The poetic Edda

[272]

Prose: In the manuscript the sub-title, “Of Hjorvarth and Sigrlin,” stands as the title for the whole poem, though it clearly applies only to the first five stanzas. Most editions employ the title here given. Hjorvarth: the name is a not uncommon one; [273]there are two men of that name mentioned in the mythical-heroic genealogies of the Hyndluljoth (stanzas 23 and 28), and Hjorvarth appears in Helgakvitha Hundingsbana I (stanza 14) and II (prose after stanza 12) as a son of Hunding. This particular Hjorvarth is called by the annotator, but not directly so in the verse, a king of Norway. The name means “Sword-Guardian.” Four wives: polygamy, while very infrequent, appears occasionally in the Norse sagas. Alfhild: “Elf-Warrior.” Hethin: “Fur-Clothed” (?). Særeith: “Sea-Rider.” Sinrjoth: “Ever-Red.” The fourth wife, not here named, may be Sigrlin. It has been suggested that Særeith and Sinrjoth may be northern and southern forms of the same name, as also Humlung and Hymling, their sons. Svafnir: the annotator calls him king of Svavaland, apparently a place on the mainland which could be reached from Norway either by land or by sea. Sigrlin: “The Conquering Serpent.” Atli: Norse form of the Gothic Attila (Etzel). Alof: perhaps a feminine form of Olaf. A bird: compare the counsel given by the birds to Sigurth after the slaying of Fafnir (Fafnismol, stanzas 32–38). This is one of the many curious resemblances between the Helgi and the Sigurth stories. [274]

1.Glasir’s wood: Snorri in the Skaldskaparmal quotes a half stanza to the effect that “Glasir stands with golden leaves before Othin’s hall,” and calls it “the fairest wood among gods and men.” The phrase as used here seems to mean little.

4. The bird’s demands would indicate that it is in reality one of the gods. Gold-horned cattle: cf. Thrymskvitha, 23. There [275]are other references to gilding the horns of cattle, particularly for sacrificial purposes.

Prose. The annotator contradicts himself here, as he had already stated that Atli was on his way home.

5. Possibly the remains of two stanzas, or perhaps a line has been added. Sæmorn: this river is nowhere else mentioned.

Prose. Sigrlin and Alof, protected by the latter’s father, Franmar, have fled before the ravaging army of Sigrlin’s rejected [276]suitor, Hrothmar. The beginning of a new section (II) is indicated in the manuscript only by the unusually large capital letter with which “Hjorvarth” begins. No name, etc.: this probably means that Helgi had always been so silent that he would answer to no name, with the result that he had none. Valkyries: cf. Voluspo, 31 and note. The annotator insists here and in the prose after stanza 9 that Svava was a Valkyrie, but there is nothing in the verse to prove it, or, indeed, to identify the Svava of the last section of the poem with the person who gave Helgi his name. In the Volsungasaga Sigmund himself names his son Helgi, and gives him a sword, following Helgakvitha Hundingsbana I.

6.Battle-tree: poetic phrase for “warrior.” Shining fields: the words in the manuscript may form a proper name, Rothulsvoll, having this meaning.

7.Gift: not only was it customary to give gifts with the naming [277]of a child, but the practice frequently obtained when a permanent epithet was added to the name of an adult.

8.Sigarsholm (“Isle of Sigar”): a place not identified, but probably related to the Sigarsvoll where Helgi was slain (stanza 35).

9. The sword is carved with magic runes and with snakes. Fame: the original word is uncertain.

Prose.Eylimi: this name is another link with the Sigurth story, as it is likewise the name of the father of Sigurth’s mother, Hjordis.

10. With this stanza begins a new episode, that of Helgi’s [278]victory over King Hrothmar, who had killed his mother’s father (cf. prose after stanza 5). It has been suggested, in consequence, that stanzas 10–11 may be a separate fragment. The verse tells nothing of the battle, merely giving Helgi’s reproaches to his father for having left Svafnir’s death and the burning of Svavaland unavenged.

Prose. The manuscript does not indicate any break, but the episode which forms the basis of the Hrimgertharmol (stanzas 12–30) clearly begins with the slaying of the giant Hati (“The Hateful”). Hatafjord: “Hati’s Fjord.” Hrimgerth: “Frost-Shrouded” (?). [279]

13.Iron: the keels of Norse ships were sometimes fitted with iron “shoes” at bow and stern, but it is not certain that this practice much antedated the year 1000, and thus this line has raised some question as to the antiquity of this stanza, if not of the entire Hrimgertharmol, which may have been composed as late as the eleventh century.

15. The manuscript does not indicate the speaker. The pun on “Atli” and “atall” (meaning “ill”) is untranslatable. [280]

17. The manuscript does not indicate the speaker.

18. From this point to the end the manuscript does not indicate the speakers. Ron: wife of the sea-god Ægir, who draws drowning men into the sea with her net. There is no other reference to the wounding of Hrimgerth.

19. Apparently both Hrimgerth and her mother, Hati’s wife, had sought to destroy Helgi’s ships, and had actually killed some of his companions, the sons of Hlothvarth, concerning whom nothing more is known. Many editors assume that a stanza containing a speech by Atli has been lost after stanza 19. [281]

20. Apparently Hrimgerth has assumed the form of a mare.

22.Varin’s cove: the name of Varin appears twice in place names in Helgakvitha Hundingsbana I (stanzas 27 and 39). The sagas mention a mythical King Varin who lived at Skorustrond in Rogaland (Norway). [282]

25. Of the giant Lothin (“The Shaggy”) and his home in Tholley (“Pine Island”) nothing is known. Cf. Skirnismol, 35.

26. Something is clearly wrong with this stanza, and the manuscript indicates line 6 as the beginning of a new one. Perhaps a line (between lines 4 and 5) has been lost, or perhaps the lines in parenthesis are interpolations. Hrimgerth here refers to Svava, or to the protectress with whom the annotator has identified her, as having saved Helgi and his ships from the vengeance of the giantesses. In the original line 1 includes Helgi’s name, which makes it metrically incorrect. [283]

28. Again something is clearly wrong, and the last three lines look like interpolations, though some editors have tried to reconstruct two full stanzas. The passage suggests the identification of the Valkyries with the clouds.

29. Some editions give this speech to Helgi. Eastward: Atli and Helgi have held Hrimgerth in talk till sunrise, and the sun’s rays turn her into stone. But dwarfs rather than giants were the victims of sunlight; cf. Alvissmol, stanzas 16 and 35. [284]

30. Most editions give this stanza to Atli. With this the Hrimgertharmol ends, and after the next prose passage the meter reverts to that of the earlier sections.

Prose. The manuscript does not indicate a new section of the poem. Eylimi: cf. note on prose after stanza 9. Valkyrie: here, as before, the annotator has apparently nothing but his own imagination on which to base his statement. Svava in the ensuing stanzas certainly does not behave like a Valkyrie. Norway: the annotator doubtless based this statement on the reference to Norway in line 2 of stanza 31. Yule-eve: the Yule feast, marking the new year, was a great event in the heathen North. It was a time of feasting and merrymaking, vows (“New Year’s resolutions”), ghosts and witches; the spirits had their greatest power on Yule-eve. The king’s toast: vows made at the passing of the king’s cup at the Yule feast were particularly sacred. Sacred boar: a boar consecrated to Freyr, an integral part of the Yule rites. Hethin’s vow, which is, of course, the vengeance of the troll-woman, is too sacred to be broken, but he immediately realizes the horror of his oath. [285]

31.From Norway: Bugge uses this phrase as evidence that the poem was composed in one of the Icelandic settlements of the western islands, but as the annotator himself seems to have thought that Hethin came to Helgi by land (“on wild paths southward”), this argument does not appear to have much weight.

32. The second line is conjectural; a line has clearly been lost from this stanza, and various emendations have been suggested. [286]

33. Perhaps this is the remnant of two stanzas, or perhaps two lines (probably the ones in parenthesis) have been interpolated. The isle: duels were commonly fought on islands, probably to guard against treacherous interference, whence the usual name for a duel was “isle-going.” A duel was generally fought three days after the challenge. Reckoning the lapse of time by nights instead of days was a common practice throughout the German and Scandinavian peoples.

Prose. Some editors place all or part of this prose passage after stanza 35. Following-spirits: the “fylgja” was a female guardian spirit whose appearance generally betokened death. The belief was common throughout the North, and has come down to recent times in Scottish and Irish folk-lore. Individuals and sometimes whole families had these following-spirits, but it was most unusual for a person to have more than one of them. Alf: son of the Hrothmar who killed Helgi’s grandfather, and [287]who was in turn later killed by Helgi. Sigarsvoll (“Sigar’s Field”): cf. stanza 8 and note; the Sigar in question may be the man who appears as Helgi’s messenger in stanzas 36–39.

36.Sigar (“The Victorious”): cf. the foregoing note. [288]

39.Frekastein (“Wolf-Crag”): the name appears several times in the Helgi lays applied to battlefields; cf. Helgakvitha Hundingsbana I, 46 and 55, and II, 18 and 24. Need: i.e., Alf deserves no credit for the victory, which was due to the troll-woman’s magic. [289]

41. One or two editors ascribe this stanza to Hethin.

43. A few editions make the extraordinary blunder of ascribing this speech to the dying Helgi. The point, of course, is that Hethin will satisfy Svava’s vow by becoming famous as the slayer of Alf. Rogheim (“Home of Battle”) and Rothulsfjoll (“Sun-Mountain”): nowhere else mentioned; Hethin means simply that he will not come back to Svava till he has won fame.

Prose. Regarding this extraordinary bit see the prose note at the end of Helgakvitha Hundingsbana II. Gering thinks the reborn Helgi Hjorvarthsson was Helgi Hundingsbane, while Svava, according to the annotator himself, became Sigrun. The point seems to be simply that there were so many Helgi stories current, and the hero died in so many irreconcilable ways, that tradition had to have him born over again, not once only but several times, to accommodate his many deaths, and to avoid splitting him up into several Helgis. Needless to say, the poems themselves know nothing of this rebirth, and we owe the suggestion entirely to the annotator, who probably got it from current tradition. [290]