Chapters 44-95 - Germanic Mythology

out there. We must therefore choose between the sun, the moon, and the stars; and as it is
the moon which, when it is not full, has the form of a ship sailing in space, it is more
probable that by Nökkvi's ship is meant the moon than that any other celestial body is
referred to.
This probability becomes a certainty by the following proofs. In Sonatorrek (str.
2, 3) Egil Skallagrimsson sings that when heavy sorrow oppresses him (who has lost his
favorite son) then the song does not easily well forth from his breast:
Þagna fundur
Þriggja niðja 9
ár borinn
úr Jötunheimum
lastalauss
er lifnaði
á Nökkvers
nökkva Bragi.
The skaldic song is here compared with a fountain which does not easily gush
forth from a sorrowful heart, and the liquid of the fountain is compared with the
"Thriggi's kinsmen's find, the one kept secret, which in times past was carried from
Jotunheim into Nökkvi's ship, where Bragi, unharmed, refreshed himself (secured the
vigor of life)." 10
It is plain that Egil here refers to a mythic event that formed an episode in the
myth concerning the skaldic mead. Somewhere in Jotunheim a fountain containing the
same precious liquid as that in Mimir's well has burst forth. The vein of the fountain was
discovered by kinsmen of Thriggi, 11 but the precious find eagerly desired by all powers is
kept secret, presumably in order that they who made the discovery might enjoy it
undivided and in safety. But something happens which causes the treasure which the
fountain gave its discoverers to be carried from Jotunheim to Nökkvi's ship, and there the
drink is accessible to the gods. It is especially mentioned that Bragi, the god of poetry, is
there permitted to partake of it and thus refresh his powers.
Thus the ship of Nanna's father here reappears, and we learn that on its holy way
in space in bygone times it bore a supply of skaldic mead, of which Bragi in the days of
his innocence drank the strength of life.
9 The actual text reads fagna fundur. To alliterate with Þriggja, fagna has been emended to Þagna. In
modern editions, Þriggja niðja is emended to Friggjar niðja and interpreted as "Frigg's husband" [Odin] or
"Frigg's progeny" [the gods].
10 Rydberg's translation of this verse is not possible. The verse is extremely difficult and is thought to be
corrupt. I have seen no less than five widely different translations of it ranging from the mid-1800s to
present day. The most current translation reads: "the prize that Frigg's progeny found, borne of old from the
world of giants, unflawed, which Bragi inspired with life on the craft of the watcher-dwarf." Bernard
Scudder tr. The Sagas of the Icelanders, Egil's Saga ch.80, Viking Penguin, 2000
11 Rydberg never identifies Thriggi. I assume he means Mundilföri-Lodur, as the progenitor of Sumbl-
Ivaldi based on his argument regarding "Dulsa knor" in No. 85.