XI._° I would that I had that, etc. On these riddles see Heusler, Eddica Minora, p. xc ff.; 'Diealtnordischen Rätsel' in Zeitschrift des Vereins für Volkskunde, xi, p. 117 ff.; Tupper, Modern Language Notes, 18, p. 103; The Riddles of the Exeter Book, p. lii, etc. In the original the riddles are all in verse, while the King's answers, except the refrain with which they begin ("Your riddle is a good one," etc.) are in prose.

You went over a bridge, etc. The metrical text given by Rafn (Fornaldar Sögur, i, p. 466), has: "A bird flew above thee, a fish swam beneath thee, thou did'st go over a bridge." The prose text given on the same page has: "Thou did'st go over a bridge, and the course of the river was beneath thee, but birds were flying over thy head and on both sides of thee, and that was their road."

Delling's doorway. Delling (perhaps from an obsolete word dallr, 'bright, shining') is mentioned in Vafþrúþnismál, str. 25, as the 'father of Day.' Possibly he may originally have been a personification of day itself. The expression "before Delling's doorway" occurs also in Hávamál, str. 160, where it has been thought to mean 'at sunrise.' See also the genealogy in Hversu Noregr Bygðist, ch. i (Fornaldar Sögur, ii, p. 6), where a certain Svanhild is said to be the daughter of Day, the son of Delling, and of Sól (i.e. the sun), the daughter of Mundilfari (cf. Gylfaginning, ch. ii).

Wolves are always struggling for it. See Gylfaginning, ch. 12 (from Grímnismál, str. 39).

He who made it, etc. I have followed Heusler's reading and read er for ker and þó or sjá for þá.

Laying their eggs. For verja read verpa.

Have no husbands. For eigu, read eigut, as on p. 121.

Game of chess. The text has hneftafl, i.e. a game having certain features in common with chess which was played in Iceland till the introduction of the latter, probably in the thirteenth century. Game-pieces have been discovered in Iceland which were probably used for this game. Some are plain and hemispherical in shape, others are shaped with a man's head or a dog's head. For a full and interesting description of hneftafl see H. J. R. Murray, A History of Chess, Oxford, 1913, Appendix I, 'Chess in Iceland,' pp. 443-446.

Ægis meyjar. Ægir or Hlér, the husband of Rann, is a personification of the sea; but the kennings 'Ægir's daughters,' 'Ægir's steed,' etc. for 'billows' are common in poetry. See Helgakviða Hundingsbana ii, str. 29, and Bragar-ræður, ch. 55 (included in Brodeur's translation of the Prose Edda as Skáldskaparmál, ch. i).

Reefs. For brimserkum, read brimskerjum.

Ocean-path. For brim-reiðar, read brim-leiðar. The passage is possibly corrupt.

That is the hunn. This stanza is difficult to interpret as we have no clear information as to the character of the game. It would seem that like the game of the Welsh tawlbwrdd, it was played between sides composed, the one of sixteen 'fair' (white) men, the other of a King (called hnefa or hunn) and eight 'dark' (black) men. Cf. note to Game of Chess above. See also Murray, A History of Chess, Oxford 1913, Appendix I, 'Chess in Iceland,' pp. 443-446.

Four walking, etc. This riddle is found in a form almost identical with our text in Jakobsen's Dialect and Place Names of Shetland (Lerwick, 1897), p. 53. The 'sow' is also found in the Exeter Book, while 'the waves,' 'the anchor' and 'hailstones' have certain affinities with the AS. riddles.

King Itrek's Game. The reference here seems to be to a game something like chess. The text (R) given by Heusler in his edition of the Eddica Minora, p. 118, reads: "That is Itrek and Andath when they sit at their game."

Dead men, etc. In this strophe there seems to be an elaborate play on words. The phrase 'dead men' (dauðar menn) seems to be a disguise for val which means 'the slain' as well as 'hawk.' So also 'channel of blood' seems to be a disguise for æði which means 'vein' as well as 'eider-duck.'

Sleipnir. Othin's eight-footed horse. Cf. especially Gylfaginning, ch. 42.

Tell me lastly, etc. In Vafþrúþnismál, str. 54, Othin makes himself known to Vafþrúþnir by the same question.

XII._° This pike, etc. This verse is generally supposed to come from a lost poem on Heithrek.

Mountains of Harvathi. It is thought that Harvathi may be the early Teutonic name for the Carpathians—a reminiscence of Gothic times.

Humli and Hlöth. These names may be compared with Humblus and Lotherus, two sons of Dan, the first kings mentioned in Saxo Grammaticus, Dan. Hist., p. 1. For the name Hlöð cf. also note to ch. 7, p. 238.

Poem. For this poem on the battle between the Goths and the Huns, see Heusler, Eddica Minora, p. vii ff., and notes. In part at least it appears to be very old.

Myrkvith. The forest Myrkvith is mentioned also in Atlakviða, str. 3, 5, and 13; and in Helgakviða Hundingsbana, i, str. 53.

Pillar, lit. 'stone.' I do not know what is meant. Possibly Guðrúnarkviða iii, str. 3 may be compared.

Danaper's Shore. Danpr is treated as a personal name in Rígsþula, str. 49, but it is more likely to have been originally the name of the River Dnieper (mentioned by Jordanes, The Origins and Deeds of the Goths, ch. 5, 52, as Danaper), which was within the territories of the Goths in the fourth century.

XIII._° Gizur. There appear to be reminiscences of this story in Saxo, Book V, e.g. in regard to the numbering of the Hunnish forces. Gizur seems to correspond to Eric in Saxo p. 190 f. It has been suggested that he is Othin in disguise.

Hazle stakes. Cf. the Tháttr of Nornagest, ch. 7 (note).

XIV._° They rode forthwith ... against the Huns. It has been suggested by Heinzel that this battle between the Goths and the Huns was the great battle fought on the Catalaunian Plain in 451 a.d.; but the passage in Widsið cited on p. 238 points rather to Poland.

Drew ... lips, lit. 'drew back his moustache.'

Dunheith and the other place names are unknown.

XV._° The Goths were defending, etc. Cf. Widsiþ, l. 121 ff.

XVI._° Ivar Vithfathmi. For Ivar Vithfathmi and his family, see Ynglingasaga, chs. 44, 45, and the first fragment of Skjöldunga Saga (printed in the Fornaldar Sögur, i, p. 285 ff.), chs. 1-3.

Harold Hilditönn. The fullest account of Harold Hilditönn is that given by Saxo Grammaticus, Dan. Hist., p. 296 ff. See also the fragments of the Skjöldunga Saga, ch. 4 ff.

Gautland, i.e. the Land of the Geatas in Beowulf, the modern Götaland (whether Vestergötland or Östergötland or both), comprising roughly speaking the southern portions of Sweden, exclusive of the Danish districts (Skaane etc).

Harold of the Red Moustache. He was King of Agthir. A daughter of his, also called Ása, was married to Guthröth, King of Vestfold—the Godefridus who fought against Charlemagne and died in 810. See Ynglingasaga, ch. 53. Their son was Hálfdan the Black, the father of Harold the Fairhaired.

Sigurth Hring. See the Tháttr of Nornagest, ch. 7 and note.

Battle of Brávöll. The chief accounts of this battle are to be found in the second fragment of the Skjöldunga Saga, ch. 8 f. (see above); and in Saxo Grammaticus, Dan. Hist., pp. 309 ff.

The Sons of King Ragnar. For Ragnar Lothbrók and his sons, see the Tháttr of Nornagest, ch. 9 and note.

A sea-king. Cf. the Saga of Olaf the Holy (Heimskringla), ch. 4.

The Sons of Eric Björnson were Önund and Björn. These are probably to be identified with the Swedish kings Bern and Anoundus mentioned in Rembertus' Life of St. Ansgar, chs. 11 and 19, in connection with the saint's missionary visits to Sweden (c. 830).

Bragi Skald was the great grandfather of Arinbjörn the friend of Egil Skallagrímsson. In the Saga of Egil Skallagrímsson, ch. 59, he is said to have saved his life by composing in one night a poem in honour of King Björn. Some fragments of his poems have been preserved—the earliest datable Norse poems which have come down to us.

King Harold the Fairhaired. See the Tháttr of Nornagest, ch. 10, and note.

Eric the Victorious. The battle won by Eric the Victorious over Styrbjörn at Fyrisvellir seems to have taken place between 980 and 985. Several Runic inscriptions contain references to it. The statement that Harold the Fairhaired died in Eric's time can hardly be correct; for Harold is believed to have died in 933.

Fyrisvellir, on the banks of the Fyriså, close to the site of the modern town of Upsala.

Olaf the Swede. The traditional date of his conversion is 1008.

Olaf the Saint, ex-King of Norway, whence he had been expelled in 1028, was killed at the Battle of Stiklestad in 1030 in an attempt to recover the throne.

He tried to put an end to, etc. An interesting account of the heathen ceremonies of the Swedes, dating from shortly after the middle of the eleventh century, is given by Adam of Bremen in his History of the Church of Hamburg, Book iv., ch. 26 f.

The sacred tree. The sacrificial tree in question is presumably that mentioned in schol. 134 to Adam of Bremen as standing beside the great temple of Upsala.

Eymund, c. 1050-c. 1060.

Steinkel, 1060-1066.

Haakon the Red, 1066-1079?

Ingi I, d. c. 1110. He, Hallstein and Blótsvein were all reigning in 1081.

Philippus, d. 1118.

Ingi II, d. 1125.

GRIPLUR I_°

10._° Gnoth-Ásmund, etc. For notes on people mentioned in the Gríplur, see notes to the Saga of Hromund Greipsson, p. 231 ff. above.

13._° Draupnir's beautiful blood, a kenning for 'gold rings.' Draupnir was the name of Othin's ring which was made by the smith Eitri and sent to Othin by his brother Brokk. Its special value lay in the fact that every ninth night, eight gold rings dropped from it. Cf. Skáldskaparmál, ch. 35. Cf. also Völuspá, str. 15, where Draupnir is mentioned in the list of dwarfs.

THE FAROESE BALLAD OF NORNAGEST_°

Refrain. According to Lyngbye the refrain should be:

Others have it

Schrøter took down the first two verses as follows:

10._° The mightiest champion, etc. In Lyngbye's version 10 and 11 are transposed. Hammershaimb's is no doubt the correct order.

15._° Was Högni, etc. Lyngbye here inserts a stanza:

16._° Rich, brave, etc. The Suderø version of the ballad here substitutes at the beginning of the line: "They were old and grey."

31._° The saddle-buckle, etc. In Lyngbye's version of the Ballad of Regin the Smith, v. 131 (omitted by Hammershaimb) the following stanza is found:

In the Ballad of Regin the Smith we are told that the accident to Grani occurred when Sigurth was on his way home from Gnítaheið after slaying Fafnir. Grani was heavily laden with treasure and Sigurth also was mounted on him, so that the accident there appears perfectly natural.

In days, etc. So Hammershaimb. Lyngbye has:

In the land. Here Lyngbye has:

But he adds a version corresponding to Hammershaimb's in a footnote and states that it is frequently sung so.

42._° The courteous man. According to Lyngbye, by a 'courteous man,' the Faroese mean a Scotsman and says that the origin of the word (kurtis) is unknown. It is of course the same as the Icelandic kurteis which is a French loan-word.

According to Lyngbye it was still part of popular Faroese legend in his day that Nornagest kept his candle in a little leaden casket which was sunk in a lake. Lyngbye says that Nornagest was regarded as the 'Nestor' of the Faroes, which is quite in accordance both with his "three hundred years" mentioned in the saga, and with the unusually long span of life often associated with the External Soul of folklore.

THE BALLAD OF HJALMAR AND ANGANTYR_°

1. In a high oak-tree. In the version of this ballad obtained by Hammershaimb at Sumbø the first line runs 'A man there lived on (lit. 'in') an island high,' whereas in the Ballad of Arngrim's Sons, v. 3, we are told that Arngrim and his sons lived 'under' an oak. Possibly the first line of our text is a confusion of these two versions. The error is made more comprehensible by the fact that there are no trees on the Faroes, and so the phrase must have been a meaningless jingle of words to the singers.

Arngrim's sons from Africa. The text has 'Arngrim's sons from Bláland,' by which the Faroese ballads and the Fornaldar Sögur generally mean Africa. Here, however, we should more naturally have expected 'Norway,' and it is very probable that, as Hammershaimb suggests, we here have the refrain in a corrupt form as so often happens. Probably 'from Bláland' (af Blálandum) should be 'from Bólmland' (af Bólmlandi), i.e. from the Island of Bólm, but the Faroese may have substituted the more familiar name for that of the island with which they were unacquainted.

2._° The champions Hjalmar, etc. The Sumbø version has:

and also inserts immediately following a verse giving reasons for the voyage:

4._° They hoisted their sail, etc. Cf. Sigmundar Kvæði, str. 13, 28, 48.

5._° Their anchor they cast, etc. Cf. Magna Dans (Icelandic Fornkvæði) v. 3, with which this is practically identical.

6._° Angantyr eagerly, etc. The lit. transl. of the text is 'Angantyr was the first to step,' etc.; but the following v. has 'Hjalmar was the first to step!' The Sumbø version, which is undoubtedly better here, has

instead of

10._° Here sittest thou, etc. In the Sumbø version, Hjalmar's request is not recorded. The repetition of Angantyr's request in our text, if it has any significance at all, implies that both Hjalmar and Angantyr made the proposal.

18._° O franklin, lend me, etc. The Sumbø version here inserts an additional verse.

19._° Forth of the hall. In the Sumbø version the fight took place outside the hall, and only Angantyr is credited with the troll-like bellowing. Indeed one feels throughout the Sumbø version a more clearly defined hostility to Angantyr on the part of the balladist, whereas the Westmanhavn version is more detached in its attitude.

THE DANISH BALLAD OF ANGELFYR AND HELMER_°

1. Offue he dwelt in Uthiss-kier, so ms. A. ms. B has "Alff ... Odderskier." ms. C. has "Ulff ... Oderskier." ms. D has "Alff ... Odderskiær." Axel Olrik, however, in the version which he prints in Danske Folkeviser i Udvalg, p. 105 f. has "Alf ... Odderskær." He explains (Introduction, p. 78) Alf to be 'a combination of Arngrim the father of the berserks and Hjalmar's foster-brother Örvarodd.'

7._° Gold shone on his hand. The phrase is not quite clear. It may possibly refer to some personal ornament, but in view of the following line, would seem more probably to indicate that Angelfyr offered money to the King of Upsala.

11._° He is half a troll, So A, which is in accordance with Angelfyr's ancestry as told in the Saga of Hervör and Heithrek, ch. i. B and D, however, like the Faroese, have 'He is so vile a troll.' A gives little sense, considering the second half of the verse, and the whole becomes a meaningless formula in all the versions in which Angantyr and Hjalmar are described as brothers.

18._° Whom he himself will have. Possibly han, 'he,' is a misprint for hón, 'she,' which is what we should expect. Cf. the Saga of Hervör and Heithrek, ch. 3. One hardly expects a cynical touch like this in an authentic ballad. But the whole of the latter part of B may be a later version than the original.

THE FAROESE BALLAD OF ARNGRIM'S SONS_°

Refrain. I have adopted the refrain given in Hammershaimb's version of the Ballad, taken down on Sandø in 1848 and published in the Antiq. Tídss., 1849-1851, rather than Svabo's version which he afterwards adopted, but which is very obscure and possibly corrupt.

2._° Bjarnaland, so sing the Faroese according to both Svabo and Hammershaimb. By Bjarnaland they mean Norway. Contrast, however, the Saga of Hervör and Heithrek, ch. 2, where we are distinctly told that Angantyr's mother was Eyfura who had been carried off by Arngrim from Bjarmaland (i.e. the land of the Perms) where her father was king. See also the note on this passage. The Faroese have no doubt confused the unfamiliar name with one more familiar to themselves.

3._° Beneath oak trees live they—a common ballad formula with no real significance. It is interesting, however, as a touch indicating the literary origin of this and other stories told in the Faroese ballads. As has been remarked (see p. 247 above) there are no trees on the Faroes. On the other hand farm houses in Scandinavian lands stand frequently beneath the shadow of a large oak. For a discussion of this subject, see Chadwick, Cult of Othin (Cambridge, 1899), p. 72 ff. Compare the Scottish Ballad of Rose the Red and White Lily, v. 38:

4._° Arngrim and the Earl's lady, etc. So Svabo. In Hammershaimb's version (Antiq. Tídss. 1849-1851) she is described as the daughter of Angantyr.

7._° Better than fighting, etc. The incident of a boy playing too roughly with his companions and being told by them to go and avenge his father instead of maltreating them is very widespread. Prof. Ker notes its occurrence (On the History of the Ballads 1100-1500, p. 194) in the Irish Romance of Maelduin, in four Norwegian, five Faroese, two or three Danish ballads, in a Literary History of the Arabs and in New Guinea.

8._° Water she cast, etc. The passage is obscure. It is not clear if Hervik had actually been fighting with the 'lads,' so that the cleansing of her armour was an actual necessity; or if she had only been playing rather roughly. Leika can mean both 'to play' and 'to fight'; and leikvöllr may mean both a 'playground' and a 'battlefield.' If Hervik had only been playing, the throwing of the water on the armour was possibly a rite performed before undertaking vengeance.

9._° Die on straw. To 'die on straw' is the regular idiom in Faroese and Icelandic for to 'die in one's bed,' of old age or sickness, as opposed to death by the sword.

10._° Isan's Grove. Hammershaimb suggests that by Isan's Land here and in vv. 20 and 21 below the Faroese mean Samsø. On the other hand there was a forest in Holstein in ancient times called Isarnho, and some such name may possibly be preserved here. There was a King Isung mentioned in the Danish Ballad De vare syv og syvsindstyve, as an opponent of King Didrik; but it is improbable that his land is here indicated.

13._° She drew a shirt from out the chest, etc.—a common ballad motif. A verse almost identical with this is to be found in the Kvæði of Regin the Smith, v. 47.

14._° Up then rose Hervik, etc. vv. 14, 15, 16 and 20 are identical with vv. 12-16 (inclusive) of Olufu Kvæði, the only change being that 'Hugin the King' takes the place of 'Hervik the Earl's daughter.' They are practically identical too with the Kvæði of the Jómsvíkingar, vv. 6-8 (inclusive). Cf. also Sjurðar Kvæði (iii Högna Táttur, vv. 46-49), and Ragnarlikkja, vv. 40-48.

20._° Striped gold on a scarlet ground. The text has Gull við reyðan brand, which is probably a mishearing of the line Gull við reyðan rand ('with a gold stripe on a red ground'). Verse 39 of Brúsajökils Kvæði (which is otherwise identical with the above) gives in the second line Gull við ráum brann ('gold blazed on the yardarms'). In Hammershaimb's version of our ballad, vv. 10, 72, the line is Gulli vovin við rand ('woven with gold in stripes'), as also in v. 22 of the Kvæði of Ormar Torolvsson. The line also occurs in the form Gull við vágum rann ('the margin of the ship was gold down to where it touched the waves'). This is no doubt corrupt, but it is difficult to conjecture as to which of all the variants was the original form of the line.

23._° Cast she down her anchor, etc. vv. 23, 24 are the almost invariable formula for the landing in the Faroese ballads. They are practically identical with v. 46 of Olufu Kvæði and vv. 24, 25 of the Kvæði of Ormar Torolvsson. Cf. also Sigmundar Kvæði, v. 32; Brúsajökils Kvæði, v. 41 and the Kvæði of Alvur Kongur, vv. 24-26 and Sjurðar Kvæði (Högna Táttur, vv. 71-73).

25._° Herd and fee. Either the word jæge or the word fæ seems to have an unusual sense here.

28._° Though quake now fell and fold. The original (kyk gekk jörð á fold) is not clear. I have merely adopted Grundtvig's translation of Hammershaimb's early text in the Antiq. Tídss. 1849-1851. The 1855 ed. substitutes hon for jörð which is better.

35._° All in the middle, etc. There is obviously a lacuna or transference of some kind here. For this and the following verses, cf. Olufu Kvæði, vv. 26, 27, which are identical except the names. Indeed it is a common formula in the Faroese and Danish Ballads, and occurs in the Kvæði of Ormar Torolvsson, v. 26; and the Kvæði of Alvur Kongur, v. 33.

36._° A hundred men and five—a stock number in the Faroese ballads. Cf. the Kvæði of Ormar Torolvsson, v. 27, where we are also told that the King sat at the board 'with a hundred men and five.' Cf. also Olufu Kvæði, v. 27.

37._° Mead or wine, etc. Cf. Sjurðar Kvæði (iii, Högna Táttur, v. 181).

52._° Perhaps we should here again assume a lacuna or transposition.

Uppland is the old name for the modern province of Upsala in Sweden.

60._° Her cheeks they are as red and white, etc. Cf. the Kvæði of Finnur hin Fríði, v. 18. Cf. also the old Celtic romance of the Fate of the Sons of Usna: "I should like," said Deirdre, "that he who is to be my husband should have these three colours: his hair as black as the raven: his cheeks red as the blood: his skin like the snow" (Joyce's translation). Cf. also Grimm's story of Little Snowdrop.

68._° Forth then when his frigate, etc. vv. 68-84 are found in almost identical form in Olufu Kvæði, vv. 22-35.

69._° Angantyr was the first to light, etc. A common ballad formula, both Faroese and Danish.

88._° I would not that lady Ingibjörg hear, etc. Lit. "the lady Ingibjörg will learn that I fled." There is a suppressed condition. "If I let you fight, the lady Ingibjörg would learn, etc." Hammershaimb's text (Antiq. Tídss.) v. 37, has a negative and no condition: "The lady Ingibjörg shall not learn," etc.

97._° O Hjalmar, give me now a drink. This incident appears to be taken from Gunnlaugs Saga, ch. 12.

THE FAROESE GATU RIMA_°

9._° Thunder is the red drum. Probably reyða ('red') is a printer's error for reiða ('angry'), though the same form occurs also in the version of the ballad published in the Antiquarisk Tídsskrift. In v. 16, however, we find skarið whereas in v. 17 the word is written skarðið, the form used in both verses in Antiq. Tídss., and the two words are obviously identical in both verses. Moreover in v. 21 einir ('own,' 'single') which gives little sense, is surely an error for eingir ('no,' adj.) as in vv. 11, 17, 19. The negative is also found in v. 21 in the version in the Antiq. Tídss., in the form ei, 'they have not fathers or mothers.' Indeed the entire ballad would seem to be somewhat carelessly printed in Færöiske Kvæðer.

HILDINA_°

5._° St Magnus, Earl of Orkney, 1108 to 1116. A cathedral was built at Kirkwall in his honour by one of his successors, Earl Ronald.

EDITIONS OF TEXTS USED FOR TRANSLATIONS

PART I

Fornaldar Sögur Norðrlanda, ed. by C. C. Rafn, published at Copenhagen, 1829.

Fornaldar Sögur Norðrlanda, ed. by Valdimar Ásmundarson, published by Sigurður Kristjánsson, Reykjavík, 1891-1911.

Die Prosaische Edda im Auszuge nebst Völsungasaga und Nornageststháttr, ed. with introduction and glossary by Ernst Wilken, Paderborn, 1877. 2nd ed., 1912.

Sagaen om Hervar ok Kong Heiðrek, ed. by N. N. Petersen and published (together with a Danish translation by G. Thorarensen), by the Norse Literature Society, Copenhagen, 1847.

PART II

Færöiske Kvæðer henhørende til Hervarar Saga, published by V. U. Hammershaimb in the Antiquarisk Tídsskrift, 1849-1851, Copenhagen, 1852.

Færöiske Kvæðer, published by V. U. Hammershaimb at Copenhagen, Part I, 1851; Part II, 1855.

Danmarks Gamle Folkeviser, Vol. I, collected and edited by Svend Grundtvig, 1853.

Gríplur, published in Rímnasafn, edited by Finnur Jónsson, Copenhagen, 1905-1912, p. 351 ff.

NOTE: TRANSLATIONS

The following is a list of English translations of works referred to in the notes of the present volume. It is not in the nature of a bibliography; but for the convenience of English readers, reference has been given, whenever English translations are accessible, to the translations in preference to the original work.

Corpus Poeticum Boreale, 'The Poetry of the Old Northern Tongue from the earliest times to the Thirteenth Century,' 2 Vols., Vigfússon and Powell, Oxford, 1883.

Five Pieces of Runic Poetry, including Hervör and Angantyr, translated into prose by Bishop Percy, 1763.

Hickes's Thesaurus, including Hervör and Angantyr, translated into prose, Oxford, 1705.

The Elder or Poetic Edda, Part I, The Mythological Poems, translated and edited by Olive Bray; printed for the Viking Club, 1908.

The Edda of Sæmund, translated by B. Thorpe, published by Trübner and Co., London, 1866.

The Prose Edda, translated by A. G. Brodeur, New York, 1916.

Saxo Grammaticus, Danish History, Books I-IX, translated from the Latin by Professor Elton; published by D. Nutt, 1894 (the numbers in the notes refer to the pages of the translation, and not to the original Latin).

The Heimskringla, translated by W. Morris and E. Magnússon; published by B. Quaritch in The Saga Library, 1889.

The Saga of King Olaf Tryggwason, translated by J. Sephton and published by D. Nutt in The Northern Library, London 1895 (different from The Story of Olaf Tryggvison contained in the Heimskringla).

Islands Landnámabók—'The Book of the Settlement of Iceland,' translated by T. Ellwood and published at Kendal, 1898.

The Story of Egill Skallagrímsson, translated by W. C. Green, published by Elliot Stock, 1893.

Grettissaga—The Story of Grettir the Strong, translated by E. Magnússon and W. Morris, published by Longmans, Green and Co. (new edition), 1900. Also translated by G. A. Hight in Dent's Everyman Series.

Brennu Njálssaga—The Story of Burnt Njal, translated by G. W. Dasent; published by Edmonston and Douglas, Edinburgh 1861; republished by Dent in the Everyman Series.

Three Northern Love Stories and other tales, translated by E. Magnússon and W. Morris. 2nd ed. 1901.

Völsunga Saga—The Story of Sigurth the Völsung, translated by W. Morris and E. Magnússon; published by the 'Walter Scott' Publishing Co. Ltd., London and Felling-on-Tyne.

The Nibelungenlied—The Lay of the Nibelung Men, translated into verse by Arthur S. Way; published at the Cambridge University Press, 1911. Also The Lay of the Nibelungs, translated into prose by Alice Horton, and edited by Edward Bell; published by George Bell and Sons, London, 1898. Also The Fall of the Nibelungs, translated by M. Armour in Dent's Everyman Series.

A further list of English translations of sagas not referred to in this book will be found in Craigie's Icelandic Sagas, ch. vii, p. 110. A list of foreign translations, especially translations into the various Teutonic languages, will be found in Islandica, issued by the Cornell University Library, Vol. v, compiled by Halldór Hermansson, 1912, pp. 3-7 (general) and passim.

CAMBRIDGE: PRINTED BY J. B. PEACE, M.A., AT THE UNIVERSITY PRESS