Stallybrass's actual phrasing in his translation was "recourse was had to composition, and the elves proper were named liosâlfar" (2: 444) for Grimm's "half man durch zusammen-setzung und nannte die eigentlichen âlfar liosâlfar." Grimm 1844, 1: 413Grimm, Jacob (1844). "XVII. Wichte und Elbe". Teutonic mythology. Vol. 1 (2 ed.). Göttingen: Dieterich. pp. 408–440.
(Stallybrass tr.) Grimm 1883, 2: 444 —— (1883). "XVII. Wights and Elves". Teutonic mythology. Vol. 2. Translated by Stallybrass, James Steven. W. Swan Sonnenschein & Allen. pp. 439–517.
(Stallybrass tr.) Grimm 1883, 2: 444, "Some have seen, in this antithesis of light and black elves, the same Dualism that other mythologies have set up between spirits good and bad, friendly and hostile, heavenly and hellish, between angels of light and of darkness. But ought we not rather to assume three kinds of Norse genii, liosâlfar, dockâlfar, svartâlfar?" —— (1883). "XVII. Wights and Elves". Teutonic mythology. Vol. 2. Translated by Stallybrass, James Steven. W. Swan Sonnenschein & Allen. pp. 439–517.
(Stallybrass tr.) Grimm 1883, 2: 445 —— (1883). "XVII. Wights and Elves". Teutonic mythology. Vol. 2. Translated by Stallybrass, James Steven. W. Swan Sonnenschein & Allen. pp. 439–517.
(Stallybrass tr.) Grimm 1883, 2: 446 —— (1883). "XVII. Wights and Elves". Teutonic mythology. Vol. 2. Translated by Stallybrass, James Steven. W. Swan Sonnenschein & Allen. pp. 439–517.
Hagen, Friedrich Heinrich von der; Büsching, Johann Gustav, eds. (1808), "Salomon un Morolf", Deutsche Gedichte des Mittelalters, vol. 1, Berlin: Realschulbuchhandlung, p. 28
Thus Grimm and Holtsmark described "angels" as a parallel phenomenon, at least in their preliminary thesis, Grimm allowing that "other mythologies have set up" this dualism also, and Holtsmark suggesting that the dichotomy inherent in similar Icelandic (andi) and Latin terms (spiritus) may have rubbed off onto "elves".