The Elder Eddas of Saemund Sigfusson; and the Younger Eddas of Snorre Sturleson by Saemund Sigfusson and Snorre Sturleson

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"After this, Surtur darts fire and flame over the earth, and the
whole universe is consumed."

OF THE ABODES OF FUTURE BLISS AND MISERY.

66. "What will remain," said Gangler, "after heaven and earth and
the whole universe shall be consumed, and after all the gods, and the
heroes of Valhalla, and all mankind shall have perished? For ye have
already told me that every one shall continue to exist in some world
or other, throughout eternity."

"There will be many abodes," replied Thridi, "some good, others bad.
The best place of all to be in will be Gimli, in heaven, and all who
delight in quaffing good drink will find a great store in the hall
called Brimir, which is also in heaven in the region Okolni. There is
also a fair hall of ruddy gold called Sindri, which stands on the
mountains of Nida, (Nidafjoll). In those halls righteous and
well-minded men shall abide. In Nastrond there is a vast and direful
structure with doors that face the north. It is formed entirely of the
backs of serpents, wattled together like wicker work. But the
serpents' heads are turned towards the inside of the hall, and
continually vomit forth floods of venom, in which wade all those
who-commit murder, or who forswear themselves."

THE RENOVATION OF THE UNIVERSE.

67. "Will any of the gods survive, and will there be any longer a
heaven and an earth?" demanded Gangler.

"There will arise out of the sea," replied Har, "another earth most
lovely and verdant, with pleasant fields where the grain shall grow
unsown. Vidar and Vali shall survive; neither the flood nor Surtur's
fire shall harm them. They shall dwell on the plain of Ida, where
Asgard formerly stood. Thither shall come the sons of Thor, Modi and
Magni, bringing with them their father's mallet Mjolnir. Baldur and
Hodur shall also repair thither from the abode of death (Hel). There
shall they sit and converse together, and call to mind their former
knowledge and the perils they underwent, and the fight of the wolf
Fenrir and the Midgard serpent. There too shall they find in the grass
those golden tablets (orbs) which the AEsir once possessed. As it is
said,--

"'There dwell Vidar and Vali
In the gods' holy seats,
When slaked Surtur's fire is
But Modi and Magni
Will Mjolnir possess,
And strife put an end to.'

"Thou must know, moreover, that during the conflagration caused by
Surtur's fire, a woman named Lif (Life), and a man named Lifthrasir,
lie concealed in Hodmimir's forest. They shall feed on morning dew,
and their descendants shall soon spread over the whole earth.

"But what thou wilt deem more wonderful is, that the sun shall have
brought forth a daughter more lovely than herself, who shall go in the
same track formerly trodden by her mother.

"And now," continued Thridi, "if thou hast any further questions to
ask, I know not who can answer thee, for I never heard tell of any
one who could relate what will happen in the other ages of the world.
Make, therefore, the best use thou canst of what has been imparted to
thee."

Upon this Gangler heard a terrible noise all around him: he looked
everywhere, but could see neither palace nor city, nor anything save a
vast plain. He therefore set out on his return to his own kingdom,
where he related all that he had seen and heard, and ever since that
time these tidings have been handed down by oral tradition.

AEGIR'S JOURNEY TO ASGARD.

68. AEgir, who was well skilled in magic, once went to Asgard, where
he met with a very good reception. Supper time being come, the twelve
mighty AEsir,--Odin, Thor, Njord, Frey, Tyr, Heimdall, Bragi, Vidar,
Vali, Ullur, Hoenir and Forseti, together with the Asynjor,--Frigga,
Freyja, Gefjon, Iduna, Gerda, Siguna, Fulla and Nanna, seated
themselves on their lofty doom seats, in a hall around which were
ranged swords of such surpassing brilliancy that no other light was
requisite. They continued long at table, drinking mead of a very
superior quality. While they were emptying their capacious drinking
horns, AEgir, who sat next to Bragi, requested him to relate something
concerning the AEsir. Bragi instantly complied with his request, by
informing him of what had happened to Iduna.

IDUNA AND HER APPLES.

69. "Once," he said, "when Odin, Loki, and Hoenir went on a journey,
they came to a valley where a herd of oxen were grazing, and being
sadly in want of provisions did not scruple to kill one for their
supper. Vain, however, were their efforts to boil the flesh; they
found it, every time they took off the lid of the kettle, as raw as
when first put in. While they were endeavouring to account for this
singular circumstance a noise was heard above them, and on looking up
they beheld an enormous eagle perched on the branch of an oak tree.
'If ye are willing to let me have my share of the flesh,' said the
eagle, 'it shall soon be boiled;' and on their assenting to this
proposal, it flew down and snatched up a leg and two shoulders of the
ox--a proceeding which so incensed Loki, that he laid hold of a large
stock, and made it fall pretty heavily on the eagle's back. It was,
however, not an eagle that Loki struck, but the renowned giant
Thjassi, clad in his eagle plumage. Loki soon found this out to his
cost, for while one end of the stock stuck fast to the eagle's back,
he was unable to let go his hold of the other end, and was
consequently trailed by the eagle-clad giant over rocks and forests,
until he was almost torn to pieces. Loki in this predicament began to
sue for peace, but Thjassi told him that he should never be released
from his hold until he bound himself by a solemn oath to bring Iduna
and her apples out of Asgard. Loki very willingly gave his oath to
effect this object, and went back in a piteous plight to his
companions.

70. "On his return to Asgard, Loki told Iduna that, in a forest at a
short distance from the celestial residence, he had found apples
growing which he thought were of a much better quality than her own,
and that at all events it was worth while making a comparison between
them. Iduna, deceived by his words, took her apples, and went with him
into the forest, but they had no sooner entered it than Thjassi, clad
in his eagle-plumage, flew rapidly towards them, and catching up
Iduna, carried her treasure off with him to Jotunheim. The gods being
thus deprived of their renovating apples, soon became wrinkled and
grey; old age was creeping fast upon them, when they discovered that
Loki had been, as usual, the contriver of all the mischief that had
befallen them. They therefore threatened him with condign punishment
if he did not instantly hit upon some expedient for bringing back
Iduna and her apples to Asgard. Loki having borrowed from Freyja her
falcon-plumage, flew to Jotunheim, and finding that Thjassi was out at
sea fishing, lost no time in changing Iduna into a sparrow and flying
off with her; but when Thjassi returned and became aware of what had
happened, he donned his eagle-plumage, and flew after them. When the
AEsir saw Loki approaching, holding Iduna transformed into a sparrow
between his claws, and Thjassi with his outspread eagle wings ready to
overtake him, they placed on the walls of Asgard bundles of chips,
which they set fire to the instant that Loki had flown over them; and
as Thjassi could not stop his flight, the fire caught his plumage, and
he thus fell into the power of the AEsir, who slew him within the
portals of the celestial residence. When these tidings came to
Thjassi's daughter, Skadi, she put on her armour and went to Asgard,
fully determined to avenge her father's death; but the AEsir having
declared their willingness to atone for the deed, an amicable
arrangement was entered into. Skadi was to choose a husband in Asgard,
and the AEsir were to make her laugh, a feat which she flattered
herself it would be impossible for any one to accomplish. Her choice
of a husband was to be determined by a mere inspection of the feet of
the gods, it being stipulated that the feet should be the only part of
their persons visible until she had made known her determination. In
inspecting the row of feet placed before her, Skadi took a fancy to a
pair which she flattered herself, from their fine proportions, must be
those of Baldur. They were however Njord's, and Njord was accordingly
given her for a husband, and as Loki managed to make her laugh, by
playing some diverting antics with a goat, the atonement was fully
effected. It is even said that Odin did more than had been stipulated,
by taking out Thjassi's eyes, and placing them to shine as stars in
the firmament.[137]

THE ORIGIN OF POETRY.

71. AEgir having expressed a wish to know how poetry originated,
Bragi informed him that the AEsir and Vanir having met to put an end to
the war which had long been carried on between them, a treaty of
peace was agreed to and ratified by each party spitting into a jar. As
a lasting sign of the amity which was thenceforward to subsist between
the contending parties, the gods formed out of this spittle a being to
whom they gave the name of Kvasir, and whom they endowed with such a
high degree of intelligence that no one could ask him a question that
he was unable to answer. Kvasir then traversed the whole world to
teach men wisdom, but was at length treacherously murdered by the
dwarfs, Fjalar and Galar, who, by mixing up his blood with honey,
composed a liquor of such surpassing excellence that whoever drinks of
it acquires the gift of song. When the AEsir inquired what had become
of Kvasir, the dwarfs told them that he had been suffocated with his
own wisdom, not being able to find any one who by proposing to him a
sufficient number of learned questions might relieve him of its
superabundance. Not long after this event, Fjalar and Galar managed to
drown the giant Gilling and murder his wife, deeds which were avenged
by their son Suttung taking the dwarfs out to sea, and placing them on
a shoal which was flooded at high water. In this critical position
they implored Suttung to spare their lives, and accept the
verse-inspiring beverage which they possessed as an atonement for
their having killed his parents. Suttung having agreed to these
conditions, released the dwarfs, and carrying the mead home with him,
committed it to the care of his daughter Gunnlauth. Hence poetry is
indifferently called Kvasir's blood, Suttung's mead, the dwarf's
ransom, etc.

ODIN BEGUILES THE DAUGHTER OF BAUGI

72. AEsir then asked how the gods obtained possession of so valuable
a beverage, on which Bragi informed him that Odin being fully
determined to acquire it, set out for Jotunheim, and after journeying
for some time, came to a meadow in which nine thralls were mowing.
Entering into conversation with them, Odin, offered to whet their
scythes, an offer which they gladly accepted, and finding that the
whetstone he made use of had given the scythes an extraordinary
sharpness, asked him whether he was willing to dispose of it. Odin,
however, threw the whetstone in the air, and in attempting to catch it
as it fell, each thrall brought his scythe to bear on the neck of one
of his comrades, so that they were all killed in the scramble. Odin
took up his night's lodging at the house of Suttung's brother, Baugi,
who told him that he was sadly at a loss for labourers, his nine
thralls having slain each other. Odin, who went under the name of
Baulverk, said that for a draught of Suttung's mead he would do the
work of nine men for him. The terms agreed on, Odin worked for Baugi
the whole summer, but Suttung was deaf to his brother's entreaties,
and would not part with a drop of the precious liquor, which was
carefully preserved in a cavern under his daughter's custody. Into
this cavern Odin was resolved to penetrate. He therefore persuaded
Baugi to bore a hole through the rock, which he had no sooner done
than Odin, transforming himself into a worm, crept through the
crevice, and resuming his natural shape, won the heart of Gunnlauth.
After passing three nights with the fair maiden, he had no great
difficulty in inducing her to let him take a draught out of each of
the three jars, called Odhroerir, Bodn, and Son, in which the mead was
kept. But wishing to make the most of his advantage, he pulled so deep
that not a drop was left in the vessels. Transforming himself into an
eagle, he then flew off as fast as his wings could carry him, but
Suttung becoming aware of the stratagem, also took upon himself an
eagle's guise, and flew after him. The AEsir, on seeing him approach
Asgard, set out in the yard all the jars they could lay their hands
on, which Odin filled by discharging through his beak the
wonder-working liquor he had drunken. He was however, so near being
caught by Suttung, that some of the liquor escaped him by an impurer
vent, and as no care was taken of this it fell to the share of the
poetasters. But the liquor discharged in the jars was kept for the
gods, and for those men who have sufficient wit to make a right use of
it. Hence poetry is also called Odin's booty, Odin's gift, the
beverage of the gods, &c, &c.

FOOTNOTES:

[Footnote 125: This chapter is probably the interpolation of an early
copyist, for it has evidently no connection with the following one,
and is not found in the Upsal MS. of the Prose Edda, which is supposed
to be the oldest extant. Gefjon's ploughing is obviously a mythic way
of accounting for some convulsions of nature, perhaps the convulsion
that produced the Sound, and thus effected a junction between the
Baltic and the Northern Ocean.]

[Footnote 126: Rime Giants, or Giants of the Frost.]

[Footnote 127: Literally, "It is light and hot, insomuch so that it is
flaming and burning, and it is impervious to those who are outlandish
(foreign), and not indigenous there" (or who have no home or heritage
therein).]

[Footnote 128: More properly speaking, to the earth which it
encircled.]

[Footnote 129: A ferreous or glacial refrigeration.]

[Footnote 130: _i.e._ If Thor drove over Bifrost with his thunder
chariot.]

[Footnote 131: _i.e._ Present, Past, and Future.]

[Footnote 132: Namely, his having killed Baldur.]

[Footnote 133: Mind or Thought, and Memory.]

[Footnote 134: _i.e._ Devouring flame.]

[Footnote 135: _i.e._ Spirit or thought.]

[Footnote 136: _i.e._ Eld or Old Age.]

[Footnote 137: Finn Magnusen's explanation of this myth is, that
Iduna--the ever-renovating Spring--being in the possession of
Thjassi--the desolating winter--all nature languishes until she is
delivered from her captivity. On this being effected, her presence
again diffuses joy and gladness, and all things revive; while her
pursuer, Winter, with his icy breath, dissolves in the solar rays
indicated by the fires lighted on the walls of Asgard.]

GLOSSARY.

AEGIR or OEGIR, horror, terror.

AESIR, sing. AS; God, Gods. ASYNJA, ASYNJOR; Goddess, Goddesses.

AI, from a, a river.

ALFADIR, or ALFODUR, All-Father, or the Father of All.

ALFR, Elf.

ALSVIDR, All-scorching.

ALTHJOFR, lit. All-thief, an accomplished rascal.

ALVISS, All-wise.

AMSVARTNIR, grief, black, gloomy, swart.

ANDHRIMNIR, soul, spirit, breath: from hrim, congealed vapour, _rime_.

ANDLANGR, from aund, spirit, breath; and langr, long.

ANDVARI, prob. from aund, spirit; cautious, timid.

ANGURBODI, Anguish-boding, announcing or presaging calamity.

ARVAKR, awakening early; ar, the dawn, Aurora.

ASGARD, prop. ASGARDR, lit. God's-ward, or the abode of the gods.

ASKR, an ash-tree.

AUDHUMLA, void, vacuity, darkness, tenebrosity.

AUDR, rich, wealthy.

AURBODA, prop. AURBODA, snow, rain, storm; to announce whence; a
messenger; hence an ambassador.

AUSTRI, East, Oriental.

BALDUR, prop. BALDR or BALLDR, fire, flame, bold.

BALEYGR, Bale-eyed, _i.e._ endowed with a clear, piercing vision.

BAREY, the Frondiferous-isle; an island.

BAULVERKR, Evil-worker; producing evil, calamity.

BAUMBURR, prob. cog. with bumbr, belly, cavity.

BELI, prob. from belja, to bellow.

BERGELMIR, Mountain-old, _i.e._ the old man of the mountain.

BIFLINDI, the Inconstant: from bif, motion; and lyndi, disposition,
mind.

BIFROST, BIF-RAUST, the Tremulous-bridge of the Aerial-bridge,
signifying also aerial: a certain space, a mile, a rest.

BIL, a moment, an interval, an interstice.

BILEYGR, endowed with fulminating eyes, a tempest, especially a
fulminating tempest or thunder-storm.

BILSKIRNIR, sometimes stormy, and sometimes serene; which, as Thor's
mansion prob. denotes the atmosphere, would be a very appropriate
term; or storm-stilling, _i.e._ imparting serenity to the tempest.

BIVAURR, BIVORR, or BIFUR, the Tremulous.

BODN, originally signified an offer-table or altar; an oblation; also
one of the jars in which the dwarfs' poetical beverage was kept.

BOLTHORN, lit. Calamitous or Evil-thorn.

BOR, prop. BORR, and BUR, prop. BURR or BURI, means _born_, to bear;
whence also the _Old G._ barn, and the _Scotch, bairn_, a child.

BRAGI, the name of the God of Poetry; from braga, to glisten, to
shine, or from bragga, to adorn; ph. cog. with _G_. pracht, splendour.

BREIDABLIK: lit. Broad-blink--wide-glancing, Expanded splendour, to
blink.

BRIMIR, prob. from brimi, flame.

BRISINGR, may prob. mean flaming.

BYLEISTR, a dwelling, a town; to destroy, to break to pieces.

BYRGIR, prob. from v. byrgja, to conceal; _E._ to bury, whence barrow,
a tumulus.

DAINN, prob. the Soporiferous; from da, a swoon, or complete repose.

DELLINGR--a _day-ling_. with the dawn, daybreak.

DIS, pi. DISIR, it originally sig. a female, but was afterwards used
in the sense of Nymph and Goddess. It enters into the composition of
several female names, as Thordis, Freydis, Vegdis, &c.

DOLGTHRASIR: a dolgr, a warrior; contentious, obstinate, persisting,
from the v. thrasa, to litigate, to quarrel.

DRAUPNIR, from the v. drupa, to droop, or the v. drjupa, to drip.

DROMI, strongly binding.

DUNEYRR, a hollow sound, from the v. dynja, to sound, to resound.

DURATHROR. The first sylb. may be derived either from dur, a light
sleep, or from dyr, a door; and the last, either from the v. threyja,
to expect, to wait for; or from throa, to increase, to enlarge.

DURINN, prob. from dur, a light sleep, to fall asleep; whence prob.
the _E._ to doze, and ph. also dusk.

DVALJNN, from dvali, sleep.

EIKINSKJALDI, furnished with an oaken shield, scarlet oak.

EIKTHYRNIR. Eik is the ilex or scarlet oak; thyrnir, a thorn;
metaphorically for a stag's antlers.

EINHERJAR, a hero; select, chosen heroes.

EIR, to befriend, to tranquilize.

ELDHRIMNIR: eldr, elementary flre: brim, congealed vapour, rime, also
soot; hence (a kettle) sooty from flre.

ELIVAGAR, stormy waves; a storm; the sea; an estuary; water; wave.

ELLI, old age.

ELVIDNIR, ph. from el, a storm; and vidr, wide.

EMBLA. The etymologies of the name of the first woman given by the
_E.E._ are merely _conjectural_. Grimm says the word embla, emla,
signifies a busy woman, from amr, ambr, amil ambl, assiduous labour;
the same relation as Meshia and Meshiane, the ancient Persian names of
the first man and woman, who were also formed from trees.

FALHOFNIR, a nail, a lamina, hoof.

FARMAGUD, the God of Carriers and Sea-farers.

FENRIR, FENRIS-ULFR, may mean dweller in an abyss, or the monster
wolf.

FENSALIR, lit. Fen-saloon, from fen, a fen, but which it would appear
may also be made to sig. the watery deep, or the sea; and salr, a
hall, mansion, saloon. _See_ Valhalla.

FIMBUL. From fimbulfambi comes the _E._ provincialism, to
fimble-famble; and the _D._ famle, to stammer, to hesitate in
speaking.

FIMBULTHUL. Thulr means an orator or reciter, to speechify.

FIMBULVETR: vetr, winter; according to Grimm's explanation of fimbul,
_the Great Winter_.

FJALARR and FJOLNIR. Multiform: in composition fjol, many.

FJOLSVIDR or FJOLSVITHR, to scorch: or ph. from svithr, wise,
powerful, potent, strong.

FJORGYN. Grimm, we think, has satisfactorily shown that fjorg is the
_G._ berg, a mountain.

FOLKVANGR, lit. the folk's field, or habitation.

FORSETI, lit. the Fore-seated, _i.e._ the Judge.

FRANANGURS-FORS, prob. from frann, glittering, and ongr, narrow.

FREKI, _G._ frech, froward: the word has also the sig. of voracious.

FREYR and FREYJA. The name of the deity who was the symbol of the
sun--to mean Seminator, the Fructifler, Freyja--the symbolical
representation of the moon--means the Seminated, the Fructified; the
original sig, is that of glad, joyful, imparting gladness, beautous,
lovely.

FRIGGA, prop. FRIGG. Grimm has shown that the root of this word is, if
not strictly syn., at least very nearly allied with that of the word
Freyja, and explains it to mean the Free, the Beauteous, the Winsome.

FROSTI, the _E._ frosty.

FULLA, abundance; from fullr, full.

FUNDINN, found; from v. finna, to find.

GANDALFR. Alfr, an elf, prob. sig. a wolf, a serpent.

GANGLER, the tired wanderer; to debilitate, to tire.

GANGRAD, prop. GANGRADR, indicates a person directing his steps.

GARDROFA, Fence-breaker; to break, to break through.

GARMR, voracious; to gorge; gourmand.

GAUTR, ph. may sig. a keeper, to keep.

GEFJON, the earth; also separation, disruption.

GEFN, from the v. gefa, to give.

GEIROLUL, lit. Spear-alimentrix: from the v. ala, to aliment, to
nourish.

GEIRRAUDR, lit. spear-red; hence King Spear-rubifler.

GEIRVIMUL, a river rushing or vibrating like a spear or javelin.

GELGJA, from galgi, a gallows.

GERDA, prop. GERDUR, to gird. Both gerd and gard are common
terminations of female names, as Hildigard, Irminigard, Thorgerda, &c.

GERI. Geri may be derived from gerr, covetous, greedy.

GIMLI, had the same sig. as himill, heaven, the original sig. of which
may have been fire, but afterwards a gem, as in the _N._ word
gimsteinn; whence also our colloquial words, gim, gimmy (neat), and
gimcrack.

GINNARR, Seducer; from v. ginna, to seduce.

GINNUNGA-GAP may be rendered the gap of gaps; a gaping abyss.

GJALLAR (horn); from the v. gjalla, to resound, to clang; to yell.

GJOIX, prob. from gjallr, sonorous, fulgid.

GLADR, glad; from v. gledja, to gladden.

GLADSHEIMR: lit. Glad's-home; the abode of gladness or bliss.

GLAER, from glaer, clear, pellucid; cog. with _E._ glare.

GLEIPNIR, the Devouring; from the v. gleipa, to devour.

GLITNIR, the Glittering; from the v. glitra; to glitter, and to
glisten.

GLOINN, the Glowing; from v. gloa, to glow.

GOD. The _Old N._ lang. has two words for God, viz. God and Gud; and
it would appear that the n. god was used for an idol, and the m. gud.
for a God. Both words are, however, frequently applied to denote a
celestial deity. The Scandinavian Pontiff-chieftains were called Godar
(in the sing. Godi).

GOMUL, prob. from gamall, old.

GRABAKR, Gray-back.

GRAFJOLLUDR, Gray-skin; the skin of an animal.

GRAFVITNIR, from the v. grafa, to dig, to delve; cog. with _E._ grave:
and the v. vita, to know; _to_ wit, wist, wot.

GRIMAR, and GRIMNIR, a helmet, or any kind of a covering; used
poetically for night, the sun being then veiled or covered.

GULLINBURSTI, Golden-bristles.

GULLTOPPR, Golden-mane; crest, the top of anything, hence mane.

GUNNTHRA. The first sylb. of this word is from gunnr, war, a combat;
to increase, to enlarge; thra sig. grief, calamity; and thro, a
cavity, a fosse. From gunnr is derived the _N._ gunn-fani, a
war-banner.

GYLLIR, from gull, gold.

HABROK. The E.E. render this word by _Altipes_, from bar, high; and
brok, lit. breeches, brogues, but which they assume may also sig. a
bird's leg.

HALLINSKITHI, to decline; hence it would be an appropriate term for
the post-meridian sun.

HAMSKEKPIR, prob. from hams, hide; and the v. skerpa, to sharpen, also
to dry, to indurate.

HAPTAGUD, ph. from haupt, a nexus, a tie, a band.

HAR, prop. HARR, may mean either _high_ or _hairy_. As a designation
of Odin it has undoubtedly the former signification. As the name of a
dwarf, the latter sig. would be more appropriate.

HARBARDR, Hairy-beard.

HEIDRUN, serene, etherial; a heath.

HEIMDALLR: heimr, home, the world.

HELA, prop. HEL., gen. HELJAR, the Goddess of the Infernal Regions,
used instead of Helheimr for those regions themselves.

HELBLINDI: hel, see the preceding word; blindi, from blundr, slumber.

HEPTI, prob. means impeding, constraining; to seize, to take by force,
to adhere to.

HERFJOTUR, lit. Host's-fetter, _i.e._ having the power to impede or
constrain an army at will: her, an army, a host, a multitude.

HERJANN, the leader of an army; from her.

HERMOD, prop. HERMODR: her from her, courage, (_see_ Modgudur).

HERTEITR, gay amongst warriors, a jovial soldier; glad, joyful.

HILDUR (Hilda), war, a combat. Hence we find it in a number of
Teutonic prop, names both m. and f., as Hilderic, Childeric, Hildegrim
(the Helm of War), Brynhildr (Brunhilda), Clothild (Clothilda), &c.

HIMINBJORG, the Heavenly-Mountains, the Comprehending, the
All-embracing.

HIMINBRJOTR, Heaven-breaking: from the v. brjota, to break.

HJALMBERI, Helmet-bearing.

HJUKI, to keep warm, to nourish, to cherish.

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