The Poetic Edda: A Study Guide |
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Grímnismál The Speech of the Masked One [PREVIOUS][MAIN][NEXT] [HOME] |
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19 | ||||||
Codex Regius MS No. 2365 4to [R] |
Arnamagnæan Codex AM 748 I 4to [A] |
1954
Guðni Jónsson
Normalized Text: |
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19. Gera ok Freka |
19. Gera ok Freka |
19. Gera ok Freka |
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English Translations | ||||||
1797 Amos
Simon Cottle in Icelandic Poetry “The Song of Grimnir” |
1851 C.P. in The Yale Magazine, Vol. 16 “The Song of Grimner” |
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XIX. The chief inur'd to toils in war, |
Th' illustrious Father of armies, with food
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1866 Benjamin Thorpe
in Edda Sæmundar Hinns Frôða “The Lay of Grimnir” |
1883 Gudbrand Vigfusson in Corpus Poeticum Boreale “The Sayings of the Hooded One” |
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19. Geri and Freki |
The glorious war-wont Father of Hosts |
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1908 Olive Bray in Edda Saemundar “The Sayings of Grimnir” |
1923 Henry Bellows in The Poetic Edda “Grimnismol: The Ballad of Grimnir” |
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“The rearrangement of
strophes, which is not an attempt at restoration, but made for the sake of
clearness, is indicated by figures in parenthesis corresponding to the strophe
numbering of R.” |
19. Freki and Geri does Heerfather feed,
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1962 Lee M. Hollander in The Poetic Edda “The Lay of Grimnir” |
1967 W.
H. Auden & P. B. Taylor in The Elder Edda “The Lay of Grimnir” |
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19. Valfather feeds Freki and Geri30 |
19. War-accustomed Warrior-Father
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1996 Carolyne Larrington in The Poetic Edda “Grimnir’s Sayings” |
2011 Ursula Dronke in The Poetic Edda, Vol. III “The Lay of Grimnir” |
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19. Geri and Freki, tamed to war, he satiates, |
19. His wolves Voracious and |
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2011 Andy Orchard The Elder Edda: A Book of Viking Lore 'The Lay of Grimnir" |
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19. ‘Geri and Freki, the war-worn one [Odin] feeds, |
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[HOME][GRÍMNISMÁL] | ||||||
Odin Enthroned F.W. Engelhardt COMMENTARY |
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Snorri quotes and parphrases this verse in Gylfaginning 38: |
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WOLVES AT THE DOOR FJÖLVINNSMÁL stt. 13-16 |
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We come face
to face with Odin’s wolves in another Eddic poem, Fjölsvinsmál. Here, Odin is
Fjölsviðr (cf. Grímnismál 48), the watchman, who interrogates the hero
Svipdag as he approaches a mysterious castle gate in search of his beloved
Menglad: |
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Svipdagur kvað: | Svipdag said: | |||||
13:1 Segðu mér það, Fjölsviður,
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Now tell me, Fjolsvith, |
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Fjölsviður kvað: | Fjolsvith said: | |||||
14:1 Gífur heitir annar,
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One is named Gifur,
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Svipdagur kvað: |
Svipdag said: |
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15:1 Segðu mér það, Fjölsviður, |
Now tell me, Fjolsvith,
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Fjölsviður kvað: |
Fjolsvith said: |
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16:1 Missvefni mikið |
Opposite sleeping schedules |
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Grímnismál 19 names Odin's two wolves, Geri and Freki. In Fjölsvinnsmál, we learn that Fjölsviðr's two garmar are named Geri and Gífur. The meaning of an adjective "gífur" is practically synonomous to the meaning of the name Freki, "the greedy one". The identity of these wolf-hounds should be obvious: Fjölsviðr's two wolves, Gífur and Geri, are Odin's two wolves, Freki and Geri. It should also be mentioned that in Grímnismál 10 we find a wolf (vargur), and an eagle guarding the door to Odin's hall. Carrion-eaters (including ravens) are animals sacred to Odin. Lines 13:5-6 are utterly incomprehensible. In lieu of the usual emendations suggested by Bugge, and subsequently followed by most editors, Ólsen's intelligent commentary has been adopted here. |
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Line 14:4 which reads varðir ellifu in all manuscripts, can only mean "eleven women"; varðir being the plural of the rare word, vörð, "woman." This would indicate that the wolves guard "eleven women". But even if we accept this reading, the sentence does not make sense syntactically. Thus, most (if not all) commentators have suggested emendations here. Rask emended the sentence to read varðir ro (eru) ellifu, "eleven are the women, whom they guard". But who are these eleven women? Traditionally, the Aesir were twelve in number. The first stanza of the so-called shorter Völuspá (Völuspá in skamma), incorporated within Hyndluljóð, states: Voru ellefu / æsir taldir / Baldur er hné / að banaþúfu, "the number of the Aesir was reduced to eleven, when Baldur died". This is also found in Snorri's Edda. Therefore, it may be assumed that there were also twelve Ásynjur. If the gate guarded by the wolves is Valgrind, the front gate of Asgard, then the "women", who dwell inside, must be the Ásynjur. When Nanna died of grief for Baldur, their number also would have been reduced by one. Thus the eleven women mentioned in Fjölsvinnsmál might refer to the remaining Ásynjur. Other emendations have been suggested. Grundtvig suggested this phrase be emended to varðir ellilyfs, and that the epli ellefu, the eleven apples, of Skírnismál 19-20 be emended to epli ellilyf. The word ellilyf otherwise occurs only in Haustlöng 9:3 in the phrase ása ellilyf, "the Aesir's remedy against old age", i.e. Idunn's apples. Björn M. Ólsen took Grundtvig's suggestion one step further, suggesting that this line in Fjölsvinnsmál be read varða ellilyf, "the guardians' remedy against old age". This would make sense, since the Aesir are the guardians of creation. Ólsen's suggestion has been adopted in the present translation, because it is in accordance with the emendation of 13:5-6 (also based on Ólsen) og varða fyr lundi lim, "and, in front of the tree, guard its foliage". From the context of the poem it is apparent that Svipdag sees an enormous tree within the walls (see stanza 19 ff.). This tree is truly precious and needs to be diligently guarded. Its leaves seem to have medicinal properties, and its fruits (apples) are the Aesir's remedy against old age (ellilyf). |
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The "fierce assailants", of course, are the two wolves guarding the gate. Svipdag is attempting to enter Asgard. Since the gate is guarded by two wolves, he considers the possibility of evading them while they sleep. Line 16:6 is garbled, but the meaning is obvious. Bugge tentatively suggested the emendation: og kemst því vætur, ef þar kemur, which seems reasonable. If there is any doubt that the Fjölsvidr of this poem is intended to be Odin, see strophe 45: |
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Menglöð kvað: |
Menglad said: | |||||
45:1 Horskir hrafnar |
Wise ravens |
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Despite the fact that few things are called by their common names in this poem, Menglad's threat to Fjolsviðr makes it clear who she is actually speaking to. Her response is clearly a riddle with one inescapable solution. The word horskir means "wise, sagacious" and the word is certainly well-placed here. There are two ravens in the mythology, who clearly can be said to be wise, i.e. Huginn (Mind) and Muninn (Memory). They fly over Jörmungrund every day gathering information for Odin (Grímnismál 20). They are his "intelligence" in more than one sense. One of Odin's appellations is Hrafnás, Hrafnagoð, Raven God. Odin is also well-known as the God of Gallows. He is Hangagoð, Hangatýr, the Hanged God, who hung for nine nights on the "windswept tree" (Hávamál 138). He is the one-eyed god, who gave half his sight in exchange for wisdom from Mímir's well (Gylfaginning 15, Völuspá 28). These facts would have been well- known to the poem's audience, who must have delighted in solving the puzzle. Menglad's riddle is thus transparent. When she says "Wise ravens shall tear out your eyes on the high gallows", she can only be referring to Odin. |
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Odin on Hildskjalf figurine from Lejre, Denmark |
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