In stanza 24, the god Odin ( disguised as " Gagnráðr ") asks the jötunn Vafþrúðnir from where the day comes, and the night and its tides.

In stanza 24 of Vafþrúðnismá, the god Odin ( disguised as " Gagnráðr ") asks the jötunn Vafþrúðnir from where the day comes, and the night and its tides.

It is possible that the following stanzas of the Hyndluljód down to stanza 24 cover otherwise unknown members of the Dögling lineage since stanza 23 at least returns to the Dödlings, providing the names of the twelve sons of Arngrím and the following stanza tells of their birth to Arngrím and Eyfura.

Considering the two constituents of " Vahiguru " (" vahi " + " guru ") implying the state of wondrous ecstasy and offering of homage to the Lord, the first one was brought distinctly and prominently into the devotional system by Guru Nanak, who has made use of this interjection, as in Majh ki Var ( stanza 24 ), and Suhi ki Var, sloka to pauri 10.

* Robert Browning's poem, stanza 24 ( 1855 ):

Whether we are to believe that he really is no more than her servant is rendered problematic by the reference to his " seeming great pretence " in stanza 24.

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 17 of the Poetic Edda poem Völuspá, the völva reciting the poem states that Hœnir, Lóðurr and Odin once found Ask and Embla on land.

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.

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 ".

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 ):

Njörðr is described as a future survivor of Ragnarök in stanza 39 of the poem Vafþrúðnismál.

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 stanza 43, the creation of the god Freyr's ship Skíðblaðnir is recounted, and Freyr is cited as the son of Njörðr.

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 ").

The god Njörðr asks Freyr's servant Skírnir to talk to Freyr, and in the first stanza of the poem, Skaði also tells Skírnir to ask Freyr why he is so upset.

In stanza 30 of the poem Alvíssmál, the god Thor asks the dwarf Alvíss to tell him what night is called in each of the nine worlds, whom " Nórr " birthed.

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:

* Example from Henryson's Testament of Cresseid, in a stanza which describes the god Saturn hailing from an extremely cold realm:

In stanza 4 of Baldrs draumar, Odin rides towards the " high hall of Hel.

In stanza 54, after consuming Odin and being killed by Odin's son Víðarr, Fenrir is described as " Loki's kinsman ".

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 ".

Prose follows after this stanza, stating that a burial-mound was made for Helgi, and that when Helgi arrived in Valhalla, he was asked by Odin to manage things with him.

In stanza 10, Odin finally relents to the rules of hospitality, urging Víðarr to stand and pour a drink for the quarrelsome guest.

In stanza 137 of the poem Hávamál, Odin describes how he once sacrificed himself to himself by hanging on a tree.

In the stanza that follows, Odin describes how he had no food nor drink there, that he peered downward, and that " I took up the runes, screaming I took them, then I fell back from there.

Yggdrasil is first mentioned in the poem in stanza 29, where Odin says that, because the " bridge of the Æsir burns " and the " sacred waters boil ," Thor must wade through the rivers Körmt and Örmt and two rivers named Kerlaugar to go " sit as judge at the ash of Yggdrasill.

In stanza 31, Odin says that the ash Yggdrasil has three roots that grow in three directions.

In stanza 34, Odin says that more serpents lie beneath Yggdrasil " than any fool can imagine " and lists them as Góinn and Móinn ( possibly meaning Old Norse " land animal "), which he describes as sons of Grafvitnir ( Old Norse, possibly " ditch wolf "), Grábakr ( Old Norse " Greyback "), Grafvölluðr ( Old Norse, possibly " the one digging under the plain " or possibly amended as " the one ruling in the ditch "), Ófnir ( Old Norse " the winding one, the twisting one "), and Sváfnir ( Old Norse, possibly " the one who puts to sleep

In stanza 35, Odin says that Yggdrasil " suffers agony more than men know ", as a hart bites it from above, it decays on its sides, and Níðhöggr bites it from beneath.

In stanza 44, Odin provides a list of things that are what he refers to as the " noblest " of their kind.

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

Odin mentions the location Þrymheimr sixth in a single stanza.

In the stanza, Odin details that the jötunn Þjazi once lived there, and that now his daughter Skaði does.

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 ".

In the second stanza, the woman explains that Odin placed a sleeping spell on her she could not break, and due to that spell she has been asleep a long time.

On the basis of one stanza in Hávamál-where Odin learns nine magic songs from the unnamed brother of his mother Bestla-some scholars have theorized that Bestla's brother may in fact be Mímir, who is then Odin's maternal uncle.