In stanza 17, Egill writes that all others watch in marvel how Arinbjörn gives out wealth, as he has been so endowed by the gods Freyr and Njörðr.

In stanza 17 of Grímnismál, during Odin's visions of various dwelling places of the gods, he describes Víðarr's ( here anglicized as " Vidar ") residence:

The first stanza of " Indonesia Raya " was chosen as the national anthem when Indonesia proclaimed its independence at 17 August 1945.

The prayer proper begins in the third stanza ( gimel, v. 17 ).

In various poems from the Poetic Edda ( stanza 2 of Lokasenna, stanza 41 of Hyndluljóð, and stanza 26 of Fjölsvinnsmál ), and sections of the Prose Edda ( chapter 32 of Gylfaginning, stanza 8 of Haustlöng, and stanza 1 of Þórsdrápa ) Loki is alternately referred to as Loptr, which is generally considered derived from Old Norse lopt meaning " air ", and therefore points to an association with the air.

In stanza 35 of the Poetic Edda poem Völuspá, a völva tells Odin that, among many other things, she sees Sigyn sitting very unhappily with her bound husband, Loki, under a " grove of hot springs ".

In stanza 39 of the Poetic Edda poem Lokasenna, and in the Prose Edda, the form ragnarøk ( k ) r appears, røk ( k ) r meaning " twilight.

Other terms used to refer to the events surrounding Ragnarök in the Poetic Edda include aldar rök (" end of the world ") from stanza 39 of Vafþrúðnismál, tíva rök from stanzas 38 and 42 of Vafþrúðnismál, þá er regin deyja (" when the gods die ") from Vafþrúðnismál stanza 47, unz um rjúfask regin (" when the gods will be destroyed ") from Vafþrúðnismál stanza 52, Lokasenna stanza 41, and Sigrdrífumál stanza 19, aldar rof (" destruction of the world ") from Helgakviða Hundingsbana II stanza 41, regin þrjóta (" end of the gods ") from Hyndluljóð stanza 42, and, in the Prose Edda, þá er Muspellz-synir herja (" when the sons of Muspell move into battle ") can be found in chapters 18 and 36 of Gylfaginning.

In the Poetic Edda poem Völuspá, references to Ragnarök begin from stanza 40 until 58, with the rest of the poem describing the aftermath.

In stanza 35 of the Poetic Edda poem Völuspá, a Völva tells Odin that, amongst many other things, she sees Sigyn sitting very unhappily with her bound husband, Loki, under a " grove of hot springs ".

Valhalla is referenced at length in the Poetic Edda poem Grímnismál, and Helgakviða Hundingsbana II, while Valhalla receives lesser direct references in stanza 33 of the Völuspá, where the god Baldr's death is referred to as the " woe of Valhalla ", and in stanzas 1 to 3 of Hyndluljóð, where the goddess Freyja states her intention of riding to Valhalla with Hyndla, in an effort to help Óttar, as well as in stanzas 6 through 7, where Valhalla is mentioned again during a dispute between the two.

In the second stanza of the Poetic Edda poem Völuspá, the völva ( a shamanic seeress ) reciting the poem to the god Odin says that she remembers far back to " early times ", being raised by jötnar, recalls nine worlds and " nine wood-ogresses " ( Old Norse nío ídiðiur ), and when Yggdrasil was a seed (" glorious tree of good measure, under the ground ").

In stanza 48 of the Poetic Edda poem Hárbarðsljóð, Hárbarðr ( Odin, father of Thor, in disguise ) meets Thor at an inlet of a gulf.

In support, the above mentioned stanza from the Poetic Edda poem Grímnismál is cited.

Vanaheimr is mentioned a single time in the Poetic Edda ; in a stanza of the poem Vafþrúðnismál.

The poem Völuspá hin skamma ( contained within the poem Hyndluljóð, oft considered a part of the Poetic Edda ) contains three stanza that scholars have frequently theorized as referring to Heimdallr and his nine mothers.

is a frost giant, the son of giant Þrúðgelmir and the grandson of Ymir ( who was called Aurgelmir among giants ), the first frost giant, according to stanza 29 of the poem Vafthrudnismal from the Poetic Edda:

In the Poetic Edda poem Völuspá, Dvalin is mentioned as a name in the listing of dwarves, and again in a later stanza as a leader taking a host of dwarves from the mountains to find a new dwelling place:

In chapter 13 of the Prose Edda book Gylfaginning, Fenrir is first mentioned in a stanza quoted from Völuspá.

The stanza recounts that Freyja was once promised to an unnamed builder, later revealed to be a jötunn and so killed by Thor ( recounted in detail in Gylfaginning chapter 42 — see Prose Edda section below ).

The eddic poem Grímnismál describes twelve divine dwellings beginning in stanza 5 with:

Modern commentators speculate ( or sometimes state as fact ) that Álfheim was one of the nine worlds ( heima ) mentioned in stanza 2 of the eddic poem Völuspá.

In stanza 40 of the poem Völuspá, a völva divulges to Odin that, in the east, an old woman sat in the forest Járnviðr, " and bred there the broods of Fenrir.

Towards the end of the poem, a stanza relates sooner will the bonds of Fenrir snap than as good a king as Haakon shall stand in his place:

The same story is referenced in one stanza of the poem, Lokasenna, in which Loki insults Frigg by accusing her of infidelity with Odin's brothers:

The title Mitchell finally chose is from the first line of the third stanza of the poem Non Sum Qualis Eram Bonae sub Regno Cynarae by Ernest Dowson:

He tells the prince about Odin's wolves Geri and Freki, and, in the next stanza of the poem, states that Huginn and Muninn fly daily across the entire world, Midgard.

In the first stanza of the poem, the undead völva reciting the poem calls out for listeners to be silent and refers to Heimdallr:

The final stanza of the poem contains a mention of Hel, though not by name:

* In the 2012 game Mass Effect 3 the second stanza of the poem is cited by one of the main characters: Ashley Williams, lieutenant-commander of the Alliance

The first stanza of the poem describes Khan's pleasure dome built alongside a sacred river fed by a powerful fountain.

The second stanza of the poem is the narrator's response to the power and effects of an Abyssinian maid's song, which enraptures him but leaves him unable to act on her inspiration unless he could hear her once again.

The first lines of the poem follow iambic tetrameter with the initial stanza relying on heavy stresses.

There also is strong a break following line 36 in the poem that provides for a second stanza, and there is a transition in narration from a third person narration about Kubla Khan into the poet discussing his role as a poet.

The poem expands on the gothic hints of the first stanza as the narrator explores the dark chasm in the midst of Xanadu's gardens, and describes the surrounding area as both " savage " and " holy ".

According to some critics, the second stanza of the poem, forming a conclusion, was composed at a later date and was possibly disconnected from the original dream.

The poem Lokasenna ( Old Norse " Loki's Quarrel ") centers around Loki flyting with other gods ; Loki puts forth two stanzas of insults while the receiving figure responds with a single stanza, and then another figure chimes in.

Loki is mentioned in stanza 14, the final stanza of the poem, where the völva tells Odin to ride home, to be proud of himself, and that no one else will come visit until " Loki is loose, escaped from his bonds " and the onset of Ragnarök.

In the poem Fjölsvinnsmál, a stanza mentions Loki ( as Lopt ) in association with runes.

In the poem, Fjölsviðr describes to the hero Svipdagr that Sinmara keeps the weapon Lævateinn within a chest, locked with nine strong locks ( due to significant translation differences, two translations of the stanza are provided here ):

Völuspá contains a stanza that mentions Freyja, referring to her as " Óð's girl "; Freyja being the wife of her husband, Óðr.

High provides more information about Urðarbrunnr, cites a stanza from Völuspá in support, and adds that dew falls from Yggdrasil to the earth, explaining that " this is what people call honeydew, and from it bees feed ".

Further into the chapter, the stanza in Völuspá that details this sequence is cited.

A preceding stanza to the account of the creation of Ask and Embla in Völuspá provides a catalog of dwarf names, and stanza 10 has been read as describing the creation of human forms from the earth.

In Völuspá, a stanza describes the events of the Æsir – Vanir War, noting that during the war the Vanir broke the walls of the stronghold of the Æsir, and that the Vanir were " indomitable, trampling the plain.

" In chapter 51, the above mentioned Völuspá stanza is quoted.

Simek states that Hlín is likely simply another name for Frigg, and that Snorri " misunderstood her to be a goddess in her own right in his reading of the Völuspá stanza.

In stanza 30 of the poem Völuspá, a völva ( a traveling seeress in Germanic society ) tells Odin that " she saw " valkyries coming from far away who are ready to ride to " the realm of the gods ".

Yet in the eddaic poem Völuspá, it is said that it is the god Loki who is captain of Naglfar, but Hrym is still described arriving for Ragnarök in stanza 50 as follows:

The Old Norse noun óðr may be the origin of the theonym Óðinn ( Anglicized as Odin ), and it means " mind ", " soul " or " spirit " ( so used in stanza 18. 1 of the Poetic Edda poem Völuspá ).

Óðr is mentioned in stanza 25 of the Poetic Edda poem Völuspá.

In chapter 36 of Gylfaginning, the stanza of Völuspá mentioning Óðr is quoted.

In a stanza early in the poem Völuspá, the völva says that early in the mythological timeline, the gods met together at the location of Iðavöllr and constructed a hörgr and a hof ( Henry Adams Bellows and Ursula Dronke here gloss hörgr as " temples "):