43. “The marriage draught | will be drunk for both, For Sigurth and Gunnar, | in Gjuki’s hall; Your forms ye change, | when home ye fare, But the mind of each | to himself remains.”
Sigurth spake: 44. “Shall the kinship new | thereafter come To good among us? | Tell me, Gripir! To Gunnar joy | shall it later give, Or happiness send | for me myself?”
Gripir spake: 45. “Thine oaths remembering, | silent thou art, And dwellest with Guthrun | in wedlock good; But Brynhild shall deem | she is badly mated, And wiles she seeks, | herself to avenge.”
Sigurth spake: 46. “What may for the bride | requital be, The wife we won | with subtle wiles? From me she has | the oaths I made, And kept not long; | they gladdened her little.”
Gripir spake: 47. “To Gunnar soon | his bride will say That ill didst thou | thine oath fulfill, When the goodly king, | the son of Gjuki, With all his heart | the hero trusted.”
Sigurth spake: 48. “What sayst thou, Gripir? | give me the truth! Am I guilty so | as now is said, Or lies does the far-famed | queen put forth Of me and herself? | Yet further speak.”
Gripir spake: 49. “In wrath and grief | full little good The noble bride | shall work thee now; No shame thou gavest | the goodly one, Though the monarch’s wife | with wiles didst cheat.”
Sigurth spake: 50. “Shall Gunnar the wise | to the woman’s words, And Gotthorm and Hogni, | then give heed? Shall Gjuki’s sons, | now tell me, Gripir, Redden their blades | with their kinsman’s blood?”
Gripir spake: 51. “Heavy it lies | on Guthrun’s heart, When her brothers all | shall bring thee death; Never again | shall she happiness know, The woman so fair; | ’tis Grimhild’s work.”
Sigurth spake: 52. “Now fare thee well! | our fates we shun not; And well has Gripir | answered my wish; More of joy | to me wouldst tell Of my life to come | if so thou couldst.”
Gripir spake: 53. “Ever remember, | ruler of men, That fortune lies | in the hero’s life; A nobler man | shall never live Beneath the sun | than Sigurth shall seem.”
NOTES Prose. The manuscript gives the poem no title. Gripir: this uncle of Sigurth’s was probably a pure invention of the poet’s. The Volsungasaga mentions him, but presumably only because of his appearance here. On Eylimi and Hjordis see Fra Dautha Sinfjotla and note. Geitir, the serving-man, is likewise apparently an invention of the poet’s.
1. The manuscript does not indicate the speakers anywhere in the poem. Some editors have made separate stanzas out of the two-line speeches in stanzas 1, 3 and 6.
3. Sigurth: a few editions use in the verse the older form of this name, “Sigvorth,” though the manuscript here keeps to the form used in this translation. The Old High German “Sigifrid” (“Peace-Bringer through Victory”) became the Norse “Sigvorth” (“Victory-Guarder”), this, in turn, becoming “Sigurth.”
4. Bugge thinks a stanza has been lost after stanza 4, in which Geitir tells Gripir who Sigurth is.
5. Grani: Sigurth’s horse. According to the Volsungasaga his father was Sleipnir, Othin’s eight-legged horse, and Othin himself gave him to Sigurth. The introductory note to the Reginsmol tells a different story.
9. Thy father: on the death of Sigmund and Eylimi at the hands of Hunting’s sons see Fra Dautha Sinfjotla and note.
11. The dragon: Fafnir, brother of the dwarf Regin, who turns himself into a dragon to guard Andvari’s hoard; cf. Reginsmol and Fafnismol. Gnitaheith: a relic of the German tradition; it has been identified as lying south of Paderborn.
13. Gjuki: the Norse form of the name Gibeche (“The Giver”). Gjuki is the father of Gunnar, Hogni, and Guthrun, the family which reflects most directly the Burgundian part of the tradition (cf. Introductory Note). The statement that Sigurth is to go direct from the slaying of Fafnir to Gjuki’s hall involves one of the confusions resulting from the dual personality of Brynhild. In the older (and the original South Germanic) story, Sigurth becomes a guest of the Gjukungs before he has ever heard of Brynhild, and first sees her when, having changed forms with Gunnar, he goes to woo her for the latter. In another version he finds Brynhild before he visits the Gjukungs, only to forget her as the result of the magic draught administered by Guthrun’s mother. Both these versions are represented in the poems of which the author of the Gripisspo made use, and he tried, rather clumsily, to combine them, by having Sigurth go to Gjuki’s house, then find the unnamed Valkyrie, and then return to Gjuki, the false wooing following this second visit.
15. Basing his story on the Sigrdrifumol, the poet here tells of Sigurth’s finding of the Valkyrie, whom he does not identify with Brynhild, daughter of Buthli (stanza 27), at all. His error in this respect is not surprising, in view of Brynhild’s dual identity (cf. Introductory Note, and Fafnismol, 44 and note). Helgi: according to Helreith Brynhildar (stanza 8), with which the author of the Gripisspo was almost certainly familiar, the hero for whose death Brynhild was punished was named Hjalmgunnar. Is Helgi here identical with Hjalmgunnar, or did the author make a mistake? Finnur Jonsson thinks the author regarded Sigurth’s Valkyrie as a fourth incarnation of Svava-Sigrun-Kara, and wrote Helgi’s name in deliberately. Many editors, following Bugge, have tried to reconstruct line 2 so as to get rid of Helgi’s name.
19. Heimir: the Volsungasaga says that Heimir was the husband of Brynhild’s sister, Bekkhild. Brynhild’s family connections involve a queer mixture of northern and southern legend. Heimir and Bekkhild are purely of northern invention; neither of them is mentioned in any of the earlier poems, though Brynhild speaks of her “foster-father” in Helreith Brynhildar. In the older Norse poems Brynhild is a sister of Atli (Attila), a relationship wholly foreign to the southern stories, and the father of this strangely assorted pair is Buthli, who in the Nibelungenlied is apparently Etzel’s grandfather. Add to this her role of Valkyrie, and it is small wonder that the annotator himself was puzzled.
27. Brynhild (“Armed Warrior”): on her and her family see Introductory Note and note to stanza 19.
33. Most editions have no comma after line 3, and change the meaning to “Fain of thee | the fair-haired one / For her daughter is.” Grimhild: in the northern form of the story Kriemhild, Gunther’s sister and Siegfried’s wife, becomes Grimhild, mother of Gunnar and Guthrun, the latter taking Kriemhild’s place. The Volsungasaga tells how Grimhild gave Sigurth a magic draught which made him utterly forget Brynhild. Edzardi thinks two stanzas have been lost after stanza 33, their remains appearing in stanza 37.
35. In the Volsungasaga Grimhild merely advises Gunnar to seek Brynhild for his wife, and to have Sigurth ride with him. Goths: the historical Gunnar (Gundicarius, cf. Introductory Note) was not a Goth, but a Burgundian, but the word “Goth” was applied in the North without much discrimination to the southern Germanic peoples.
37. In the Nibelungenlied Siegfried merely makes himself invisible in order to lend Gunther his strength for the feats which must be performed in order to win the redoubtable bride. In the northern version Sigurth and Gunnar change forms, “as Grimhild had taught them how to do.” The Volsungasaga tells how Sigurth and Gunnar came to Heimir, who told them that to win Brynhild one must ride through the ring of fire which surrounded her hall (cf. the hall of Mengloth in Svipdagsmol). Gunnar tries it, but his horse balks; then he mounts Grani, but Grani will not stir for him. So they change forms, and Sigurth rides Grani through the flames. Oaths: the blood-brotherhood sworn by Sigurth, Gunnar, and Hogni makes it impossible for the brothers to kill him themselves, but they finally get around the difficulty by inducing their half-brother, Gotthorm (cf. Hyndluljoth, 27 and note) to do it.
39. The last half of line 4 is obscure, and the reading is conjectural.
41. Something is clearly wrong with stanzas 41–43. In the manuscript the order is 41, 43, 42, which brings two of Gripir’s answers together, followed by two of Sigurth’s questions. Some editors have arranged the stanzas as in this translation, while others have interchanged 41 and 43. In any case, Sigurth in stanza 42 asks about the “three nights” which Gripir has never mentioned. I suspect that lines 3–4 of stanza 41, which are practically identical with lines 3–4 of stanza 23, got in here by mistake, replacing two lines which may have run thus: “With thy sword between, | three nights thou sleepest / With her thou winnest for Gunnar’s wife.” The subsequent poems tell how Sigurth laid his sword Gram between himself and Brynhild.
43. The simultaneous weddings of Sigurth and Gunnar form a memorable feature of the German tradition as it appears in the Nibelungenlied, but in the Volsungasaga Sigurth marries Guthrun before he sets off with Gunnar to win Brynhild.
45. According to the Volsungasaga, Sigurth remembers his oaths to Brynhild almost immediately after his return to Gunnar’s house. Brynhild, on the other hand, knows nothing until the famous quarrel between herself and Guthrun at the bath (another reminiscence of the German story), when she taunts Guthrun with Sigurth’s inferiority to Gunnar, and Guthrun retorts with the statement that it was Sigurth, and not Gunnar, who rode through the flames.
47. Brynhild tells Gunnar that Sigurth really possessed her during the three nights when he slept by her in Gunnar’s form, thus violating his oath. Here again there is a confusion of two traditions. If Sigurth did not meet Brynhild until after his oath to Gunnar (cf. note on stanza 13), Brynhild’s charge is entirely false, as she herself admits in Helreith Brynhildar. On the other hand, according to the version in which Sigurth finds Brynhild before he meets Gjuki’s sons, their union was not only completed, but she had by him a daughter, Aslaug, whom she leaves in Heimir’s charge before going to become Gunnar’s wife. This is the Volsungasaga version, and thus the statement Brynhild makes to Gunnar, as a result of which Sigurth is slain, is quite true.
50. Gotthorm: Gunnar’s half-brother, and slayer of Sigurth.
52. The manuscript has stanzas 52 and 53 in inverse order.
REGINSMOL THE BALLAD OF REGIN INTRODUCTORY NOTE The Reginsmol immediately follows the Gripisspo in the Codex Regius, and in addition stanzas 1, 2, 6, and 18 are quoted in the Volsungasaga, and stanzas 13–26 in the Nornageststhattr. In no instance is the title of the poem stated, and in Regius there stands before the introductory prose, very faintly written, what appears to be “Of Sigurth.” As a result, various titles have been affixed to it, the two most often used being “the Ballad of Regin” and “the First Lay of Sigurth Fafnisbane.”
As a matter of fact, it is by no means clear that the compiler of the Eddic collection regarded this or either of the two following poems, the Fafnismol and the Sigrdrifumol, as separate and distinct poems at all. There are no specific titles given, and the prose notes link the three poems in a fairly consecutive whole. Furthermore, the prose passage introducing the Reginsmol connects directly with Fra Dautha Sinfjotla, and only the insertion of the Gripisspo at this point, which may well have been done by some stupid copyist, breaks the continuity of the story.
For convenience I have here followed the usual plan of dividing this material into distinct parts, or poems, but I greatly doubt if this division is logically sound. The compiler seems, rather, to have undertaken to set down the story of Sigurth in consecutive form, making use of all the verse with which he was familiar, and which, by any stretch of the imagination, could be made to fit, filling up the gaps with prose narrative notes based on the living oral tradition.
This view is supported by the fact that not one of the three poems in question, and least of all the Reginsmol, can possibly be regarded as a unit. For one thing, each of them includes both types of stanza commonly used in the Eddic poems, and this, notwithstanding the efforts of Grundtvig and Müllenhoff to prove the contrary, is almost if not quite conclusive proof that each poem consists of material taken from more than one source. Furthermore, there is nowhere continuity within the verse itself for more than a very few stanzas. An analysis of the Reginsmol shows that stanzas 1–4, 6–10, and 12, all in Ljothahattr stanza form, seem to belong together as fragments of a poem dealing with Loki’s (not Andvari’s) curse on the gold taken by the gods from Andvari and paid to Hreithmar, together with Hreithmar’s death at the hands of his son, Fafnir, as the first result of this curse. Stanza 5, in Fornyrthislag, is a curse on the gold, here ascribed to Andvari, but the only proper name in the stanza, Gust, is quite unidentifiable, and the stanza may originally have had to do with a totally different story. Stanza 11, likewise in Fornyrthislag, is merely a father’s demand that his daughter rear a family to avenge his death; there is nothing in it to link it necessarily with the dying Hreithmar. Stanzas 13–18, all in Fornyrthislag, give Regin’s welcome to Sigurth (stanzas 13–14), Sigurth’s announcement that he will avenge his father’s death on the sons of Hunding before he seeks any treasure (stanza 15), and a dialogue between a certain Hnikar, who is really Othin, and Regin, as the latter and Sigurth are on the point of being shipwrecked. This section (stanzas 13–18) bears a striking resemblance to the Helgi lays, and may well have come originally from that cycle. Next follows a passage in Ljothahattr form (stanzas 19–22 and 24–25) in which Hnikar-Othin gives some general advice as to lucky omens and good conduct in battle; the entire passage might equally well stand in the Hovamol, and I suspect that it originally came from just such a collection of wise saws. Inserted in this passage is stanza 23, in Fornyrthislag, likewise on the conduct of battle, with a bit of tactical advice included. The “poem” ends with a single stanza, in Fornyrthislag, simply stating that the bloody fight is over and that Sigurth fought well—a statement equally applicable to any part of the hero’s career.
Finnur Jonsson has divided the Reginsmol into two poems, or rather into two sets of fragments, but this, as the foregoing analysis has indicated, does not appear to go nearly far enough. It accords much better with the facts to assume that the compiler of the collection represented by the Codex Regius, having set out to tell the story of Sigurth, took his verse fragments pretty much wherever he happened to find them. In this connection, it should be remembered that in the fluid state of oral tradition poems, fragments, and stanzas passed readily and frequently from one story to another. Tradition, never critical, doubtless connected with the Sigurth story much verse that never originated there.
If the entire passage beginning with the prose Fra Dautha Sinfjotla, and, except for the Gripisspo, including the Reginsmol, Fafnismol, and Sigrdrifumol, be regarded as a highly uncritical piece of compilation, rendered consecutive by the compiler’s prose narrative, its difficulties are largely smoothed away; any other way of looking at it results in utterly inconclusive attempts to reconstruct poems some of which quite possibly never existed.
The twenty-six stanzas and accompanying prose notes included under the heading of Reginsmol belong almost wholly to the northern part of the Sigurth legend; the mythological features have no counterpart in the southern stories, and only here and there is there any betrayal of the tradition’s Frankish home. The story of Andvari, Loki, and Hreithmar is purely Norse, as is the concluding section containing Othin’s counsels. If we assume that the passage dealing with the victory over Hunding’s sons belongs to the Helgi cycle (cf. introductory notes to Helgakvitha Hjorvarthssonar and Helgakvitha Hundingsbana I), there is very little left to reflect the Sigurth tradition proper.
Regarding the general development of the story of Sigurth in the North, see the introductory note to the Gripisspo.
Sigurth went to Hjalprek’s stud and chose for himself a horse, who thereafter was called Grani. At that time Regin, the son of Hreithmar, was come to Hjalprek’s home; he was more ingenious than all other men, and a dwarf in stature; he was wise, fierce and skilled in magic. Regin undertook Sigurth’s bringing up and teaching, and loved him much. He told Sigurth of his forefathers, and also of this: that once Othin and Hönir and Loki had come to Andvari’s waterfall, and in the fall were many fish. Andvari was a dwarf, who had dwelt long in the waterfall in the shape of a pike, and there he got his food. “Otr was the name of a brother of ours,” said Regin, “who often went into the fall in the shape of an otter; he had caught a salmon, and sat on the high bank eating it with his eyes shut. Loki threw a stone at him and killed him; the gods thought they had had great good luck, and stripped the skin off the otter. That same evening they sought a night’s lodging at Hreithmar’s house, and showed their booty. Then we seized them, and told them, as ransom for their lives, to fill the otter skin with gold, and completely cover it outside as well with red gold. Then they sent Loki to get the gold; he went to Ron and got her net, and went then to Andvari’s fall and cast the net in front of the pike, and the pike leaped into the net.” Then Loki said: 1. “What is the fish | that runs in the flood, And itself from ill cannot save? If thy head thou wouldst | from hell redeem, Find me the water’s flame.”
Andvari spake: 2. “Andvari am I, | and Oin my father, In many a fall have I fared; An evil Norn | in olden days Doomed me in waters to dwell.”
Loki spake: 3. “Andvari, say, | if thou seekest still To live in the land of men, What payment is set | for the sons of men Who war with lying words?”
Andvari spake: 4. “A mighty payment | the men must make Who in Vathgelmir’s waters wade; On a long road lead | the lying words That one to another utters.”
Loki saw all the gold that Andvari had. But when he had brought forth all the gold, he held back one ring, and Loki took this from him. The dwarf went into his rocky hole and said: 5. “Now shall the gold | that Gust once had Bring their death | to brothers twain, And evil be | for heroes eight; Joy of my wealth | shall no man win.”
The gods gave Hreithmar the gold, and filled up the otter-skin, and stood it on its feet. Then the gods had to heap up gold and hide it. And when that was done, Hreithmar came forward and saw a single whisker, and bade them cover it. Then Othin brought out the ring Andvaranaut and covered the hair. Then Loki said: 6. “The gold is given, | and great the price Thou hast my head to save; But fortune thy sons | shall find not there, The bane of ye both it is.”
Hreithmar spake: 7. “Gifts ye gave, | but ye gave not kindly, Gave not with hearts that were whole; Your lives ere this | should ye all have lost, If sooner this fate I had seen.”
Loki spake: 8. “Worse is this | that methinks I see, For a maid shall kinsmen clash; Heroes unborn | thereby shall be, I deem, to hatred doomed.”
Hreithmar spake: 9. “The gold so red | shall I rule, methinks, So long as I shall live; Nought of fear | for thy threats I feel, So get ye hence to your homes.”
Fafnir and Regin asked Hreithmar for a share of the wealth that was paid for the slaying of their brother, Otr. This he refused, and Fafnir thrust his sword through the body of his father, Hreithmar, while he was sleeping. Hreithmar called to his daughters: 10. “Lyngheith and Lofnheith, | fled is my life, And mighty now is my need!”
Lyngheith spake: “Though a sister loses | her father, seldom Revenge on her brother she brings.”
Hreithmar spake: 11. “A daughter, woman | with wolf’s heart, bear, If thou hast no son | with the hero brave; If one weds the maid, | for the need is mighty, Their son for thy hurt | may vengeance seek.”
Then Hreithmar died, and Fafnir took all the gold. Thereupon Regin asked to have his inheritance from his father, but Fafnir refused this. Then Regin asked counsel of Lyngheith, his sister, how he should win his inheritance. She said: 12. “In friendly wise | the wealth shalt thou ask Of thy brother, and better will; Not seemly is it | to seek with the sword Fafnir’s treasure to take.”
All these happenings did Regin tell to Sigurth.
One day, when he came to Regin’s house, he was gladly welcomed. Regin said: 13. “Hither the son | of Sigmund is come, The hero eager, | here to our hall; His courage is more | than an ancient man’s, And battle I hope | from the hardy wolf.
14. “Here shall I foster | the fearless prince, Now Yngvi’s heir | to us is come; The noblest hero | beneath the sun, The threads of his fate | all lands enfold.”
Sigurth was there continually with Regin, who said to Sigurth that Fafnir lay at Gnitaheith, and was in the shape of a dragon. He had a fear-helm, of which all living creatures were terrified. Regin made Sigurth the sword which was called Gram; it was so sharp that when he thrust it down into the Rhine, and let a strand of wool drift against it with the stream, it cleft the strand asunder as if it were water. With this sword Sigurth cleft asunder Regin’s anvil. After that Regin egged Sigurth on to slay Fafnir, but he said: 15. “Loud will the sons | of Hunding laugh, Who low did Eylimi | lay in death, If the hero sooner | seeks the red Rings to find | than his father’s vengeance.”
King Hjalprek gave Sigurth a fleet for the avenging of his father. They ran into a great storm, and were off a certain headland. A man stood on the mountain, and said: 16. “Who yonder rides | on Rævil’s steeds, O’er towering waves | and waters wild? The sail-horses all | with sweat are dripping, Nor can the sea-steeds | the gale withstand.”
Regin answered: 17. “On the sea-trees here | are Sigurth and I, The storm wind drives us | on to our death; The waves crash down | on the forward deck, And the roller-steeds sink; | who seeks our names?”
The Man spake: 18. “Hnikar I was | when Volsung once Gladdened the ravens | and battle gave; Call me the Man | from the Mountain now, Feng or Fjolnir; | with you will I fare.”
They sailed to the land, and the man went on board the ship, and the storm subsided. Sigurth spake: 19. “Hnikar, say, | for thou seest the fate That to gods and men is given; What sign is fairest | for him who fights, And best for the swinging of swords?”
Hnikar spake: 20. “Many the signs, | if men but knew, That are good for the swinging of swords; It is well, methinks, | if the warrior meets A raven black on his road.
21. “Another it is | if out thou art come, And art ready forth to fare, To behold on the path | before thy house Two fighters greedy of fame.
22. “Third it is well | if a howling wolf Thou hearest under the ash; And fortune comes | if thy foe thou seest Ere thee the hero beholds.
23. “A man shall fight not | when he must face The moon’s bright sister | setting late; Win he shall | who well can see, And wedge-like forms | his men for the fray.
24. “Foul is the sign | if thy foot shall stumble As thou goest forth to fight; Goddesses baneful | at both thy sides Will that wounds thou shalt get.
25. “Combed and washed | shall the wise man go, And a meal at morn shall take; For unknown it is | where at eve he may be; It is ill thy luck to lose.”
Sigurth had a great battle with Lyngvi, the son of Hunding, and his brothers; there Lyngvi fell, and his two brothers with him. After the battle Regin said: 26. “Now the bloody eagle | with biting sword Is carved on the back | of Sigmund’s killer; Few were more fierce | in fight than his son, Who reddened the earth | and gladdened the ravens.”
Sigurth went home to Hjalprek’s house; thereupon Regin egged him on to fight with Fafnir.
NOTES Prose. Hjalprek: father of Alf, Sigurth’s step-father; cf. Fra Dautha Sinfjotla, and note. Grani: cf. Gripisspo, 5 and note. Regin (“Counsel-Giver”): undoubtedly he goes back to the smith of the German story; in the Thithrekssaga version he is called Mimir, while Regin is there the name of the dragon (here Regin’s brother, Fafnir). The Voluspo (stanza 12) names a Regin among the dwarfs, and the name may have assisted in making Regin a dwarf here. Hreithmar: nothing is known of him outside of this story. Othin, Hönir and Loki: these same three gods appear in company in Voluspo, 17–18. Andvari’s fall: according to Snorri, who tells this entire story in the Skaldskaparmal, Andvari’s fall was in the world of the dark elves, while the one where Loki killed the otter was not; here, however, the two are considered identical. With his eyes shut: according to Snorri, Otr ate with his eyes shut because he was so greedy that he could not bear to see the food before him diminishing. Ron: wife of the sea-god Ægir, who draws down drowning men with her net; cf. Helgakvitha Hjorvarthssonar, 18 and note. Snorri says that Loki caught the pike with his hands.
1. Snorri quotes this stanza. Water’s flame: gold, so called because Ægir, the sea-god, was wont to light his hall with gold.
2. Snorri quotes this stanza. The name of the speaker is not given in the manuscripts. Oin: nothing further is known of Andvari’s father. Norn: cf. Voluspo, 20.
3. Stanzas 3–4 may well be fragments of some other poem. Certainly Loki’s question does not fit the situation, and the passage looks like an extract from some such poem as Vafthruthnismol. In Regius the phrase “Loki spake” stands in the middle of line 1.
4. The manuscript does not name the speaker. Vathgelmir (“Raging to Wade”): a river not elsewhere mentioned, but cf. Voluspo, 39.
Prose. Snorri says Andvari’s ring had the power to create new gold. In this it resembled Baldr’s ring, Draupnir; cf. Skirnismol, 21 and note.
5. This stanza apparently comes from a different source from stanzas 1–4 (or 1–2 if 3–4 are interpolated) and 6–10; cf. Introductory Note. In the Volsungasaga Andvari lays his curse particularly on the ring. Gust: possibly a name for Andvari himself, or for an earlier possessor of the treasure. Brothers twain: Fafnir and Regin. Heroes eight: the word “eight” may easily have been substituted for something like “all” to make the stanza fit the case; the “eight” in question are presumably Sigurth, Gotthorm, Gunnar, Hogni, Atli, Erp, Sorli and Hamther, all of whom are slain in the course of the story. But the stanza may originally not have referred to Andvari’s treasure at all.
Prose. Andvaranaut: “Andvari’s Gem.”
6. Snorri quotes this stanza, introducing it, as here, with “Then Loki said” in the prose. Regius omits this phrase, but inserts “said Loki” in line 1.
8. The word translated “maid” in line 2 is obscure, and “gold” may be meant. Apparently, however, the reference is to the fight between Sigurth and the sons of Gjuki over Brynhild. The manuscript does not name the speaker, and many editions assign this stanza to Hreithmar.
9. The manuscript includes “said Hreithmar” (abbreviated) in the middle of line 1, and some editors have followed this.
10. Hreithmar’s daughters do not appear elsewhere. It has been suggested that originally stanza 10 was followed by one in which Lofnheith lamented her inability to avenge her father, as she was married and had no son.
11. Apparently an interpolation (cf. Introductory Note). Vigfusson tries to reconstruct lines 2 and 4 to fit the Ljothahattr rhythm, but without much success. Hreithmar urges his daughter, as she has no sons, to bear a daughter who, in turn, will have a son to avenge his great-grandfather. Grundtvig worked out an ingenious theory to fit this stanza, making Sigurth’s grandfather, Eylimi, the husband of Lyngheith’s daughter, but there is absolutely no evidence to support this. The stanza may have nothing to do with Hreithmar.
13. This and the following stanza may be out of place here, really belonging, together with their introductory prose sentence, in the opening prose passage, following the first sentence describing Regin. Certainly they seem to relate to Regin’s first meeting with Sigurth. Stanzas 13–26, interspersed with prose, are quoted in the Nornageststhattr. Stanzas 13–18 may be the remnants of a lost poem belonging to the Helgi cycle (cf. Introductory Note). Hardy wolf: warrior, i.e., Sigurth.
14. Yngvi’s heir: Yngvi was one of the sons of the Danish king Halfdan the Old, and traditionally an ancestor of Helgi (cf. Helgakvitha Hundingsbana I, 57 and note). Calling Sigurth a descendant of Yngvi is, of course, absurd, and the use of this phrase is one of the many reasons for believing that stanzas 13–18 belonged originally to the Helgi cycle. The threads, etc.: another link with Helgi; cf. Helgakvitha Hundingsbana I, 3–4. As Helgi was likewise regarded as a son of Sigmund, stanzas 13–14 would fit him just as well as Sigurth.
Prose. Gnitaheith: cf. Gripisspo, 11 and note. Fear-helm: the word “ægis-hjalmr,” which occurs both here and in Fafnismol, suggests an extraordinarily interesting, and still disputed, question of etymology. Gram: according to the Volsungasaga Regin forged this sword from the fragments of the sword given by Othin to Sigmund (cf. Fra Dautha Sinfjotla and note).
15. Regarding the sons of Hunding and Eylimi, father of Sigurth’s mother, all of whom belong to the Helgi tradition, cf. Fra Dautha Sinfjotla and note.
Prose. The fleet, and the subsequent storm, are also reminiscent of the Helgi cycle; cf. Helgakvitha Hundingsbana I, 29–31, and II, prose after stanza 16. A man: Othin.
16. Rævil’s steeds (Rævil was a sea-king, possibly the grandson of Ragnar Lothbrok mentioned in the Hervararsaga), sail-horses and sea-steeds all mean “ships.”
17. Sea-trees and roller-steeds (the latter because ships were pulled up on shore by means of rollers) both mean “ships.”
18. The Volsungasaga quotes this stanza. Hnikar and Fjolnir: Othin gives himself both these names in Grimnismol, 47; Feng (“The Seizer”) does not appear elsewhere. According to the Volsungasaga, no one knew Othin’s name when he came to Volsung’s house and left the sword there for Sigmund.
19. This and the following stanzas are strongly suggestive of the Hovamol, and probably came originally from some such collection.
23. This stanza is clearly an interpolation, drawn in by the common-sense advice, as distinct from omens, given in the last lines of stanza 22. Moon’s sister: the sun; cf. Vafthruthnismol, 23 and note. Wedge-like: the wedge formation (prescribed anew in 1920 for the United States Army under certain circumstances) was said to have been invented by Othin himself, and taught by him only to the most favored warriors.
24. Goddesses: Norse mythology included an almost limitless number of minor deities, the female ones, both kind and unkind, being generally classed among the lesser Norns.
25. This stanza almost certainly had nothing originally to do with the others in this passage; it may have been taken from a longer version of the Hovamol itself.
Prose. Lyngvi: the son of Hunding who killed Sigmund in jealousy of his marriage with Hjordis; cf. Fra Dautha Sinfjotla and note. The Volsungasaga names one brother who was with Lyngvi in the battle, Hjorvarth, and Sigurth kills him as readily as if he had not already been killed long before by Helgi. But, as has been seen, it was nothing for a man to be killed in two or three different ways.
26. Bloody eagle, etc.: the Nornageststhattr describes the manner in which the captured Lyngvi was put to death. “Regin advised that they should carve the bloody eagle on his back. So Regin took his sword and cleft Lyngvi’s back so that he severed his back from his ribs, and then drew out his lungs. So died Lyngvi with great courage.”
Prose. In Regius there is no break of any kind between this prose passage and the prose introduction to the Fafnismol (cf. Introductory Note).
FAFNISMOL THE BALLAD OF FAFNIR INTRODUCTORY NOTE The so-called Fafnismol, contained in full in the Codex Regius, where it immediately follows the Reginsmol without any indication of a break, is quoted by Snorri in the Gylfaginning (stanza 13) and the Skaldskaparmal (stanzas 32 and 33), and stanzas 6, 3, and 4 appear in the Sverrissaga. Although the Volsungasaga does not actually quote any of the stanzas, it gives a very close prose parallel to the whole poem in chapters 18 and 19.