Rudolf Simek states that " as the Idisi are supposed to have an influence in the outcome of a battle, similarities with the valkyries suggest themselves.

Rudolf Simek notes that these horse heads gables can " still be seen today " ( from a 2007 edition of a work first published in 1984 ) and says that the horse head gables confirm that Hengist and Horsa were originally considered mythological, horse-shaped beings.

Rudolf Simek theorizes that one of the two notions of Sessrúmnir ( as a ship or as a hall ) may come from a misunderstanding, as the meaning of the name can be understood in both cases as " space with many or roomy seats.

Rudolf Simek says that her name, Mist, is likely related to Old Norse mistr, meaning " cloud, mist ," and that this " reminds us of the way in which valkyries can ride through the air and over water ," such as in the Poetic Edda poems Helgakviða Hjörvarðssonar and Helgakviða Hundingsbana II.

" Simek says that Hoddmímis holt " should not be understood literally as a wood or even a forest in which the two keep themselves hidden, but rather as an alternative name for the world-tree Yggdrasill.

Rudolf Simek says that the etymology that Snorri presents in Gylfaginning for the name Gná may not be correct, yet it is unclear what the name may otherwise mean, though Gná has also been etymologically theorized as a " goddess of fullness.

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.

However, in the same work, Rudolf Simek also says that the goddesses Sága, Hlín, Sjöfn, Snotra, Vár, and Vör should be considered vaguely defined figures who " should be seen as female protective goddesses " that are all responsible for " specific areas of the private sphere, and yet clear differences were made between them so that they are in many ways similar to matrons.

Andy Orchard and Rudolf Simek state that, as Snotra is otherwise unattested outside of the Prose Edda, that Snotra may be an invention of Snorri's.

" However, Simek also writes that the goddesses Snotra, Sága, Hlín, Sjöfn, Vár, and Vör should be considered vaguely defined figures who " should be seen as female protective goddesses " that are all responsible for " specific areas of the private sphere, and yet clear differences were made between them so that they are in many ways similar to matrons.

In the same work, Simek writes that the goddesses Sága, Hlín, Sjöfn, Snotra, Vár, and Vör should be considered vaguely defined figures who " should be seen as female protective goddesses " that are all responsible for " specific areas of the private sphere, and yet clear differences were made between them so that they are in many ways similar to matrons.

" Simek notes that the second part of the valkyrie name Geiravör may be identical with the name of the goddess Vör ( and would therefore mean " spear-goddess "), or simple be identical with a frequently found suffix appearing in personal names.

Simek says that " as the function of the matrons was also extremely varied — fertility goddess, personal guardians, but also warrior-goddesses — the belief in the dísir, like the belief in the valkyries, norns, and matrons, may be considered to be different manifestations of a belief in a number of female ( half -?

" Simek says that the majority of the names of the valkyries point to a warlike function, that most of their names do not appear to be very old, and that the names " mostly come from poetic creativity rather than from real folk-belief.

Rudolf Simek also theorizes that the name may be a kenning for the Moon.

" Simek says that Hoddmímis holt " should not be understood literally as a wood or even a forest in which the two keep themselves hidden, but rather as an alternative name for the world-tree Yggdrasill.

Rudolf Simek opines that sin cannot be related to the term sindr, while this would equal a " meaningful interpretation in regard to the colour ", he theorizes that a more likely interpretation is " the pale ( night -) mare ", noting that this would fit the wife of a fire jötunn.

" Simek says that " as the function of the matrons was also extremely varied – fertility goddess, personal guardians, but also warrior-goddesses – the belief in the dísir, like the belief in the valkyries, norns, and matrons, may be considered to be different manifestations of a belief in a number of female ( half -?

Simek adds that although these similarities exist, there are things that speak against it, such as that " Freyja's tears for Odin and her search are unmotivated ," and that " the reference to Hnoss as their only child is surprising-why, for example, should Baldr not be mentioned?

Simek notes, at the same time, similar chains as described by Adam appear on some European churches dating from the 8th to 9th centuries, although the description of the temple chain having been made of gold may be an exaggeration.

" Rudolf Simek theorizes that the figure of Hel is " probably a very late personification of the underworld Hel ," and says that " the first kennings using the goddess Hel are found at the end of the 10th and in the 11th centuries.

According to Simek, " several of the Eddic sources might lead us to conclude that the dísir were valkyrie-like guardians of the dead, and indeed in Guðrúnarkviða I 19 the valkyries are even called Herjans dísir " Odin's dísir ".

According to Simek, " several of the Eddic sources might lead us to conclude that the disir were valkyrie-like guardians of the dead, and indeed in Guðrúnarkviða I 19 the valkyries are even called Herjans disir ' Odin's disir '.

Simek says that " the most obvious explanation is to identify Óðr with Odin ," noting the similarity between their names ( and agreeing with the Ullr / Ullin parallel ), the long absences ( comparing them to Odin's exile in Gesta Danorum ), and Óðr's marriage with Freyja.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

" Simek states that the allegorical description of Hel's house in Gylfaginning " clearly stands in the Christian tradition ," and that " on the whole nothing speaks in favour of there being a belief in Hel in pre-Christian times.

" However, Simek also cites Hel as possibly appearing as one of three figures appearing together on Migration Period B-bracteates.

" Frauen und Brakteaten-eine Skizze " in Mythological Women ', edited by Rudolf Simek and Wilhelm Heizmann, pp. 33 – 80.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

* Simek, Rudolf ( 1993 ) Dictionary of Northern Mythology ( D. S. Brewer ) ISBN 0-85991-513-1

The theory is complicated by the etymology of the name Svafrþorinn ( þorinn meaning " brave " and svafr means " gossip ") ( or possibly connects to sofa " sleep "), which Rudolf Simek says makes little sense when attempting to connect it to Njörðr.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

Historians Rudolf Simek and Bruno Dumézil theorise that the Viking attacks may have been in response to the spread of Christianity among pagan peoples.

Rudolf Simek theorizes that the survival of Líf and Lífþrasir through Ragnarök by hiding in Hoddmímis holt is " a case of reduplication of the anthropogeny, understandable from the cyclic nature of the Eddic escatology.

" Simek says that in Germanic regions, the concept of mankind originating from trees is ancient.

Simek additionally points out legendary parallels in a Bavarian legend of a shepherd who lives inside a tree, whose descendants repopulate the land after life there has been wiped out by plague ( citing a retelling by F. R. Schröder ).

* Simek, Rudolf ( 2007 ) translated by Angela Hall.

Scholar Rudolf Simek comments that the pagan Yule feast " had a pronounced religious character " and comments that " it is uncertain whether the Germanic Yule feast still had a function in the cult of the dead and in the veneration of the ancestors, a function which the mid-winter sacrifice certainly held for the West European Stone and Bronze Ages.

" The traditions of the Yule log, Yule goat, Yule boar ( Sonargöltr ) stilll reflected in the Christmas ham, Yule singing, and others stem from Yule customs, and customs which Simek takes as " indicat the significance of the feast in pre-Christian times.

* Simek, Rudolf ( 2007 ) translated by Angela Hall.