It is dangerous to employ nature-symbolism as a means of mythological investigation. It is unserviceable for that purpose, so long as it cannot be subjected to the rules of severe methodics. On the other hand, it is admissible and justifiable to consider from a natural symbolic standpoint the results gained in a mythological investigation by the methodological system. If, as already indicated, Hlebard is identical with Thjasse-Volund, then he who was the cause of the fimbul-winter and sent the powers of frost out upon the earth, also had his hand in the death of the sun-god Balder and in his descent to the lower world. There is logic in this. And there is logic in the very fact that the weapon with which the sun-god is slain is made from the mistletoe, which blossoms and produces fruit in the winter, and is a plant which rather shuns than seeks the light of the sun. When we remember how the popular traditions have explained the appearance and qualities of various animals and plants by connecting them with the figures of mythology or of legendary lore, then I suppose it is possible that the popular fancy saw in the mistletoe's dread of light the effect of grief and shame at having been an instrument in evil hands for evil purposes. Various things indicate that the mistletoe originally was a sacred plant, not only among the Celts, but also among the Teutons. The Hindooic Aryans also knew sacred parasitical plants.
The word _gamban_ which forms a part of _gambanteinn_ means "compensation," "ransom," when used as a noun, and otherwise "retaliating." In the Anglo-Saxon poetry occurs (see Grein's Dictionary) the phrase _gamban gyldan_, "to compensate," "to pay dues." In the Norse sources _gamban_ occurs only in the compounds _gambanteinn_ (Skirnersmal, 33; Harbardsljod, 20), _gambanreidi_ (Skirnersmal, 33), and _gambansumbl_ (Lokasenna, 8). In the song of Skirner, the latter threatens Gerd, who refused Frey's offer of marriage, that she shall be struck by _gambanreidi goda_, the avenging wrath of the gods. In Lokasenna, Loke comes unbidden into the banquet of the gods in Ægir's hall to mix bitterness with their gladness, and he demands either a place at the banquet table or to be turned out of doors. Brage answers that the gods never will grant him a seat at a banquet, "since they well know for whom among beings they are to prepare _gambansumbl_," a banquet of revenge or a drink of revenge. This he manifestly mentions as a threat, referring to the fate which soon afterwards happens to Loke, when he is captured and bound, and when a venom-spitting serpent is fastened above his mouth. For the common assumption that _gamban_ means something "grand," "magnificent," "divine," there is not a single shadow of reason. _Gambanteinn_ is accordingly "the twig of revenge," and thus we have the mythological reason why Thjasse-Volund's sword of revenge and the mistletoe arrow were so called. With them he desires to avenge the insult to which he refers in Volundarkvida, 28: _Nu hefi ec hefnt harma minna allra nema einna ivithgjarnra._