The Poetic Edda: A Study Guide
 The Speech of the Masked One
Codex Regius
MS No. 2365 4to  [R]
Arnamagnæan Codex
AM 748 I 4to [A]
1954 Guðni Jónsson
Normalized Text:

Þrymheimr heitir en vi,
er Þjazi bjó,
sá inn amátki jötunn;
en nú Skaði byggvir,
skír brúðr goða,
fornar tóftir föður.  

Þrymheimr heitir hinn sætti,
er Þjazi bjó,
sá inn amattki iötvn;
en nú Skaði byggir,
skír brúðr goða,
forna tóftir föður.
11. Þrymheimr heitir inn sétti,
er Þjazi bjó,
sá inn ámáttki jötunn;
en nú Skaði byggvir,
skír brúðr goða,
fornar tóftir föður.
English Translations
1797 Amos Simon Cottle
in Icelandic Poetry
The Song of Grimnir
1851 C.P. in
The Yale Magazine, Vol. 16
The Song of Grimner

Thrymheimer stands the next in place;
Thiaz there has fix'd his throne ---
A giant long to glory known.
But Skada, chaste nymph of the sky,
The honors of her ancestry,
Shall soon possess.


And next is Thrymheim, where, in olden time,
Thiasse dwelt—that powerful giant
—now Skada dwelleth there in the ancient home
Of her Father.

1866 Benjamin Thorpe
in Edda Sæmundar Hinns Frôða

The Lay of Grimnir
1883 Gudbrand Vigfusson
in Corpus Poeticum Boreale

The Sayings of the Hooded One

11. Thrymheim the sixth is named,
where Thiassi dwelt,
that all-powerful Jötun;
but Skadi now inhabits,
the bright bride of the gods,
her father’s ancient home.

“Thrymham the sixth is called,
 where Thiazi dwelt, that foul giant;
but Skathi, the fair bride of the Gods,
now dwells in her father's old home.”
1908 Olive Bray
in Edda Saemundar
The Sayings of Grimnir
1923 Henry Bellows
in The Poetic Edda
Grimnismol: The Ballad of Grimnir

11. The sixth is Sound-home, where Thiazi bode,
that fearful Jotun of yore ;
now Skadi dwells, fair bride of gods,
in her father's former home.

11. The sixth is Thrymheim,         where Thjazi dwelt,
The giant of marvelous might;
Now Skathi abides,         the god’s fair bride,
In the home that her father had.

1962 Lee M. Hollander
in The Poetic Edda
The Lay of Grimnir
1967 W. H. Auden & P. B. Taylor
in The Elder Edda
The Lay of Grimnir
  11. Thrymheim is hight the sixth,  
where Thjatsi dwelled, the etin of awful might;
Njorth's bride there    her bower hath,
Skathi, where her father before.

11. The sixth Din-Home, the dwelling once
Of Thjazi, the mighty-thewed:
Now Skadi sits in the seat of her father,
The bright bride of gods.

1996 Carolyne Larrington
in The Poetic Edda
Grimnir’s Sayings
2011 Ursula Dronke
in The Poetic Edda, Vol. III: Mythological Poems 
“The Lay of Grimnir”

11. Thrymheim the sixth is called, where Thiazi lives,
the terrible giant;
but now Skadi, the shining bride of the gods,
lives in her father's ancient courts.

11. Thudding Realm the sixth is
where Þjazi lived,
that giant of prodigious power.
And now Skaði builds her home,
a bright bride of the gods,
on her father's old foundations.



"When the Aesir had refused to give satisfaction for the murder of Gullveig, and when Odin, by hurling his spear, had indicated that the treaty of peace between him and the Vanir was broken, the latter leave the assembly hall and Asgard. This is evident from the fact that they afterwards return to Asgard and attack the citadel of the Aesir clan (Völuspá; Saxo, Book 6). The gods are now divided into two hostile camps: on the one side Odin and his allies, among whom are Heimdall and Skadi; on the other Njörd, Frigg (Saxo, Hist., Book 1), Frey, Ull (Saxo, Hist., Book 3), and Freyja and her husband Svipdag, besides all that clan of divinities who were not adopted in Asgard, but belong to the race of Vanir and dwell in Vanaheim.
"So far as Skadi is concerned, the breach between the gods seems to have furnished her an opportunity of getting a divorce from Njörd, with whom she did not live on good terms. According to statements found in the myths, Thjazi's daughter and he were altogether too different in disposition to dwell in peace together. Saxo (Hist., Book 1.) and the Prose Edda (Gylfaginning 23) both have preserved the record of a song which describes their different tastes as to home and surroundings. Skadi loved Thrymheim, the rocky home of her father Thjazi, on whose snow-clad plains she was fond of running on skis and of felling wild beasts with her arrows; but when Njörd had remained nine nights among the mountains, he was weary of the rocks and of the howling of wolves, and longed for the song of swans on the sea-strand. But when Skadi accompanied him there, she could not long endure to be awakened every morning by the shrieking of sea-fowls. In Grímnismál 11, it is said that Skadi "now" occupies her father's "ancient home" in Thrymheim, but Njörd is not there named. In a strophe by Thord Sjareksson, we read that Skadi never became devoted to the Vana-god (nam-a snotr una goðbrúðr Vani), and Eyvind Skaldaspillir relates in Háleygjatal that there was a time when Odin dwelt í Manheimum together with Skadi, and begat with her many sons. With Manheimar is meant that part of the world which is inhabited by man; that is to say, Midgard and the lower world, where are also found a race of mennskir menn[1], and the topographical counterpart of the word is Asgard. Thus it must have been after his banishment from Asgard, while he was separated from Frigg and found refuge somewhere in Manheimar, that Odin had Skadi for his wife. Her epithet in Grímnismál 11, skír brúðr goða,[2] also seems to indicate that she had conjugal relations with more than one of the gods.

—1886, Viktor Rydberg Teutonic Mythology, No. 36

[1] mennskir menn, human men, living men; Lif and Lifthrasir in Mimir's grove.
[2] skír brúðr goða, the bright bride of gods. The word brúðr, bride, is a simple heiti for woman, therefore brúðr goða, divine bride, is a simple paraphrase for goddess. It does not necessarily indicate that Skadi has been the "bride" of more than one god.

Did Skadi Marry More Than One God?


In line 5, this verse calls Skadi skír brúðr goða, the “bright bride of gods.”  The word for “gods” in line 5 is plural indicating that Skadi was married to [i.e. the 'bride' of] more than one god. Of the English translations, only two translate the passage as it reads in the original:
1908 Olive Bray: “fair bride of gods”
1967 W. H. Auden & P. B Taylor: “The bright bride of gods.”
The majority of the others obscure this phrase by adding the word “the” suggesting that the giantess Skadi simply married into the gods:
1866 Benjamin Thorpe: “the bright bride of the gods”
1883 Gudbrand Vigfusson: “Skathi, the fair bride of the Gods”
1996 Carolyne Larrington: “Skadi, the shining bride of the gods”
And at least two of the others make it clear that they understand that Skadi married one god in particular:
1923 Henry Bellows: “the god’s fair bride”
1962 Lee M. Hollander: “Njorth's bride there”

When one thinks of Skadi, many will immediately recollect the story told in Gylfaginning 25 where, Skadi marries the sea-god Njord. There, Snorri quotes Grimnismal 11, and provides additional background information on Skadi. Here’s what he has to say of her:  
"The third among the Æsir is he that is called Njördr: he dwells in heaven, in the abode called Nóatún. He rules the course of the wind, and stills sea and fire; on him shall men call for voyages and for hunting. He is so prosperous and abounding in wealth, that he may give them great plenty of lands or of gear; and him shall men invoke for such things. Njördr is not of the race of the Æsir: he was reared in the land of the Vanir, but the Vanir delivered him as hostage to the gods, and took for hostage in exchange him that men call Hœnir; he became an atonement between the gods and the Vanir. Njördr has to wife the woman called Skadi, daughter of Thjazi the giant. Skadi would fain dwell in the abode which her father had had, which is on certain mountains, in the place called Thrymheimr; but Njördr would be near the sea. They made a compact on these terms: they should be nine nights in Thrymheimr, but the second nine at Nóatún. But when Njördr came down from the mountain back to Nóatún, he sang this lay:
Loath were the hills to me, | I was not long in them,
Nights only nine;
To me the wailing of | wolves seemed ill,
After the song of swans.
Then Skadi sang this:
Sleep could I never | on the sea-beds,
For the wailing of waterfowl;
He wakens me, | who comes from the deep--
The sea-mew every morn.
Then Skadi went up onto the mountain, and dwelt in Thrymheimr. And she goes for the more part on snowshoes and with a bow and arrow, and shoots beasts; she is called Snowshoe-Goddess or Lady of the Snowshoes. So it is said:

Thrymheimr 't is called, | where Thjazi dwelt,
He the hideous giant;
But now Skadi abides, | pure bride of the gods,
In her father's ancient freehold.
End quote
From this, we gather that their marriage was an unhappy one. The text appear to indicate that afterward they lived separate lives. But do we have any evidence that Skadi actually married another god besides Njord? In fact, we do. In Heimskringla, Ynglingasaga chapter 9, Snorri informs us:
Njord took a wife called Skadi; but she would not live with him
and married afterwards Odin, and had many sons by him, of whom
one was called Saeming; and about him Eyvind Skaldaspiller sings
thus: --
     "To Asa's son Queen Skadi bore
     Saeming, who dyed his shield in gore, --
     The giant-queen of rock and snow,
     Who loves to dwell on earth below,
     The iron pine-tree's daughter, she
     Sprung from the rocks that rib the sea,
     To Odin bore full many a son,
     Heroes of many a battle won."
To Saeming, Earl Hakon the Great reckoned back his pedigree.  This
Swithiod they called Mannheim, but the Great Swithiod they called
Godheim; and of Godheim great wonders and novelties were related.
End quote
So we do actually have evidence that Skadi married more than one god, demonstrating that the phrase “bright bride of gods” in Grimnismal 11 is an accurate description of Thjazi’s daughter.

  Snorri informs us how Njord came to marry the giantess Skadi:

Skáldskaparmál 3: “Now Skadi, the daughter of the giant Thjazi, took helm and birnie and all weapons of war and proceeded to Ásgard, to avenge her father. The Æsir, however, offered her reconciliation and atonement: the first article was that she should choose for herself a husband from among the Æsir and choose by the feet only, seeing no more of him. Then she saw the feet of one man, passing fair, and said: "I choose this one: in Baldr little can be loathly." But that was Njördr of Nóatún. She had this article also in her bond of reconciliation: that the Æsir must do a thing she thought they would not be able to accomplish: to make her laugh. Then Loki did this: he tied a cord to the beard of a nanny goat, the other end being about his own balls, and each gave way in turn, and the two screeched loudly; then Loki fell into Skadi's lap, and she laughed. Thereupon reconciliation was made with her on the Æsir’s behalf.” 
Skadi presents a unique situation. In surviving stories, Thor kills numerous giants including Thjazi, Geirrod, Thrym, Hymir, and Hrungnir. Thjazi, Geirrod and Hymnir are all said to have daughters, and Thyrm a sister. The tale of Skadi would seem to suggest that the daughter of any giant killed by the gods could demand compensation for the death of her father. Yet, remarkably Skadi is the only one who ever makes such a request. Not only does she demand it, but the gods willingly grant her request.  Why don’t the gods simply kill her as well? Thor has killed a great number of giantesses.
The answer, I believe lies in the identity of her father, Thjazi. Following the tale of Idunn’s kidnapping Snorri provides a brief geneaology of Thjazi, allowing us to learn more about him:
Skáldskaparmál 4: “It is so said, that Odin did this by way of atonement to Skadi: he took Thjazi's eyes and cast them up into the heavens, and made of them two stars.
“Then said Ægir: "It seems to me that Thjazi was a mighty man: now of what family was he?" Bragi answered: "His father was called Ölvaldi, and if I tell thee of him, thou wilt think these things wonders. He was very rich in gold.”
Snorri thus informs us that Thazi’s father was called Ölvaldi, who was “very rich in gold” and that his other sons were named Idi and Gangr. This information provides a thread for us to follow to learn more about this family of giants.
Thjazi is mentioned in several places in the lore. He appears by name in the Eddic poems Lokasenna, Harbardsljod, and the Grotti-song. In both the skaldic poem Haustlong and its prose retelling in Skaldskaparmal 3, we learn that Thjazi, the father of Skadi, once kidnapped Idunn from Asgard and concealed her from the gods. Without access to her golden apples, they grew old. It is for this that he was killed by the gods.
In Harbardsljod, 19, Thjazi’s father is called Audvaldi. There Thor throws Thjazi’s eyes into heaven.
Grotti-song 9 names the brothers Thjazi, Idi and Aurnir, identifying them as “mountain-giants.” Hrungnir is their kinsman.  

Harðr var Hrungnir
ok hans faðir,
þó var Þjazi
þeim öflgari,
Iði ok Aurnir,
okkrir niðjar,
brœðr bergrisa,
þeim erum bornar.

Hard was Hrungnir
And his father,
though Thiassi was
stronger than them;
Idi and Örnir,
our kin,
brothers of ‘berg’-giants
those from whom we’re born.

So we find alternate names for some of the same characters: Thjazi’s father, Ölvadi or Audvaldi and his three sons named either Thjazi, Gangr, and Idi or Thjazi, Aurnir and Idi.  Thus Thjazi’s father’s name is written both Öl-valdi or Aud-valdi. The prefix varies in each name, but the suffix remains the same. The prefix öl- refers to ale, perhaps suggesting he was associated with alcoholic beverage in some way. The prefix aud- means wealth, suggesting he was rich. He has three sons.
Jere Fleck, “Óðinn’s Self-Sacrifice—A New Interpretation. II: The Ritual Landscape”, Scandinavian Studies, Vol. 43, no. 4, 1971
“The discovery that one and the same person, place or thing is referred to under many different names should not be surprising. If our text were skaldic verse we would accept such polyonymy simply as the poet’s method of satisfying the strict metric demands of his chosen form. But the relatively unrestricted eddic strophe is far less demanding: such an explanation can not be the only one. The massive complex of heiti and kenning structures which we are about to discuss must be the result on the one hand, of a desire  to replace tabu lexemes with noa correspondencies and, on the other, of a feeling of the need for elevated and esoteric language when dealing with religious tremendum. The religious decoding of the relevant textual corpus therefore depends largely on establishing the identities obscured by polyonymy.”
What else can we learn of Thjazi’s father?
In Skaldskaparmal, Snorri speaks of a group of artists, that he calls “black-elves” or “dwarves”, known as Ivaldi’s sons. They manufacture treasures for the gods, including Sif’s golden hair, Odin’s spear Gungnir, and Frey’s ship Skidbladnir. The authenticity of this view is confirmed in part by a poetic reference in Grímnismál, verse 43, which reads:

Ívalda synir
gengu i árdaga
Skiðblaðni at skapa,
skipa bezt,
skírum Frey,
nýtum Niarðar bur.

Ivaldi’s sons
went in early-days
to shape Skidbladnir
the best of ships,
for shining Frey,
Njörd´s benign son.
The name Ivaldi, formed from the prefix I- and the suffix –valdi remind us at once of the names Ölvaldi Audvaldi.  The only other poetic reference to the Sons of Ivaldi appears in the Eddaic poem Hrafnagaldur Óðins. The poem relates a tale about the time Idunn was absent from Asgard.
Hrafnagaldur Óðins, verse 6, reads: 

Dvelur í dölum
dís forvitin,
Yggdrasils frá
aski hnigin;
álfa ættar
Iðunni hétu,
Ívalds ellri
ýngsta barna.

Dwells in dales
the curious dis,
from Yggdrasil’s
ash descended,
of elven aett ,
Idunn by name,
Ivaldi’s youngest
elder child.

Here we learn Idunn is the daughter of Ivaldi. She is of the elven aett, the race/clan of elves. We also learn that Ivaldi had two sets of children, a younger set and an older set. Idunn is the youngest of the first (i.e. the older) set. Since both sets of children shared the same father, we may suspect that they had different mothers. If so, Idunn is probably the half-sister of the famous artisans, the Sons of Ivaldi. If not, she is their sister. Either way, they’re kin.
In the theft of Idunn, we find Ivaldi’s daughter, closely associated with the giant Thjazi, Ölvaldi-Allvaldi’s son. Can this be coincidence? Since the Younger Edda does not inform us of any consequences following the judgment on the artists, we might assume there were none.  But if we recognize Ölvaldi-Allvaldi’s son Thjazi as one of the Sons of Ivaldi, these two mythic fragments come together like torn halfs of a photgraph, providing a fuller picture of the myth as it was known in the oral culture.
In the tale Snorri tells Loki cuts off Sif’s hair. Furious Thor forces him to find a solution. So he goes to a group of “black-elves” or “dwarves” who spin new tresses for the goddess from gold. As further proof of their skill, they make the spear Gungnir for Odin, which never misses its mark, and the ship Skidbladnir for Frey which is big enough to hold all the Aesir and their gear, but be folded like a napkin and kept in a pocket when not in use. Loki took these treasures to a rival group of artists and dared them to make better ones. He bet his head they could not. The dwarves Brokk and Sindri accepted his offer and set to work crafting for Frey the boar Gullinbursti, whose golden bristles shine; for Odin the ring Draupnir, which dropped eight more like it every ninth night; and for Thor, the hammer Mjollnir, which returned to his hand no matter how far he threw it. The gods were selected as judges. When each was tested, Thor’s hammer was declared the best weapon of all, and thus Brokk and Sindri won. Brokk stepped forward to claim his prize but Loki renigged saying he had bet his head, but not his neck. The gods a greed that Brokk could not take Loki’s head without harming his neck and thus the bet was off. Frustrated and furious, the dwarf produced and awl and punched holes in Loki’s lips, then sewed them shut with a leather strap. The sons of Ivaldi were not present. Their reaction to this (their loss in a bet they knew nothing about) is not recorded.
No doubt the Sons of Ivaldi (perhaps Thjazi, Idi, and Gang-Aurnir) would have been deeply insulted by the judgment on their work, which they had given freely to the gods. Loki was clearly the cause of this from their perspective.
As the story of the theft of Idunn by Thjazi opens, the gods Odin, Hoenir, and Loki are walking in Thjazi’s realm. Their reason for being there is not stated. Unbeknoenst to them, an eagle watches them from nearby. Hungry the gods stop and sacrifice a reindeer. Loki makes a fire to cook it, but no matter how long its in, it will not cook. The gods suspect trickery, and the eagle addresses them from a tree. He says he is the reason the flames will not cook, and if they give him his share, he will allow it to cook. The gods agree, and Loki is able to cook the meat. He cuts it into 4 pieces and sets it on the table. Before the gods can eat, the eagle swoops down and gulps down all the meat. Loki picks up a nearby rod and strikes the eagle across the back. The eagle flies up, and, to his horror, Loki cannot let go of the stick. One end of it remains stuck to his hands and the other to the eagle’s back. The eagle flies low dragging Loki throw trees and over rocks until he begs for mercy. The eagle forces him to promise to lure Idunn out of Asgard, then lets him go. Loki returns to the camp of the gods. Sometime later, Loki lures Idunn away from Asgard telling her he has seen apples outside comparable to hers, and the giant Thjazi, again in eagle guise, picks her up and carries her off.    
What strikes us most about Thjazi’s home and environment is the array of magical objects in his vicinity: he wears an eagle guise allowing him to fly, he possesses a magic pole by which he captures Loki and through magic means he can cost fire its ability to cook. Could Thjazi, the son of Audvaldi or Olvaldi, be one of the famous Sons of Ivaldi? Why are Odin, Hoenir and Loki in his realm, high in the mountains? Why is he angry with them?
If Thjazi is in fact one of the sons of Ivaldi, and the brother of half-brother of Ivaldi’s daughter, Idunn,  then we know why. Thjazi has learned about the judgment on his work. The gods have found his works inferior to those of Brokk and Sindri. Loki caused this. Thus, Thjazi singles out Loki and punishes him, draging him over rocks and trees, before making him take an oath to remove Idunn from Asgard.

Since Idunn is Ivaldi’s daughter, we might suspect that her apples are a product of their forge. In the Rigveda, a group of smiths known as the Ribhus (a name etymologically associated with the Old Norse word alfr) also create treasures for the gods.   One of them is a means of rejuvenation, by which they restore their aged parents to youth. Without Idunn’s apples, the gods begin to grow old. Idunn is away for many years.

In time, they gather and recall that Loki was the last one seen with Idunn. They capture him and force him to find her. He flies to Jötunheim in Freyja’s falcon-dress. He enters Thjazi’s home while he is out fishing, find Idunn, and transforms her into a  nut. He grasps the nut in his claws and flies off with her. The giant sees them (perhaps because Loki was taunting) and follows in hot pursuit. Loki reaches Asgard first, and as Thjazi flies over the wall, the gods raise a “quick-fire” and singe his wings. Thor delivers the fatal blow with his lightning hammer and Thjazi is dead. Idunn is returned safely to Asgard and the gods rejoice. Until Skadi shows up in her war gear.

We are only told that Skadi is Thjazi’s daughter. The identity of her mother is unknown. Since Thjazi has been living with Idunn in Jotunheim, long enough for the gods to grow old without her apples, it’s entirely possible that Idunn is her mother. This circumstance alone would be reason enough for the gods to spare her and offer her a husband of her choosing from their number.  

In Hrafnagaldur Odins 6, we are told that Idunn, and thus her father and brothers are the kin of elves. The phrase “Aesir and Alfar” (elves) is a common formula found in several poems. We find an instance in an Old English charm.

In the lore, elves are usually depicted as archers. In Old English, disease is brought by “elf-shot”. In the poem Volundarkvida, the famous smith Volund, who is called an “elf-prince” uses skis and shoots bear. His brother is the famous archer Egil. Likewise, Skadi is called “the goddess of the bow” and “the goddess of skis” suggesting the same. Ull, the son of Sif and an unnamed father also shows similar characteristics, suggesting that Sif herself is of the same race.

After Thjazi’s death, the gods make stars of his eyes, as an act of atonement. This is the only time in the lore where Thor honors a giant he has killed. The only parallel to this story of star-making is that of Thor and Aurvandil, told by Snorri in Skaldskaparmal 25. There, Thor makes a star of his good friend’s toe, which was frozen off when he carried Auvandil on his back in a basket. Might Thor and Thjazi once have been friends? Perhaps before the gods had judged their works inferior to those of Brokk and Sindri? Before Loki had caused all this trouble and alienated both groups of artists from the gods.  

In Grímnismál 4 and 5, Thor is said to live close to Alfheim, and Frey is said to own it. The sons of Ivaldi make treasures for Thor, Frey and Odin. In Hymiskvida 7,8 (cp. 37, 38) we learn that on the way to Jotunheim, Thor leaves his goats at Egil’s house. In Volundarkvida, Egil is Volund’s brother, and therefore also an “elf-prince”.
Following the tale of Idunn’s abduction, Snorri tells a curious story about the Sons of Ölvaldi. He says that after their father’s death, Thjazi and his brothers divided his gold among them, taking equal shares of it in their mouth. Thus gold may be referred to as the speech of these giants. As proof of this, we find two kennings for gold in the partially preserved ancient poem Bjarkamál in fornu, quoted in Skáldskaparmál 45. They are Thjaza thingskil, “Thjazi’s testimony”, and Iðja glysmál, “Idi’s shining speech”.
Examining these kennings, we have good reason to doubt Snorri’s explanation. It seems as if it were created to explain the kennings for gold, Thjaza thingskil and Iðja glysmál. While the word mál in Idi’s glysmál can refer to ordinary speech, the word thingskil refers to testimony before a court (i.e. a “Thing”). Anthony Faulkes defines it as “assembly business”, “assembly declarations” (“Skáldskaparmál: Glossary and Index of Names”). Why would gold be designated as “Thjazi’s testimony before a Thing”? Do we know of any mythic circumstance in which golden works of art, made by Thjazi, serve as testimony in a court case?
If Ölvaldi-Allvaldi’s son Thjazi, is also one of Ivaldi’s sons, then the answer is yes. In the contest of the artists described above, the Sons of Ivaldi were not present, when their works were judged before a tribunal of the gods. Their golden works of art were mute testimony of their skill as artisans. Because Ivaldi’s sons were not present to speak for themselves, their work figuratively spoke for them. If Thjazi and Idi, Ölvaldi-Allvaldi’s sons, were considered identical to Ivaldi’s sons, then the kennings Thjaza thingskil, Thjazi’s testimony, as well as Iðja glysmál, “Idi’s shining speech” find their natural explanation. That gold which was held in the mouth should be referred to as thingskil is improbable.
That the heathen skalds regarded Ivaldi’s sons as identical to Ölvaldi-Allvaldi’s sons, should now be apparent. But can any of this be corroborated by any other source?
In Lokasenna 17, Loki insults Idunn by saying:

Þegi þú, Iðunn
þik kveð eg allra kvenna
vergjarnasta vera,
sízt arma þína
lagðir íturþvegna
um þinn bróðurbana.

“Shut up, Idunn!
of all women I declare you
to be the most fond of men,
since you laid your arms,
carefully washed,
around your brother´s bane” 

Here Loki accuses Idunn of embracing her brother’s killer. The identity of Idunn’s brother has long puzzled scholars. Idunn’s lover is not named, but Loki adds that she washed her arms white, a personal detail only she and her lover would know. He makes similar accusations against Sif and Skadi in the same poem. He says directly that he was their lover. (Lokasenna 52, and 54). To Sif, he says:

einn ek veit,
svá at ek vita þikkjumk,
hór ok af Hlorriða,
ok var þat sá inn lævísi Loki

but one I know,
and, I think, know him well,
was whoring and on Hlorridi (Thor),
and that is the wily Loki.”
We are not told elsewhere that Loki ever seduced Sif or Idunn. But from the available sources, it’s clear that he certainly has had the opportunity. He once got close enough to Sif to cut off all her hair (a sign of adultery in old Germanic culture; Tacitus, Germania 19), and, when he snuck into Thjazi’s abode and changed Idunn into a nut, he presumably was alone with her. Whether his accusations are true or not, Loki can claim to have been these goddesses’ lover with impunity. Only he and they know what happened when they were alone. Thus he is free to say what he would like. Therefore, in all probability, when Loki says that Idunn embraced her brother’s murderer, he means that she embraced him. This interpretation is consistent with the thrust of his other boasts. The detail of her arm-washing, adds weight to this conclusion. Since Idunn is the daughter of Ivaldi, it stands to reason that Loki murdered one of the famous artisans, the Sons of Ivaldi 
In Lokasenna, Loki admits to only two murders. To Frigg, he admits that he is the reason that “Baldur is no longer seen riding to halls,” (Lokasenna 28) and to Skadi, he admits being “the foremost when your father was slain” (Lokasenna 51). Skadi’s father is well-known to have been the giant Thjazi. Other sources confirm that Loki brought about the death of Thjazi, Allvaldi-Ölvaldi’s son, by luring him in hot pursuit to Asgard, where he would ultimately die in a fire raging around Asgard’s wall. So is he also is Idunn’s brother?
Still there is room to doubt. From Grotti-song 9, we know that Thjazi was akin to the giant Hrungnir.
How can Idunn and Thjazi be siblings, if Idunn is an elf and Thjazi is said to be the kin of giants? Since his father is called an elf (assuming now it is Ivaldi), we might suspect that his mother was a giantess. Haustlöng 13 may provide the evidence. There Thjazi is referred to as sonr bíðils Greipar, “the son of Greip’s wooer.”
Greip is the name of a giantess. So Thjazi is probably the son of a giantess. Thjazi’s father, Ivaldi, was her wooer. Recall that in Hrafnagaldur Óðins 6 Ivaldi is said to have two sets of children, a younger set and an older set. Idunn is the youngest of the older set. The younger set therefore seems to have been produced by Ivaldi’s union with a giantess. Ivaldi’s sons are the product of the union of an elf and a giantess.

If Thjazi is indeed a smith, one of the famous sons of Ivaldi, then the name of his hall Thrymheim, may refer to the noise of a smithy. The word þrym- refers to the din of battle, specifically to the clanging of metal swords.