; Thorfin Karlsefni, 3; Orvar Odd, ch. 2, 3.
313.Vatnsdæla, 3, 10; Thorfin Karlsefni, 3; Orvar Odd, ch. 2, 3.
314.Helgi and Hróar had taken the names of Ham and Hrani.
314.Helgi and Hróar had taken the names of Ham and Hrani.
315.This song is lost.
315.This song is lost.
316.Cf. also Norna Gest’s Thatt. c. 3.
316.Cf. also Norna Gest’s Thatt. c. 3.
317.Laxdæla, 33; Njala, 127.
317.Laxdæla, 33; Njala, 127.
318.Orkneyinga, 100, 102; Ljosvetninga, 21; Vatnsdæla, 12; Orvar Odd, 2.
318.Orkneyinga, 100, 102; Ljosvetninga, 21; Vatnsdæla, 12; Orvar Odd, 2.
319.The name of Ægir is found in Helgi Hundingsbani i., st. 30: in Lokasenna; in Hymiskvida; that of Ran, in Helgi Hjorvardsson, 18; Helgi Hundingsbani, i. 3; Egil’s Saga, &c.
319.The name of Ægir is found in Helgi Hundingsbani i., st. 30: in Lokasenna; in Hymiskvida; that of Ran, in Helgi Hjorvardsson, 18; Helgi Hundingsbani, i. 3; Egil’s Saga, &c.
320.In poetry gold is often called Ægir’s fire, or Ran’s light, showing that belief in the old myth still existed.
320.In poetry gold is often called Ægir’s fire, or Ran’s light, showing that belief in the old myth still existed.
321.Inheritance feast; see Vol. ii., p.47.
321.Inheritance feast; see Vol. ii., p.47.
322.He calls his son Bödvar a string of his family, made or twisted by himself.
322.He calls his son Bödvar a string of his family, made or twisted by himself.
323.The son’s death.
323.The son’s death.
324.Ægir, who brewed ale for the Asar.
324.Ægir, who brewed ale for the Asar.
325.This passage means—“If I could get my son avenged, Ægir would fare badly.”
325.This passage means—“If I could get my son avenged, Ægir would fare badly.”
326.The upheaver of the waves was the wind = Kari; his brother was Ægir.
326.The upheaver of the waves was the wind = Kari; his brother was Ægir.
327.Plank-bane = ship-destroyer;i.e., Ægir.
327.Plank-bane = ship-destroyer;i.e., Ægir.
328.Egil being old, Bödvar is called the family shield or protector.
328.Egil being old, Bödvar is called the family shield or protector.
329.Dwellings of joy (Valhalla).
329.Dwellings of joy (Valhalla).
330.Alfheim was given to Frey as a tooth-fee.
330.Alfheim was given to Frey as a tooth-fee.
331.Here we see that Svartálfar are Dvergar.
331.Here we see that Svartálfar are Dvergar.
332.From this it is supposed that Loki had come in the shape of a fly to make them lose the wager.
332.From this it is supposed that Loki had come in the shape of a fly to make them lose the wager.
333.Other texts—Raum and his kinsmen were tall and ugly.
333.Other texts—Raum and his kinsmen were tall and ugly.
334.Cf. Gisli Sursson, 22, 24, 30, 33; Half’s Saga, 15; Grimnismal, 53; Atlamal, 23. Fylgjas appeared to people in dreams: Ljósvetninga, 21; Atlamal, 19; Njal, 12.
334.Cf. Gisli Sursson, 22, 24, 30, 33; Half’s Saga, 15; Grimnismal, 53; Atlamal, 23. Fylgjas appeared to people in dreams: Ljósvetninga, 21; Atlamal, 19; Njal, 12.
335.See Vol. ii., p.423.
335.See Vol. ii., p.423.
336.A kind of duel. See p.563.
336.A kind of duel. See p.563.
337.The worship of the Lares and Penates, the household deities who watched over the personal and pecuniary interests of individuals and families, was the most prominent feature of the Etruscan mythology, whence it was borrowed by the Romans. Thence it was also, in all probability, that the Romans obtained their doctrine of an attendant genius watching over every individual from his birth. (See Dennis’s ‘Etruria,’ vol. i., p. 59.)
337.The worship of the Lares and Penates, the household deities who watched over the personal and pecuniary interests of individuals and families, was the most prominent feature of the Etruscan mythology, whence it was borrowed by the Romans. Thence it was also, in all probability, that the Romans obtained their doctrine of an attendant genius watching over every individual from his birth. (See Dennis’s ‘Etruria,’ vol. i., p. 59.)
338.(1) Viga Glum, 9; (2) Laxdæla, 26; Snorri, St. Olaf, 68.
338.(1) Viga Glum, 9; (2) Laxdæla, 26; Snorri, St. Olaf, 68.
339.The eagles dreamt of by Angantyr were thought to be the fylgjas of champions (Hervarar Saga, c. 5).Thorstein Vikingsson saw in the many bears which attacked him a foreboding of a king or a king’s son (Gautrek and Hrolf’s Saga; Thorstein Vikingsson, c. 12).Thus also Geitir guessed the birth of Thorstein Uxafot from the white bear cub, which he had observed walking ahead of the latter.
339.The eagles dreamt of by Angantyr were thought to be the fylgjas of champions (Hervarar Saga, c. 5).
Thorstein Vikingsson saw in the many bears which attacked him a foreboding of a king or a king’s son (Gautrek and Hrolf’s Saga; Thorstein Vikingsson, c. 12).
Thus also Geitir guessed the birth of Thorstein Uxafot from the white bear cub, which he had observed walking ahead of the latter.
340.Njala, 12; Finnbogi Rammi’s Saga; Fornmanna Sögur, iii. They are seen in a walking state. Viga Glum’s Saga; Halfred’s Saga, 22, 24; Vatnsdæla, p. 36; Atlamal, 19; Egil’s Saga, 50, 60; Sögubrot, 2.
340.Njala, 12; Finnbogi Rammi’s Saga; Fornmanna Sögur, iii. They are seen in a walking state. Viga Glum’s Saga; Halfred’s Saga, 22, 24; Vatnsdæla, p. 36; Atlamal, 19; Egil’s Saga, 50, 60; Sögubrot, 2.
341.The nine women in black had been the Disir of the family, which was going to forsake the old belief; the Disir wanted to take with them the best member of the family before they left. Therefore they slew Thidrandi, whom the nine white Disir try in vain to defend. The nine white Disir were to be the guardian spirit of the family after it had adopted the new belief. From this we can see that the new religion could not entirely overthrow the old superstition and belief.
341.The nine women in black had been the Disir of the family, which was going to forsake the old belief; the Disir wanted to take with them the best member of the family before they left. Therefore they slew Thidrandi, whom the nine white Disir try in vain to defend. The nine white Disir were to be the guardian spirit of the family after it had adopted the new belief. From this we can see that the new religion could not entirely overthrow the old superstition and belief.
342.Persuaded by Ivar Vidfadmi, Hrœrek slew his brother Helgi, thinking he was too good friends with his wife. Afterwards Ivar slew Hrœrek in a fight. In the dream Hrœrek is the stag, Helgi is the wild beast, Ivar is the dragon, and the she-bear with the cub is Aud with her son.
342.Persuaded by Ivar Vidfadmi, Hrœrek slew his brother Helgi, thinking he was too good friends with his wife. Afterwards Ivar slew Hrœrek in a fight. In the dream Hrœrek is the stag, Helgi is the wild beast, Ivar is the dragon, and the she-bear with the cub is Aud with her son.
343.See Exposure of Children, Vol. II., p.39.
343.See Exposure of Children, Vol. II., p.39.
344.Cf. also Orvar Odd’s Saga, c. 4.
344.Cf. also Orvar Odd’s Saga, c. 4.
345.This dream seems to have had the power to make the first man who heard it death-fated.
345.This dream seems to have had the power to make the first man who heard it death-fated.
346.Cf. Olaf Tryggvason’s Saga, p. 37.
346.Cf. Olaf Tryggvason’s Saga, p. 37.
347.Gladsheim = Home of the glad.
347.Gladsheim = Home of the glad.
348.Men slain by weapons.
348.Men slain by weapons.
349.Coats of mail or chain armour.
349.Coats of mail or chain armour.
350.The word in the text means “hangs,” and it is impossible to tell if the wolf is living or dead; it may mean that the wolf is ready to pounce.
350.The word in the text means “hangs,” and it is impossible to tell if the wolf is living or dead; it may mean that the wolf is ready to pounce.
351.Odin’s warriors. In Ragnarök these Einherjar fight with Odin against the Fenri wolf.
351.Odin’s warriors. In Ragnarök these Einherjar fight with Odin against the Fenri wolf.
352.Voluspa, 24; Hervarar Saga, 5; Eyrbyggja, 44; Fornmanna Sögur, v. 250. Harald Hilditönn was given to Odin at his birth (cf. Saxo). He was victorious all his life till his last battle.
352.Voluspa, 24; Hervarar Saga, 5; Eyrbyggja, 44; Fornmanna Sögur, v. 250. Harald Hilditönn was given to Odin at his birth (cf. Saxo). He was victorious all his life till his last battle.
353.Cf. also Gautrek’s Saga, c. 7.
353.Cf. also Gautrek’s Saga, c. 7.
354.One of the goddesses is also called Snotra.
354.One of the goddesses is also called Snotra.
355.From this we learn that a serf must be in company with some one freeborn in order to go to Odin.
355.From this we learn that a serf must be in company with some one freeborn in order to go to Odin.
356.Fagrskinna.
356.Fagrskinna.
357.Two Valkyrjas.
357.Two Valkyrjas.
358.Gautatýr = the god of the Gautar = Odin.
358.Gautatýr = the god of the Gautar = Odin.
359.Yngvi’s kin = the Ynglings descended from Odin.
359.Yngvi’s kin = the Ynglings descended from Odin.
360.The brother of Björn, who was one of Harald Fairhair’s sons, is Hakon.
360.The brother of Björn, who was one of Harald Fairhair’s sons, is Hakon.
361.Battle-oars = sword-blades; a fine simile.
361.Battle-oars = sword-blades; a fine simile.
362.Hakon.
362.Hakon.
363.We see from the last line of stanza 4 that Hakon wore a gold helmet. It is also said in the prose that he was conspicuous by it in the battle.
363.We see from the last line of stanza 4 that Hakon wore a gold helmet. It is also said in the prose that he was conspicuous by it in the battle.
364.Battle is often called play or game; cf. the synonyms for battle.
364.Battle is often called play or game; cf. the synonyms for battle.
365.Gram.
365.Gram.
366.Váfad = Odin; Odin’s cloth = armour.
366.Váfad = Odin; Odin’s cloth = armour.
367.The hard feet of the hilt = sword-blades.
367.The hard feet of the hilt = sword-blades.
368.Weapons.
368.Weapons.
369.Wound-drop = blood.
369.Wound-drop = blood.
370.Cape of swords = armour.
370.Cape of swords = armour.
371.Tempest of Odin = battle, which can also be called the storm of any Valkyrja, and has many other names.
371.Tempest of Odin = battle, which can also be called the storm of any Valkyrja, and has many other names.
372.Hropt or Hroptatýr = the shouting god = Odin.
372.Hropt or Hroptatýr = the shouting god = Odin.
373.Hakon.
373.Hakon.
374.Eight brothers, that is half-brothers, Harald Fairhair being the father of them all.
374.Eight brothers, that is half-brothers, Harald Fairhair being the father of them all.
375.By this is meant end of the world.
375.By this is meant end of the world.
376.Einherjar is plural, and is a compound. Ein = only, single; and herjar, from the verb herja = make warfare. Thus it means the only fighters, the only champions, being the warriors chosen by Odin to dwell in Valhalla with him, while Freyja lodged one-half of the slain.
376.Einherjar is plural, and is a compound. Ein = only, single; and herjar, from the verb herja = make warfare. Thus it means the only fighters, the only champions, being the warriors chosen by Odin to dwell in Valhalla with him, while Freyja lodged one-half of the slain.
377.Chief meal, corresponding in time to breakfast.
377.Chief meal, corresponding in time to breakfast.
378.Cf. also Vafthrudnismal, 41.
378.Cf. also Vafthrudnismal, 41.
379.Cf. also Grimnismál, 19:—“Geri and FrekiDoes the battle-tamer feed,The famous Herjafödr (father of hosts of Odin);But by wine onlyThe weapon-famousOdin always lives.”
379.Cf. also Grimnismál, 19:—
“Geri and FrekiDoes the battle-tamer feed,The famous Herjafödr (father of hosts of Odin);But by wine onlyThe weapon-famousOdin always lives.”
“Geri and FrekiDoes the battle-tamer feed,The famous Herjafödr (father of hosts of Odin);But by wine onlyThe weapon-famousOdin always lives.”
“Geri and FrekiDoes the battle-tamer feed,The famous Herjafödr (father of hosts of Odin);But by wine onlyThe weapon-famousOdin always lives.”
“Geri and Freki
Does the battle-tamer feed,
The famous Herjafödr (father of hosts of Odin);
But by wine only
The weapon-famous
Odin always lives.”
380.Some under-king, or host-kings, probably from Norway.
380.Some under-king, or host-kings, probably from Norway.
381.The belief in men having the power to change their shape is common in Africa to this day. See Ashangoland.
381.The belief in men having the power to change their shape is common in Africa to this day. See Ashangoland.
382.See hereditary dignity, p.491.
382.See hereditary dignity, p.491.
383.See a house or room. Vol II., p.259.
383.See a house or room. Vol II., p.259.
384.Meaning that the skin was torn.
384.Meaning that the skin was torn.
385.Meaning that the skin could be touched with it.
385.Meaning that the skin could be touched with it.
386.There were two kinds of poison used. Cf. also Volsunga, c. 5.
386.There were two kinds of poison used. Cf. also Volsunga, c. 5.
387.The woman’s name means she-bear.
387.The woman’s name means she-bear.
388.In ch. 27 we are told that Bera ate one bit and a little of another bit of the bear’s flesh, and bore three sons.
388.In ch. 27 we are told that Bera ate one bit and a little of another bit of the bear’s flesh, and bore three sons.
389.See p.558.
389.See p.558.
390.From some stone tracings and many jewels we see the proof of this. Numerous instances are given in the Earlier Edda of birds speaking to persons.
390.From some stone tracings and many jewels we see the proof of this. Numerous instances are given in the Earlier Edda of birds speaking to persons.
391.Cf. also Volsunga, 19.
391.Cf. also Volsunga, 19.
392.Same expression as of a ship.
392.Same expression as of a ship.
393.Cf. also about Hrolf’s Champions, c. 31. (Ynglinga, c. 38.)
393.Cf. also about Hrolf’s Champions, c. 31. (Ynglinga, c. 38.)
394.By magical drink, poisonous drink is often meant (Heimskr Harald Fairhair, 41). See Gudrúnarkvida ii., stanzas 21, 22, 23, 24.
394.By magical drink, poisonous drink is often meant (Heimskr Harald Fairhair, 41). See Gudrúnarkvida ii., stanzas 21, 22, 23, 24.
395.Egil’s Saga, 44.
395.Egil’s Saga, 44.
396.Egil’s Saga, 75. See p.165.
396.Egil’s Saga, 75. See p.165.
397.Cf. Ynglinga, c. 7.
397.Cf. Ynglinga, c. 7.
398.Cfr. Laxdæla, 57, 58, Njala, 30.
398.Cfr. Laxdæla, 57, 58, Njala, 30.
399.Cf. Landnama, pt. iii.
399.Cf. Landnama, pt. iii.
400.Cf. also Eyrbyggja, c. 20; and Fœreyinga, c. 40.
400.Cf. also Eyrbyggja, c. 20; and Fœreyinga, c. 40.
401.Ragnarök.
401.Ragnarök.
402.Chiefs.
402.Chiefs.
403.From Odin.
403.From Odin.
404.Helgi.
404.Helgi.
405.Helgi.
405.Helgi.
406.Hawks as birds of prey.
406.Hawks as birds of prey.
407.Helgi.
407.Helgi.
408.We see it is so late that the eagles sit on the boughs for the night, &c. So they despair of Helgi’s coming.
408.We see it is so late that the eagles sit on the boughs for the night, &c. So they despair of Helgi’s coming.
409.One of the finest similes for sleep.
409.One of the finest similes for sleep.
410.Heredismay be sister or guardian-spirit. Skjöldungs = kings.
410.Heredismay be sister or guardian-spirit. Skjöldungs = kings.
411.The bondmaid calls Helgi and his men ghosts and fiends.
411.The bondmaid calls Helgi and his men ghosts and fiends.
412.See description in Eyrbyggia. Each ghost was called by its name, and had to leave by the opposite door.
412.See description in Eyrbyggia. Each ghost was called by its name, and had to leave by the opposite door.
413.Cf. also Laxdæla, 24; Gretti, 34–37.
413.Cf. also Laxdæla, 24; Gretti, 34–37.
414.Snorri Harald Fairhair’s Saga, ch. 36.
414.Snorri Harald Fairhair’s Saga, ch. 36.
415.Viga Styr, 102.
415.Viga Styr, 102.
416.Njala, 72, 79.
416.Njala, 72, 79.
417.Gandreid = wolf ride, wizard or witches’ ride.
417.Gandreid = wolf ride, wizard or witches’ ride.
418.Eyrbyggja, 52, where the moon moves all round along the wall.
418.Eyrbyggja, 52, where the moon moves all round along the wall.
419.Egil, 24.
419.Egil, 24.
420.A warrior.
420.A warrior.
421.Sister of the moon = sun.
421.Sister of the moon = sun.
422.The famous war custom.
422.The famous war custom.
423.I.e., raven.
423.I.e., raven.
424.Wound-thorn, sword; sweat of the sword, blood.
424.Wound-thorn, sword; sweat of the sword, blood.
425.The raven was looked upon as very wise and prophetic.
425.The raven was looked upon as very wise and prophetic.
426.I.e., a Valkyrja.
426.I.e., a Valkyrja.
427.The birds of Odin were the birds of prey, or perhaps his ravens Hugin and Munin coming to tell him the news.
427.The birds of Odin were the birds of prey, or perhaps his ravens Hugin and Munin coming to tell him the news.
428.The hail-sprinkled gull, sprinkled with blood; hail—poetical expression used for arrows. The wave of the heap of slain—the blood of the slain making waves by its quantity. A gull is often used as meaning a bird of prey.
428.The hail-sprinkled gull, sprinkled with blood; hail—poetical expression used for arrows. The wave of the heap of slain—the blood of the slain making waves by its quantity. A gull is often used as meaning a bird of prey.
429.The mead of kings (blood of warriors slain by the host of kings).
429.The mead of kings (blood of warriors slain by the host of kings).
430.Shield is called here the plain of the ring. The tree of the shield is the warrior.
430.Shield is called here the plain of the ring. The tree of the shield is the warrior.
431.I make ready for the sound of Ilm—take my weapon for battle, as the sound of Ilm is = noise made by weapons.
431.I make ready for the sound of Ilm—take my weapon for battle, as the sound of Ilm is = noise made by weapons.