As Snæbjorn sang:

They say nine brides of skerries
Swiftly move the Sea-Churn
Of Grótti's Island-Flour-Bin
Beyond the Earth's last outskirt,—
They who long the corny ale ground
Of Amlódi; the Giver

Of Rings now cuts with ship's beak
The Abiding-Place of boat-sides.

Here the sea is called Amlódi's Churn.
As Einarr Skúlason sang:

The sturdy drive-nails weaken
In the swift swirl, where paleth
Rakni's Heaving Plain: wind
Puffs the reefs against the stays.

XXVI. "How should one periphrase the sun? By calling her Daughter of Mundilfari, Sister of the Moon, Wife of Glenr, Fire of Heaven and of the Air. Even as Skúli Thorsteinsson sang:

Glenr's god-blithe Bed-Mate wadeth
Into the Goddess's mansion

With rays; then the good light cometh
Of gray-sarked Máni downward.

Einarr Skúlason:

Whereso the lofty flickering

Flame of the World's Hall swimmeth

O'er our loved friend, who hateth
And lavisheth the sea-gold.

XXVII. "How should the wind be periphrased? Thus: call it Son of Fornjótr, Brother of the Sea and of Fire, Scathe or Ruin or Hound or Wolf of the Wood or of the Sail or of the Rigging.

Thus spake Sveinn in the Nordrsetu-drápa:

First began to fly

Fornjótr's sons ill-shapen.

XXVIII. "How should one periphrase fire? Thus: call it Brother of the Wind and the Sea, Ruin and Destruction of Wood and of Houses, Hálfr's Bane, Sun of Houses.

XXIX. "How should winter be periphrased? Thus: call it Son of Vindsvalr, Destruction of Serpents, TempestSeason. Thus sang Ormr Steinthórsson:

To the blind man I proffer
This blessing: Vindsvalr's Son.

Thus sang Ásgrímr:

The warlike Spoil-Bestower,

Lavish of Wealth, that winter

Snake's-Woe-in Thrándheim tarried;

The folk knew thy true actions.

XXX. “How should one periphrase summer? Thus: call

it Son of Svásudr and Comfort of Serpents, and Growth of Men. Even as Egill Skallagrímsson sang:

We shall wave our swords, O Dyer
Of Wolf's Teeth, make them glitter:
A deed we have for wreaking

In the Comfort of Dale-Serpents.

XXXI. "How should man be periphrased? By his works, by that which he gives or receives or does; he may also be periphrased in terms of his property, those things which he possesses, and, if he be liberal, of his liberality; likewise in terms of the families from which he descended, as well as of those which have sprung from him. How is one to periphrase him in terms of these things? Thus: by calling him accomplisher or performer of his goings or his conduct, of his battles or sea-voyages or huntings or weapons or ships. And because he is a tester of weapons and a winner of battles,the words for 'winner' and 'wood' being the same, as are also those for 'tester' and 'rowan,'therefore, from these phrases, skalds have called man Ash or Maple, Grove, or other masculine tree-names, and periphrased him in such expressions in terms of battles or ships or possessions. It is also correct to periphrase man with all the names of the Æsir; also with giant-terms, and this last is for the most part for mocking or libellous purposes. Periphrasis with the names of elves is held to be favorable.

"Woman should be periphrased with reference to all female garments, gold and jewels, ale or wine or any other drink, or to that which she dispenses or gives; likewise with reference to ale-vessels, and to all those things which it becomes her to perform or to give. It is correct to peri

phrase her thus: by calling her giver or user of that of which she partakes. But the words for 'giver' and 'user' are also names of trees; therefore woman is called in metaphorical speech by all feminine tree-names. Woman is periphrased with reference to jewels or agates for this reason: in heathen times what was called a 'stone-necklace,' which they wore about the neck, was a part of a woman's apparel; now it is used figuratively in such a way as to periphrase woman with stones and all names of stones. Woman is also

metaphorically called by the names of the Ásynjur or the Valkyrs or Norns or women of supernatural kind. It is also correct to periphrase woman in terms of all her conduct or property or family.

XXXII. "How should gold be periphrased? Thus: by calling it Ægir's Fire, and Needles of Glasir, Hair of Sif, Snood of Fulla, Freyja's Tears, Talk and Voice and Word of Giants, Draupnir's Drop and Rain or Shower of Draupnir, or of Freyja's Eyes, Otter's Ransom, Forced Payment of the Æsir, Seed of Fýris-Plain, Cairn-Roof of Hölgi, Fire of all Waters and of the Hand, Stone and Reef or Gleam of the Hand.

XXXIII."Wherefore is gold called Ægir's Fire? This tale is to the same purport as we have told before: Ægir went to Ásgard to a feast, but when he was ready to return home, he invited Odin and all the Æsir to visit him in three months' time. First came Odin and Njördr, Freyr, Týr, Bragi, Vídarr, Loki; likewise the Ásynjur: Frigg, Freyja, Gefjun, Skadi, Idunn, Sif. Thor was not there, having gone into the eastern lands to slay trolls. When the gods had sat down in their places, straightway Ægir had bright gold

brought in onto the floor of the hall, and the gold gave forth light and illumined the hall like fire: and it was used there for lights at his banquet, even as in Valhall swords were used in place of fire. Then Loki bandied sharp words with all the gods, and slew one of Ægir's thralls, him who was called Five-Finger; another of his thralls was named Fire-Kindler. Rán is the name of Ægir's wife, and their daughters are nine, even as we have written before. At this feast all things were self-served, both food and ale, and all implements needful to the feast. Then the Æsir became aware that Rán had that net wherein she was wont to catch all men who go upon the sea. Now this tale is to show whence it comes that gold is called Fire or Light or Brightness of Ægir, of Rán, or of Ægir's daughters; and now such use is made of these metaphors that gold is called Fire of the Sea, and of all names of the sea, even as Ægir or Rán had names associated with the sea. Therefore gold is now called Fire of Waters or of Rivers, and of all river

names.

"But these names have fared just as other figures also have done: the later skalds have composed after the exam-ples of the old skalds, even those examples which stood in their poems, but were later expanded into such forms as seemed to later poets to be like what was written before: as a lake is to the sea, or the river to the lake, or the brook to the river. Therefore all these are called new figures, when terms are expanded to greater length than what was recorded before; and all this seems well and good, so far as it concurs with verisimilitude and nature. As Bragi the Skald sang:

I was given by the Battler

The fire of the Brook of Sea-Fish: