In Norse mythology, Baugi is a giant.

Due to his absence in other relevant mythological texts, numerous scholars have argued that Baugi either comes from a source that is not extant today or was an invention of Snorri's, accidental or intentional.

In Skáldskaparmál, Odin worked for Baugi while in disguise in an effort to obtain the mead of poetry, which was possessed by Suttungr at the time.

* The giant Baugi had nine thralls who killed each other in their desire to possess Odin's magical sharpening stone.

Baugi complained that business did not go well since his slaves had killed each other and he could not get anybody to stand in for them.

He worked for Baugi, Suttungr's brother, for an entire summer, then asked for a small sip of the mead.

Baugi drilled into the mountain but Odin changed into a snake and slithered inside.

Odin arranged for the death of nine of Baugi's slaves unbeknownst to Baugi, and then offered to do their labor in exchange for a single drink of the mead of poetry.

Baugi agreed, saying that he would try to persuade his brother.

During summer, Bölverk did the work as agreed and, in winter, asked Baugi for his owing.

Bölverk then suggested Baugi to use a trick.

After Baugi tried to deceive him, a hole was actually dug and Bölverk slipped into it, having taken the form of a snake.

Baugi tried in vain to hit him with the drill.

In Norse mythology, Gilling was the frost giant, father of Suttungr and Baugi and grandfather of Gunnlöð.

He worked for Baugi, Suttungr's brother, a farmer, for an entire summer, then asked for a small sip of the mead, which Suttungr refused.

Baugi drilled into the mountain and Odin changed into a snake and slithered inside.

Impressive as this enumeration is, it barely hints at the diverse perceptions of Jews, collectively or individually, that have been attested by their Gentile environment.

On the contrary, even in the heart of `` the Bible belt '' itself, as can be attested by any one who is called to work there, the industrial and technological revolutions have long been under way, together with the corresponding changes in man's picture of himself and his world.

A number of non-Greek etymologies have been suggested for the name, The form Apaliunas (< sup > d </ sup >) is attested as a god of Wilusa in a treaty between Alaksandu of Wilusa and the Hittite great king Muwatalli II ca 1280 BCE.

However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention a Minor Asian god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars.

These form thirteen established families ( plus perhaps Shompen, which is poorly attested, as a fourteenth ), which have traditionally been grouped into two, as Mon – Khmer and Munda.

The earliest attested name is the Hittite Assuwa a region in central-western Anatolia which seems to be connected with the Mycenean Greek epithet a-si-wi-ja in Linear B inscriptions found at Pylos.

The first Tungusic language to be attested is Jurchen, the language of the ancestors of the Manchus.

It is first attested by an inscription dated to 1224 or 1225 AD and by the Secret History of the Mongols, written in 1228 ( see Mongolic languages ).

Japanese is first attested in a few short inscriptions from the 5th century AD, such as the Inariyama Sword.

Korean is copiously attested from the mid-15th century on in the phonetically precise Hangul system of writing ( ib.

The town's name is attested as Aisincurt in 1175, derived from a Germanic masculine name Aizo, Aizino and the early Northern French word curt ' farm with a courtyard ' ( Late Latin cortem ).

It has no etymological connection in French with Agincourt, Meurthe-et-Moselle ( attested as Egincourt 875 ), which is derived from another Germanic male name * Ingin -.

The concept of an immortality drink is attested in at least two Indo-European areas: Greek and Sanskrit.

The earliest attested form of the name is the Mycenaean Greek feminine noun a-re-ka-sa-da-ra ( transliterated as Alexandra ), written in Linear B syllabic script.

This is not attested in Byzantine sources.

The word is attested in Herodotus, who wrote some of the first surviving Greek prose, but this may not have been before 440 or 430 BC.

" The earliest attested form of the name is the Mycenaean Greek a-re, written in Linear B syllabic script.

" Paddy on the Railway " is attested as a chanty in the earliest known published work to use the word " chanty ," G. E.

Hine, a true accusative masculine third person singular pronoun, is attested in some northern English dialects as late as the 19th century.

The earliest attested form of the name is the Mycenaean Greek a-re-ka-sa-da-ra, written in Linear B syllabic script.

The closeness of this information to the executive authority of the emperor is attested by Tacitus ' statement that it was written out by Augustus himself.

The ancient Greek township of that name, whose existence is attested by coins of the 5th and 4th centuries, and the river itself were located in ancient Thrace in the Chersonese.

There is no earlier use of the term and Adjacium is not an attested Latin word, which probably means that it is a Latinization of a word in some other language.

The 10th century Skald Þorbjörn dísarskáld is quoted in Skáldskaparmál as stating:

Both Fundinn Noregr and Snorri Sturluson in Skáldskaparmál state that Ægir is the same as the sea-giant Hlér, who lives on the isle of Hlésey, and this is borne out by kennings.

Snorri Sturluson quoted this old poem in Skáldskaparmál, saying that because of this legend Heimdall is called " Seeker of Freyja's Necklace " ( Skáldskaparmál, section 8 ) and Loki is called " Thief of Brísingamen " ( Skáldskaparmál, section 16 ).

The battle of Högni and Heðinn is recorded in several medieval sources, including the skaldic poem Ragnarsdrápa, Skáldskaparmál ( section 49 ), and Gesta Danorum: king Högni's daughter, Hildr, is kidnapped by king Heðinn.

The first part of Snorri Sturluson's Skáldskaparmál is a dialogue between Ægir and Bragi about the nature of poetry, particularly skaldic poetry.

In the Prose Edda, Fenrir is mentioned in three books: Gylfaginning, Skáldskaparmál and Háttatal.

The problem is that in Old Norse mær means both " daughter " and " wife ," so it is not fully clear if Fjörgynn is Frigg's father or another name for her husband Odin, but Snorri Sturluson interprets the line as meaning Frigg is Fjörgynn's daughter ( Skáldskaparmál 27 ), and most modern translators of the Poetic Edda follow Snorri.

The second part of the Prose Edda is called the Skáldskaparmál and the third Háttatal.

In chapter 5 of the Prose Edda book Skáldskaparmál, Hel is mentioned in a kenning for Baldr (" Hel's companion ").

Some scholars take the term kenning broadly to include any noun-substitute consisting of two or more elements, including merely descriptive epithets ( such as Old Norse grand viðar “ bane of wood ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), while others would restrict it to metaphorical instances ( such as Old Norse sól húsanna “ sun of the houses ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), specifically those where “ he base-word identifies the referent with something which it is not, except in a specially conceived relation which the poet imagines between it and the sense of the limiting element '” ( Brodeur ( 1959 ) pp. 248 – 253 ).

The term is certainly applied to non-metaphorical phrases in Skáldskaparmál: En sú kenning er áðr var ritat, at kalla Krist konung manna, þá kenning má eiga hverr konungr.

This is an allusion to a legend retold in Skáldskaparmál and Hrólf Kraki's saga in which King Hrolf and his men scattered gold on the plains ( vellir ) of the river Fýri south of Gamla Uppsala to delay their pursuers.

Njörðr is mentioned in the Prose Edda books Gylfaginning and Skáldskaparmál.

Njörðr is introduced in Skáldskaparmál within a list of 12 Æsir attending a banquet held for Ægir.