Dwarf (folklore)
![](https://upload.wikimedia.org/wikipedia/commons/thumb/4/48/Two_V%C3%B6lusp%C3%A1_Dwarves_by_Fr%C3%B8lich.jpg/220px-Two_V%C3%B6lusp%C3%A1_Dwarves_by_Fr%C3%B8lich.jpg)
Adwarf(pl. dwarfsordwarves) is a type ofsupernaturalbeing inGermanic folklore.Accounts of dwarfs vary significantly throughout history; however, they are commonly, but not exclusively, presented as living in mountains or stones and being skilled craftspeople. In early literary sources, only males are explicitly referred to as dwarfs. However, they are described as having sisters and daughters, while male and female dwarfs feature in later saga literature and folklore. Dwarfs are sometimes described as short; however, scholars have noted that this is neither explicit nor relevant to their roles in the earliest sources.
Dwarfs continue to feature in modern popular culture, such as in the works ofJ. R. R. TolkienandTerry Pratchett,where they are often, but not exclusively, presented as distinct fromelves.They are often depicted as miners, smiths, armorers, tailors, carpenters, artisans and mechanics.
Etymology
[edit]The modern English noundwarfdescends fromOld English:dweorg.It has a variety of cognates in otherGermanic languages,includingOld Norse:dvergrandOld High German:twerg.According toVladimir Orel,the English noun and its cognates ultimately descend fromProto-Germanic*dwergaz.[1]A different etymology ofdwarftraces it to Proto-Germanic*dwezgaz,with thersound being the product ofVerner's Law.Anatoly Libermanconnects the Germanic word with Modern Englishdizzy,suggesting a link between the etymology and their role in inflicting mental diseases on humans, similar to some other supernatural beings in Germanic folklore such aselves.[2]
For forms earlier than the Proto-Germanic reconstruction, the etymology of the worddwarfis highly contested. Scholars have proposed theories about the origins of the being by way ofhistorical linguisticsandcomparative mythology,including the idea that dwarfs may have originated as nature spirits, as beings associated with death, or as a mixture of concepts. Competingetymologiesinclude a basis in theIndo-Europeanroot*dheur-(meaning "damage" ), the Indo-European root*dhreugh(whence, for example, modern English "dream" and GermanTrug"deception" ), and scholars have made comparisons with Sanskritdhvaras(a type of "demonic being" ).[3]
Modern English has two plurals for the worddwarf:dwarfsanddwarves.Dwarfsremains the most commonly employed plural. The minority pluraldwarveswas recorded as early as 1818. However, it was later popularized by the fiction ofphilologistandlegendariumauthorJ. R. R. Tolkien,originating as ahypercorrectivemistake. It was employed by Tolkien for some time before 1917.[4]Regarding his use of this plural, Tolkien wrote in 1937, "I am afraid it is just a piece of private bad grammar, rather shocking in a philologist; but I shall have to go with it."[4]
Attestations
[edit]Eddic sources
[edit]Terminology
[edit]Scholars have noted that theSvartálfar('black elves') appear to be the same beings as dwarfs, given that both are described in theProse Eddaas the residents ofSvartálfaheimr.[5][6]Another potential synonym isdökkálfar('dark elves'); however, it is unclear whethersvartálfaranddökkálfarwere considered the same at the time of the writing of the Prose Edda.[7]The partial overlap of dwarfs in Eddic sources with elves is supported by the names of dwarfs recorded in theDvergatalsection ofVöluspá,which include Álfr ('Elf'), Gandálfr ('Wand-elf'), Vindálf ('Wind-elf'). Dvergatal further listsYngvi– aname of the god Freyrwho was givenÁlfheimr,the home of the elves, to rule according toGrímnismál.[8][9]
Notable Eddic dwarfs
[edit]- Andvari,a shapechanging dwarf featuring in theVölsung cyclewho is extorted out of his treasure by Loki.[10]
- Fjalar and Galar,two brothers who murderKvasirand brew themead of poetryfrom his blood.[11]
- BrokkrandSindri,brothers who craftDraupnir,GullinburstiandMjölnirfor the gods.[12]
- Sons of Ívaldi,brothers who craftGungnir,SkíðblaðnirandSif's hair for the gods.[13]
- Alvíss,a dwarf who requested the hand in marriage ofThor's daughterÞrúðr.Thor outwits him by keeping him talking until daybreak, whereupon he turns to stone[14]
- Litr,a dwarf kicked by Thor intoBaldr's funeral pyre for an unclear reason.[15]
Germanic heroic legend and sagas
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/1/10/Pfizer_%281843%29-ed-Nibelungen_Not-p091-sigfird%26alberich-gezwerge.jpg/250px-Pfizer_%281843%29-ed-Nibelungen_Not-p091-sigfird%26alberich-gezwerge.jpg)
Continuity with older beliefs
[edit]After theChristianisation of the Germanic peoples,dwarfs continued in the folklore of Germanic-speaking areas of Europe and the literary works produced there.[16]Opinions on the degree of continuity in beliefs on dwarfs before and after Christianisation differ significantly. Some scholars, such asRudolf Simek,propose that the folk beliefs remained essentially intact in the transitional period, making later sources exceedingly informative onpre-Christian Germanic religion.In contrast, others, such as Schäfke, argue that there is no resemblance between Eddic and skaldic dwarfs and those in later sources.[3][17]
Old Norse
[edit]Dwarfs feature throughout bothfornaldarsögurandriddarasögur.InVölsunga saga,which details the events that unfold afterLokiextorts treasure out of the dwarfAndvari,to pay thewergildfor his killing ofÓtr,a being whose brotherReginis also described in some sources as either resembling or being a dwarf.[18][19]InHervarar saga ok Heiðreks,the swordTyrfingis forged, and subsequently cursed, by a dwarf named Dvalinn, and another named Dulin in theHauksbókmanuscript.[20]
Middle High German
[edit]In German literature, many dwarfs can make themselves invisible, typically via a "Tarnkappe" (cloak of invisibility), which has been suggested to be an ancient attribute of dwarfs.[21]Depending on the story, they may be hostile or friendly to humans.[22]
The dwarfAlberichplays a vital role in theNibelungenlied,where he guards the Nibelung's treasure and has the strength of twelve men. He is defeated bySiegfriedand afterwards serves the hero. InOrtnit,Alberich seduces the Lombardy queen, spawning the hero Ortnit. The dwarf then aids Ortnit in his adventures after revealing to the hero that he is his father. InDas Lied vom Hürnen Seyfrid,Siegfried is aided by the dwarf Eugel, who is the son of the dwarf kingNibelung,originator of the Nibelung's treasure.[citation needed]
The heroDietrich von Bernis portrayed in adventures involving dwarfs. InLaurin,he fights against the dwarfKing Laurinat the dwarf's magical rose garden. He later rescues a woman whom Laurin had kidnapped. A similar plot occurs in the fragmentary poemGoldemar.InVirginal,Dietrich rescues the dwarf queen Virginal from a force of invadingheathens.The dwarfs Eggerich and Baldung play a role in aiding Dietrich in the poemSigenot:Baldung gives Dietrich a magical gem that prevents him from being bitten when thrown into asnake pit,whereas Eggerich helps Dietrich andHildebrandescape. In theHeldenbuch-Prosa,a dwarf takes Dietrich out of this world after the death of all the other heroes, a role given to Laurin in some different versions of Dietrich's end.[citation needed]
Modern period
[edit]Dwarfs feature in the modern folklore of Germanic-speaking regions of Europe, such as theSimonside DwarfsinNorthumberland,who are sometimes believed to use lights to lure people off paths, akin to awill-o'-the-wisp.[23][24]
Some dwarfs in modern folklore have been argued to belong to a broader group of smith-beings living within hollow mountains or in caves such as theGrinkenschmied.[25]These craftsmen can be referred to explicitly as dwarfs or terms that describe their roles such asSwedish:bergsmed('mountain smith'). Mounds in Denmark can also be referred to by names derived from their inhabitants, such as 'smedsberg' or 'smedshoie' ('smith's hill' or 'smith's mound').[26]Anglianfolklore tells that one can hear a forge from within a mound and feel furnace fires under the earth, while in Switzerland, the heat can be attributed to the underground kitchens of dwarfs. In one example, the furnace's heat is believed to increase soil fertility.[27]
Attributes and themes
[edit]Diversity and vagueness
[edit]Rather than existing a "true" single nature of a dwarf, they vary in their characteristics, not only across regions and time but also between one another in the same cultural context. Some are capable of changing their form entirely. The scholarÁrmann Jakobssonnotes that accounts of dwarfs in theEddasand the section ofYnglinga sagaregardingSveigðirlack prominence in their narratives and cohesive identity. Based on this, he puts forward the idea that dwarfs in these sources are set apart from other beings by their difficulty to be defined and generalised, ultimately stemming from their intrinsic nature to be hidden and as the "Other" that stands in contrast with humans.[28]
Appearance
[edit]Form and colour
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/0/00/HeyshamHogbackFaces_1.jpg/350px-HeyshamHogbackFaces_1.jpg)
Based on the etymology of dwarf, it has been proposed that the oldest conception of a dwarf was as exclusively a formless spirit, potentially as in the case of disease-causing dwarfs; however, this view is not seen in the oldest manuscript accounts.[30]In the quotation ofVöluspáin the Prose Edda, the dwarfs emerge as beings with human form (mannlíkun), while in theCodex Regiusmanuscript the first two dwarfs created either dwarfs or people with human forms.[31]The prose of theYnglinga sagadescribes a dwarf sitting, standing, and speaking, leading to the proposal that at the time of writing, dwarfs were believed to, at least sometimes, have a human-like form. It nonetheless appears to have been recognised as a dwarf; however, that may have been due to its behaviour instead of its physical appearance.[32]InskaldicandEddicsources, it has been noted that their roles are what define them rather than their physical appearance, which has no significant relevance.[33]
Many dwarf names in Eddic sources relate to light and brightness, such asDellingr('the gleaming one') andGlóinn('glowing'). Stories do not explain these names, but it has been theorised that they refer to the fires in the forges the dwarfs work, or tohaugaeldar('grave mound fires') that are found in later Icelandic folklore. In contrast, Snorri describesdökkálfar(which are typically identified as dwarfs) as "blacker than pitch".[34]Alvíssis described byThorinAlvíssmálas being as unsuitable for wedding his daughterÞrúðras he was "pale about the nostrils" and resembled aþurs.[35]
InMiddle High Germanheroic poetry, most dwarfs have long beards, but some may appear childish.[36]
Size
[edit]In the earlyOld Norsesources, dwarfs are typically described vaguely, with no reference to them being particularly small; in the legendary sagas and later folklore, however, they are often described as short.[3]
Norðri, Suðri, Austri and Vestriare four dwarfs, potentially depicted as four anthropomorphic figures on thehogback stonein Heysham inLancashire,that according to theProse Edda,each holds up a corner of the sky, that was fashioned from the skull ofYmir.It has been suggested that this would imply that dwarfs could be very tall; however, it has been noted that the sky could have been conceived of as being close to the earth at the horizon.[37]Regin,a figure identified as either a dwarf or resembling a dwarf, is a similar size to the heroSigurdon both theRamsund carvingand carvings from theHylestad Stave Church.[29]Dwarf names in Eddic sources includeFullangr('tall enough') andHár('high'); however, the terms are ambiguous and do not necessarily mean the dwarfs were conceived of as tall relative to a human.[38]Some names suggest a small size, such as Nori and Nabbi, which have been translated as "tiny" and "little nub", respectively; however, it has been argued that this was not necessarily the general rule.[39]
Not all late sagas involving dwarfs describe their size, but all that do describe them as short.[40]In some German stories, the dwarf takes on the attributes of a knight but is most clearly separated from normal humans by his small size, in some cases only reaching up to the knees.[41]Despite their small size, dwarfs in these contexts typically have superhuman strength, either by nature or through magical means.[42]Anatoly Libermansuggests that dwarfs may have been initially thought of as lesser supernatural beings, which became literal smallness after Christianisation.[43]
Shape changing
[edit]Diversity in appearance is not only seen between dwarfs throughout time and region but also with individual dwarfs, who can be capable of changing their shape and size, such as inReginsmál,in which the dwarfAndvarilived as a pike in the water due to curse from aNorn,however, could also take on a human-like shape.[44]In laterGerman folklore,the Zwergkönig ('Dwarf King') is a tiny being but is capable of becoming enormously tall at will.[45]
Gender and family groups
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/1/19/RibeSkullFragment.jpg/250px-RibeSkullFragment.jpg)
In Eddic and skaldic sources, dwarfs are almost exclusively male; for example, in theDvergatal,every dwarf named is male. Some scholars have proposed that female dwarfs were not believed to exist; however, they are likely attested in charms dating to the early medieval period and are explicitly described in later saga material. Dwarfs are also widely referenced in these sources as having family relations with others, such as brothers and sons. Pairs or groups of brothers are seen relatively abundantly in Eddic contexts, as with thesons of Ívaldi,andFjalarr and Galarr.[46]
The inscription on the 8th centuryRibe skull fragmenthas been interpreted by some scholars as explicitly referring to advergynja('female-dwarf') that may have been believed to have been causing harm to the user of the fragment. This interpretation is paralleled in Wið Dweorh XCIIIb (Against a DwarfXCIIIb), in which a harmful dwarf's sister is called to prevent him from causing an afflicted person's illness.[47][48]
InFáfnismál,thewormFáfnirrefers to someNornsas "Dvalinn's daughters" (Old Norse:Dvalins dǿtr),[49]while in the Prose Edda, they are described as "of the dwarfs' kin" (Old Norse:dverga ættar).[note 1][50]As Norns are also female, this could mean that dwarfs were conceived of by the author of the poem as able to be female, it is not clear whether either their mother (or mothers) are dwarfs, or if they themselves are considered dwarfs just because they are descended from dwarfs.[51]
It has been noted that it may not be that female dwarfs did not exist in the folklore of this period, only that no explicit references to them survive in preserved narratives. It has been proposed this may be because narratives typically centre on the gods rather than dwarfs and that female dwarfs were not conceived of as of great relevance to the gods, given their primary interest in obtaining goods from dwarfs, which does not depend on their gender. Humans, being of lower power and status, cannot control dwarfs as easily and require alternative strategies to obtain treasures from them, potentially explaining why female dwarfs are more prominent in saga literature.[51]
Female dwarfs feature in the lateGibbons saga,Bósa sagaandÞjalar-Jóns saga,where they are referred to by the term "dyrgja".In these cases, female dwarfs are only mentioned alongside males and are not independently important to the plot. Beyond Svama, the nameddyrgjain Þjalar-Jóns saga, the only other explicitly named dwarf woman in saga literature is the daughter of Sindri inÞorsteins saga Víkingssonar,Herríðr.[52]In saga material, dwarf children are also seen. In Þorsteins saga Víkingssonar andEgils saga einhenda ok Ásmundar berserkjabana,central characters help these children and are rewarded in return by the father with treasures. Conversely, inSigurðar saga þǫgla,the human Hálfdan is cursed after he throws a rock at a dwarf child, breaking its jaw, and is subsequently visited by the child's father in a dream who curses him. Hálfdan's brother later gives the child a gold ring to atone for the harm and is rewarded by the father, once more in a dream. Together, this suggests that dwarfs could be conceived of as loving and protective of their children by the saga authors. In Þorsteins saga Víkingssonar, this family love is extended to the human Hálfdan who develops afosteringrelation with the dwarf Litr, likely with Hálfdan as the foster son.[53]
In German heroic legend, male dwarfs are often portrayed as lusting after human women. In contrast, female dwarfs seek to possess the male hero in the legends.[54]
Craftsmanship and treasure
[edit]InEddic sourcesdwarfs are attributed with creating magical treasures for the gods such asMjölnir,Sif's hair,Draupnir,Gullinbursti,Skíðblaðnir,GleipnirandGungnir,while inSörla þáttrthey craftBrísingamenfor Freyja.[55]They further created theMead of Poetryfrom the blood ofKvasir,which grants skill in poetry to those who drink from it. According toSkáldskaparmál,due to the role of dwarfs in crafting the drink, poetry can be referred to by kennings such as "the Billow of the Dwarf-Crag", "Thought's Drink of the Rock-Folk", "the Drink of Dvalinn", "the Dwarves' ship" and the "Ale of the Dwarves".[56][57]John Lindownoted that stanza 10 of thePoetic EddapoemVöluspácan be read as describing the creation of human forms from the earth and follows a catalogue of dwarf names; he suggests that the poem may presentAsk and Emblaas having been created by dwarfs, with the three gods then giving them life.[58]
In Eddic and some saga sources, rather than being exchanged, items of value move from dwarfs to others, often through extortion. This has been suggested to be a critical differentiator between dwarfs and elves inpre-Christian Germanic religion,who maintain reciprocal and positive relationships with gods and humans;Kormaks sagadescribes how food was to be shared with elves to heal sickness andAustrfararvísurrecords análfablótbeing held around the early 11th century inSweden.Dwarfs, on the other hand, according to these sources, are asocial, and there are no records of them receivingblótsor other gifts in this period.[59]
Dwarfs maintain their roles as reluctant donors of their possessions in some laterOld Norselegends such asVolsunga sagaandHervarar saga ok Heiðreks,where they are forced to give upAndvaranautandTyrfingrespectively. Somelegendaryandromance sagasdiverge from this, with dwarfs acting friendlily and helpfully; however, this is attributed to their lateness and likely do not represent perceptions that predate Christianisation.[60]Typically, in these later sagas, fighting dwarfs is considered dishonourable, in contrast to other beings such asdragons.Receiving help from a dwarf, however, such as being healed or given a treasure, was not seen as problematic; it has been proposed that the worldview of the saga writers was that a hero is not defined by achieving deeds alone but by being able to both give and accept help.[61]
In German legends, they also possess other magical objects and often appear as master smiths.[21]
Association with mountains and stones
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/b/b9/Dwarfie_Stane%2C_Island_of_Hoy%2C_Orkney.jpg/220px-Dwarfie_Stane%2C_Island_of_Hoy%2C_Orkney.jpg)
TheCodex Regiusversion of Völuspá records that dwarfs were produced out of the earth, while in the Prose Edda, they form likemaggotsin the flesh ofYmir,which became the earth.[62]Beyond this, in earlyOld Norsesources, there is ambiguity between whether dwarfs live within stones or whether they are themselves stones. InVöluspáthey are referred to as 'masters of the rocks' (Old Norse:veggbergs vísir) and skaldic kennings for 'stone' include'dvergrann'('house of the dwarf') and'Durnis niðja salr'('the hall ofDurnir's kinsman'). InYnglingatalstanza 2 and the accompanying prose in theYnglinga saga,a dwarf luresKing Sveigðirinto an open stone which closes behind them, whereupon he is never seen again. Ynglingasaga also describes this dwarf as being afraid of the sun (Old Norse:dagskjarr), akin to inAlvíssmál,where the poem'seponymous dwarfis turned to stone sunlight.[63][64][65]
In German legends, they typically live inside of hollow mountains; in some cases, they may live above the ground,[66]while in saga literature, such as Þorsteins saga Víkingssonar they commonly live in individual stones, which could also serve as workshops, such as in the forging ofBrísingameninSörla þáttr.[67][65]The presentation of dwarfs living within stones continued into modern folklore surrounding specific landscape features such as theDwarfie Stane,a chambered tomb located on the island ofHoy,and theDvergasteinninSeyðisfjörður.[68][69]
It has been proposed byLotte Motzthat the inhabitation of mountains, stones, and mounds by dwarfs may be derived from their earlier association with the dead who were frequently buried inmoundsand aroundmegaliths.[70]
Causing disease
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/3/3e/Lead_middle_Saxon_lead_plaque_with_runic_inscription_%28FindID_751600%29_%28cropped%29.jpg/250px-Lead_middle_Saxon_lead_plaque_with_runic_inscription_%28FindID_751600%29_%28cropped%29.jpg)
The term 'dweorg' can be used inOld Englishtexts to describe an illness; it is commonly used in medical texts derived from Greek or Latin sources, where it is used to gloss symptoms such as fever.[71]The "Dictionary of Old English" divides the definition ofOld English:dweorginto either "a dwarf or pygmy" or "a fever"; however, it has been argued that the distinction between the two meanings may not have been prevalent amongGermanic peoplesin theEarly Middle Ages,due to the close association between the beings and sickness in medicinal charms.[72]
The 8th centuryRibe skull fragment,found inJutland,bears an inscription that calls for help from three beings, includingOdin,against either one or two harmful dwarfs.[73][74]The item's function has been compared to theSigtuna amulet IandCanterbury charmthat seek to drive away a "lord ofþursar"that is causing an infection, the latter explicitly with the help of Thor.[75]A similar inscription dating between the 8th and 11th century is found on alead plaque discovered near FakenhaminNorfolk,which reads "dead is dwarf" (Old English:dead is dwerg), and has been interpreted as another example of a written charm aiming to rid the ill person of the disease, identified as a dwarf.[76]TheLacnungacontains theAnglo-Saxon charmWið DweorhXCIIIb (Against a DwarfXCIIIb) that refers to a sickness as adweorgthat is riding the afflicted person like a horse, similar to the harmfulmarein the laterfolklore of the Germanic-speaking peoples.[77]Despite the Christian elements in theWið Dweorhcharms, such as the saints called upon for help, their foundations likely lie in a shared North-Sea Germanic tradition that includes inscribed runic charms such as those found in Ribe and Norfolk.[78]
The conception of diseases as being caused by projectiles from supernatural beings is widespread in Germanic folklore through time, such as in the phenomenon ofelfshot,inWið færstice,where they are thrown byelves,Ēseand witches, and in the Canterbury charm in which an infection is caused by the 'wound-spear' (Old Norse:sár-þvara) used by the "lord of þursar".[79][80]In the case of dwarfs, this association has continued in places into the modern period, such as in theNorwegianwordsdvergskotordvergskottwhich refer to an 'animal disease' and translate literally as 'dwarfshot'.[23][81]
Toponomy
[edit]Placenames derived from dwarf or cognate:
- Dwarriden (Dwarf dale) – Valley in theWest Riding of Yorkshire[82]
Influence on popular culture
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/0/09/Snow_white_1937_trailer_screenshot_%282%29.jpg/220px-Snow_white_1937_trailer_screenshot_%282%29.jpg)
Dwarfs feature in modern tellings of folklore such asWalt Disney's1937 filmbased on thefolktaleretold by theBrothers Grimm.[83][84]
Most dwarfs in modern fantasy fiction closely follow those ofJ. R. R. Tolkien'sThe HobbitandThe Lord of the Rings,where thedwarves(Tolkien's spelling) were distinguished fromelves:most modern fantasy has continued this distinction.[85]Dwarfs are also present in other fantasy literature such asC. S. Lewis'sNarniastories,Terry Pratchett'sDiscworldand theArtemis Fowlnovels byEoin Colfer.[86][87][88]
The emergence of fantasyvideo gameshas led to differing depictions and interpretations of dwarfs. In the universe ofThe Elder Scrolls,"dwarves" (or Dwemer) are presented as a race of subterranean elves whose culture was centred around science and engineering, which differs from Tolkien's conceptualisation in that they are not particularly short, and are extinct. Other games likeDragon AgeandWarcraftpresent an image of dwarfs as stout, bearded mountain dwellers, separate from Elves.[citation needed]
See also
[edit]Notes
[edit]References
[edit]- ^Orel 2003,p. 81.
- ^Liberman 2016,pp. 312–314.
- ^abcSimek 2008,pp. 67–68.
- ^abGilliver, Marshall & Weiner 2009,pp. 104–108.
- ^Simek 2008,p. 305.
- ^Orchard 1997,p. 35.
- ^Lindow 2001,p. 110.
- ^Barreiro 2014,p. 35.
- ^Orchard 2011,pp. 6–7, Völuspá: The prophecy of the seeress, Dvergatal ('The tally of dwarfs').
- ^Simek 2008,p. 16.
- ^Simek 2008,p. 84.
- ^Simek 2008,pp. 46, 285.
- ^Simek 2008,p. 177.
- ^Simek 2008,p. 12.
- ^Simek 2008,p. 189.
- ^Lindow 2001,p. 101.
- ^Schäfke 2015,p. 366.
- ^Mikučionis 2017,pp. 82–83.
- ^Volsung Saga,Chapter 14 - Regin's tale of his Brothers, and of the Gold called Andvari's Hoard.
- ^Crawford 2021,pp. 13, 137–139.
- ^abLütjens 1911,pp. 80–86.
- ^Lütjens 1911,pp. 94–98.
- ^abSimek 2008,p. 68.
- ^The Simonside Dwarfs,p. 543.
- ^Motz 1977,p. 50.
- ^Motz 1977,p. 52.
- ^Motz 1977,p. 53.
- ^Jakobsson 2005,pp. 69–70.
- ^abMikučionis 2017,pp. 82–88.
- ^Mikučionis 2020,pp. 143–144, 147.
- ^Mikučionis 2017,pp. 70–72.
- ^Mikučionis 2017,pp. 63–64.
- ^Mikučionis 2017,p. 64.
- ^Mikučionis 2017,pp. 75–76.
- ^Mikučionis 2017,pp. 88–89.
- ^Lütjens 1911,pp. 70–72.
- ^Mikučionis 2017,pp. 65–66.
- ^Mikučionis 2017,p. 73.
- ^Liberman 2002,p. 177.
- ^Mikučionis 2014,p. 184.
- ^Lütjens 1911,pp. 69–70, 74.
- ^Lütjens 1911,pp. 79–80.
- ^Liberman 2008,p. 57.
- ^Mikučionis 2017,pp. 80–81, 91.
- ^Motz 1982,p. 74.
- ^Mikučionis 2020,pp. 148, 153–154.
- ^Mikučionis 2020,p. 146.
- ^Nordström 2021,pp. 21–22.
- ^Bellows 2004,Fáfnismál, stanza 13.
- ^abMikučionis 2020,p. 158.
- ^abMikučionis 2020,p. 159.
- ^Mikučionis 2014,pp. 167–170.
- ^Mikučionis 2014,pp. 167–183.
- ^Lütjens 1911,p. 103.
- ^Simek 2008,pp. 45, 65, 113, 122, 124, 219, 283, 289.
- ^Simek 2008,pp. 68, 124.
- ^Brodeur 1916,Chapter 10.
- ^Lindow 2001,pp. 62–63.
- ^Barreiro 2014,pp. 39–40.
- ^Barreiro 2014,p. 40.
- ^Mikučionis 2014,pp. 184–185.
- ^Mikučionis 2020,pp. 147–148, 151.
- ^Jakobsson 2005,pp. 64–65.
- ^Mikučionis 2017,p. 63.
- ^abMotz 1977,p. 48.
- ^Lütjens 1911,pp. 91–92.
- ^Mikučionis 2014,pp. 161–162.
- ^Muir 2014,p. 37.
- ^Egeler 2016,pp. 9–16.
- ^Motz 1977,p. 56.
- ^Hines 2019,p. 37.
- ^Hall 2009,pp. 206–207.
- ^Hall 2009,p. 206.
- ^Nordström 2021,pp. 1, 22.
- ^Hall 2009,pp. 201, 204.
- ^Hines 2019,pp. 36–37.
- ^Hall 2009,p. 207.
- ^Nordström 2021,p. 21.
- ^elf-shot.
- ^Hall 2009,p. 214.
- ^dvergskott.
- ^Dwarriden.
- ^Grimm & Grimm 2014.
- ^Snow White (Disney).
- ^Wilkin 2006,p. 62.
- ^Johnson & Houtman 1986,pp. 83–84.
- ^Pratchett & Simpson 2009,pp. 62–76.
- ^Pettersson 2009,pp. 20–21.
Bibliography
[edit]Primary
[edit]- Bellows, Henry Adam (2004).The poetic Edda: the mythological poems.Mineola, NY: Dover Publications.ISBN9780486437101.
- Brodeur, Arthur Gilchrist(1916).Skáldskaparmal.
- Crawford, Jackson(2021).Two sagas of mythical heroes: Hervor and Heidrek & Hrólf Kraki and his champions.Indianapolis, Indiana: Hackett Publishing Company, Inc.ISBN9781624669941.
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