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TEUTONIC MYTHOLOGY
T
JACOB GRIMM,
^ ^ ■.
TEUTONIC MYTHOLOGY
BY
JACOB GRIMM.
TRANSLATED FROM THE FOURTH EDITION
WITH
NOTES AND APPENDIX
BY
JAMES STEVEN STALLYBRASS.
VOL. IV.
LONDON: GEOllGE BELL & SONS, YOKK STREET,
COVENT GAKDEN.
1888.
SEP 1908
liutlcr .t Tanner. The Sclwootl l*rintinii Works, Frame, mid lomlun.
« • •
• • • •
• • • • •
• • •
ft • • ft • '
CONTENTS
VOL. IV.
PAGE
SUPPLEMENT [Collected from the Authors post- humoxis Notes, bj Pi-of. E. H. Meyer of Berlin] :
To the Text 1277
To the Author's Preface in Vol. III. . . . 1699
APPENDIX by the Author:
Anglo-Saxon Genealogies ...... 1709
Superstitions ........ 1787
Spells 1849
INDEX 1871
- Q
CHAPTER I.
INTRODUCTION.
p. 1, note] Paul. Diac. still uses heathen in the sense of rustic! (Pertz, Arcliiv 7, 331.). demo beidanin commane, Diut. 1, 504^. The abbrev. form heid occurs even before Luther : Jteide rhy. leide^ G. Abent. 2, 67. dieser zeginer oder heit, Keller^ Fast- nachts-sp. p. 823 (like our cluid for MHG. kristen, OHG. christani); yet the true genitive is retained in Chr. Weise's Erz-
narre 190: des jungen heideris los werden. Favorite epithets
of the heathen are " wild, fierce, grim " : wild heathen, wild men of the wild heath, Anegenge 23, 61. conf. Rabenschl. 1080. Neifen 14, 6. MsH. 1, 152^ die ivaotendigen heiden, Kaiser- chr. 951. More freq. die iiheJen heiden, Diemer 158, 18. 162,2. Morolt 376 seq. die hosen \\., Diemer 170, 24. 179, 17. der i'lbele h., Pantal. 1034. der vil arge h. 1847. den h. gramen, Servat. 148 (per contra, hypocrita is transl. dunni cristani, Diut. 1,239^). Also "dogs," as in Judith 134,39: ]7one hae^enan hund. Olaf Tryggv. saga, cap. 68 : himd-\\Q\dimn. Svenske vis : hednings-Zrinid!. Mor. 418 : den heidenschen hunt. In
Willeh. 58, 16 the Sarrazin ride on dogs and liogs. Gradually
milder terms are used: dat domme heidine, Maerl. 3, 128. des gelouhen geste (strangers to faith), Tiirl. Wh. 15=^. heidinen die sunder ewe (without law) lebeten, Roth. 475. People do not like to be taken for heathens : so bin ich niht ein lieiden, MsII. 1, 42^^. als ich waere ein heiden 45^. Yet there is pity for them : swie sie waren heiden, och was zerharmen umbe sie, Nib. Lament 437; and Wolfram, like Walther, speaks of them quite humanely, Willeh. 450, 15 : "Die nie toufes kiinde Enpfiengen, ist das siinde., Daz man die sluoc alsam ein vihe (a sin to slay the unbaptized) ? Grozer shade ich drumbe gihe : Es ist gar Gvtes hant-getdt, Zwuo und sibenzec sprache die er hat,'' they are God's handi- work, 72 languages wherein He speaks.
pp. 2-4.] Heathens in Italy and at Rome as late as Theoderic, Edict. Theod. 108. Salvianus de gubern. Dei, about 450, con-
1277 R
VOL. IV.
1278 INTEODUCTIOX.
trasts tlie vices of christian Romans and Provincials with the virtues of heathen Saxons, Frank3, Gepid^e and Huns, and of heretical Goths and Vandals ; towards the end of bk. 1, he says : ' Gothorum gens perfida, sed pudica est, Alamannorum impudica, sed minus perfida. Franci mendaces, sed hospitales, Saxones crudelitate efferi, sed castitate mirandi ; ' and further on : ' Vandali castos etiam Romanes esse fecerunt;^ conf. Papencordt 271-2. The Bavarian Ratolf is converted in 788 : coepi Deum colore, MB. 28*^, 7. In the times of Boniface and Sturmi we read : Populi gentis illius (in Noricum), licet essent christiani, ab antiquis tamen pagaroorum contagiis et perversis dogmatibus infecti, Pertz 2, 366. Alaraanns, who appear in Italy 552-3, are still heathens in contrast to the christian Franks, Agathias 2,1. 1,7. Eginhard ' cap, 7 (Pertz 2, 446) : Saxones cultui daemonum dediti; cultum daem. dimittere ; abjecto daem. cultu, et relictis patriis caeri- moniis. The author of Vita Mathildis (Pertz 12, 575) says of the Saxons and of AVidukind's family : Stirps qui quondam daem. captus errore, praedicatorum pro inopia idola adorans, christianos constanter perseqnebatur.
The Nialssaga cap.lOl — 6 relates the introduction of Christianity into Iceland in 995 — 1000. Yet at Nerike by Orebro, as late as the ] 7th cent., they sacrificed to Thor on certain rocks for tooth- ache, Dybeck runa 1848 p. 26 ; ahd to this day old women sacrifice to rivers, and throw the branch on the stone 2, 3, 15. vit erinn liei&ln is said in Olaf the Saint^s time in Gautland, Foi-nm. sog. 4, 187 and 12, 84. In the Norwegian districts of Serna and Idre, bordering on Dalarne, there were heathens in 1644, Samling (Christiania 1839) 6, 470-1. |)a kunni enge ma'Sr Paternoster i Straumi, Werlauff. grenzbest. 20. 37. In Sweden we hear of Oden's followers in 1578, 1580 and 1601, Geyer Svea- rikes hafder 2, 329 ; in a folk-song a woman dreads the heathen that haunt the neighbouring wood : ' locka till Thor i Jjdll,' Arvidsson 3, 504. Thursday was holy in Sweden till 100 or 150 years ago (p. 191).' Relapses into heathenism were frequent there, Hervarars. cap. 20 (Fornald. scig. 1, 512). The secret practice of it was called launhlot, Fornm. sog. 2, 243.
The Slavs in Pomerania heathens till begin, of 12th century. A heathen festival near Pyritz, and that of Gerovit at Havel- berg, Barthold's Gesch. v. Pomm. 2, 34. 76. Giesebrecht's Wend.
INTRODUCTION. 1279
gesch. 2, 265. 309. Heathen Rans, Barth. 2, 100-1. Pribizlaus of Mecklenburg baptized in 1164, Svantevit's temple destroyed
1168, LiscVs Meckl. jahrb. 11, 10.97. The Slavs betw. Elbe
and Oder were Christians for 70 years, then relapsed ab. 1013, Helmold 1, 16; adhuc enim (1147) Slavi immolabant daemoniis et non Deo 68. The Prussians still heathen after conversion of
Russians 1, 1. Some Christians in Hungary in latter half of
10th century, Diimmler's Pilgrim von Passau 36 seq. Some heathens in Esthonia at the present day, Verhandl. 2, 36. The Lapps were still heathen in 1750, Castren^s Reise p. 69.
Mixed marriages were not entirely forbidden, as Chlodowig's example shows. Such too was Kriemhilt^s union with the heathen Etzel, but she takes care to have her son Ortliep baptized, Nibel. 1328.
p. 5.] Between heathen baptism (the vatni ausa, the dicare in nomine deorum, Greg. Tur. 2, 29) and christian baptism, stands the ])rim-signaz, Egilss. p. 265, a mere signing with the cross. Thus, Gestr is 'primsigndr, eigi skir^r,' Fornald. sog. 1, 314. The pains of hell were made to hang on beiug unbaptized
(p. 918). Whoever forsook paganica vetustas (Pertz 2, 342),
had to renounce the gods : den gotenentfarn = get baptized, Tiirl. Wh. 130^. To abjure one's faith was ahrenuntiare, abjurare, renegare, reneare, Ducange ; Fr. renier, O.Fr. renoier, MHC sich vernoijieren, Nib. 1207, 1. Lament 494. vernoierten sich von deu Kristen, Livl. reimchr. 5719. M. Neth. vernogerde, Karel. 2, 75. vernoyert, Pajin 2, 519. 831. vernoyert rh. verghiert, Maerl. 3, 140. OHG. antrunneo, ant-trunneo aba-trimneo — a,posts.tab, rene- gatus, Graff 5, 533. li cuivers renoie, Ducange; tornadie, tornadis = retrayant. Other phrases: den touf hin legen, Livl. r. 6129. lazen varn krist 6385. What is meant by : ' eosque (Hessians at Amenaburg) a sacrilega idolorum censura, qua sub quodam cliristianitatis nomine male abusi sunt, evocavit' in the Vita Bonifacii, Pertz 2, 342 ? probably a christian heresy, as p. 344 says of Thuringians : ' sub nomine religionis falsi fratres maxi- mara hereticae pravitatis introduxerunt sectam,^ conf. Rettberg
2, 308. The Abrenuntiations declared the ancient gods by
name to be devils and unholds. All heathen merrymaking, espec. music and dancing, was considered diabolic, pp. 259. 618-9. 770. Feasts, games and customs connected with the old worship were
1280 INTRODUCTION.
now diaholi pompa, gelp inti zierida. Griesliaber's Serm. p. 48 : da man singet uud springet in ties tievels dienste j conf. Aucassin in Meon's Fabl. 1, 385. Fauriel 3, 190.
p. 5.] The mental protest against Christianity shows itself in ihe continuance of the rough heroic conception of Pai-adise (p. 819). The christian paradise was often rejected, as by Eadbod the Frisian, who withdrew his foot from the sacred font, because he did not care to give up the fellowship of his forefathers in hell and sit with a little flock in heaven. Vita Bonif. (Pertz 2, 221). Melis Stoke, rymkron, 1, 24. Comp. the contrary behaviour of Gudbrand (Maurer bekehrung 1, 537) and of Sighvatr at the baptism of Magnus, St. Olaf's saga c. 119. Waldemar likes hunting better than heaven, Thiele 1, 48. nit ze himelriche sin woldich viir dise reise, Eoseng. IIU. mir waere ie liep bi ir ze sin dan bi Got in paradis, MS. 1, 178^. moht aber mir ir hulde (her favour) werden, ich belibe (I would stay) uf der erden alhie. Got liez ich dort die werden (worthies), MS. 2, 16^. daz himel- riche liez ich sin, und waere bi in iemer wol also, Dietr. drachenk. 13P. waz sol ein bezzer paradis, ob er mac vro beliben von wol gelopten wiben ? MsH. 1, 82^. si waere getreten durch Floren in die helle, Fl. 5784. si me vauroit miex un ris de vous qu'estre en paradis, Thib. de N. 69. kestre ne voudroie en paradis, se ele nestoit mie 75 ; conf. 115. The hered. sewer of Schlotheim : •' had you one foot in heaven and one on the Wartburg, youM rather withdraw the first than the last,' Rommel's Gesch. von Hesseu 2, 17. fall from heaven to earth, Schwein. 1, 95. come
back from paradise, Chans, histor. ], 43. Eyvindr, like christian
martyrs, endures the utmost pains inflicted by Olaf Tryggvason, and will not apostatize, Fornm. sog. 2, 167. The Hist. S. Cuth- berti says: quadam die cum Onalaf cum furore intrasset ecclesiam Cuthberti, astante episcopo Cuthheardo et tota congregatione, 'quid, inquit, in me potest homo iste mortuus Cuthbertus, cujus in me quotidie minae opponuntur? jure per decs meos potentes, Thor et Otiian, quod ab die hac inimicissimus ero omnibus vobis,' Twysden 73-4. The heathenism smouldering in many hearts is [)erceptible even in Latin deeds of 1270, Seibertz no. 351.
p. 5.] A peal of bells was hateful to heathens, and therefore to giants, p. 950, to dwarfs, p. 459, to witches, p. 1085.
p. 5.] Even in christian times the heathen gods are credited
INTRODUCTIOX. 1281
with sundry powers. The idols speak, Pass. 307, 2 seq. Bar!. 342, 8 or Jiold tlieir peace, Pass. 30o, 24. 34. The Livl. reimcbr. 1433 seq. says :
Die Littouwen vuoren iiber se,
daz ist genant daz Osterhap,
als ez Perkune ir ahgot gap (when P. existed),
daz nimmer so harte gevros (froze) . Hence the quarrel between the old and new religions was often referred to an ordeal or miracle : ' probemus miraculis, quis sit majoris potentiae, vestri naulti quos dicitis dii, an meus solus omnipotens dominus J. Chr. ' cries the christian priest in Vita Ansgarii (Pertz 2, 702) ; and the rain falls in torrents on the heathen Swedes despite their praying, while not a drop touches him. In Greg. Tur. mirac. 1 cap. 81, the ordeal of water decides whether the Arian or Catholic faith be the right one. In the leorend of Silvester, the Jew sorcerer first kills a bull in the name of his God, and Silvester brings it to life again by calling upon Christ, W. Grimm's Silv. xv. — xx.
p. 6.] The Romans too had felled sacred trees: 'et robora nu- minis instar Barbarici nostrae feriant impnine bipennes,' Claudian de laud. Stilich. 1, 230. In the same way the Irminsul is de- stroyed, and Columban breaks tbe god's images and throws them in the lake (p. 116. 109). Charles has the four captured Sara- cen idols smashed, and the golden fragments divided among his heroes, Aspremont IP. 45'' — 48''. Idols are broken in Barl. and Georg. It is remarkable in Beda 2, 13, that the Goiji himself destroys the heathen temple (p. 92 n.). It was a sign of good feelingf at least to build the old images into the church-walls.
p. 6.] Heathens, that knew not the true God's name, are not always ' wild, doggish, silly,' but sometimes ' die xcerden heiden,' Titur. 55, 4, die loisen heiden, Servat. 19. his sylfes (God's) naman, J>one yldo beam aer ne cuSon, frod fcedera cyn pedh hie J'ela wiston, Cgedm. 179, 15.
p. 7.] Trust in one's own strength is either opposed to trust in gods, or combined with it. In the Faereyinga-s. cap. 23, p. 101 : ' ek trui a matt minn ok megin ' and also ' ek treystumsk hamingju (genius) minni ok sigr-saeli, ok hefir mer )?at vel dugat ' ; conf. ' trua magni,' Fornald. sog. 1, 438. The OHG. so mir ih ! (Graff 6, 13) must n:ean 'so help me I myself.' MHG. has milder
12S'2 INTRODUCTION.
formulas : sam uiir Got aud ^n)i selbes lip ! Tristan 215, 2. als in (them) Got und ir ellen gehot, Ernst 1711. als im sin manlicb ellen jacli, Parz. 89, 22. icb gelove God ind mime swerde, Karl- meinet 122, 34. M. Bebeim 266, 22 says : siwolten uf in (them) selber stan ; and GotthelFs Erziihl. 1, 146 makes a strong peasant in Switz. worship ' money and strength.' A giant loses his strength by baptism, Riiaf 39. Doubts of God are expressed by Wolfram : ist Got wise? . . . hater sin alt gemiiete, Willeh. 66, 18. 20. hat Got getriwe sinne, Parz. 109, 30. Resisting his will is 'ze
himele klimmen und Got enterben,' En. 3500. On men who
pretend to be gods, see p. 385 n.
p. 7 n.] God is threatened and scolded, p. 20. With the mockery of Jupiter in Plant. Trin. iv. 2, 100 agrees the changing of his golden garment for a woollen, and robbing ^sculapius of his golden beard, Cic. de Nat. D. 3, 34. Fri^SJ^iofr said: 'enda vir^i ek meira hylli Ingibiargar enn rei'Si Baldrs,^ Fornald. sog. 2, 59 ; and pulled B.^s statue by the ring, so that it fell in the fire 86. King Hrolfr already considers ©"Sin an evil spirit, illr audi,
1, 95. Dogs were named after gods by the Greeks also ; Pollux,
Onom. 5, 5 cites Kopa^, "ApirvLa, Xdpcov, AuKtTTa<;. A dog named Loclie, Sv. folks. 1, 135. Helbling's Wmisch is supported by a WiUe in Hadamar v. Laber 289 and Altswert 126, 23. Sturm in Helbl. 4, 459 may have meant Thunder. The lime-bitch is called Heila, Hela, Dobel 1, 86. Nemnich 720. Alke is Hakelberend's dog, Zeitschr. des Osn. ver. 3, 406. A Ruland about 1420, and WUlehreld, Ls. 1, 297-8, are exactly like men's names. Many names express the qualities and uses of the animal, such as Waclcer, still in use, and leading lap to old Norse, Saxon, Skirian and Suevic names, Grimm^s D. Sag. 468 ; its dimin., WdcJcerlein, Weck- herlin, Wickerlein, Fischart^s Spiele 246. 491. Is Wasser, the common name of peasants' dogs in the Mark (Schmidt v. Wern. 253), a corrup. of Wacker? Wacherlos, Vernim, dogs in Frosch- uieus. Ebb. 5^,B^?"t7erZminKeisersb.bilg. 140-4-5. Fondling names are Harm, Ls. 2, 411. HoUe im Crane p. 30, Bdrlin, Garg. 258^^, Zuclierl. Jucundiss. 54. To the Pol. gromi-zwierz, bait-hound, Linde 1, 779^ answers our HetzehoH, Nic. v. Jeroschin 30, 12. Bello, Greif, Fack-an, Pack-auf (Medic. maulafFe 647), Suoche, Fichard 3, 245, explain themselves ; also the Boh. greyhound Bo-let, fly- to; O. Norse Ilojrp and Iloi, Hrolfkr. saga, Hopf in
INTRODUCTION. 1283
Eulensp., Estula (es-tu-la ?), Meon 3, 394-5. Ren. 25355. Not so clear is Strom in Fritz Renter's Journ. to Belligen 2, 98 ; is it 'striped^ ? or conn, with Strluii in Helbl. 4, 456 from striunen, to roam ? Smutz in Laber 358 must be conn, with schmotzen, to counterfeit the hare's cry, Schmeller 3,479. Trogen, Sv. afvent. 1, 51 is our Fidel, trusty. Gramr, Fornald. sog. 1, 87. Gifr, Geri, two dogs in Fiolsvinns-mal. S^iati, Markusson 174^. Guldtand Norske event. 1, 92. Yrsa, Fornald. sog. 1, 22, Ursa in Saxo. Bettelmann in Burger 474^ and Stallmeister in Tieck's Zerbino express social rank, conf. Malvoisin, Ren. 1664. It were too bold to conn. Lep-pisch in Pauli Scli. n. ernst 77, with Samr = Lapp, in Nialss. 71, or Goth, Goz with the nation so called (Michel's hist, des races maudites 1, 355. D. Sag. 454) ; more likely that the iSilesian sheepdog's name Sachs (Weinhold) meant Saxon ; conf. Boh. BodroJc, an Obodrite. King Arthur's dog Cabul, Nenn. 78. Glprldn, dog's name in MsH. 3, 305^.
p. 8.] Christ and the old gods are often worshipped together. People got baptized and believed in Chi-ist, en heto a TIlot til allra storrasSa. Widukind (Pertz 5, 462) tells, an. 965, of an 'altercatio super cultura deorum in convivio, Danis affirmantibus Christum quidem esse dexim, sed alios ei fore tnajores deos, qui potiora mortalibus signa et prodigia per se ostentabant.' ^thel- bert of Kent let heathen idols stand beside christian altars, conf. Lappenb. Engl, gesch. 1, 140. The converted Slavs clung to their old superstitions. Dietmar (Pertz 5, 735) says of the sacred lake Glomuzi : ' hunc omnis incola pAus cpiiam ecclesias veneratur et timet ; ' and at Stettin a heathen priest was for raising an altar to the god of the christians side by side with the old gods, to
secure the favour of both, Giesebr. Wend, gesch. 2,301. It
is only playfully, and with no serious intention, that the Minne- song links the name of God with heathen deities :
Ich han Got und die minneclichen Minne (love)
gebeten fieliche nu vil manic jar,
daz ich schier nach unser drier siune
vinde ein reine wip. MS. 1. 184*.
Venus, vil edeliu kiinegin,
iuch hat Got, vrowe, her gesaut
ze freuden uus in ditze lant. Frauend. 233, 26.
The longer duration of heathenism, especially of Woden- worship.
128-1 INTRODUCTION.
among the Saxons, is perceptible in the legend of the Wild Host, in many curses and the name of Wednesday. There also the custom of Need-fire was more firmly rooted. The Lohengrin p. 150 still rebukes the unbelief of the wild Saxons.
p. 11.] Where there was worship of springs, the Church took the caput aqute into her department, Rudorff 15, 226-7. In that spell where Mary calls to Jesus, 'zeucli ab dein wat (pull off thy coat), und deck es dem armen man liber die sat. (over the poor man's crop),' Mone anz. 6, 473, a heathen god ,is really in- voked to shield the cornfield from hail. Quite heathenish sounds the nursery rhyme, ' Liebe frau, mach's tiirl auf (open your door), lass den regen 'nein, lass 'raus den sonnenschein,' Schmeller 2, 196. Spots in the field that are not to be cultivated indicate their sacred ness in heathen times, conf. gtideman's croft in Scotland, the Tothills in England, Hone's Yearb. 873-4. To the disguised exclamations in the note, add m Adfiarep ! and the Armoric tan, fire ! Villemarque's Barzasbreiz 1, 76 ; conf. Pott 1, Ivii.
p. 12.] To these old customs re-acting on the constitution, to the pelting of idols at Hildesheim and Halberstadt on Lcetare- ilai/ (p. 190. 783), add this of Paderborn : ' In tlie cathedral-close at P., just where the idol Jodute is said to have stood, something in the shape of an image was fixed on a pole every Lcetare Sunday down to the 16th century, and shied at with cudgels by the highest in the land, till it fell to the ground. The ancient noble family of Stapel had the first throw, which they reckoned an especial honour and lieirloora. When the image was down, children made game of it, and the nobility held a banquet.
When the Stapels died out, the ancient custom was dropped.'
Continu. of M. Klockner's Paderb. chron. The Stapel family were among the four pillars of the see of Paderborn ; the last Stapel died in 1545, Erh. u. Gehrk. Zeitschr. f. vatorl. gesch. 7, 379. Compare also the sawing of the old woman (p. 782), the gelding of the devil, the expulsion of Death (p. 767), the yearly smashing of a wooden image of the devil, and the ■ riding the black lad' in Hone's Yearb. 1108, Dayb. 2, 467.
p. 12.] The Introduction ought to be followed by a general chapter on the contents and character of our Mythology, in- cluding parts of Chaps. XIV. and XV., especially the explanation of how gods become men, and men gods.
1285
CHAPTER ir. GOD.
p. 13-15.] The word god is peculiar to the Germauic lan- guages. Guitecl. 1, 31 : terre ou Ion claime Dieu got. On goddess see beginning of Ch. XII 1. diu gothelt occurs already in Fundgr. 2, 91. In the Venetian Alps, God is often called der got with the Art., Schmeller's Cimbr. Wtb. 125. Is the Ital. iddio from il dio, which does not account for iddia goddess, or is it abbreviated from domen-ed-dio, which, like 0. Fr. domnedeu, damledeu, damredeu, comes from the Lat. voc. domine deus ? Conf. Diez, Altrom. Sprachdenkm. p. 62.
Got is not the same word as guot, though the attempt to iden- tify them is as old as OHG. (yet conf. the Pref. to E. Schulze's Gothic Glossary, xviii.) : 'got unde(/uo^ plurivoca sint. taz (what) mit hole wirt, taz wirt mit Tiuote,' Notker's Boeth. 172. Almost as obscure as the radical meaning of god is that of the Slav. bogh, some connecting it with Sanskr. b'agas, sun, Hofer's Zeitschr. 1, 150. In the Old-Persian cuneiform writing 4, 61 occurs bagaha, dei, from the stem baga, Bopp's Comp. Grard. 452 ; Sanskr. bhagavat is adorandus. Hesychius has ^ayalo^, Zev'i (fypvyio^ (conf. Spiegel's Cuneif. inscr. 210. Windisch- mann 19. 20. Bopp, Comp. Gr. 452. 581. Miklosich 3). Boh. buze, bozatko, Pol. boze, bozfj,tko, godkin, also genius, child of luck. Boh. buzek, Pol. bozek, idol.
Beside guda, gods, John 10, 3t-5, we have gupa, Gal. 4, 8. The change of ]? to d in derivation is supported by afgudei im- pietas, gudalaus impius, gudisks divinus. Neuter is daz apgot, Mos. 33, 19. abgote sibeniu, Ksrchr. 05. appitgot, Myst. 1, -29. Yet, beside the neut. abcotir, stands appetgote (rh. krote), Troj. kr. 27273, and abgote, Maria 149, 42 ; also masc. in Ki-istes biichelin of 1278 (cod. giss. no. 876) : 'bette an den appitgot.' abgotgobide in Haupt 5, 458 is for abgotgiuobida. In the Gothic Jyo galivga-guda for etSwXa, 1 Cor. 10, 19. 20, where the Greek has no article, we may perceive a side-glance at Gothic mythology; conf. Lobe gloss. 76''. The ON. guff is. not always idolum merely, but sometimes numen, as goff oil, omnia numina, Ssem. 67''. siti Hakon meS Iwidln go^, Hakonarm. 21. gnnff,
1286 GOD.
usually latratus, is a contemptuous term for a numen ethnicorum ; conf. geyja, to bark, said of Freyja, p. 7 note.
Our gotze occurs in the Fastn. Sp. 1181. 1332, where the carved ' goezen ' of the painter at Wiirzburg are spoken of. Gods' images are of wood, are split up and burnt, Fornm. sog. 2, 163. V. d. Hagen's Narrenbuch, 314. Platers leben, 37. So Diagoras burns his wooden Hercules (Melander Jocos. 329), and cooks with it; conf. Suppl. to p. 108 n. Agricola no. 186 ex- plains ohjcitz as ' a stick, a log, painted, drenched with oil,' Low Germ, oligotze ; but it might be an earthen lamp or other vessel with an image of the god, Prohle sxxvi. In Thuringia olgotze means a baking.
p. 15.] To the distortions of God's name may be added : gots hingender gans ! Geo. v. Ehingen, p. 9. potz verden angstiger schwiniuer wunden ! Manuel, Fastn. sp. 81. Er. Alberus uses * bodes angst,' H. Sachs ' botz angst.' Is potz, botz from bocks (p. 995) ? Similar adaptations of Dieu, Raynouard sub v. deus ; culbieu, Meon 4, 462. Ital. sapristi for sacristi.
p. 15.] The addition of a Possess. Pron. to the name of God recalls the belief in a guardian-spirit of each individal man (p. 875). The expressions not yet obsolete, ' my God ! I thank my God, you may thank your God, he praised his God, etc.,' in Gotthelf's Erzilhl. 1, 167 are also found much earlier : hevet ghesworen hi sinen Gode, Reinaert 526. ganc dinem Gote be- volen, Mor. 3740. er lobte sinen Got, Greg. 26, 52. durch meinen Gott, Ecke (Hagen) 48. saget iuivem Gote lop, Eilh. 2714. daz in onin Trelitm lone, Kolocz. 186. gesegen dich Got min Trehtin, Ls. 3, 10. je le fere en Mondien croire, Renart 3553. 28465. Meon 2, 388. so?i tZeaZ^/e, Ren. 278. 390. Conf. 'Jtmo- nem meam iratam habeam,' Hartung, genius.
The ' God grant, God knows ' often prefixed to an interroga- tive. Gram. 3, 74, commits the decision of the doubtful to a liigher power; conf. 'were Got, Gott behiite,' Gram. 3, 213-4-. Got sich des wol versinnen kan, Parz. 369, 3 ; conf. ' sit cura deum.' daz sol Got niht en-wellen, Er. 6411. daz enwelle Got von himele. Nib. 2275, 1. nu ne welle Got, En. 64, 36.— — Other wishes: so sol daz Got gebicten. Nib. 2136, 4. hilf Got, Parz. 121, 2. nu hilf mir, hilfericher Got 122, 26; conf. ' ita me deus adjuvet, ita me dii ament, amabunt,' Ter. Heaut. iv. 2, 8. 4, 1.
GOD. 1287
Got hiiete din, Parz. 124, 17, etc. Got halde iuch 138, 27. Got Ion dir 156, 15. Got troeste iuch des vater min 11, 2. Got griieze inch, Iw. 5997. The freq. formulas ' God bless thee, greet thee,' addressed espec. to wine. Often in MHG., ' be it God who': Got si der daz wende ; der in ner' (heal); der uns geliicke gebe, Er. 8350. 6900. Hartm. Erst. b. 1068.— [Many new examples of ' wilkomen Got und mir' are here omitted.] sit mir in Gate wilkomen. Pass. 34, 92. iin und den goten (gods) wille- komen, Troj. kr. 23105. God alone: Got willekume here von Berne, Dietr. Drachenk. 60*. Me and my wife : willekomen mir und ouch der frouwen min, MS. 1, 57'\ bien venuz miner frouwen unde mir, Parz. 76, 12.
The Supreme Being is drawn into other formulas : dankent ir und Gofe, Lanz. 4702. des danke ich dir unde Gote, Flore 5915. Got und iu ze minnen (for the love of), Greg. 3819. nu laz ich alle mine dine an Godes genade unde din, Roth. 2252. To intensify an assertion : ich fergihe (avow) Got unde iu, Griesh. pred. 2, 71. nein icJi und Got, Ls. 2, 257; like the heathenish ' Oden och jag.' daz er sicJi noch Got erkennet, Walth. 30, 7. Got und ouch die Hide, Greg. 271. Got und reht diu riten do in ze heile, Trist. (Massm.) 176, 26. 177, 2. We still speak of complaining to God and the world. One could not but love her, ' da half kein gott und kein tevfel,' Hofer, Lorelei 234. So, ' to her and love ' : ich ban gesungen der vil Ueben und der Minne, Neifen 13, 37. froii Minne und ir, vil saelic wip 20, 33. ich wil dir und deinem gaul zusaufen, Garg, 240^.
p. 17.] God has human attributes: par les iaus Dieu, Ren. 505 ; so, Freyr litr eigi vinar augum til |?in, Fornm. s. 2, 74. par les pies quide Biu tenir, Meon Fabl. 1, 351. wan do Got hiez werden ander wip, do geschuof er iuwern lip selbe 7nit siner luint, Flore 2, 259. The Finns speak of God's beard. He wears a helmet, when he is wrapt in clouds ? conf. helot-helm, p. 463, Grimnir pileatus, p. 146, and Mercury's hat ; den Gotes Jielm verbinden, MsH. 3, 354^ ; conf. the proper name Gotahelm, Zeuss trad. Wizemb. 76, like Siguhelm, Friduhelm. As Plato 'makes God a shephei-d. Wolfram makes him a judge, Parz. 10, 27. God keeps watch, as 'Mais vigilat,' Petron.. 77; conf. Mars vigila, Hennil vigila (p. 749). He creates some men him- self: Got selbe worht ir siiezen lip, Parz. 130, 23; gets honour
1288 GOD.
by it : ir schoenes libes hat Got iemer ere, MS. 1, 143* ; shapes beauty by moonlight : Diex qui la fist en ijlaine lune, Dinaus's Trouveres Artesiens 261 ; feels pleasure : dar wart eia wuof, daz ez vor Got ze himel was genaeme, Lohengr. 71. in (to them) wurde Got noch (nor) diu luerlt iemer holt, Dietr. Drach. 119*. So in O.Norse: Yggr var }?eim lid'r, Sasm. 25P; conf. ^ unus tibi hie dum propitius sit Jupiter, tu istos miiiutos (has flocci feceris/ and the cuneif. inscr. ' Auramazda thuvara dushta biya/ Oromasdes tibi amicus fiat.
p. 17-8 u.] God^s diligence : examples like those in Text.
p. 18.] Many new examples of God^s ' anger, hatred, etc' are
here omitted. Unser gote sint so guot, daz si dinen tumben
muot niht rdchen mit einer donre-strale, Barl. 207, 13. ' Got haz den lesten ! ' sprachen die da vluhen hin (God hate the hindmost, cried the fugitives), Ottoc. 76*. so in Got iemer hazze, MsH. 3, I9b^. daz in Got gehoene, dishonour, Lanz. 3862. er bat, daz Got sinen slac iiber in vil schiere sliiege, very soon smite, Turl. krone 92 ; conf. 6eojB\a^/]<i, Herod. 1, 127. Got velle si beide, make them fall, Iw. 6752. ich wil daz mich Got velle und mir schende den lip, Flore 1314. Got si schende, MsH. 3, 187*. fort mit dir zu Gottes hoden, Weise comod. 39. Got recli' ez iiber sin kragen, Ottoc. 352*. so muoze mig Got ivnorgen, Kai'lm. 368. nu hrennet mich der Gotes zan (tootlf) in dem fiur, Todes gehugde 679. so entwiche mir Got, Flore 5277. Got ist an mir verzaget, Parz. 10, 30. ist Got an siuer helfe hlint, oder ist er dran he- fovhet (deaved, daft), 10, 20. die gote gar entsliefen, Albr. Tit. 2924.
p. 20.] The irrisio deorum, ON. goff-gd (Pref. liii. and p. 7n.) reaches the height of insult in Laxdasla-s. 180. Kristni-s. cap. 9 ; OHG. hot-scelta blasphemia, MHG. gotes schelter. Conf. the abusive language of Kamchadales to their highest god Kutka, Klemm 2, 318. uu schilte ich miniu ahgot, scold my false gods. Lament 481. sinen zorn huoh er hin ze Gote: ' ricJiey- Got un- guoter ! ' Greg. 2436-42. so wil ich iemer wesen gram den goten. En. 7985. The saints scold (as well as coax) God, Keisersb. omeis 12*^. lodfen sehnen iiber (cried shame upon) Gotes gewalt, Wigal. 11558. Got, du bistu eine schuldec an (alone to blame), Iw. 1384. Charles tlu'eatens him : Karles teuQa a Dieu, si confust son voisin, 'jamais- en France n'orra messe a
GOD. 1289
matin/ Aspr. 35^. lie^ saint Denis de France, tu somoilles et dorz, quant fauz tes homes liges tiens en est li gran torz, Guitecl. 2, 156. nemt iuwer gote an ein sell und trenket si, drench them, Wh. 1, 83''^. troivet (believes) als daun S. Urban auch, wenu er niht schafFt gut wein, werd' man ihn nach den alten branch werffen in bach hinein, Garg. pref. ]0. In the Ksrchr. 14737 Charles threatens St. Peter : und ne mache du den bliuden hiute niht gesunden, din hAs ich dir zestore, dmen widemen ich dir zevuore. God is defied or cheated: hiss Gott selbst kompt (to punish us), haben wir vogel und nest weggeraumbt, Garg. 202^
p. 20-1.] More epithets of God. He is hardly ever ad- dressed as dear ; but we find : an siuen liehen abgoten, Pass. 306, 20. ir liehen gote 38, 41. der zarte Got, Ls. 2, 285-G. Griesh. 22 (5. 9. 17 of Christ), der siieze Got von himel, Griesh., etc. in svastigod', Saem. 33^. tugenhafter Got, Wh. 49, 16. Got der (jeivdre, Fundgr. ii. 90, 41. Jiere is said of heathen gods, angels, emperors : ein Venus Jiere, MS. 1, 55*. hdlig dryhten, Beow.
1366. God sees, tends, blesses, loves, reward^, honours,
pities, forgets: Got der miieze din 2^fl<^gen, Herb. 6160. Got qesegene uns immer mere 7732. Got segen iuch, Got lone dir 8092. Got minne dich, Eracl. 644. Got miieze mich eren, MsH. 1, 59^. daz mohte Got erbarmen, Wigal. 5342. als im Got ergaz, forgot. Herb. 15669. so min Got ergaz, Troj. kr. 14072. des (him) hat Got vergezzen, der tivel hat in besezzen,
Warnung 343. Our God-forgotten, God-forsaken. The poor
are Godes volk, Diut. 1, 438 ; sine aerme, Maerl. 2, 230 ; daz Gates her (host), Gute frau 1492; hence proper names like Godesman, Trad. Corb. 291, Godasniannus, Pol. Irmin. 93'', Kotesman, Trad.
Juvav. 131. The Gen. Gotes intensifies the adjs. poor, wretched,
ignorant, pure : owe mich Gotes armen, Nib. 2090. ich vil Gotes armiu, Gudr. 1209, 1. ich Gotes arme maget, Dietr. Drach. die Gotes ellenden, Ernst 3176. der Gotes tumbe, Helmbr. 85. der Gotes reine, Marienleg. 189, 428.
p. 22.] Earthly titles given to God : der edel heiser himelbaere,
. Tit. 3382. That of the king of birds : Gott der hohe edle adler
vom himmel, Berthold 331. The M. Lat. dom.nus is not used of
God, who is always Dominus, but of popes, kings, etc., Ducange
sub V. 0. Fr. dame dieu, dame de, Roquef. sub v. ; Prov. dami
1290 GOD.
drieu, damri deu, domini diens, Raynouard 3^ 68 ; on dame conf . p. 299 n. Wallach. dumnedeu for God, domn for sir, lord. Slav. hnez, hiiaz, prince, is applied to God in Wiggert's psalms, conf. kneze granitsa in Lisch urk. 1, 9. So ava^, avaacra are used of kings and gods, espec. avaK€<i of the Dioscuri, and the Voc. dva of gods only.
p. 22.] God is called Father in that beautiful passage : J^onne forstes bend Feeder onlaeteS, Beow. 3218. Brahma is called avus jpaternus, Bopp^s gloss. 217% and Pitamaha, great father, Holtzra. 3, 141. 153; conf. Donar as father, p. 167. In the Miirchen, God becomes godfather to particular children : in KM. no. 126 he appears as a beggar, and gives his godson a hox'se, in the Wallach. marchen 14 a cow. The fays, as godmothers, give gifts. The grandynotlier travels all over the earth, Klemm 2, 160; conf. anel, baha (p. 641), zloto-haha, gold-grandmother; mother (p. 254).
p. 22.] The Saxon metod, ON. miotudr may be conn, with Sanskr. mcitar, meter and creator, Bopp's Comp. Gr. 1134, and mata, mother, creatress ; conf. Ta/x[a<i Zev<;.
p. 23.] In Homer too, God is he that pours : Zeus creates, begets mankind, Od. 20,202. But Zeus ^eet i/Scop, II. 16, 385. Xiova, II. 12, 281. Poseidon -x^eev ax>y^vv, II. 20, 321. Athena rjepa ^eOe, Od. 7, 15. vttvov 2, 395^ KoXko^^ 23, 156. xApiv 2, 12, etc. Conf. p. 330, and ' Athena rjKe Ko/xa^;/ let her hair stream, Od. 23, 156. God is he, ' der alle bilde gviizet,' Diut. 2, 241 ; der schepfet alle zit niuwe sel (souls), di' er giuzet unde git in menschen, Freid. 16, 25. the angel ' giuzet dera menschen die sele in,' Berth. 209. God is ' der Smit von Oherlande, der elliu bilde wol luilr'ken kan,' MsH. 2, 247*. He fits together : das fuege Got, Rab. 554. Got/ue^e mir'z ze guote, Frauend.422, 22. do bat si Got vil dicke fuegen ir den rat. Nib. 1187, 1, like our eingeben, suggest, sigehafte hende (victorious hands) fuege in Got der guote, Dietr. 8082. do fuogt in (to them) Got einen wint, Rab. 619; conf. -Gevuoge, p. 311 n. The Minne also fits, and Sselde (fortune) : dir fueget saelde daz beste. Tit. 3375 ; our * fiigung Gottes,' providence. God destines, verhenget, MS. 1, 74^ (the bridle to the horse); ORG. fir henga7i (even hengan alone), concedere, consentire. He carries, guides : Got truce uns zu dir in das lant (so : the devil brings you), Dietr. and Ges. 656. mich
GOD. 1291
hat selber gewiset her Got von himel, Keller's Erziilil. G48, 11. We say ' go with God/ safely, crvv OeS /SatVet?, Babr. 92, 6.
p. 23.] Though Berthold laughs at the notion of God sitting in the sky, and his legs reaching down to the earth, as a Jewish one, there are plenty of similar sensuous representations to be gleaned out of early poems, both Romance and German : ' Deo chi maent sus en ciel,' Eulalia ; etc. alwaltintir Got, der mir zi 'lebine gibot, Diemer 122, 24. wanti Got al mag und al guot wil 99, 18. God is eternal : qui fu etiest et iert, Ogier 4102.
p. 24.] To explain the Ases we must compare ahura-viazdas (p. 984 n.) and Sanskr. asura spiritual, living. Sva lati ass |?ik heilan i haugi, Fornald. scig. 1, 437. Rin as-hunn, Seem. 248*. nornir dskimgar 188'"'. A friSla is called dsa hloff, Fornm. sog. 9, 322, fair as if sprung from Ases ? ]>a vex mer dsmegin, iafnhatt up sem himinn, Sn. 114. dsmegir, Ssem. 94''. dsmoffr opp. to jotunmoSr, Sn. 109. dsa hragr stands for Thor, Sgem. 85^. Some- times ds seems to mean genius, fairy : in Nials-s. p. 190 a Suin- fells-ds or Sncefells-ds changes a man that lives with him into a woman every ninth night ; the man is called ' hruffr Svinfells-as, amica genii Svinfelliani. Here also mark the connexion of as with a mountain (fell for hall ?) . The Saxon form of the word is also seen in the names of places, Osene-dred, Kemble no. 1010 (5, 51), and Osna-hrugga (conf. As-bi'ii, rainbow, p. 732). Note the OHG. Ker-ans, spear-god, Folch-ans, Haupt's Zeitschr. 7, 529. That Ansivay'ii can be interpreted ' a diis oriundi ' is very doubt- ful. Haupt's Ztschr. 5, 409 has 'des homes as/ prob. for ' ast ' bough, which may indeed be conn, with 'as' beam, for it also means gable, rooftree, firmament, ep/xa, fulcrum. Varro says the Lat. dra was once dsa, ansa, sacred god's-seat, v. Forcellini. Pott 1, 244, Gr. D. Sag. p. 114. The Gr. alaa (p. 414) seems un- connected. Bopp 43^ connects is vara dominus with an Irish aes- fhear aesar, deus, from Pictet p. 20 ; but this contains fear, vir.
p. 26.] ' Hos consentes et complices Etrusci aiunt et nominant,
quod una oriantur et occidant una' says Arnobius adv. gentes
lib. 3 ; does he mean constellations ? conf. Gerhard's Etr. gotth.
, p. 22-3. Does dttunga brautir, Saem. 80'', mean the same as asa,
cognatorum ?
p. 26.] As consulting ragin appear the gods in Sanskr. rdga- nas and Etrusc. rasena. The Homeric Zeus too is counsellor.
1292 GOD.
/iijaTcop, fi,7]Ti€Ta. ' consilio deorum immortalium, consuesse deos immort/ s;iys Caesar B. Gall. 1, 12. 14. The pi. regin occurs further in Sasm. 32''. 34* ni/t regin. 36* vis regin. Hakonar-m. 18 rdd' 6\\ oh regin. Seem. 248'' dolg-rognir. Also rogn : hopt, bond, rogn, Sn. 176. ' wer gesaz bi Gote an dem rate da diu guote mir wart widerteilet? ' allotted, Ms. 2, 180". Just as im- personal as the Gen. pi. in OS. 7-<?^ajio-giscapu sounds another in Haupt^s Ztschr. 2, 208, where Mary is styled ' kuneginne aller magene,' virtutum.
p. 26n.] The appearing of gods is discussed at p. 336. Saxo, ed. j\I tiller 118, speaks of sacra deum agmina. The gods live happy: deorum vitam apti sumus, Ter. Heaut. iv. 1, 15. dens sum, sic hoc ita est, Hecyra v. 4, 3. The beautiful and blithe are corap. to them: ]?yckir oss O&lnn vera, Hak.-m. 15; conf. Asa-bl6"S above, ge her fiir als ein gotinne, Renn. 12277. en wif ghelic ere godinnen, Maerl. 2, 233. alse ochter God selve comen sonde. Lane. 31321. Conf. the beauty of elves and angels, p. 449. The I. of Cos seemed to produce gods, the people were so handsome, Athen. 1, 56. Paul and Barnabas taken for Mer- cury and Jupiter, Acts 14, 12.
p. 27.] On sihora armen conf. Massm. in Haupt's Ztschr. 1, 386 and Holtzm. in Germania 2, 448, who gives variants; sihora may have been equiv. to frauja. Sigora-frea in Cod. Exon. 166, 35. 264, 8 is liter, triumphorum dominus. A warlike way of addressing God in Nib. Lament 1672 is, himelischer degen !
p. 28.] At the end of this Chap, it ought to be observed, that some deities are limited to particular lands and places, while others, like Zev^ iTaveXkrivio<i, are common to whole races. Also that the Greeks and Romans (not Teutons) often speak indefinitely of 'some god': Kal tl<; 6eo<i r)y€fj.6v€vev, Od. 9, 142. 10, 141. TtV jbLe deoiv 6\o(f)vpaTo 10, 157. ddavdrcov o? rt? 15, 35. rt? ^609 icrcTL 16, 183. TL<i a(f)U' To'S' eeiTre deoiv 16, 356. »} [xciXa Ti'i 6eo<i evSov 19, 40. kul Ti? ^eo? avTov ivei/coi 21, 196. 24, 182. 373. Solemnis formula, qua dii tutelares ui'bium evocaban- tur e civitatibus oppugnatione cinctis ambiguo nomine si deus, si dea, ne videlicet alium pro alio nominando aut sexum confun- dendo falsa religione populum alligarent, conf. Macrob. Sat. 3, 9. Nam consuestis in precibus ' sive tu dens es sive dea' dicere, Arnob. 3, 8. Hac formula utebantur Romani in precibus, quando
WORSHIP. 1293
sive terra movisset, sive aliiid quid accidisset, de quo ambige- batur qua causa cujusque dei vi ac uumine effectum sit, conf. Gellius 2, 20 ibique GroQovius.
CHAPTER HI. WORSHIP.
p. 29.] For veneration of a deity the AS. has both iveorff.^cipe revereutia, dignitas, and weord'a.ng j the Engl, worship, strictly a noun, has become also a verb = weorcfi.an. The christian teachers represented the old worship as diohides gelp inti zterida (porapa). In Isidore 21, 21, 55, 5 aerlos stands for impius. Beside the honouring of God, we find ' das Meien ere,' Ms. 2, 22\ and 'duvels ere, Rose 11200. D. Sag. 71. Gote dienen, Nib. 787,1. er forchte (feared) den Heilant, Roth 4415. Heartfelt devotion is expr. by ' mit innedichen muote,^ Barl. 187, 16. an- dachtliche 187, 36. 14. mit dem inneren gebete. die anddht fuor zum gibel aus, Wolkenst. p. 24.
p. 29.] Among most nations, the Chinese being an exception, worship finds utterance in prayer and sacrifice, in solemn trans- actions that give rise to festivals and hightides, which ought to be more fully described further on. Prayer and sacrifice do not always go together : betra er ubedit enn se ofblutit (ai. ohiotit), S^em. 28''. The Chinese do not pray, and certainly, if God has no body and no speech, we cannot attribute an ear or hearing to him, conseq. no hearing of prayer. Besides, an almighty God must understand thoughts as easily as words. Prayers, the utterance of petition, gratitude and joy, arose in heathenism, and ])resuppose a divine form that hears. Odysseus prays to Athena: KkvOi fxev, vvv 8}] irep [juev UKOvaov, eVet 7rdpo<i ovttot aKovaa<i puio/xivov, Od. 6, 325. 13, 356. KXyOi, tiva^ 5, 445. II. 16, 514 ; Poseidon and Apollo are addressed with the same formula. Gods are gi-eeted through other gods: Veneri dicito multam meis verbis salutem. Plant. Poeu. i. 2, 195. But, besides praying aloud, we also read of soft muttering, as in speaking a spell, Lasicz 48. Oprja/cevetv is supposed to mean praying" half aloud, Creuzer 2, 285. Latin precari (conf. procus), Umbr. persni VOL. IV. C
1294 WORSHIP.
(Aufrecht and KircWioff 2, 28. 167) answers to OHG. fergon poscere, precavi, N. Cap. 153, Sanskr. jxrach, Zend. pereQ. Hases persnimu/ tacitus precare, pray silently, 'kutef persnimu/ caute precare, A. and K. 2, 168-9. 170. Sanskr. j ap = suhmissa. voce dicere, praesertim preces, Bopp 135''; conf. jalp loqui, Lith. kalbu : faveas milii, murmure dixit^ Ov. Met. 6, 327 (p. 1224). ' gebete kduen,' chewing prayers, occurs in Bronner's Life 1, 475 ; ' stille gebete thauen/ distil, in Gessner^s Works (Zurich 1770) 2, 133. ' gehet vramen/ put forth, Gudr. 1133, 1. heten und kimelspreJcen, Gefken beil. 116. daz gebet ist ein siiezer bote (messenger) ze himele, Ernst 20. Or, prayer resounds : daz din bete erhlinge, Walth. 7, 35. precibus deum pulsare opimis, Ermold. Nigell. 2, 273. Prayer gushes out, is poured out : alse daz gebet irgie, Ksrchr. 2172. M.Neth. gebed utstorten, Soester fehde p. 597 ; now, bede storten, preces fundere, like tranen st., lacrimas fundere. gepet ausgiessen, MB. 27, 353.
p. 29.] Other words for praying : Grk. heoixat I need, I ask, iKCTevco and Xlcrao/jLai, beseech. ON. heita a einn, vovere sub conditione contingeuti : het a Thor, vowed, Oldn. laseb. 7 (conf. giving oneself to a partic. god, OSinn, p. 1018-9). OHG. Karen clamare, analiaren invocare, N. Boeth. 146. OS. grotian God, Hel. 144, 24. 145, 5. Does irpoaKwioi come from Kvveco I kiss (as adoro from os oris, whence osculu,m), and is it conn, with the hand-kissing with which the Greeks worshipped the sun; ti-jv x^^P^ Kv<TavT€<;, Luciau 5, 133; or from kvu>v? conf. irpoaKvve'^, fawn- ing flatterers, Athen. 6, 259, see Pott's Zahlmeth. 255. Haird- ^eaOac is also used of dogs fawning upon a master.
p. 30.] A suppliant is not only betuman in OHG., but heteman in MHG. Hartm. biichl. 1, 263. Prayer, our gebet, is ji fem. bete : mine flehe und mine bete, die wil ich erste senden mit herzen und mit henden, Trist. 123, 22 (praying with hands, folded?). The MHG. biiten is always joined with ait, as prepos. or prefix : an welcheu got er baete, Servat. 1347. ein kreftige Stat, do man diu apgot anebat, Karl 10'''. Is it used only of false gods ? conf. PfeifiTer's Barl. p. 446.
p. 30.] TliQ MUG . Jiehen supplicare takes the Dative: deme heiligin Geiste vlen, Wernh. v. Nieder-rh. 37, 1 7, etc. But with the Accus. : den toron flchen, Freid. 83, 3. alle lierren fiehen, Walther 28, 33. fleba ze \ume\e fnimcn, N. Boeth. 271 ;
^YORSHIP. 1295
conf. 'gebet vrumeu' above. Ev)(^ea0ai also takes a Dat. : Ali, Od. 20, 97. 'Ae/]vr} 2, 261. rioaeiSdaiVi 3, 43. i-Tre^xecrOai ^Lpre- fxcSc 20, 60 ; conf. evy^^rj (or iu eu;^at9, eV \6yoi<i) irpeaj^evetv, ^potfjuid^oixai, yEsch. Eum. 1. 20. 21.
p. 31.] Can Gotb. aihtron and OHG. elscon be from aigan, and mean wish to have ? OHG. diccan occurs in MHG. too : digete gein Gote, Altd. bl. 2, 149. an in (jediget, prays^ Kdh. Jesu 91, 4. miderdige supplicatio, Serv. 3445.
p. 31.] Postm^es in prayer. Standing: din sfet an ir gebete in der kapellen hie bi, Iw. 5886. an daz gebet stdn, Zappert p. 23. Bowing : diofo ginigen, bend low, 0. iii. 3, 28. sin uigen er gein himel gap, made his bow, Parz. 392, 30. Hagen bows to the merwomen. Nib. 1479, 1. As the road is kindly saluted, so contrariwise : ich wil dem wesfe ieraer-mere sin vient swa du hin gast, be foe to every way thou goest, Amur 2347. The Fiunic kumarran, bending, worship, is done to the road (tielle), moon (kuulle), sun,(paiwalla), Kalew. 8, 103. 123. 145. diu bein biegen =pray, Cod. Viud. 159 no. 35. On kneeling, bending, conf. Zapp. p. 39. ze gebete ^^i?/^, Ksrchr. 6051. ze Gote er sin gebete lac, Pantal. 1582. er viel an sin gebet, Troj. kr. 27224. viel in die bede, int gebede, Maerl. 2, 209. 3, 247. do hup er ane za veniende : wo ime daz houbit lac, do satzte her di fuze hin, Myst. 1, 218. legde hleor on eorcPan, Caedm. 140, 32. Swed. honfalla, to kneel in prayer. During a sacrifice they fell to the ground pLTTTOvre^ 69 coSa?, Atlien. p. 511. The Ests crawl bareheaded to the altar, Estn. verh. 2, 40. Other customs : the Indians danced to the Sun, Lucian, ed. Lehm. 5, 130. Roman women, barefoot, with dishevelled hair, prayed Jupiter for rain. The hands .of gods are kissed, conf. irpoaKvvelv. In contrast with looking up to the gods, avun /3X,e\|ra?, Moschus epigr., the eyes are turned awag from sacred objects. Odysseus, after landing, is to throw back into the sea, with averted look, the Kpr]86/u,vov lent him by luo, dirovoa-c^i rpaireadai, Od. 5, 350. Tap^gaa'^ h ere- pwae ^a)C ojifxara, fir) ^609 €trj, 16, 179.
p. 32.] Uncoveriug the head: huic capite velato, illi sacri- ficandura est nudo, Arnob. 3, 43. pi.lleis capitibus inclinarent detracils, Eckehardus a.d. 890 (Pertz 2, 84). tuot uwore htigelen ahe, und bitit Got, Myst. 1, 83, 25. son chapel ostc, Ken. 9873; conf. ^s chdppli Uipfe, Hebel 213. helme und ouch diu Jiiletelin
,^^
ll
I
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-H
1294
WORSHIP.
(Aufrecht ad Kirchlioff 2, 2S. 1G7) answers to OHG. /erg^on poscere, pretri, N. Cap. 153, Sanskr. prach, Zend, pereij. 'tases persnirau/ tdtus precare, pray silently, * kutef persnimu,' caute precare, A. ad K. 2, 168-9. 170. Sanskr. _/rty7 = 8ubmis8a voce dicere, praortim preces, Bopp ISo"; conf. jalp loqui, Lilh. kalbu: faven mihi, murmure dixit, Ov. Met. 0, 327 (p. 1224). ' gebete hciut/ chewing prayers, occurs in lironner's Life 1, 475; 'stille ebete thauen/ distil, in Gessner's Works (Zurich 1770) 2, 133. 'gehetvrumen,' put forth, Gudr. 1133, 1. beten und liimehpihenf Gefken beil, IIG. daz pebet ist ein suezer bote (messener) ze himele, Ernst 20. Or, prayer resounds : daz din bete erhlige, Walth. 7, 35. precibus deum pnhare opiwis, Ermold. Nigd. 2, 273. Prayer gushes out, is poured out : alse daz gebet my/', Ksrchr. 2172. M.Neth. gebed utslorten, Soester fehde p. 597 now, bede storten, preces funderc, like tranen st., lacrimas fundre. gepet ausgiessen, MB. 27, 353.
p. 29.] Oier words for praying: Grk. Biofiai 1 need, I ask, iK€Tev(o and taao/jLai beseech. OX. heitd a eiun, vovere sub conditione coringenti : het iiThdr, vowed, Oldn. Itiseb. 7 (conf. <7tmn^ oneselto a partic. god, OSinn, p. 1018-9). OHG. haren clamare, anahren invocare, N. Boeth. 14G. OS. gr6lian God, Hel. 144, 24.145, 5. Does TrpoaKwico come from Kvvic} I kiss (as adoro frof os oris, whence osculum), and is it conn, with the hand-kissing ith which the Greeks worshipped the sun; rr]v xelpa Kvaavre^, Luan 5, 133; or from /cucov? conf. 7rp6aKvv€<;, fawn- ing flatterers, Athen. 6, 259, see Pott's Ziihlmeth. 255. yiaird. ^eaOai is also sed of dogs fawning upon a master.
p. 30.] Auppliant is not only hijtuman in OIIG., but bet^ in MHG. Ha;m. biichl. 1, 263. Prayer, our gebet, hete : mine flae und mine bete, die wil ich erst herzen und nt henden, Trist. 123, 22 (prayi folded ?). Ti MHG. beten is always joinec or prefix : an elcheu got er baete, Sej Stat, do man cu apgot anebat, Karl 1] gods ? conf. Biffer's Barl. p. 446.
p. 30.] ThMRG. flehen suj heiligin Geist vlen. Wen with the AccB. : den t( flehen, Walthf 28, 3]
II ft
t % f
WORSHIP.
1295
conf. 'gebet vrumen' above. Ev-)(^eadai also tses a Dat. : Ail, Od. 20, 97. 'Ady'^vr) 2, 261. noaeiSdcovt 3, 43. eevxeadai 'Apri- ixihi 20, 60 ; conf. eb';;i^J7 (or eV eu;!^at9, eV A,6^i9) TrpeajSeveiv, (f>poifiid^o/iiaL, tEscIi. Eum. 1. 20. 21.
p. 31.] Can Gotb. aihiron and OHG. eiscon bfrom aigan, and mean wish to have ? OHG. diccan occurs in ]\EG. too : digete gein Gote, Altd. bl. 2, 149. an in gediget, pray Kdh. Jesu 91, 4. underdige supplicatio, Serv. 3445.
p. 31.] Postures in prayer. Standing: diu el an ir gebete in der kapellen hie bi, Iw. 5886. an daz gebt stan, Zappert p. 23. Bowing : diofo ginigen, bend low, 0. iii. , 28. sin uigen er gein himel gap, made his bow, Parz. 392, 3. Hagen bows to the merwomen. Nib. 1479, 1. As the road : kindly saluted, so contrariwise : ich wil dem wege iemer-mere in vient swa dii bin gast, be foe to every way thou goest, Aiur 2347. The Finnic kumarran, bending, worship, is done to he road (tielle), moon (kuulle), sun,(paiwalla), Kalew. 8, 103. 12. 145. din bein biegen =pray. Cod. Viud. 159 no. 35. On kneeliif, bending, conf. Zapp. p. 39. ze gebete ^«i:'/e, Ksrchr, 6051. ze hte er sin gebete lac, Pantal. 1582. er viel an sin gebet, Troj.cr. 27224. viel in die bede, int gebede, Maori. 2, 209. 3, 247. 6 hup er ana zu veniende : wo ime daz houbit lac, do satzte her i fuze hin, Myst. 1, 218. legde Jdeor on eord'an, Caedm. 140, 32. Swed. hiJnfnUa, to kneel in prayer. During a sacrifice they fc to the ground piTnovre'i e<? wSa?, Athen. p. 511. The Ests (awl^ to the altar, Estn. verh. 2, 40. Other custoj danced to the Sun, Luciaii^.j|d^^^^^^, 13i barefoot, with dishevell^ hands .of gods are ki looking up to the are turned awau^'^
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1296 WORSHIP.
dill wurden schiere ab genomen, Lanz. 6838. sineu Jiehn er ahe bant (unbound), und sturzt' in vif des sclnldes rant ; des hiietels wart sin lioubet bloz, wan sm zulit war vil groz, Er. 8963. In 1 Cor. 11,4. 5, a man is to pray and prophesy with covered head, a woman with uncovered, see Vater's note. Penance is done standing naked in water, G. Ab. 1, 7 ; conf. Pref. Ixx. The monk at early morn goes to the Danube to draw water, wash and pray, Vuk ii. 7, beg. of Naod Sinieun. The Greeks went to the seashore to pray : TrjXe/uia')^o<; S" aTrdvevOe klwv iirl Olva 6a\u.(7cn]<;, Od. 2, 260. /Bij S' ciKemv irapa 6lva .... airdvevde KiQ)v i]pdd' 6 jepaib^ ^AiroXkavi dvaKri, IK i. 34.
p. 33.] Arsenius prays with uplifted hands from sunset to sunrise, Maerl. 3, 197. in cruets modum coram altari se sternere, Pertz 8, 258; conf. ordeal of cross. Praying 'mit zertdnen armen, zerfrenten armen, Zellw. urk. no. 1029. 775. Hands are washed before praying : y^elpa^ vii/^ayttevo? 7roXuj<; aXo9, in the hoaiy sea, Od. 2, 261. 12, 336. Helgafell, |>angat skyldi engi ma'Sr opveginn (unwasheu) Ufa, Landn. 2, 12.
p. 33.] Xdpi<i, gratia, is also translated anst. Goth, anstdi audahafta, gratia plena ! OHG. fol Gotes ensfi, 0. i. 5, 18. enstio fol, Hel. 8, 8 ; conf. ' gebono fullu ' in Tat,, and AS. mid gife gefylled. For ginfida Otfried uses a word peculiar to him- self, eragreJiti, Graff 2, 412. The ciineif. inscr. have constantly: ' Auramazda miya upastam abara,^ Oromasdes mihi opem ferebat ; ' vashna Auramazdaha/ gratia Oromasdis.
p. 34.] Other ON. expressions for prayer : blota^i OSinn, ok biSr hann lita a sitt nial, Hervar. saga c. 15. orei'Som augoni litid' ockr |?inuig, ok gefit sitjondom sigr, Ssein, 194''. mal ok mannvit gefit ockr maerom tveim, ok laeknis-hendur •me'San
lifom, ibid. As the purpose of prayer and sacrifice is twofold,
so is divine grace either mere favour to the guiltless, or forgive- ness of sin, i-eniission of punishment. Observe in Hel, '3, 18: thiggean Herron is huldi, that sie Hevau-cuning ledes dleti (ut Dous malum averteret, remittcret), though Luke 1, 10 has merely orare, and 0. i, 4, 14 only ginada beitota. He is asked to spare, to pity : 'iXrjdL, Od, 3, 380. 16, 184. (f)6[8eo S' rj/ieoov 16, 185, (TV 8e iXe&j? yevov, Lucian 5, 292, ' taivu ainomen Tapio,^ be entreated, Kalev. 7, 243; conf. roBe fiot Kprjijvov iiXScop, II. 1, 41. Od. 17, 212. (Kl. schr. 2, 458.)
WORSHIP. 1297
Tho Hindu tilso looks to tlie East at early inoruing prayer, hence he calls the South daxa, daxima, the right. In prayiug to Odin one looks cdst, to Ulf west, Sv. forus. 1, 69. solern respiciens is said of Boiocalus, Tac. ann. lo, 55. Prayer is directed to the sun, N. pr. bl. 1, 300, and. there is no sacrificing after sunset, Geo. 2281. On tho other hand, ' Nor d'r hov^a, djr ' occurs in Stem. 7''. Jotunheimr lies to the North, Rask afh. 1, 83. 94. D. Sag. 981-2.
p. 35 n.] Mock-piety: wolt ir den heiligen die zeJien (toes) ahbeissen ? Bronner 1, 295. alle heiligen fvessen wollen, Elis. V. Orl. 251. gotze-schlecker, Staid. 1, 467. In thieves' lingo a Catholic is tolefresser, hilderfresser, Thiele 317''. magliavutts, gotzenfresser, Carisch 182''. Whence comes Ital. bachettone ? couf. bigot, Sp. beato. die alte tempelfrete, Spil v. d. 10 jungfr. in Steph. 175. du rechte renne umine id alter, you regular Run- rouud-the-altar, Mone schausp. 2, 99. frommclien, as early as Er. Alberus Praec. vitae ac mor. 1562, p. 90^.
p. 35.] On Sacrifice, conf. Cx'suzer symb. I, 171. ^opphir = vota/ Gl. Sletst. 6, 672. Gifts = sacrifices, p. bS. si bi-aliten ir ohfer und antlieiz, Diemer 179, 25. In L;itin the most general phrase is rem divinam facere = sacrificare ; we also find commo- vere, obmovere, Aufr. u. Kirchh. 2, 165. Vidiiiia, the greater sacrifice, is opposed to hostui, the less, Fronto p. 286. To ' obla- tiones fiir alien gebilden (before the statues and shrines), ut tenor est fundationi.s, cedens pastori ' (found, at Riiden, Westpli. 1421, Seibertz Qiiellen d. Westf. gesch. 1, 232) answers the Germ. ivisunria visitatio, oblatio, Gratf 1, 1068, from wison, visitare. ivisod = ohle\, visitatio, Schmeller 4, 180. The Swiss now say wisen for praying at the tombs of the dead, Staid. 2, 455.
p. 35.] On blot, blostr see Bopp's Comp. Gr. 1146. Goth. Gup hlotcuh, Deum colore, 1 Tiui. 2, 10. In ON., beside gods' sacri- fices, there are dlfa blot, p. 418, dUa blot, p. 402 [and we may add the bl6t-?'i«i on p. 557]. blot-haug and storhhjt, Fonim. sog. 5, 164-5. sleikja blot-bolla, Fagrsk. p. iSo. A proper name Bldtradr,Kcc. Blotma (-mew, the bird), Landn. 3, 1 1 seems to mean larus sacrificator, = the remarkable epithet blotevogd, a.d. 1465, Osnabr. ver. 2, 223 ; or is it simply ' naked bird ' ? . couf. spott- vogel, speivogel, wehvogel [gallows-bird, etc.] . ON. blotvargr = prone to curse, for biota is not only consecrate, but execrate.
1293 WORSHIP.
p. 37 n.] Mit der hloizcn haun, H. Sachs iii. 3^ 58*^. eine breite hJotze, Chr. Weise, Drei erzu. 194. der weiclplotz, huntiug- knife, jjlotzer, Vilmar ia Hess. Ztschr. 4^ 86. die hluote, old knife, Woeste.
p. 37.] Antheiz a vow, but also a vowed sacrifice, as when the Germans promised to sacrifice if they conquered, Tac. Ann. 13, 57, or as the Romans used to vow a ver sacrum, all the births of that spring, the cattle being sacrificed 20 yeai-s after, and the 3'outh sent abroad, Nieb. 1, 102. ir obfer unde antheiz, Diemer 179, 25. geheton ivig-weor&anga, Beow. 350. aerj^on hine deaS onscegde, priusquara mors eum sacrificaret. Cod. Exon. 171, 32 ; conf. j\lHG. iuwer lip ist ungeseit, d(f)aro^, Neidh. 47, 17. What means OHG. frehtan? [frehan ? frech, freak?]. N. Boeth. 226 says of Iphigenia : dia Chalchas in friskinges wis frehta (Graff 3, 818) ; conf. O^.frett vaticinium, divinatio (Suppl. to p. 94), and AS. 'on blote oSSe ou fgrhte,' Schmid 272, 368, where fear or fright is out of the questioii.
p. 38.] AS. civemau, also with Dat., comes near fullafahjan : ' onsecgan and godum caveman,' diis satisfacere. Cod. Exon. 257, 25. Criste cweman leofran lace 120, 25. Like AS. bring is OHG. antfangida, victima, Diut. 1, 240. What is offered and accepted lies : Theocr. epigr. 1, 2 uses Keicrdat of consecrated gifts.
p. 39.] To AS. Idc add Idcan offerre, conf. placare. lac onsecgan, Cod. Exon. 257, 30. Idc xenium, donum, Idcdaed munificentia, Haupt's Ztschr. 9, 496^.
p. 39.] On d7Tap')(^aL conf. Pausan. 1, 31. Callimach. hy. in Del. 279. Another definite term for sacrifice seems to be the obscure Goth, daigs, massa, Rom. 11, 16 [is it not dough, teig, a lit. transl. of ^vpafxa ?] Wizot survived in MHG. too : frone wizut, Servat. 3337. Massmann derives Jiuusl from hinj^an ; Kuhn in Berl. Jb. 10, 192 — 5, 285 from hit to pour, vfhich = 6u€iv ace. to Bopp 401. Jiiiusljada o-irevhoijiai 2 Tim. 4, 6. luihunslags aairovBus 3, 3. iifsueipan = 6veiv, kill, Luke xv. 23-7. 30, and tifsnipans immolatus, 1 Cor. 5, 7 plainly refer to cutting up the victim. Himsaloa in the Ecbasis may be either hunsal-aha (-water) or huns-alah (-temple), Lat. ged. p. 289. 290.
O.Slav, ^re^ct = libatio, res immolata, templum ; trebishche /3Q)fx6<i. ' qui idolothyta, quod fn-bo dicitur, vel obtulerit aut mandu- caverit,' Amnnn Cod. mss. Frib. fasc. 2, p. 64. O.Boh. treba,
WOESHIP. 1299
Rass. freha, sacrifice. O.Sl. trebiti, Pol. trzehic, Serv. iriehifi, purify; conf. the place-name Trehhin, Juno'in. 4, 625''. Pol. trzeba, potrzeha, oportet, it is needful. Serv. potreha, Boh. potreha, need; conf. Lith. Potrimpus and Antrimp, Atrimp, Hanusch 21G-7. D. Sag. 328. Sacrifice is in Lett, sobars, Bergm. 142 ; in Hung, aldomds, Ipolyi 341.
p. 40.] The right to emend aibr into tibr is disputed by Weigand 1997; conf. Diefenbach's Goth. wtb. 1, 12. On T€cf)pa see my Kl. Schr. 2, 223; Urabr. tefro n. is some unknown part of the victim, Aufrecht u. K. 2, 294. 3-73. May we connect the Lett, sobars, plague-oSering ? Some would bring in the LG. zefer ( = kafer), see Campe under ' zieEer/ and Schmell. 4, 228; conf. OHG. arzibor, Graff 5, 578, and ceepurhuc, n. prop, in Karajan. Keisersb., bros. 80'', speaks of ungesuber ; we also find unzuter vermin, conf. undz, uneatable, i.e. vermin, Mono 8, 409. The Grail tolerates no ungezibere in the forest. Tit. 5198. The wolf is euphemistically called ungeziefer, Rockenphil. 2, 28. The geziefer in the pastures of Tyrol are sheep and goats, Ham merle
p. 4.
With OHG. wiJian, to sacrifice, conf. the AS. tvig-weor&'ung above, and Lith. weilciu, ago, facio, Finn, waihutan.
p. 41.] The diversity of sacrifices is proved by Pertz 2, 243, diversos sacrificandi ritus incoluerunt ; and even by Tac. Germ. 9 : deorum maxime Mercurium colunt, cui certis diebus humanis quoque hostiis litare fas habent. Herculem ac Martera concessis animalibus placant. pars Suevorum et Isidi sacrificat.
To a sacrifice the god is invited, is asked to join : KoXeet rov Oeov, Herod. 1, 132. iinKaXeei, r. 6. 4, 60. eTriKaXiaavTe'; r. 0. acfxi^ovai, 2, 39. The gods are presenb at it, Athen. 3, 340-1. Why bones are offered to the gods, Hes. theog. 557. primitiae ciborum deo olferenda, Athen. 2, 213. The rising smoke and steamaxG pleasing to gods, Lucian^s Prometh. 19. etc he dvfidrcov "H^aio-TO^ ovK eXafMTre, Soph. Antig. 1007. Men strengthen the ^ gods by sacrifice, Haupt's Ztschr. 6, 125. They sacrifice to Weda (Wodan), crying: ' Wedki taeri ! ' dear Weda, consume! accept our offering, Schl. -Hoist, landeskunde 4, 246. The god gives a sign that he accepts : )?a komu ]7ar hrafnar. fljugandi ok gullu hatt, as a sign ' at Obinn mundi pegit hafa blotit,' Fornm. sog. 1, 131.
1300 WORSHIP.
p. 42.] Part of the spoils of war given to the God of the Christians, Livl. Eeimchr. 2670—73. 3398 to 3401. 6089. 4696. 11785. 11915. 'hrilnien, ffert und rischo man' are to be hurnt in case of victory 4700. 4711. If vidinia is from vinco, it must have been orig. a sacrifice for victory, ON. sigur-gio^, victim. The ehren-gang in Miillenh. Schl.-Holst. s., p. 108 was once prob. the same.
p. 42.] In expiatory offerings the idea is, tliat the wrath of God falls on the victim : clearly so in the scapegoat, Levit. 16, 20. Griesh. pred. 2, 119; conf. Grimm on the A. Heinr. p. 160. Also in the pi ague- offering at Massilia, Petron. c. 141.
p. 42.] Forecasting the future by sacrifice : ante 'pug nam mise- rabiliter idolis immolavit (Decius), Jorn. c. 18.
p. 42.] Sacrif. til drs also in Fornm. sog. 10, 212 : siSan ger'Si uaran mikit ok hallaeri, var ]7a j^at ra'S tekit at ]?eir hldtu&ii Olaf konung til drs ser. With Halfdan's sacrifice conf. the 6/caTOfi- (f)6vta offered by him who had slain 100 foes, Pansan. iv. 19, 2.
p. 44.] Human Sacrifice seems to have been an ancient practice in most nations, as well as the burning of live men with the dead. On the other hand, capital punishments wei'e unknown or rare. Hercules, ad quem Poeni omnibus annis hnmana sacrificaverunt victima, Pliny 36, 5. Men were sacrif. to Artemis, Pans. 7, 19; to the playing of flutes, Aufr. u. K.'s >LJmbr. Sprachd. 2, 377. In lieu of it, youths were touched on the forehead with a bloody knife, 0. Jahu on Lycoreus 427 ; conf. the red string on the neck in the ' Amicus and Amelius.^ God, as Death, as old blood-shedder (p. 21), asks human victims. Hence they are promised in sickness and danger, for the gods will only accept a life for life, Gesta Trevir. cap. 17, from Cass. B. Gall. 6, 16. For sacrificing a man on horseback, see Lindenbl. 68. Adam of Bremen (Pertz. 9, 374) says of the Ests : ' dracones adorant cura volucribus, quibus etiam vivos litant homines, quos a mercatoribus emunt, diligenter omnino probates ne maculani in corpore habeant, pro qua refutari dicuntur a draconihus.' • While a slave-caravan crosses a river, the Abyssinians, like the Old Franks, make the gods a thank and sin offering of the prettiest girl, Kloden^s Beitr. 49. In spring a live child is sacrificed on the funeral pile, Dybeck^s Buna 1844, 5 : i J^ann tima kom hallaeri mikit a BeiSgotaland. enn sva geek frettin, at aldri mundi ar fyrri koma, eun })eim sccini vaeri hlotat,
WORSHIP. 1301
er ae-Sstr vaeri |'ar i landi, Hervar. saga p. 452, conf. 451. On the two Gallebus horns is pictured a man holding a child-victim. Saxo, ed. Mliller 121, says of Fro at Upsala : 'Inimanl generis Jiostias mactare aggressus, foeda superis libamenta persolvit ; ' he changed the veferem Uhationis morem. To the ' sacrare aciera ' iu Tac. Ann. 13, 57 (p. 1046 n.) answers the ON. valfda, Hervar. s. 454. Traces of Child.-sacrifice especially in witch-stories (p. 1081), such as tearing out and eating the heart. Bones collected and offered up, conf. the tale of the good Lubbe p. 526, and the villa of Opferheiii now Opferbaum near Wilrzburg, see Lang's reg. 3, 101 (year 1257). 4, 291 (year 1285).
p. 46.] An animal sacrifice was expiatory when offered to the invading plague, p. 610. 1142. Only edible beasts sacrificed: ' cur non eis et canes, ursos et vulpes mactatis ? quia rebus ex his (leos far est honorare coelestes, quibus ipsi alimur, et quas nobis ad victum sui numinis benignitate dignati sunt,' Arnob, 7, 16. On f?o^-sacrifice see p. 53. The colour and sex of an animal were important (p. 54), conf. Arnob. 7, 18 — 20; and in a female, whether she was breeding 7, 22 ; whether it had hair or bristles (p. 75), conf. ' dem junker, der sicli auf dem fronhof lagert, soil man geben als off der hube gewassen (grown) ist mit federn, mit bcrsten,' Weisth. 3, 478. In buying it, one must not bargain, Athen. 3, 102. The skin was hung up and shot at, p. 650.
p. 46.] The people by eating became partakers in the sacri- fice, conf. 1 Cor. 10, 18 : ov'^^l ol iadiovre'i ra? dvata^ kolvcovoI Tou Ovaiaarrjplov elcrl ; p. 41.
p. 47.] On sacrificing Horses (p. 664) and its origin, see Bopp's Gl. 24**, asvamedha ; conf. Feifalik on the Koniginh. MS. 103. Tyndareus made Helen's wooers swear on the sacrif. horse, and then bury it, Pans. iii. 20, 9. Horses sacrif. by Greeks to Helios ib. 5, Ov. Fasti 1, 385; by Massagetas to the Sun, Herod. 1, 216. White liorses thrown into the Strymon 7, 113. Illi (Moesi) statim ante aciem immolato eqiio concepere votuni, ut . caesorum extis ducum et litarent et vescerentur, Florus 116, 21. May the Goth, aihvatuiidi, ^dro<i, refer to sacrifice ? and was the horse burnt with thorn-bushes, or was the fire kindled by rubbing with them ?
The ora in the passage from Tacitus might mean men's heads, yet conf. p. 659. It has yet to be determined how far the bodies,
1302 WORSHIP.
horses and arms of the conquered were offered to gods. To dedi- cate the Tvicges-erwe, spoils (Diemer 179, 27), seems Biblical. Shields and swords offered up to Mars, Ksrchr, 3730. The Serbs presented the weapons of slain enemies, Vuk Kralodw. 88.
p. 47 n.] Horseflesh eaten by witches (p. 1049) ; by giants, Miillenh. 44.4. Foals eaten, Etfcn. unw. doctor 338—40. The Wild Hunter throws down legs of horse, Schwartz p. 11. Plica Polonica attributed to eating horseflesh, Cichocki p. 7.
p. 49n.] ^sse.s sacrificed by the Slavs, Biisching 101-2. Cos- raas speaks of an ass being cut into small pieces ; see Vuk's pref. to Kralodw. 9. Ass-eaters, Rochholz 2, 267. 271. Those of Oudenaerde are called kicJcefreters, chicken-munchers, Belg. Mus. 5, 440.
p. 49.] Oxen were favourite victims among the Greeks and Romans : rol 8' iirl 6ivl 6a\daarj<; lepa pe^ov ravpov<; ira/jb/jieXava^ 'Ei'oai')^OovL Kvavo')(aiTr], Od. 3, 5 ; namely, nine bulls before each of the nine seats 3, 7. Tvvelve bulls sacrificed to Poseidon 13, 1 82. To Athena pe^a) /3ovy rjviv evpvfieroiTTov dSfX7']T7]v, rjv ovTro) vtto i^vyov i]'yay€v dvrjp. ri]V rot iyo) pe^o), '^pvabv Kepaocv Trepi^eiva? 3, 382 ; conf. 426. 437, anratis cornihus hostiae immolatae, Pliny 33. 3, 12. Perseus offers on three altars an ox, cow and calf, Ov. Met. 4, 755. hovem album Marti immolare et centum fulvos, Pliny 22, 5. niceoa tanros immolare, Arnob. 2, 68. At the ' holm- ofanaf' the victor kills the sacrificial bull, Egils-s. 506-8. rails' hann i nyju naufa hlo&i, Ssem. 114^. The wise bird demands 'hof, horga marga, ok gMll/n/rnJar hyr' 141^*. In Sweden they still have God's cows; does that mean victims, or priestly dues? A loaf in the shape of a calf is julkuse, Cavallius voc. verl. 28''. 37''. A sacrificial calf, Keller's Altd. erz, 547. The names Farrenherg, Buhlemons seem derived from bovine sacrifices, Mone's Anz. 6, 236-7. A cow and caJf sacrif. to the plague, p. 610 ; a hlach ox with ujldte feet and star, Sommer 150; conf. the cows head, WolPs March, no. 222. A red cow, kravicu buinu, Konigsh. MS. 100; conf. rote IcaJbela dne mdl, Griesh. 2, 118 (from Numb. 19, 2). diu roten rinder, Fundgr. 2, 152. Mone in Anz. 6, 237 remarks justly enough, that agricultural nations lean more to bovine sacri- fices, warlike nations to equine. Traces of bull-sacrifice^ D. Sag. 128-9. 32.
p. 50.] To majalis sacrivus answers in the Welsh Laws ' sus
WORSHIP. 1303
coeuaJl^ quae servatar ad coenam regis/ Leo Malb. Gl. 1, 83. Varro thinks, ' ab sidllo genera pecoris Inimolandi initium primum sum- turn videtur/ Ee Rust. 2, 4. porci duo menses a mamma noa dijunguntur. porci sacre^, imrl ad sacrificium ut immolentur. porci lactentes, sacres, delici, nefrendes 2, 4. (Claudius) cum regibus foedus in foro icit, jjorca caesa, ac vetere fecialium prae- fatione adhibita, Suet. c. 25. duo vidimae porcinae, Seibertz no. 30 (1074). A frischling at five schillings shall stand tied to a pillar, Krotzenb. w., yr 1415 (Weisth. 3, 513). The gras-frisch- ling in Urbar. Aug., yr 1316, seems to mean a sheep, MB. 34'', 365. frUcliig, frischling, a wether. Staid. 1, 399. opferen als einen friskinc, Mos. 19, 8. ein friskiiic (ram) da bi gie, Diemer 19, 19. With friscing as I'ecens natus conf. ac^a'yal veo6i]\ov l3oTov, iEsch. Eum. 428. King Heibrekr has a g'ultr reared, with 12 judges to look after it, Hervar. saga c. 14 (Fornald. sog. 1, 463) ; conf. the giafgoUr, Norw. ges. 2, 127.
p. 52.] 'Apva fiekaivav i^eveyKure, Aristoph. Ran. 847. Men sacrif. a ram, and sleep on its hide, Pans. iii. 34, 3. Goats sacrif, to Juno : alyocfxiyo^ Hprj 15, 7. Nunc et in umbrosis Fauno decet immolare lucis, seu poscet agiio, sive malit haedo, Hor. Od. i. 4, 12 ; conf. bidental, Suppl. to p. 1 74. A boy of nine kills a hlach goat with white legs and star, over the treasure, and sprinkles himself with the blood, Sommer's Sag. p. 140 ; a goat with golden horns 150-1. 179. ' diu osterwiche get iiher dehein geiz' says Helbl. 8, 299 ; does it mean that only lambs, not goats, are eaten at Easter? A black sheep sacrif. to the devil, Firnienicli 1, 206'' ; a sheeji to the dwarf of the Baumann's cave, Godeke 2, 240. The Prussian goat-hallowing is described by Simon Grunau in 1 526, Nesselm. x. Lasicz 54; conf. Tettau and Temme 261. A he- goat sacrif. luith strange rites in Esthonia on St. Thomas's day, Possart 172.
p. 52.] Dogs sacrif. in Greece, Paus. iii. 14, 9 ; in Umbria, Auf. und K. 2, 379. To the nickelman a hlack cock is yearly thrown into the Bode, Haupt 5, 378. Samogits sacrif. cocks to Kirnos, Lasicz 47. When Ests sacrif. a cock, the blood spu-ts mto the fire, the feathers, head, feet and entrails are thrown into the same, the rest is boiled and eaten, Estn. ver. 2, 39. aKV/xvovf; 7rayu/ieA,ai/a? crKvXaKwv rpiaaoij<i iepevaa<i, Orph. Argon. 962. The bodies or skins of victims hung on trees, p. 75 — 9. 650. in altapinu votivi
1304 WORSHIP.
conma cervi, Ov. Met. 12, 266. incipiam capfcare feras et reddere pinu cornua, Prop. iii. 2. 19.
p. 55.] That tlie victim should be led round was essential to every kind of lustration, Aufr. u. K.'s Umbr. spr. 2, 263. KijpvKe'i 8' dva acrrv decov leprjv eKaTo/bi/Srjv rjyov, OJ. 20, 276.
p. 55,] Small sacrificial vessels, which, participants brought "witli them, are iudic. in Hak. goda saga e. 16, couf. 'ask ne eski,' ibid. An altar with a large cauldron found in a grave-mound near Peccatel, Mecklenb., Lisch 11, 369. On the Cimbrian cauldron in Strabo, see Lisch 25, 218. Out of the cavern near Velmede a brewing-cauldron was lent when asked for, Firmenich 1 , 334^ [so Mother Ludlam's cauldron, now in Frensham Church] ; old copper kettles of the giants were preserved, Faye 9. '
p. 57.] Former sacrifices are indicated by the banquets at assizes and after riding the bounds. A victim^s flesh was boiled, not roasted, though roasting and boiling are spoken of at the feast of Bacchus, Troj. kr. 16201-99. For distribution among the people the victim was cut up small : the ass, p. 49; the gadda into eight pieces, Sv. folks. 1, 90. 94; Osiris into fourteen pieces, Buns. 1, 508. Before Thor's image iu the GuSbrands-dalr were laid every day four loaves of bread and sldtr (killed meat), Fornm. sog. 4, 245-6; conf. Olafssaga, ed. Christ. 26. Gruel and fish are oSered to Percht on her day (p. 273); Tueat and drink to Souls (p. 913 n.) ; the milk of a cow set on the Brownies' stone every Sunday, Hone's Yrbk. 1532.
p. 57.] Smoke-offerings were known to the heathen : incense and bones ofiered to gods, Athen. 2, 73. thus et merum, Arnob. 7, 26. Irish tusga, usga, AS. stor, thus, steran, thurificare, Haupt's Ztschr. 9, 513''. At each altar they set 'eine risten flahses, ein wahs-keizeliu und luirouches korn/ Diut. 1, 384. Also candles alone seem to have been offered : candles lighted to the devil and to river-sprites (p. 1010. 584). Men in distress vow to the saints a taper the size of their body, tlien of their shin, lastly of their finger. Wall, march, p: 288; conf. 'Helena (in templo) sacravit calicem ex electro mammae suae mensura,' Pliny 33. 4, 23. The shipwrecked vow a candle as big as the mast, Hist, de la Bastille 4, 315 ; so in Schimpf u. Ernst c. 403; otherwise a navicula ceveo,, or an argentea anchora, Pertz 6, 783-4; a ' wechsiu haus' against fire, h. Ludwig 84, 19; or the building of a cha^^el. Silver
WORSHIP. 1305
I'^louglis and sliips offered (p. 59n. 264u.), T). Sag. 59. Pirates offer a tenth part of their booty, p.- 231 ; couf. ivravOa tw vaw Tpu]pov^ aviiKenat, ■)(^a\Kovv efi/3o\ov, Pans. i. 40^ 4. Stones ai'e carried or thrown on to a grave (otherw. branches, Klemm 3, 294j : on Bremund's grav^e by pilgrims, Karlm. 138. To sacrifice by stone- throwing, Wolf, Ztschr. 2, Gl ; to lay a stone on the herma, Preller 1, 250 ; a heap of stones lies round the henna, Babr. 48.
0. Miiller, Arch. § 66, thinks these epfiala were raised partly to clear the road. Darius on his Scythian expedition has a cairn raised on the R. Atiscus, every soldier bringing a stone, Herod. 4, 92. Eacli pilgrim contributes a stone towards building the church, M. Koch, reise p. 422. J. Barrington, Personal Sketches
1, 17-8, tells of an Irish custom : By an ancient custom of every- body throwing a stone on the spot where any celebrated murder had been committed, on a certain day every year, it is wonderful what mounds were raised in numerous places, which no person, but such as were familiar with the customs of the poor creatures, would ever be able to account for. Strips of cloth are hung on the sacred tree, F. Faber 2, 410. 420; the passer-by throws a twig or a rag on the stone, Dybeck 1845, p. 6. 4, 31 ; or ntdar 4, 35 ; the common folk also put iiennies in the stone, 3, 29, and throw bread, inoney and eggshells into springs 1844, 22. si het ir opfergoldes noch wol tiisent marc, si teilt ez siner seele, ir vil lieben man. Nib. 1221, 2 (p. 913 n.).
p. 57.] Herdsmen offer bloody victims, husbandmen fruits of the eartli, D. Sag. 20. 21. ears left standing for Wodan (p. 154 seq.) ; a bundle o^ flax, WolPs Ndrl. sag. p. 269 ; for the little vfOodi\w\{Q flaw -stems or a tiny hut of stalks of flax, Schonw. 2, 360-9. sheaves of straiv made for the gods, Garg. 129''. The Greeks offered stalks and ears, Callim. 4, 283 ; hie placatus erat, seu quis libaverat uva7ii, sen dederat sanctae spicea serta comae, Tib. i. 10, 21 ; tender oak-leaves in default of barley, Od. 12, 357. The Indians had grass-offerings, Kuhn rec. d. Rigv. p. 102, as the pixies received a bunch of grass or needles. Firstfruits, daXvaia, to Artemis, II. 9, 534. The floioer -offering too is ancient, being one of the Indian five, viz. reading the Vedas, sprinkling water, burning butter, strewing flowers and sptrays, hospitality, Holtzm. 3, 123. The Sanskr. 6e6'« = reliquiae, flores qui deo vel'idolo oblati sunt, deinde alicui traduntur ; conf. the flower-offering of Saras-
1306 WORSHIP.
vafci, Somad. 1, 120-1, and ' Hallows an oflfering to the clouds, Of kutaja the fairest blossoms,' Meghaduta 4. For Greece, see Theocr. epior. 1. The offering to 'Venus' is bluomen und vingerlin, Ksrchr. 3746. In Germany they danced round the first violet, p. 762. The people call a stone in the forest, three miles from Marburg, 'opfer-stein,' and still lay Jloivers and corn upon it. A rock is crowned with flowers on Mayday, Prohle's Unterharz no. 347. 263. The country folk on the Lippe, like those about the Meisner, go into the Hollow Stone on Easter-day, Firm. 1, 334; they think of Veleda, as the Hessians do of Holda. The same day the villagers of Waake, Landolfshausen and Mackenrode troop to the Schweckhauser hills, where an idol formerly stood, Harrys i. no. 4.
p. 59 n.] Aet^ov S' aOavdroiai Oeol^, Od. 2, 432. olvov eK-^eov, r)h' ev^ovTo 6eol<i, II. 3, 296. Before drinking, they poured some on the ground to the gods 7, 480 ; whereas the Scythians spilt no wine (Lucian Toxar. 45), and the German heroes drank minne without spilling any, D. Sag. 236-7. poculis aureis memoriae de- functorum commilitonum vino mero libant, Apul. Met. 4 p.m. 131.
p. 61.] St. John's and 8t. Gertrude's minne : later examples in Godeke's Weim. Jb. 6, 28-9, and Scheller 2, 593. postea dominis amor 8. Johannis ministretur, MB. 35% 138. potum caritatis propinare, Lacombleb 487 »(yr. 1183). dar truoc man im sand Johanns minne, Ottoc. 838^'. Johannes liehe, J. minne trinken, Weisth. 1, 562-4. trag uns her sant Johans min, Keller erz. 32. si trinkent alsamt sant Hans min 34. In Belgium they said : ' Sinct Jans gelei ende Sinct Gertrous minne sy met u ! ' Men pray to St. Gertrude for good lodging, Eschenb. denkm. p. 240. In Wolkenstein 114, minne sanct JoJians means the parting kiss. A wife says at parting : setz sant JoJians ze hiirgen (surety) mir, daz wir froelich und scliier (soon) zuo einander komen, Ls. 3, 313 ; conf. drinking the scheidel-kanne, Liintzel Hildsh. stiftsfehde 80. In ON. ' bad |?a drecka velfarar minni sitt,' Egilss. p. 213. People give .each other John's blessing at Christmas, Weisth. 1, 241-3. The two Johns are confounded, not only by Liutpr. (Pertz 3, 363), but in the Lay of Heriger : Johannes baptista pmcerjia (cupbearer), Lat. ged. des MA. p. 336.
p. 63.] On the shapes given to pastry, see p. 501 n. The forms or names of osier -Jlade (-pancake), ffadeJat (patellata), oster-
TEMPLES. 1307
stuupha (-scone), p. 781, furlwiz (Graff 1, 1104), are worth studying. Giinther 647 : ' before this sacred fire. thy image now is brought' reminds one of Voetius's straw figure set before the liearth.
The Carrying-about of divine images was known to the ancients : Syriam deam per vicos agrosque circumferre, Lucian de dea Syria 49. Lucius cap. 36. circumgestare deam, Apul. p.m. 194 — 6. The Northmen of Gu^brands-dalr carry Thor's image out of his liouse into the Thing, set it up, and bow to it, St. Olafs s., ed. Christ. 23-6. The men of Delbi-uck carried about a false god lUIgerio on a long pole, Weisth. 3, 101 n. May Uh-ich of Lich- tenstein's progress as Dame Venus be explained as a custom dating from the time of heathen progresses ? That also was 'at Pentecost/ from April 25 to May 26, 1227; Whitsunday fell on May 30.
Here ought to be mentioned the sacred festivals, whose names and dates are discussed in D. Sag. 71-2. ' Festa ea Germanis nox (it was sideribus inlustris, i.e. iUnnis, new-moon), et solemnibus epulis ludicra/ Tac. Ann. 1, 50 ; conf. Germ. 24, where the sword-dance is called ludicrura. Beside feasting and games, it was a part of the festival to bathe the goddesses, p. 255.
CHAPTER IV.
TEMPLES.
p. 67.] For names compounded with alah, see Forstemann. Halazes-stsit in Ratenzgowe (Hallstadt by Bamberg), MB. 28, 98 (yr. 889) seems a misreading for HalaJies-&ta,t ; and Halazzes-stat 28, 192 (yr. 923) for Halahhes-stat. For the chap, in Baluze 1, 755 has Halax-steht, where Pertz 3, 133 has again Halaz-stat, but Bened. more correctly Alaga-st'cit. But even Pertz 3, 302 has Halax-stat. Dare we bring in the AS. ealgian (tueri) and the Lat. arcere, arx ? D. Sag. 319. Pictet in Origines 1, 227 connects albs with Sanskr. alka. What means ' alle gassen und allien ' in the Limbg. chron. p.m. 5 ? With the Alcis in Tacitus conf. the Scythian KopaKoi, (f)iXtoi Bai/xove<i = Orestes and Pylades, Lucian's Toxar. 7. D. Sag. 118.
1308 TEMPLES.
AS. ireoli, templum: iveoJi gesolite, Cod. Exon. 244, 6. Doners- ive in Oldenburg seems to mean D.'s temple ; and Jisch-ivege in Hesse may be a corrup. of Esch-weh, tliough ace. to Forstem. 2, 111 it was already in the 10th cent. Eskine-wag, -weg ; conf. Wodenes-wege, p. 152 and OSins-ve, p. 159. Even in OHG. we find ?(;e for will : za themo ive (al. parawe) ploazit, Gl. Ker. 27. In ON. A''andils-re, Seem. 166'"'. Fros-v?', Dipl. Suecan. no. 1777; Got'd-wi (Gote-vi) 1776. It is said of the gods: valda veom, S»ra. 41''. SkaSi says: fra minom veom oc vongom, 67". Val- liallar til, ok vess heilags 113" ; does vess belong to v"e, or stand for vers? In Saem. 23'* (F. Magu. p. 255 n.) 'alia ve iarSar/ populorum habitaculum, is opp. to utve = utgai-Sa, gigantum habitacula. The Goth, veihs, sacer, OHG. ivih,is wanting in OS.,^ AS., and ON. Cote-icih, nomen monasterii (Pertz 7, 460), is afterw. Gottweih; conf, Ketweig, Beham 335, 31. Chetewic in Gerbert (Diemer's Pref. xxi.).
p. 68 n.] Ara = dsa, ansa, is a god's seat, as the Goth, hadi, OHG. jje^/i', AS. bed mean both ara and fanum, D. Sag. p. 115. &(?oc?-gereordu (n. pi.), epulae, Caedm. 91,27. ad apicem gemeinen gtinhet, MB. 29% 143 (yr. 1059). gwmpette, Hess. Ztschr. 3, 70 ; conf. Gombetten in Hesse. Does the OHG. ehanslihti (Graff 6, 789) mean ara or area? 0. Slav, kumir, ara, idolum ; conf. linn, kumarran, adoro, incline me. On other Tent, words for altar, such as ON. stalli and the plur. hijrgar, see D. Sag. 114-5.
p. 69.] OHG. haruc seems preserved in Harahes-heim, Cod. Lauresli.-3, 187, and in Hargenstein, Panzer's Beitr. 1,1; conf. Ilerciiuiuii. AS. Besinga-/<eaW/, Kerable no. 994. ON. hatim- bro'Som horgi roe'Sr, Seem. 42^. hof mun ek kiosa, ok liorga marga 141". 'Y\iOY&-argh, -aerg, -Jiavg, now Thors-hiilla, Hildebr. iii. D. Sag. 115. The Jiof sometimes coupled with horgr occurs even in MHG. in the sense of temple, temple-yard : ze hofe geben (in atrium templi), Mar. 168, 42. ze liove giengen (atrium) 169, oO. den Jiof rilmen (temple) 172, 5; conf. ON. hojiand, temple- land. Munch om Skiringssal 106-7. D. Sag. 116-7. Likewise garfe, iiin, pi. tuulr, ivieaG, aue (p. 225) are used for holy places, Gr. aXaos.
p. 69.] OHG. j^fi'i'o, AS. hearo, are supported by Iciparida = nemorosa, which Graff 3, 151 assoc. with kiparida ; by AS. hearewas, saltus, Haupt's Ztschr. 9, 454'', and ' bearo sette, weobedd
TEMPLES. 1309
worlite/ CaeJm. 172, 7. Lactautius's ' antistes nemorum, Inci sacerdos ' is rendered ' hearwes bigenga. ivuduhearwes weard ' 207, 27. 208, 7. Xaines of places : Parawa, Neugart. Cod. dipl. no. 30 (yr. 700) ; BarwithsyHsel, Miilleuh. Nordalb. stud. 1, 138; ON. Barey. The OHG. za theiiio parawe, Diut. 1, 150 is glossed on the margin by ' to deme hoen althere, to demo sidea althere/ Goslarer bergg. 313.
p. 09 n.] OHG. luoc, specus, cubile, delubrum, Graff 2, 129. in luakirum, delubris, Diut. 1, 530^. ISh, lucus, Graff 2, 128. In Rudolfs Weltchr. occurs heteloch, lucus, pi. beteloecher. Notker's Cap. 143 distinguishes the kinds of woods as walden, forsten, ISlien. The Yocab. optim. p. 47" has : silva wilder wait, nemus schoener wait, lucus dicker wait, saltus hoher wait. Mommsen, Unterital. dial. 141, derives lucus from luere, hallow. There are hursts named after divine beings : Freckenliorst, Gtvekaiihorst (conf. Freckastein, Glvehansten. ok ]?ar stendr enn Thorsteinn, Landn. ii. 12). It comes of forest-worship that the gods are at- tended by wild beasts, Wuotan by wolf and raven, Froho by a boar.
p. 09.] Worshipping in the still and shady grove was practised by many nations. ' Thou hast scattered thy ways to the strangers under every green tree' complains Jeremiah 3, 13. kXvtov dXaof ipov jidrjvai7]<;, Od. 0, 321. eV aXcrel hevoprjevn ^oi/3ov !ATT6X\.QiV0<i 9, 200. aXaea IIepae(f)Ova[r]<i 10, 509. aXao^ vtto aKLepov eKarrj^oXov ji7r6X\,Q}vo<i 20, 278. Athenaeus 4, 371-2, celebrates the cool of the sacred grove, inhorruit atrum majestate nemus, Claudian in Pr. et Olybr. 125 (on nemus, see p. 048). in tuo luco etfano. Plant. Aulul. iv. 2, 8. Incus sacer, ubi Hesperi- dum horti, Pliny 5, 5. itur in antiquara silvam, stabula alta ferarum, ^n. 6, 179. nunc et in umhrosis Fauno decet immolare lucis, Hor. Od. i. 4, 11. nee magis auro fulgentia atque ebore, quam lucos et in iis silentia ipsa adoramus, Pliny 12, 1. pro- ceritas silvae et secretum loci et admiratio umbrae fidem numinis facit, Seneca ep. 41. As the wood is open above, a hole is left in the top of a temple, conf. the Greek hypaethral temples: Terminus quo loco colebatur, super earn foramen patebat in tecto, quod nefas esse putarent Terminum intra tectum consistere, Festus sub v. ; conf. Ov. Fasti 2, 071. Servius in ^n. 9, 448. The Celts un- roofed their temples once a year {airoare'yd^.), Strabo 4, p. 198. A grove in Sarraatia was called akieviMa deov, piscatnra dei, Ptol. VOL. IV. \n(oOO "
y
I
1310 TEMPLES.
3, 5. The Abasgl in the Caucasus venerated groves and woods {ciXarj koL v\a<i), and counted trees among their gods, Procop. 2, 471 ; couf. the prophetic rustle of the cypresses in Armenia (p. 1 i X C) . Even in the Latin poems of the MA. we find : Amoris nemus ParadisuSj Carra. bur. 162. circa silvae medium locus est occultus, ubi vigfet maxime suus deo cultus 163. In Eckhart 186, 32 the Samaritan woman says, ' our fathers worshipped under the trees on the mountain.^ In Troj. kr. 890: si wolden gerne husen ze walde uf wilden rluten. Walther v. Rh. 61^ : in einen schoenen griienen wait, dar diu heidensche diet mit ir abgoten geriet (ruled?). In stories of the Devil, he appears in the forest gloom, e.g. Ls. 3, 256, perhaps because men still thought of the old gods as living there. Observe too the relation of home-sprites and wood-wives s to ti-ees, p. 509.
Worshipping on mountains is old and widely spread ; conf. as, ans (p. 25), and the Wuotans-&er^.?, Douners-tertys. Three days and nisrhts the Devil is invoked on a mountain, Miillenh. no. 227. Mountain worship is Biblical: ^on this mountain (Gerizim),' John 4, 20; see Raumer's Palest, p. 113.
p. 7o.] Like the Donar's oak of Geismar is a large holy oali, said to have stood near Miilhausen in Thuriugia; of its wood was made a chest, still shown in the church of Eichenried village, Grasshof's Miilh. p. 10.
p. 74.] On tJiegathon, see Hpt's Ztschr. 0, 192, and Wilmans' essay, Miinst. 1857. summum et principem omn. deorum, qui apud gentes thegaton nuncupatur, Wilkeus biogr. of St. Gerburgis; conf. Wigand's arch. 2, 206. tagaton discussed in Ritter's christl. phil. 3, 308. It is Socrates's Bac/j,6vtov, Plato's to ayaOov, the same in Apul. apolog. p. ra. 278. Can thegatho be for theodo, as Tehota is for Thiuda ? Forstem. 1, 1148.
p. 75.] The hohj wood by Ilagenau is named in Chmel reg. Ruperti 1071, D. Sag. 497. fronwald, Weisth. 1, 423. On the word bannwald conf. Lanz. 731 : diu tier (beasts) bannen. Among holy groves wag doubtless the Fridewald, and perh. the Spiess, both in Hesse, Ztschr. f. Hess, gesch. 2, 163. ' Fri&esledh, Kemble no. 187. 285; Osivudu 1, 69 is a man's name, but must have been that of a place first. The divine grove Glaslr with golden foliage, Sn. 130, stands outside ValhiJll ; Sa3m. 140'^ says Hiorvar'S's abode was named Glasis lundr.
TEMPLES. 1311
p. 75.] The adoration of the oak is proved by Velthem's Sp. liist. 4, 57 (ed. Le Long, fol. 287) : Van ere eykeji, die men anehede.
■ In desen tiden was ganginge mede tusschen Zichgen ende Diest ter stede rechte bi-na te-midden werde, daer dede menich ere bedeverde tot ere eijTcen (dat si u cont), die alse een cruse gewassen stunt, met twee rayen gaende ut, daer menich quam overluut, die daer-ane June scerpe ende staf, en seidoj dat hi genesen wer daer-af. Som liepense onder den bom, etc.
Here is a Christian pilgrimage of sick people to a cross-shaped tree between Sicken and Diest in Brabant, and the hanging thereon of bandage and staff upon recovery, as at p. 1167. 1179 ; conf. the heathen oscilla (p. 78). The date can be ascertained from Le Long's Velthem.
p. 77.] ' Deos nemora incolere persuasum habent (Samogitae) . . . . credebat deos intra arhores et cortices latere ' says Lasicz, Hpt's Ztschr. 1, 138. The Ostiaks have holy woods, Klemm 3, 121. The Finnic ' Tharapita ^ should be Tharapila. Castren 215 thinks -pila is bild, but Kenvall says tJiara pill a = h.ovned owl, Esth. tor- ropil, Verhandl. 2, 92. Juslen 284 has p67Zo bubo, and 373 tarhapoUd bubo. With this, and the ON. bird in Glasis lundr, conf. a curious statement in Pliny 10,47 : in Rercifnio Germaniae saltu invisitata genei'a alititm accepimus, quarum plumae ignium modo colluceant noctihus ; conf. Stephan's Stoflief. 116.
p. 78 u.] Oscilla are usu. dolls, puppets, OHG. tocchun, Graff 5, 365. They might even be crutches hung up on the holy tree by the healed (Suppl. to 75). But the prop, meaning must be images. On church walls also were hung offerings, votive gifts, rarities : si hiezen diu iveppe hdhen iu die Mrcheu an die mure, .Servat. 2890.
p. 79.] A Celtic grove descr. in Lucan's Phars. 3, 399 ; a Norse temple in Eyrbyggja-s. c. 4.
p. 80.] Giefers (Erh. u. Roseukr. Ztschr. f. gesch. 8, 261 —
y
VLSIS TEMPLES.
285) supposes that tlie templura Tanfanae belonged at once to the Cherusci, Chatti and Marsi ; that Tanfana may come from tanfo, truncus (?), and be the name of a grove occupying the site of Eresburg, now Oher-Marsberg ; that one of its trunci, which had escaped destruction by the Romans (solo aequare he makes burn- ing of the grove), was the Irmensid, which stood on the Osning between Castrum Eresburg and the Garls-schanze on the Bruns- berg, some 4 or 5 leagues from Marsberg, and a few leagues from the Baller-horn by Altenbeke, the spring that rose by miracle, D. Sag, 118.
p. 80.j To the isarno-dori in the Jura corres]?. Trajan's Iron Gate, Turk. Demir hapa, in a pass of Dacia. Another Temir kapa in Cilicia, Koch Anabas. 32, Miiller lex. Sal. p. 36. Clausura is a narrow pass, like Oep/xonvXai, or irvXai alone; conf. Schott'ss Deutschen in Piemont p. 229.
p. 85.] As castrum was used for templum, so is the Boh. hostel, Pol. hosciel for church. Conversely, templum seems at times to mean palatium ; couf» ' exustum est p)alatmm in Thorn- burg' with 'exustum est famosum templum in Thornburg,' Pertz 5, 62-3, also ' Thovnhnrg castellum et palatium Ottonis ' 5, 755. The OS. rakiid is both templum and palatium. Beside ' casulae ' = faua, we hear of a cella antefana (ante fana?), Mone Anz. 6, 228.
p. 85.] Yeuiens (Chrocus Alamalin. rex) Arvernos, deluhrum illud quod Gallica Yingaa. vassogalate vocant, diruit atque subvertit; iniro enim opere factum fuit, Greg. Tur. 1, 32. The statement is important, as proving a difference of religion between Celts and Germans : Chrocus would not destroy a building sacred to his own religion. Or was it, so early as that, a christian temple ? conf. cap. 39.
p. 85.] Expressions for a built temple : ' hof utti hann i tuninu, i^tv J^ess enn merkl, ]?at er nu kallat trollaskeiff',' Laxd. 66. sal, Graff sub v.; der sal, Diemer 326, 7. AS. reced, OS. rakud, seems conn, with racha, usu. = res, caussa, but ' zimhoron thia racha,' 0. iv. 19, 38 ; 'conf. wih and wiht. Later words : pluoz- hus, bloz-hus, Graff 4, 1053. abgot-hus fanum 1054. The Lausitz Alag. 7, 166 derives chirihlid, AS. cyrice, from circus. 0. SI. tzerhy, Dobr. 1 78 ; Croat, czirkva, Carniol. zirkva, Serv. tzrkva, 0. Boh. cjerkcw, Pol. cerkleiu (conf. Gramm. 3, 156. Pref. to
PEIESTS. ' 1313
Schultze xi. Graff 4, 481). The sanctuary, ON. grid'astad'r, is not to be trodden, Fornm. sog. 4, 186; beast nor man might there be harmed, no intercourse should men with woirven have (engi vi'Sskipti skyklu karlar viS konur ega {^ar, Fornald. sog. 2, 63.
p. 86.] Heathen places of worship, even after the conversion, wfere still royal manors or sees and other benefices endowed with the estate of the old temple, like Herhede on the Ruhr, which belonged to Kaufungen, D. Sag, 589. Mannh. Ztschr. 3, 147. Many tncaiors (also glehe-lands ace. to the Weisthiimer) had to maintain ' eisernes vieh, fasel-vieh,' bulls for breeding (p. 93). In Christian as in heathen times, holy places were revealed by signs and wonders. A red-hot harrow is let down from heaven (Sommer), like the burning plough in the Scyth. tale (Herod, 4, 5), D. Sag. 58-9. Legends about the building of churches often have the incident, that, on the destined spot in the wood, lights were seen at night, so arranged as to show the ground plan of the future edifice. They appear to a subulcus in the story of Ganders- helm, Pertz 6, 309-10 ; to another, Frickio by name, in the story of Freckenhorst, where St. Peter as carpenter designs the figure of the holy house, Dorow, i. 1, 32-3 ; conf, the story at p. 54 and that of Wessohrunn, MB, 7, 372. Falling snow indicates the spot, Miillenh. 113; conf. Hille-snee, Holda's snow, p, 268 n. 304, Where the falcon stoops, a convent is built, AVigand^s Corv. giiterb, 105, The spot is suggested by cows in a Swed. story, Wieselgren 408 ; by resting animals in a beautiful AS. one,- Kemble no. 581 (yr 974).
p, 87.] On almost all our German mountains are to be seen footmarks of gods and heroes, indicating places of ancient worship, e.g. of Brunhild on the Taunus, of Gibich and Dietrich on the Hartz. The Allerhatenberg in Hesse, the 'grandfather-hills' elsewhere, are worth noting.
CHAPTER V. PRIESTS.
p. 88.] Religion is in Greek evae/Seia and OprjaKela (conf. dprj- (TKevQ), p. 107). KUT €vae/3eLav — pie, Luciau 5, 277. Religio = iterata lectio, conf. intelligere, Lobeck's Rhemafeicon p. 65. It
1314 PEIESTS.
is rendered in OHG. glosses by heli, Hattemei- 1, 423; gote-dehti devotio, cote-dehfigi devout, anadaht intentio, attentio^ Graflf 5, 163. Pietas, peculiarly, by ' lieim-minna unde mdg-'minna,' Hatt.
I, 423. Credificheit, Servat. 702, is sliam-piety, conf. p. 35 n. ' Dis fretus ' in Plaut. Gas. 2, 5 = Gote forahtac, 0. i. 15, 3.
p. 88.] Gudja, god'L, seems to be preserved in the AS. proper name Goda. Kemble 1, 242. For dpx'epeiJ^, Ulph. has anhumists gudja, Matt. 27, 62. Mk. 8, 31 ; but auhumists veiha, Joh. 18, 13. The priest hallows and is hallowed (p. 93), conf. the consecration and baptism of witches. GiJndul consecrates : nil vigi eh Jjik undir oil ]?au atkvaeSi ok skildaga, sem 0<Sinn fyrimaelti, Fornald. sog. 1, 402. The words in Lactant. Phoenix, 'antistes nemorum, luci veneranda sacerdos/ are rendered by the AS. poet : bearwes higenga, wudubearwes iveard 207, 27. 208, 7. The priest stands before God, evavri rov Oeov, Luke 1,8: giangi furi Got, O. i. 4,
II. The monks form ' daz Gotes her,' army, Reinh. F. 1023. The Zendic dthrava, priest, Bopp Comp. Gram. 42. Spiegel's Avesta 2, vi. means fire-server, from atars fire, Dat. athrc. Pol. xiadz priest, prop, prince or sacrificer, Linde 2, 1164''; conf. Sansk. xi govern, kill, autja dominans.
p. 89.] Ewart priest: ein ewart der abgote, Barl. 200, 22. Pass. 329, 56, etc. ewarde, En. 244', 14. prestcr und ir ewe mester 243, 20.
p. 89 n.] Zacharias is a fruod gomf>, Hel. 2, 24. Our Muger maun, Idiige frau, still signify one acquainted with secret powers
of nature; so the Swed, 'de klokar,' Fries udfl. 108. The phrase
'der giLote man ' denotes espec. a sacred calling : that of a priest, Marienlog. 60, 40, a bishop. Pass. 336, 78, a pilgrim, Uolr. 91. Nuns are guote frowen, Eracl. 735. kloster und gnote Uufe, Nib. 1001, 2, etc. die goede man, the hermit in Lane. 4153-71. 16911-8, etc. So the Scot. ' gudeman's croft' above; but the name Gutmans-liausen was once Wotenes-husen (Suppl. to 154). Bons-liommes are heretics, the Manichaeaus condemned at the Council of Cambery 1165; huonuomini, Macchiav. Flor. 1, 97. 158. The shepherds in O. i. 12, 17 are giioie man. Engl, good- man is both householder and our biedermann, Groa is addressed as gocf kona, Sa3m. 97"; in conjuring: Alrun, du vil guote (p. ]202n.)
p. 89.] Christian also^ though of Germ, origin, seems the
PRIESTS. ' 1315
OHG. Iieit-haft sacerdos, from lieit = oi'do; hence, in ordiuem sacrum receptus. MHG. heifhafte liute, sacerdotes, Fundgr. 1, 94 ; conf. eithafte herren, Ksrchr. 1 1 895. AS. gepungen, reverend, and espec. religiosus, Homil. p. 344.
p. 90.] Agathias 2, 6 expressly atti'ibutes to the heathen Ala- manns of the 6th cent, diviners {fidvreL^ and ■)(pria/j,oX6'yoL^) , who dissuade from battle ; and princes in the Mid. Ages still take clergymen into the field Avith them as counsellors : abbates pii, scioli bene consiliarii, Rudl. 2, 253. Ordeals are placed under priestly authority, Sa3m. 237-8. In the popular assembly the priests enjoin silence and attention : silentium per sacerdotes, qui- bus tum et coercendi jus est, imperatur, Germ. 11. In addition to what is coll. in Haupt's Ztschr. 9, 127 on 'lust and unlust,^ consider the tacihis precari of the Umbr. spell, and the opening of the Fastnachts-spiele.
p. 91.] The Goth, pro})] an, usjyrojyjan transl. /auety iuitiare, and <yv/j,vd^eiv, exercere GDS. 819; may it not refer to some sacred function of heathen priests, and be connected with the Gallic dridd (p. 1036 n.), or rather with pru&r (p. 423)? Was heilac said of priests and priestesses ? conf. ' heilac huat,' cydaris, Graff 4, 874; Heilacflat, Cod. Lauresh. 1, 578; Heilacbrunno, p. 587; Heiligbar, p. 667-8. Priests take part in the sacrificial feast, they consecrate the cauldron : sentu at Saxa Sunnmanna gram, hann kann helga hver vellanda, Sjsm. 238''; so Peter was head-cook of heaven, Lat. ged. des MA. p. 336. 344. Priests maintain the sacred beasts, horses and boars, Herv.-s. cap. 14 ; conf. RA. 592, In beating the bounds they seem to have gone before and pointed out the sacred stones, as the churchwardens did afterwards ; they rode especially round old churches, in whose vaults an idol was supposed to lie. Priests know the art of quickening the dead, Holtzm. 3, 145. They have also the gifts of healing and divina- tion : laTpo/xavTL'?, ^sch. Suppl. 263.
p. 91.] In many Aryan nations the priestly garment is ivhite. Graecus augur pallio candido velatus, Umber et Romanus trabea purpurea amictus, Grotef. inscr. Umbr. 6, 13. Roman priests and magistrates have white robes ; see the picture of the flamen
^ The IJ.6.VTIS interprets dreams, entrails, flights of birds, but is no speaker of oracles, xPV^t^^^^'yos, Paus. i. 34, 3. [In Plato's Timteus 72 B, /xavris (fr. /xaivofiai.) is the inspired speaker of oracles.]
1316 PRIESTS.
dialis in Hartung 1, 193. Scliwenck 27; amictus veste alba sevir et praetor^ Petron. 65. The Cimbrian priestesses in Strabo are \evy^€i/jiove<i (p. 55-6), and the Gothic priests in Jorn. cap. 10 appear in candidis vestibus. The Gallic druids are arrayed in tvhite (p. 1206), the priest of Gerovit in snow-wliite, Sefridi v. Ottonis p. 128 (Giesebr. Wend, gesch. 1, 90). In the Mid. Ages too white robes belong to holy women, nuns, die goede man met tvitten clederen. Lane. 22662-70.
The Gothic 2^iltnti (Kl. schr. 3, 227. GDS. 124) remind us of the ' tria geneva, pileorum, quibus sacerdotes utuntur : apex, tiitu- his, galerus' in Suetonii fragra. p. m. 335. The picture of a bearded msin in Stalin 1, 161-2, is perhaps meant for a priest. The shaven hair of Christian and Buddhist monks and nuns is probably a badge of servitude to God; GDS. 822.
p. 91.] Snorri go^i, like the AS. coifi, rides on a mare, Eyrbygg. s. 34 ; and the flaraen dialis must not mount any kind of horse, Klausen ^n. 1077. Hartung 1, 191. Possibly even the heathen priests were not allowed to eat things with blood, but only herbs. Trevrizent digs up roots, and hangs them on bushes, Parz. 485, 21 ; in a similar way do Wilhelm the saint and Waltharius eke out their lives, Lat. ged. d. MA. p. 112.
p. 92.] Among gestures traceable to priestly rites, I reckon especially this, that in the vindicatio of a beast the man had to lift up his rig-ht hand or lay it on, while his left grasped the animal's right ear. The posture at hammer-throwing seems to be an- other case in point, RA. 65-6. GDS. 124-5. Kemble 1, 278
thinks colji is the AS. ceofa, diaconus.
p. 93.] Christian priests also are called ' God's man, child, kneht, scale, deo, diu, wine, trut,' or ' dear to God,' conf. Mann- hardt in Wolf's Ztschr. 3, 143. Gotes man (Suppl. to p. 20-1). Gotes A;4;i^ = priest, Greg. 1355. Reinh. 714; or = pilgrim, as opp. to welt-kind (worldling), Trist. 2625. der edle Gotes Tineht, said of Zacharias and John, Pass. 346, 24. 349, 23. 60 ; of the pilgrim, Trist. 2638. Gotes riter, Greg. 1362. ein warer Gotis scale, Ksrchr. 6071. OHG. Goi^-deo, Goie^-deo, fem. -dm (conf. ceile Be, cnlde, servant of God, Ir. sag. 2, 476). der Gotes trtit, Pass. 350, 91. Among the Greek priests were dyx^ideoi, Lucian dea Syr. 31 ; conf. the conscii deorum, Tac. Germ. 10. Amphi- araus is heloved of Zeus and Apollo, i.e. he is jxdvrc^;. On his
PRIESTS. '. 1317
death Apollo appoints another of the same familj-j Od. 15^ 2-45. 253.
p. 93.] If priesthood could be hereditary, the Norse go5i must have been free to marry, like the episcopus and diaconus of the early Christians (1 Tim. 3, 2. 12) and the Hindu Brahmin. Not so the Pruss. ivaidlot or ivaidler, Nesselm. p. xv. and p. 141. To appoint to the priesthood is in ON. sigua gocPum, or (jefa, though the latter seems not always to imply the priestly office : |;'eir voro gumnar god'om signadir, Stem. 117*^. gcfinn OSni, Fornm. sog. 2, 16S. enn gaf hann (Brandr) gud'uniim, ok var hann kallaSr Gud'-hranar, Fornald. sog. 2, 6; his son is GaS- mundr, and his son again GuSbrandr ( = OHG. Gota-beraht) 2, 7. Does this account for divination being also hereditary (p. 1107) ?
p. 93.] The god had part of the spoils of war and hunting (p. 42), priest and temple were paid their dues, whence tithes arose : hof-toUr is the toll due to a temple, Fornm. s. 1, 268. On priestly dwellings see GDS. 125.
p. 94.] German divination seems to have been in request even at Rome : haruspex ex Germania missus (Domitiano), Suet. Domit. 16. Soothsayers, whom the people consulted in particular cases even after the conversion, were a remnant of heathen priests and priestesses. The Lex Visig. vi. 2, 1 : ' ariolos, aruspices, vaticinantes consulere,' and 5 : ' execrabiles divinorum proniin- tiationes intendere, salutis aut aegritudinis responsa poscere.' Liutpr. 6, 30 : ' ad ariolos vel ariolas pro responsis accipiendis ambulare,^ and 31 : 'in loco ubi arioli vel ariolae fuerint.^
The ON. spd-macCr is called rdd'-spaJcr, Saem. 175% or fram-viss like the prophet Gripir 172". 175^ )^\\fTam um ser 175"''\ farit er ]>az ek yb?-Wi-sac 1 75^^. ];u oil um ser orlog for 176''. Gripir* lijgr eigi 177''. Gevarus rex, divinandi doctissimus, industria 2>yaesaglorum excultus, Saxo Gram. p. 115. (conf. p. 1034. 1106). The notion of oraculum (what is asked and obtained of the gods), vaticinium, divinatio, is expr. by ON. frett : frettlr sog^u, Sa3m. 93\ fretta beiddi, oracula poposci 94". geek til frettar, Yngl. 21 (Grk. -x^paaOaL tm deep, inquire of the god). Conf. frehtan, Suppl. to p. 37; OHG. frcJit meritum, frehtic meritus, sacer; AS. fyrht in Leg. Canuti, Thorpe p. 162.
p. 95.] German women seem to have taken part in sacri6ces (p. 56 n.); women perform sacrifice before the army of the Thracian
1318 GODS.
Spartacus (b.c. 67), who bad Germans under liim, Plutarch Crass. c. 11. The Romans excluded women, so do the Cheremisses, p. 1235-6; the Lapps and the Boriats, Klemm 3, 87. 111-3.
p. 95-6.] A druias Gallicana vaticinans is mentioned by Yopis- cus in Aurel. 44, in Numer. 13-4; by Lampridius in Alex. Sev. 60. Drusus is met by a species harharae mulieris humana amplior, Suet. Claud, c. 1. Dio Cass. 55, 1. Chatta muMer vaticinayis Suet. Vitel. c. 14. Veleda receives gifts : Muraius Lupercus inter dona missus Veledae, Tac. Hist. 4, 61. A modern folktale brings her in as a goddess, Firmenich 1, 334-5. On Albruna couf. Hpt^s Ztschr. 9, 240. Of Jettha it is told in the Palatinate, that she sought out and hewed a stone in the wood : whoever sets foot on the fairy stone, becomes a fixture, he cannot get away, Nadler p. 125. 292. Like Pallas, she is a founder of cities. Brynhild, like' Yeleda, has her hall on a unountalu, and sits in her tower, Vols. s. cap. 25. Hother visits prophetesses in the waste wood, and then enlightens the folk in edito monfis vertice, Saxo Gram. p. 122. The white lady of princely houses appears on a tower of the castle. The witte Dorte lives in the tower, Mullenh. p. 314. When mis- fortune threatens the Pedaseans, their priestess gets a long beard, Herod. 1, 175. 8, 104. Women carve and read runes : Kostbera kunni shll runa, Sj©m. 252", rcist runa 252^. Orny- reist runar a kefli, Fornm. s. 3, 109. 110 (she was born dumb, p. 388). In the Mid. Ages also women are particularly clever at writing and reading. RA. 583.
p. 98.] To the Norse prophetesses add Groa volva, Sn. 110, and Gondul, a valkyr, Fornald. s. 1, 398. 402, named appar. from gandr, p. 1054. 420. Thorgerd'r and Irpa are called both horga- hru&r, temple-maid, and Uolga-hru&r after their father Holgi, p. 114. 637. A Slav pythonissa carries her sieve in front of the army, p. 1111-2; others in Saxo Gram. 827; conf. 0. Pruss. waidlinne, Nesselni. prof. 15.
• CHAPTER VL
GODS.
p. 104n.] The Goth. manZei7i;a, OHG. manna/tZ/Ao (conf. ai/Spta? fr. avt'ip man), lasts in MHG. wehsine manlich, Fundgr. 2, 123.
GODS. ' 1319
guldiu manUch, Servat. 2581. ^apud manlicha,' where the image stands, Notizeubl. 6, ] 68.
p. 105.] Though Tacitus mentions no image in human shape, but only signa and formae {effigiesq^ae et signa quaedam detrada lacis in proelium ferunt, Germ. 7, conf. vargr haugir fyr vestan dyr, ok drupir odi yfir, Sgera. 41'') ; — yet the expression' nitmen i^psum , si credere velis,' used of the divine Mother in her bath, cap. 40, does seem to point to a statue.
p. 106.] In the oldest time fetishes — stones and logs — are regarded as gods^ images, Gei'h. Metron. p. 26. Gr. to /3peTa<;in the Tragic poets is a god's image of wood (conf. elKojv), though Benfey 1, 511 says 'of clay;'' ^oavov, prop, graven image fr. ^ew I scrape, often means a small image worn on the person, e.g. the Cleo in Paus. iii. 14, 4; dyaXfia, orig. ornament, then statue; i^u)Ziov, liter, little-animal 15, 8. Statues were made of particular kinds of wood : ^oavov dyvou, of the vitex agnus-castus 14, 7 (conf. ramos de nohilissimo agno casta, Evag. Fel. Fabri 1, 156-7), as rosaries of mistletoe were preferred, ciim paupere culta stabat in exigua Ugneus aede deus, Tib. i. 10, 20. Irish dealhli, deilhh, deilhhin, deilhhog, imago, statua, figura. Beside the Boh. modla, idolum (fr. model ? or fr. modliti, to pray ?), we find halwan, block, log, idol, Pol. halwan, Miklos. haVvan' , Wall, halavanv, big stone (p. 105 n.), which Garnett, Proceed. 1,148, connects with Armoric ' penlvan, a long stone erected, a rough un wrought column.'' OHG. avara (p. 115-6) stands for imago, statua, pyramis (irman- sul), pyra, ignis, Graff 1, 181; conf. Criaches-avara (p. 297) ; OS. avaro filius, proles, AS. eafora. The idea of idolum is never clearly defined in the Mid. Ages : the anti-pope Burdinus (a.d. 1118-9) is called so, Pertz 8, 254-5. Even Beda's 'idolis servire' 2, 9 is doubtful, when set by the side of 'daemonicis cultibus servire ' 2, 5.
p. 107.] On Athanaric's worship of idols, conf. Waltz's Ulfila p. 43. 62. Claudian de B. Getico 528 makes even Alaric (a.d. 402) exclaim : Non ita di Getici faxint vianesque parentum ! Compare the gods' waggon with sacer ciirrus in Tac. Germ. 10 and Suppl. to 328-9 below. Chariots of metal have been found in tombs, Lisch Meckl. jb. 9, 373-4. 11, 373.
p. 108.] That the Franks in Clevis's time had images of gods, is proved further by Remigius's epitaph on him: Cohtempsit ere-
J
1320V GODS.
dere mille Numina^ quae variis horrent portenta figuris. On the other hand, Gregory of Tours's account (1, 34) of the Alamann king Chrocus in the 3rd century conapelling St. Privatus in Gaul to sacrifice to idols, is vaguely worded: Daemoniis immolare com- pellitur, quod spurcum ille tarn exsecrans quara refutans ; on Chrocus conf. Stalin 1, 118.
p. 108 n.] Old idols in churches were placed behind the organ (Melissantes orogr. p. 437 — 9) in Duval's Eichsfeld 341. 'An idols^ chamber was in the old choir/ Leipz. avant. 1, 89 — 91 ; 'the angels out of the firewood room/ Weinhold's Schles. wtb. 17^; fires lighted with idols, conf. Suppl. to p. 13 — 15. Giants' ribs or hammers hung outside the church-gate, p. 555 n.; urns and inverted pots built into church-walls, Thiir. 'mitth. i. 2, 112—5. Steph. Stoflief. p. 189, 190. A heathen stone with the hoof-mark is let into Gudensberg churchyard wall, p. 938.
p. 113.] The warming (baka), anointing and drying of gods' images is told in FriS|nofs-s. cap. 9 (p. 63). But the divine snake of the Lombards was of gold, and was made into a plate and chalice (p. 684). The statua ad humanos tactus vocalis, Saxo p. 42, reminds of Memnon's statue. Some trace of a Donar's image may be seen in the brazen dorper, p. 535. On the arm- rings in gods' images conf. the note in Miiller's Saxo p. 42. Even H. Sachs 1, 224'' says of a yellow ringlet : ' du nahmst es Gott von fiissen 'rab,' off God's feet; an'd ii. 4, Q^: ihr thet es Got von fiissen nemmen. Four-headed figures, adorned with half-moons, in Jaumann's Sumlocenne p. 192 — 4. On nimbi, rays about the head, conf. p. 323 and Festus : capita deorum appellabantur fas- ciculi facti ex verbenis. Animals were carved on such fiofures, as on helmets ; and when Alb. of Halbersta^dt 456^ transl. Ovid's * Ilia mihi niveo factum de marmore signum Ostendit juvenile, gerens in vertice picum,' Met. 14, 318, by ' truoc einen spelit vf siner ahselii/ he probably had floating in his mind Wodan with the raven on his shoulder. Even in Fragm. 40'' we still find : swuor bi alien gotes-bilden.
p. 114 n.] Gods' 'images are instinct with divine life, and can move. Many examples of figures hirnlng round in Botticher's Hell. Temp. p. 126. One such in Athenaeus 4, 439; one that turns its face, Dio Cass. 79, 10: sacra retorserunt oculos, Ov. Met. 10, 696 ; one that ivalks, Dio Cass. 48, 43. IBpooet ra ^oava
GODS. , 1321
Kal Kivkerai, Lucian ed. Bip. 9, 92. 120. 378; deorum siidasse simulacra, Cic. de divin. 2, 27. simulacrum Apollinis Cumani quatriduo jievlt, Augustin. Civ. Dei 3, 11 ; Lanuvii simulacrum Junonis sospitae lacrimasse, Livy 40, 19; lapidimi /efas = statua- rum lacrimae, Claudian in Eutrop. 2, 43. simulacrum Jovis cachinnum repente edidit, Suet. Calig. 57. Flames burst out from head aud breast, Herod. G, 82. Au Artemis drops her shitld, Paus. iv. 13, 1. Not only are they spoken to (interdiu cum Capi- tolino Jove secreto fabnlabatur, modo insusurrans ac praebeus invicem aurem, modo clarius, nee sine jurgiis. Suet. Calig. 22), but they answer. Being asked, ' visne ire Eomam, Juno ? ' she nods and says yea, Livy 5, 22.
The same in Teutonic heathenism. Thor's image toalhs and tallis, Fornm. s. 1, 302. As ThorgerS's image bends its hand to keep the gold ring on, Mary's does the same, see above, and Ksrchr. 13142-265-323. Vine. Bellov. 25, 29 foil, by Heinr. de Hervord ad an. 1049. A Virgin sets the Child down, and kneels to it, Marienleg. 228; the Child is taken from her, Pass. 144, conf. Ges. Ab. 3, 584. A Mary receives a shot, and saves the man it was aimed at, Maerl. 2, 202. A Crucifix embraces a worshipper, Keisersb. seel. par. 75^^; hows to one who has forgiven his mortal foe, Sch. u. Ernst 1522 cap. 628; 'dat cruce losede den voet, unde stotte ene,^ kicked him, Detm. 1, 7. An image 6i7es the perjurer's hand off, Sch. u. Ernst c. 249 ; speaks, Alexius 444. 490. Maerl. 2, 201 ; and turns round, KM. 1 (ed. 2) xlix. The stone visitant in Don Juan nods and walks. Gods' images fall from heaven ace. to the Scythian legend ; so does the figure of Athena, Paus. i. 2G, 7. Or they are stolen from abroad, dii evocati, e.g. a Juno (Gerh. Etrusker p. 31), and Artemis from Tauris, Schol. to Theocr. ; conf. Meiners 1, 420-3. So, in the Mid. Ages, relics were stolen. Again, idols are ivashed, bathed, Schol. to Theocr. ; conf. the Alraun, p. 1203. They were even solemnly burnt; thus in the Boeotian dtedals, evei-y GO years, 14 oaken images of Hera were consigned to the flames, E. Jacobi's Hdwtb. d. Gr. u. Rom. mythol. 394.
p. 115.] The numbers th7'ee and four in conn, with gods' images occur even later still. At Aign on the Inn near Rottal- miinster, next the Malching post-house, a St. Leonard's pilgrim- age is made to ^ve^br a zen idols, the biggest of which is called the
13'22 GODS.
Worthy. The peasants say none but the worthy man can lift it. If a 3'outh after his first confession fails to lift the figure, he goes to confession again, and comes back strengthened. The festival is called The three golden Saturday nights in September. A girl proves her virginity (also by lifting?). The Austrians have a Leonard's chapel too, yet they pilgrim to Aign, and say ' he is the one, the Bavarians have the right one,' conf. Panzer's Beitr. 2, 32 — 4. A nursery-tale (Ernst Meier no. 6, p. 38) describes a wooden sculpture in the shape of a horse with four heads, three of which belong to Donner, Blitz and Wetter, evidently Donar, Zio and Wuotan.
p. 118.] Similar to the irmen-pillar with Mercury's image in the Ksrchr., is a statue at Trier which represented Mercury flying, Pertz 10, 132. The Lorsch Annals make Charles find gold anij. silver in the Irmenseule. There are also stories of mice and rats living inside statues, Lucian somn. 24 ; in Slavic idols, says Saxoj the Tlior that is thrown down swarms with large mice, adders and worms, Maui^er bek. 1, 536. What Rudolf of Fulda says of the Irminsul is repeated by Adam of Bremen (Pertz 9, 286). ' irmesuwel der cristenheit,' Germania 1, 451, conf. 444. The Roman de Challemaine (Cod. 7188, p. 69) describes the war of the Franks with the Saxous :
En leur chemin trouverent un mouslier
que li Saisne orent fet pieca edifier.
une idole y avait, que les Saisnes proier
venoient come dieu touz et gloirefier.
quar leur creance estoit selonc leur fol cuidier
quele les puist bieu sauver jousticier.
Neptusnus ot a non en lonneur de la mer.
One is reminded of the lofty Irminsul by the story of an idol Lug or Heilliig, 60 cubits high, in the Wetterau, Ph. Dieffenbach 291 (heiliger loh ?).
p. 121.] On Caesar's ' Sol et Vulcanus et Luna,' see GDS. 766. The Indiculus comes, immediately after the Abrenuntiatio, in which Thuner, Woden and Saxuuthave been named j its Mercury and Jupiter therefore stand for German gods, as indeed several German words are used in it : nod-fyr, nimidas, frias, dadsisas. The Abrenuntiatio requires you to give up the trilogy Thuner,
GODS. , 1323
"VVoden, Saxnot^ and all tlie unholies tliat ave theii' fellows j so there ivere three heathen gods, and more. On the trilogy conf. Pref. li. liv., and in VereliuSj sub v. blotskap, the passage out of the Trojamanua-s. p. 34, where Brutus invokes Thor, OJSin and Gefjon.
p. 122.] Saxo's way of looking at the Norse gods is noticed p. 384-5. The thunder-god, who is Thoro at p. 41, and TJior at p. 103, he once names Jupiter. Besides, he has Pluto and Dis = Othinus as ValfoSr 36. 140-7; and Froserpliia = lle\, 43.
p. 123.] Lepsius, Einl. p. 131, says the Egyptian week had not 7, but 10 days. ' Nine days^ time ' is a common reckoning among savages, Klemm 2, 149. To nundinae corresponds ewrniap, yet Nieb. 1, 308, and 0. Miiller Etr. 2, 324 think the Eomans had a week of 8 days. The seven-day week is Semitic, was unknown to Greeks or Romans, and rests on a belief in the sacredness of the number 7 ; conf. Nesselm. on the origin of the week (Konigsb. deutsche gesellsch., May 22, 1845). Titurel 2753 :
Die sieben stern sieben tusrende haltent,
Die muozen alle mensche haben, die da zit der tage walcent.
The Proveugal names of days in Raynouard sub v. dia. 0. Fr. de-mierkes for mercre-di, de-venres for vendre-di ; conf. Roquef. suppl. V. kalandre.
p. 125.] MHG. 1. Simnentac, MS. 2, 190'\ Amur 1578.
1609-21. Griesh. 114. 141. 6'(t;t^ac, Pass. 299, 68. 81. II.
mdntac, Frauend. 32, 11. maentags 82, 1. III. aftennaentag,
Hiitzl. Ixviii^. aftermontag, Uhl. volksl. p. 728. zistag and z/"?i,s^a^, Wackern. Bas. hss. 54-7; also Schweiz. geschichtsfr.
1. 82-3. 161. 4, 149. ciustag, Weisth. 1, 759. zinstag, Dietr. drach. 320^. Justinger 59, Keisersp. zidig, To bier 458. eritag, Fundgr. 1, 75. MB. 27, 89=^ (1317). 132^ (1345). Lang reg. 4, 711^ (1300). Gratzer urk. of 1319, etc.; but ibid, erchtag, 1310. Schwabe tintenf. 19. 56. erctag in Hartlieb, Superst. H., cap. 31-2. ericMag, Beheim, 76, 16. H. Sachs 1, 206'^. Hutteu
3, 358. eretag in Guben, 48, 32. IV. mitivoche, Bas. hss. 57.
mittoclie, Diemer, 357, 5. von dem miteclien, Tund. 44, 27. des riiittichen, MB. 27, 90 (1317). 27, 98 (1321). der mldechen, Gratzer urk. of 1320, mitich, mitichen, 1338. midechon, Griesh.
2, 48. 'an dem nehsten giictemtag (!), Schreiber 1, 486 (see p. 124 n). Y. Records of the 14th cent, wavier bet.w. donresdag
1324 GODS.
and donredag. Biuirstac, Pass, hi , 87, etc. dilnderstag, danders- tag alw. in Conr. of Weinsbg. dorstage, Schweiz. gescliichtsfr. 3, 260 (1396). Dunredagh, Maltzan 2, 6. Hpt Ztscbr. 5, 406.
donredagh, Maltzan 2, 45. VI. phincztag, Beheim 78, 8. MB.
27, loP (1343). vritach, Griesh. 2, 48. frehtag, Gratzer urk. of 1310. des vriegtages, S. Uolricli, 1488.
p. 125.] OS. These have to be guessed from the follow- ing later forms: I. sundach, Ssp. sondag, Pom. 1486. Klempiu
488. 11. mandag, ibid. 111. dinsdag, Coin. urk. of 1261.
Hofer no. 5. dinstag, 1316, ib. p. 112; dijnsdais, p. 277. dince- dagh, Pom. urk. of 1306, p. 354. dinscdag, Magdeb. urk. of 1320, p. 142. dinstagh, Qiiedl. of 1325, p. 17'.). d'mgddag, Eavusbg. urk. of 1332, p. 258. dynstag, Siebertz no. 652. 688 (1315-43). dinxtdiig, Ditm. laudr. of 1417 ed. Michels. p. 32. dynsthedacli, Detmar 2, 287. dinschedacJi , Weisth. 3, 88. 90. dyngstedag, urk. of Maltzan 2, 270. dincsedagh 2, 34. dinghe- stedaghes, dingsted., dynsted., dyngesd. 2, 179. 210. 207. 142. dinxstedages, Hpt's Ztschr. 5, 405-406. dingstedag, Hammer- broker recht. Did any Low German district in the Mid. Ages retain Tisdag ? Scarcely : all seem to have forms beginning with din, agreeing with Nethl. dinsdag, and corrup. from the older disendach ; hence our present dienstag. Dinstag appears as early as 1316 at Schleusingen, 1320-2 at Erfurt (Hofer p. 120.
146. 153). dingesdag, Klempin 488^ IV. gudlnsday, giidens-
dag, Hofer no. 6. 7. (1261-2). des mitweliens, Maltzan 2, 88. iu deme mitwekene 2,113. des mydweke7i, ^-pt Ztschr. 5,406. des middewekenes, Hofer 166 (in 1323 at Halberstadt). mitd- wekenes 370 (in 1331). medewekes 360 (in 1324). middeweke,
Klempin. Y.danresdach, Ssp. donredag, Klempiu. dunredagh,
urk. of Maltzan, 2, 6. Hpt 5, 406. donredagh, Maltzan 2, 45.
VI. vridach, Ssp. frigdag, Klempin. VII. sunavent, Ssp.
2, 66 (one MS. satersdach) . sonnavend, Klempin. saterdag is Nethl. and Westph., not Saxon, saferstag, Seibertz 724^ (1352). satirsdach, Marienlieder. Hpt 10, 80-1. saterstag, Spinnr. evang.. Coin 1538, title. In Freidauk 169, 15, one MS. changes ' sucues tac' into satersdach. sotcrdag, Firmenich 1, 301^; sorreschteg 1, 495 at Eupen.
M. Nethl. 1, sondach, Decker's Lekensp. 1, 38. II.
maendach. Decker ib. III. dinxdach, Decker, disdag desdag,
GODS. ' 1325
Coremans p. 49. dlsendaighes, Hedu p. 443. De klerk 1, 804.
disendach, Uhl. 1, 415. IV. ivoonsdach, Decker. V. donre-
dach, Decker, donderdach, Lane. 13970. VI. vridacli, Decker.
den vrindach, Lane. 25310. sfrimlaglies, Maei4. 3, 284. sfrindaechs,
De klerk 1, 708 in 1303. VII. sateniach, Decker. In the
Leven van Jezus p. 27-8. 74-5. 234 the Jewish notion of Sab- bath is lamely rendered by saterdach.
p. 126.] Fris. III. tihsdl, tkdey, Hpt Ztschr. 1, 107.
VII. A fuller form ' sn-avend ' occurs in the Gen. snavendes, Anhah urk. of 1332, HOfer 163.
North-Fris. forms in Outzen, p. 38. IV. Weadansdai,
Landeskunde 4, 248. Winjsday in Silt, Miillenh. 167. V.
Tiirsdei and Tusdei. VII. i?i = evening, eve, as in ' gude e'en
to ye,' Shaksp. good-en.
AS. IV. Mercoris die, hoc est Wodnesdag, Kemble 5, 94
(in 844) .
OE. III. tweisdaie. IV. ivensdaie, Garner, Procdgs. p. 232,
ON. in Gula]>. p. 9. III. Tysdagr. IV. Od-ensdagr. V.
porsdagr. VI. Freadagr. VII. pvat&agr.
SwED, 1, sunnundaghr, ostg. (conf. p. 126 n.). VII.
Idghiirdagh, ostg.
NoRW. IV. mehedag. VI. Freadag, Dipl. Norv. vol. 3, no.
787 (in 1445).
Jut. IV. Voensdag, voinsdait, Molb. dial. 653. VI. Freia.
VII. Luora, Foersom, p. 12.
Angl. IV. Vonsdaio.
p. 127 n.] On the Roman altar in Swabia, see Stalin, 1, 111. On the circle of planetary gods, Lersch in Jb. d. Rheinlande iv. 183. V. 298 — 314. The 8 figures on the altar may signify the gods of mmdinae. The Germ, week has Odin in the middle, his sons Tyr and Thor next him : Mars, Mercury, Jupiter.
p. 129.] Snorri too, in his Formali, has interpretations and comparisons with the Bible and classical mythology. Frcyr he identifies with Saturn (p. 217).
p. 130.] The Ests, Finns and Lapps name the days thus : —
Est. 1, puhhajyddiv, holy day. II. esmaspddw, first day.
III. teisipddw, second day. IV. heshndddel^ mid-week. V.
^ The Slavic nedelia, orig. Sunday, now means week.. VOL. IV. E
1326 WODAN.
nelyapddw, fourth day. YI. rede (redi), fast-day ? YII. lau- pddw; jpoolpddw, half- day.
Finn. 1, sunnuntai. II. maanan. III. tiUtai. IV. heskl-
iciycko. V. tuorstal. VI. peri/andai ; is this Perun's day dis- placed (conf. Perendan below)? or, as the Finns have no F, a corrup. of Fredag ? [Prob. the latter, conf. Peryedag ; and the Finns are fond of adding an N.]. VII. lauwandai.
SwED. Lapp. 1, aileh. II. manodag. III. tisdag. IV. kasJca
waJcko. V. tuoresdag. VI. penjedag. VII. lawodag.
NoRW. Lapp. 1, sodno heive. II. vuosarg. III. mangeharg.
IV. gaskvohho. Yl. fastoheive fast-day, and peryedag.
CHAPTER VII. ^
WODAN.
p. 13L] The name of the highest god, whom the other gods serve as children their father (Sn. 23), often occurs in OHG., like Herrgott much later, as a man's name: Wotan, Schannat 312, Woatan 318, Wuotan 342. 386-9. Langobardic glosses have 0 dan And Godan, Hpt Ztsclir. 1, 557; conf. Goddn 5, 1. 2. In the Abren. we find Woden ; perh. Wedan too is OS. (Suppl. to 154) ; on Wodan conf. Lisch Meckl. Jb. 20, 143. AS., beside Woden, has Othan (Sup. to 5) ; O&On, Sal. and Sat. 83 ; Eowffen (p. 161 n.). Nth Fris. Wede, Wedke, Miillenh. 167. Wedki taeri ! Landesk. 4, 246. For Norse OSinn, once Oddiner, conf. Munch on Odd's 01. Tr. 94. Audon, Yngl. c. 7, Does Audun in Norw. docs, stand for OSin ? Oden in Ostogtl.=hin onde, Almqvist 371*. lu the Stockh. Adress-calender for 1842, p. 142, are actually two men named Odin. Rask, Afh. 1, 377-8, takes the Lett. Vidvut for the Vodan of the Vides (Lettous), while Vogt 1, 141 makes Wideiuud, Waidewiid a Prussian king. With Vut in the Orisons, conf. Vuodan in the Valais, of whom M. C. Vullie- min relates in his La reine Berte et son temps, Laus. 1843, p. 3 : * Un jour on avait vu* Wnodan descendre le Rhone, telle etait du moins la croyance populaire, I'epee nue dans une main, un globe d'or dans I'autre, et criant rigou haiouassou (fleuve souleve toi) ! et le fleuve s'elevant avait detruit une partie de la ville.' On my inquiring (through Troy on) if the name in the story was really
WODAN. 1327
Wuodan, the answer was distinctly Yes, and the town destroyed was Martigny. Carisch 182'' has vutt idol, which some derive from vultus, voult, face, or portrait, others from votum ; conf. magliavutts (Sup. to 35 n.).
p. 132.] Wuotan from watan, like ^eo? from deetv, Sansk. vddana.s, Schleicher in Kuhn's Ztschr. 4, 399. He stands closely conn, with tveather, OHG. wetar, aer, aether, and wind (Sup. to 115) ; he is storm, byr, furia, wild hunter, uma, Ymir, Jumala, spirit ; he is also called Ofuir, Vafu'Sr, Vafj^ruSnir. But why in Saem. 3'' does OSinn give ond, and Hoenir 6S, when surely OSinn should give 6^ ? The Bav. wuetehi is known to H. Sachs : das es aufwudlet griin in griin (of herbs) v. Zll"^. luudelt das kraut auf, V. 378^; conf. Wuotilgoz, Wodelgedt, p. 367 n., and Woden's relation to Geat, p. 164-5. We can put him on a par with Zeus, Indra, Loptr : ay]p, ov av rt? bvo^daeie Kal Ala, Meineke's Fragm. com. 4, 31. ^schylus in Eum. 65U says of Zeus: to, 8' aWa TrdvT dyco re Kal Karco crrpecjicov TiOrjcxLV, ovhev dad/j-aivcov fiivec. Zeus merely touches, breathes upon lo, and she conceives Ejjaphof- (the touched), ^sch. Prom. 849 — 851. i^ eVac/)/}? ku^ eVtTrt'oia? Zlto?, -^sch. Suppl. 18. 45. ecf^aTTTcop 312. deiaa iTrtTTvoiaa iraveraL 576. Ducange sub v. Altanus has a peculiar gl. Aelfrici : Altanus Voden, quae vox saxonice Wodanum seu Mercurium sonat (conf. p. 162 n.). In Wi-ight 17^ ' Altanus ^ocZeji,' otherw |)oden is turbo; altanus auster is a wind. On Woldan see Hpt Ztschr. 5, 494.
p. 132.] With Otfried's gotewuoto conf. a Schlettst. gl. of the 9th century : ' sub tyranno, under themo godowSden.' Der wuetericJi, Servat. 2853. ein tobender if., Barl. 254, 21 ; conf. gwyth, p. 150 n. In the Eifel the wild host is called Wodes-heer, and a savage monster of a man Wnodes-yvoov, Schniitz 1, 233 In the Wetterau band of robbers was one Werner Wuttivuttwutt, Schwenker 574. Pfister 1, 157. 162.
p. 133.] It is not Svid'r, gen. Svinns, but Svid'nr ok SviSrir,
gen. Svid'ars, in Saem. 46''. Sn. 3. 24. 195. Beside valfad'lr,
lierfa&ir (p. 817), OSinn bears the names Herjann, Herteitr, Gunnarr, Lex. myth. 641* ; conf. Herjans dis, Seem. 213''. fieggd'i 0. ok i folk umskaut 5". valr Id Jjar a sandi vitinn enum eineygja Friggjar faSmbyggvi (ibi caesi in arena jacuere, dedicati unoculo qui Friggae amplcxibus delectatur), Sn. 1848,236.
1328 WODAN.
Non liumile obscmnimve genus, non funera plebis Pluto rapit vilesque auiraas^ sed fata potentuni Implicat, et claris complet Piilegethoiita figuris,
Saxo Gram. oQ>. The hoar's head in the Alamann order of
battle is expressly acknowledged by Agathias 2, 8 (Stalin 1, 160).
p. 131'.] With Paul the Deacon^s account conf. the older setting in the Prol. leg. Rotharis in Hpt Ztschr. 5, 1 . There Wodan and Frea remind you altogether of Offimi and Frigg in the Griranismal. 0. is called 8igr-h.ofundr, Egilss. CIO, and his dwelling Siginniv, Yngl. 5. Sn. 15.
p. loC] On name-giving, ON. nafu-fcsti, see GDS. 153-4. With nUcrsdalf conf. Valaskialf, p. 817 n. Does OHG. Bnghen- scelp belong here? Cod. Lauresh. no. 2597. The Gl. Sletst'. 15, 7 have scelb fornice, also those in Upt Ztsclir. 5, 106. scelp fornix, Graff 6, 479. hlscilhit in clida. Dint. 1, 342 ; and clida belongs to hliS, OHG. hlit, operculum. 'Wa Lex. myth. 434 explains IlliSskialf as porto coeli tremens.
p. 136-7 n.] God's chair means also the rainbow (p. 733); God's Utile chair, among the Lausitz Wends, the corpse-bird (p. 1134). The German miirchen of the Tailor who climbs the Lord's chair, of iron-booted Ferdinand, of faithful John and strong Francis, who arrive at a heaven with raatiy doors (conf. WolPs Dent, niilr. u. sagou no. 5, KM. no. 3, 35, Miillenh. mar. no. xii.), resemble the Greek notion of Zeus's throne and the several doors through which he attends to the prayers, vows and offerings of men, Lucian^s Icaromenippus, c. 25-6.
p. 138.] Wiinsch, wish, seems akin to Sansk. vanghsh, vdnch opto, desidero, Bopp Gl. 315^ Pott 1, 235, which Bopp thinks identical with Welsh gwanc, desire. Wish in O.Fr. is souha.it (p. 951 n.) and avel, pi. aviaux, Ren. 25131, 26828. plus bel lui wQ&iwe'&t souhaidier, Ogier 1, 140. Wunscli is god of bliss and love, who wishes, wills and brings good to men. We still speak of God as the giver of all good, all gifts, Kl. Schr. 2, 327-9. Wiinschen is to I'omahce, exaggerate, imagine : sani ez geiviinschet waere, Rab. 240. ob iemari wiinschcn soldo. Nib. 281, 3. 780, 1. und der nu w. soldo, Ecke 202 (Hagen). Also to wish into being, create, Wigal. 327. 887. 5772. so viel nur immer Gotfc Vater w. kann, Zingerle 2, 64. mit wunscli, by divine power.
. WODAN. ' 1329
Tit. 347 ; and conversely verwunschen to annihilate, wiinschen lernen, to learn conjuring, Miilleuh. 395. 402. [Of wunsch as the Ideal, a page and a half of examples is here omitted.]
p. 141.] Wltih personified appears most freq. in Hartmannj which is the more remarkable, as he got no prompting from his French original. The last line on p. 138 :
der Wunsch het in gemeistert so, Greg. 1097. Er. 2740.
only reminds us partially of a French poet^ Thib. de N. 95 :
beneet soit le raalstre '
qui tele la fist naistre ;
while Chrestien's Erec has nothing similar, either here, or in^ describing the horse (Hartm. Er. 7375), or the palace and twenty ladies (8213-77) ; and where Hartm.- boasts of his Enite :
man sagt daz nie kint gewan
ein lip so gar dem WunscliG glich, Er. 330,
Chrestien's Erec 407 has merely :
que tote i avoit mis s'entente
nature, qui faite Tavoit (couf. vv. 415. 425).
Presently, however, in his :
ich waene Got sinen vliz
an si hate geleit
von schoene und von saelekeit, Er. 338,
where Chrestien had said, v. 429 :
onques Dex ne sot faire miauz le nes, la bouche, ne les iauz,
Hartm. draws nearer to his prototype again. His Wunsches (jewalt often occurs in later writers :
beschoeneu mit Wanscltes geivalte, Flore G927.
ir lip aller wolgestalt
gar in des Wuusclteti rjewalt, Melcranz. 8768.
Wimtiches gewalt han. Berth. 239. 2 10.
hie WunsaJies gewalt, hie liep ane leit
in immerwerender sicherheit, Heinr. Suso in Die ewige weisheit. But the phrase becomes more and more impersonal:-
1330 WODAX.
si hat an ir ivunsch geivalt, Altsw. 98. an im lit der wunschgewalt, Dietr. drach. 41''. drier loilnsche geivalt, MS. 2, 145^ (KM.^ 8, 146-7). geben mit alles wunsches gewalt, Pass. 298, 1. aller wilnsche gewalt, Uhl. volksl. 1, 21.
conf. i^ovalaq rv^elv Trapa rod At6<i alri^aaadai otov einOvfxel, Athen. 3, 24. [Anotlier page and a half of examples is here omitted.]
p. 143 n.] Even Wolfram in Wh. 15, 7 has ' des Wunsches zil ' ; and des Wunsches paradts actually occurs in Barl. 52, 8 and in the Rudolf. Vilmar p. 64.
p. 143.] Wish is the meting, moulding, casting, giving, creating (p. 22, 104 n. 139), figuring, imaging, thinking, faculty, hence also imagination, idea, image, figure. There is about Wish something inward, uttered from within : der Wunsch tihtef, Troj. 3096, uz tiefer sinne grunde erwilnschet mit dem munde 2960. Apart from the passage in the Iliad, %«pt9 answers to wunsch, not only in Lucian's Pro Imag. c. 26 p. 52 : kojjltjv Tal<i ■)(^dpi(rtv aTreiKacre, but, as God imparts wishing, it is said of Hermes : 09 pa re irdvTwv dvOpanrcov epyoLcri ■^dpiv koL Kvho<i oird^ei, Od. 15, 319. Beside des Wunsches auc and heilwac, we have also a tvunschsee and wunschhrnnne, Prohle's Unterharz. s., no. 345; a Wilnschherg in Panzer's Beitr. 1, 116, Wenschenhorch in Hpt Ztschr. 1, 258, WunschUhurg in Henricus Pauper 115, Wilnschelhurg a village near Glatz. * Joannes Wunschelbe rg doctor vixit circa an. 1400,' Flacius cat. test, verit. 782, in Zarncke's Univ. Leipzig 764 an. 1427, 888 an. 1438. A Wilnschmichelhach , Baader's Sagen no. 345 ; a Wiinschensuhl near Marksuhl, Thurin- gia ; a 'super Wilnsche' and Wunscheidorf, Rauch 2, 198. 200.
p. 143-4.] Forstemann has no name Wunsc, Wunscio, which would mean wisher, adopter, but Karajan quotes Wensco and Sigiwunli (for Sigi wunsc, conf. Sigtyr), and Sigewnses-holz about
Eichstadt (for Sigiwunsces-holz), MB. 31, 363, year 1080.
The O.-^kmeijjar are called nunnor Herjans, OSins meyjar, Su. 212'''. Oskopnir might be connected with it and explained as ' stragem, campum electionis aperiens ' from ojjna aperire, of which the Vols, saga c. 18 makes iishaptr. Beside the Wiiscfred of Deira, a later one is mentioned by Beda 138, 19. 153, 5.
WODAN. 1331
p. 145.] As Wuotan sends wind and weather, and stills the stormy sea, it is said of the christian God : daz er uns alle tage dienet mit weter ioch mit ivinf, Dieraer 89, 18. In Parzival, Feirefiz ascribes it to Juno that she daz weter f node, fitted 750,
5 ; dem Juno ie gap segels liift 757, 7 ; segdwefer fiiogte 767, 3.
If yggr be terror, yggdrasill means the horse o£ dread, the storin- cuursor, perhaps the rushing god himself, as we know that OSinn bears the surname Yggr, and is always figured as the rider in the air, the furious hunter. In that case Yggdrasils ashr (Pref. li.) is the stormful god's ash. OSinn is also Hroptr, alte damans, conf. OHG. hruoft, clamor, GrafE 4, 1137: Hroptr glaSr, Hpt Ztschr. 3, 154; Hroptatyr, p. 196. And the ?>\xYnn,va.eFarma-tyr,Farma- guff' may not be out of place here, as deus vecturarum nauticarum, from farmr, onus nauticum. Mefingr, Seem. 272* is perh. conn, with mafr, seamew. Other by-names are Fengr, Seem. 184*. Vols, saga c. 17, p. 157; Svdfnir, Saem. 93*; Fiuhiir, Ssem. 10*. 46''. 184^ Vols, saga c. 17, p. 157 and conf. 136. 193. 200. 323. He is ' inn reginkunngi baldur i brynjo,' Saem. 272''.
p. 145.] Similar expressions for dying are : AS. Dryhten secean, Beow. 373. ON. kenna einom attunga brautir til Od'ins landa, Ssem. 80^. far till Oden, Geyer 1, 123; conf. gefa Ocfni, Landn. 5, 10. The miser collecting treasures is said in Sweden to tjena Oden, Geyer 1, 123. Kl. schr. 3, 197.
p. 145 n.] The conception of OSinn as an evil being is clear in the ON. 'hva&a Od'ins latum ?' quid hoc mali est ? shortened to 'hva^a latum,' quid hoc rei est? Wormius mon. dan. p. 11 ; lat is amissio, mors; conf. our ' was des teufels ? ' Fornm. sog. 3, 179 has ' ofognu^r sendr af Offni,' mischief sent from 0. ; Offhin- dcell 11, 151 periculosus, insociabilis, difticilis, is interpr. ' illr vi^fangs ' 12, 430; Od'inndmla 6, 374 periculum, infortunium, interpr. ' vandraeSi, vandamal, naudsyn ' 1 2, 430. Dtell itself is mansuetus, afFabilis.
p. 147.] OSin's outward appearance is alluded to in many other places; hinn eineygji Friggjar fa'Sm-byggvir, Sn. IS 18 p. 236. He is Hengihiaptr, labeo, cui pendet maxilla, Sn. 146 (p. 1075 n.); Harbarffr, Flaxbeard, from hor, linum ; to Sigur^Sr appears the Longheard, and helps him to choose Grani, Vols. c. 13. GDS. 688-9. To Saxo's ' Othinus os pileo ohnid)ens ' answers his surname Grtmnir larvatus, from grima. As 'Grimnir' he
1332 WODAN.
shews himself to men in the guise of a beggar to try them, e.g. to GeirroSr ; as ' Gestr blindi ' to Hei'Srekr, as ' GangraSr ' to Vaf- l^ruSnir. Compare the German marchen of the old Beggar- woman, KM. 150, whose clothes begin to burn, as Grimni^s did. In the case of HeiSrekr, Gestr guesses riddles for another, as the miller or shepherd does for the abbot, Schmidt 85 — 9. Again OSinn appears as the one-eyed hondi Hrani, and bestows gifts, Hrolf Kr. saga c. 39. 46 (Fornald. s. 1, 77. 94). The Fornm. s. 5, 171-2 says : 'hann var stuttklaeddr, ok hafSi sidan hatt niSr fyrir andlitit, ok sa ogerla asjonu haus ; skeggjaSr var hann ; ' conf. the blind (one-eyed ?) Hatt, Sv. afventyr 1, 363. GDS. 578. Swed. legend gives OSinn a pointed hat, uddehatt, which agrees with the peculiar shape of certain tombstones, wedge- shaped, like a man-trap. But he is called Jumga-drottinn-^ Vitterh. acad. handl. 14, 73. Now uddehatt is usu. a dwarf's hood or cape of darkness ; hence also he appears as ' lord of dwarfs.^ At the same time the hat is a wishing-hat and Mer- cury's hat. He appears as an old man, or as a hunter on high horse with three hounds which he gives away to a youth ; and a Smaland story expressly names him Oden, Sv. folkv. 1, 212. Gamnial graman gives advice, but may not stay beyond cock- crow, Arvidsson, 3, 3. Similar is the one-eyed witch, Norske
event. 141-2. In Germany too we can now find many traces
of this divine apparition. A Gray muntle, & Broadhat ohen turns up in nursery tales, see Haltrich p. 10. 39. 44; an old man fetches the children, p. 4. He appears as Old One-eye 45. 55, as Stone-goat 44, Wild-cat 63. God comes in the guise of an old beggar, stands godfather, and gives gifts, KM. no. 26 ; or as a grey-bearded mannikin, Frommaun's Munda. 4, 328 ; conf. the eld beggar-woman, KM. no. 150; as One-eyed Flap-hat, Alsatia 1856 p. 131. A grey smith heals, Hpt Ztschr. 1, 103. In St. Mai'tin's cloak and hood Simrock sees Wuotan's wishiug-cloak, Martinsl. xvii.
p. 147.] When O^inn hurled the spear^ then, says the Voluspa, was the first war in the world. He is geira drottinn, Egilss. 639. geiri iinda&r oc gefinn Od'ni, Saem. 27'''. marha sik Ocfni, p. 1077. Under Otto III. a man in a dream, after taking a pious vow, was transfixed by two lances of the martyrs Crispin and Crispiuian, Pertz 5, 787. The giant Oden in Sv. afvent. 455
WODAN. , 1333
(some versions omit the name) possesses costly things, as the god does his spear. Out of such notions sprang the OHG. names Kerans, Folchans, Hpt Ztschr. 7, 529. Is this spear more like Apollo's destructive dart, or the sceptre of Zeiis (p. 680) ? Is the name of the Lombard royal line of Gunginge conn, with Gimgnir ? GDS. 687-8.
p. 148 n.] In Herod, 4, 15 Aristeas is called Apollo's raven, i.e. priest, as Porphyry tells us the Magians called the priests of the Sun-god ravens. Three ravens fly with St. Benedict, Paul. Diac. 1, 26. In Goethe's Faust 12, 127 the witch asks Mephis-
topheles : But where are your two ravens ? Doves sit on Gold-
Mariken's shoulders, Miillenh. 403. A dove sits on the head and shoulder of a boy at Trier, Greg. Tur. 10, 29 ; one perches three times on the head of St. Severus, Myst. 1, 226-7, another settles on St. Gregory's shoulder 1, 104.
p. 148.] Flugu hrafnar tveir of Hnihars oxlum, Huginn til hauga, enn a hrae Muninn, Sn. 322. The ravens daily sent out return at dogur^armali 42 ; conf. F. Magnusen's Dagens tider p. 42. fara Vicfris grey valgiorn um ey. Stem. 154^. hrafnar tveir flugu me'S |7eim alia lei^, Nialss. 80. On Odens foglar, Odens svalar, see Sup. to 159.
p. 148.] 0(Tin-Neptunus resembles both Poseidon and Zeus, who rise out of the sea as bulls. OSinn shows himself to Olaf as a boatman, nokkva niad'r, Fornm. s. 2, 180 ; and, as the man in the boat, fetches Sinfiotli's body. Vols. c. 10. Like him are the divine steersman in the Andreas (Pref. xxiv. xxv.), and the thirteenth man who steers the twelve Frisians, who has the axe on his shoulder, throws it at a well-spring, and teaches them justice, Richth. 439. 440. Yet we also come upon OSinn Hnikar as a karl af hiargi, Seem. 183-4.
p. 149.] Byr, Burr is OSin's father, p. 348-9. gefr hann (0.) hyri brognom, Saem. US'*. A fair wind, ON. oska-byrr, is in the Swed. rhyming chron. onsko hor. Even the German may very likely have had a wunsch-biir as well as wunsch-wint, for we find in Pass. 379, 19 : in kam von winde ein ebene biir, die in die segele da sluoc. 201, 29 : do quam ein also geliche biir. 380, 78 : da^ in wart ein g-uote biir. On the other hand : so er den wint ze wunsche hat, Er. 7795. wansches lueter, Urstende 125, 85. Got schuof im sanften siiezen wint, Ernst 5, 238 (Sup. to 145).
1334 WODAN.
The himmlische hind makes gnten wind, Osw. 9G0-b. 1220; but also the storm wind 1137. 2731. To the Greeks it was Zeus espec. that sent a fair wind : Ato'i ovpo<;, Od. 15^ 297. ^eiv? ovpov laWev 15, 475. -Zeu? evdve/j,o<i, Pans. iii. 13, 5. Also a,'Ep/j,rj<; depLO'i is named ' inter deos qui ad pluviam eliciendam a mago advocantur/ Cass. Dio 71, 19; and Hermes or Theuth was the Egyptians^ rain-god 71, 8 (Sup. to 175).
p. 150.] With the AS. dialogue betw. Sat. and Sal., conf. Kemble^s Salomon p. 323 : Mercurius gigas. In Altd. Bl. 2, 190 the other dialogue is entitled ' Adrian and Ritheus,' and contains the words : ^ saga me, hwa wrat bocstafas aerest ? ic j^e secge, Mercurius se gigant.' In Smaland there rides a man resembling OSinn, with fiery breath, and a rune staff in his mouth, Hpt
Ztschr. 4, 509. Theuth not only invented letters, but dice :
ireTrelaq, Kv/3eta<i as well as 'ypdfip.aTa, Plato's Phaedr. 274. And OSinn is not only the finder of runes, but lord of dice- throwing. An ON. dicer's prayer is (Sup. to 1234) : at |?u Fiolnir falla latir, Jyat er ek kasta kann ! F. Magn. lex. myth. 646 (Fiolnir = OSinn, Sup. to 145). And there was a proverb: |?u ert ecki einn i leik, ef O&inn sty&r pik. On the Devil as dicer, conf. p. 1007. Players invoked Thorr and OSinn, Frigg and Freyja together with Enoch and Elias, Christ and Mary, F. Magn. lex. myth. 646.
p. 150 n.] On Givydion and Don see Villemarque's Bardes bretons 388. The milky way was al^o called ' Arian rod merch Don/ Davies's Mythol. 205. Leo in Hpt Ztschr. 3, 224 derives Gwydion from gioyd, mens, /ieVo? (p. 162 n.),like OSinn from ON. offr, mens. The Irish dia Geden, Gael, di ciadain, ciadaoin may indeed be expl. as ceud aoine, first fast; but see O'Brien 168*.
The sentence in the Prol. legis SalicEe : 'Mercurius Trismegistus primus leges -i^igyptiis tradidit,' comes from Isid. orig. 5, 3. Tervagan, Tervigant may have to do with Treheta, Gesta Trev. (Pertz 10, 131).
p. ] 54.] On Wodenes-herg , -hasen, -wege conf. Forstem. 2, 1566. in Wodeiieswego Pertz 8, 604; de Wodeneswege 8, 676. Vudenesvege, Lisch, Orzen 2'', 161 ; Gudenswege, 2^, 136. Again, Wodonesherg, Lacomb. l,no. 97. 117. Witanes-herc (Wuojbanes?), Cod. dipl. Juvav. 95 (an. 861). Mons Mercurii, Fredegar c. 55. Then, Wodensheorg, Kemble 5, 78. 137. Woddaiiheorg 3, 457.
WODAN. 1335
W6nhUnc 3, 415. 5, 112. 291. Woncumb 5, 73. 137. Wodnes. dene b, 238. Wodnesdic 3, 403. 413. 452-5-6. 460-4-G. 5, 215. 238. Wonlond 5, 235. 6, 355. WSddes geat b, 78. 137. Wonstoc 3^ 227 (Kl. Scbr. 2, 57). Wondc, quercus Jovis 3, 458. Won-alre (-alder) 4, 459. But how are \Von7-ed, Wo7ireding, Beow. 5925-38 to be explained ? OS. Wetanspeckia for Wedanes- speckia (-bridge, wooden bridge), Liinzel 12. 53. Nth Fris. Wedes-lioog, Wens-hog, Winis-hog, Miillenh. 107. Other names in Nordalb. stud. 1, 138. Weada7iask, Jb. f. Schlesw. -hoist, landesk. 4, 248. Wonsfleth in Holstein, OS. Wodenstorp, now Wunstorf (Kl. schr. 2, 58), can ace. to Forstem. 2, 1578 be traced back to Wungeresdorf. Wuninsdorp, Gees. Heisterb. 9, 18. Wotenes-husen, Trad. Fuld. Dronke 38, 221. Cod. Fuld. no. 610 p. 274, now Gutmanns-hausen (Dronke 237'''). A Wons-husen in Weimar, and one near Nidda, Landau's Wetterau 218. Wonsaz, Banib. verein 10, 108. A Wonsees betw. Baireut and Bamberg; yet conf. 'in der ivonsass/ MB. 27, 141, and wonsassen, Schm. 4, 80. Kl. schr. 2, 58. A Sigeboto de Wuonten-geseze (Wuotanes ?) in MB. 11, 167. About the Fichtelgebirge lie also Wunsiedel (Wotanes-sedal ?), Wonsgeliai, Wonsgehdu, WondsgeJidit, Wohns- gehaig, a village on the Neunberg by Mistelgau, Baireut, Panzer^s Beitr. 2, 101. ' flumen quod vulgo Wotinprunno dicitur,' Sin- nacher, 2, 635. Watan-hvnnnou, Lacomblet 1, no. 103.
p. 154.] OSinn is a rider; hence called Atricfi, he who rides up ? (as Thorr is THorriffi, p. 167 n.); conf. also Yggdrasils askr and the story of the World-ti-ee, p. 960. The Hervarar-saga (Fornald. s. 1, 486) has a riddle on Obinn and Sleipnir. On a rune-stone in Gothland is supposed to be carved ' Oden and his eight-legged Sleipnir,' Dybeck 1845, 91. The horse is often mentioned with him : ' om Oden och lians hdstar ' they say in Upland and Gothland ; in Smalaud they speak of ' Odens dalL och kruhba/ Rilaf; conf. the 'hunter on high horse,' Sup. to 147. A horse with six legs in Haltrich 35-6 ; with eigJtt 49; an eight- legged talking sun-steed 101.
p. 155 n.] ' Odinus pascit equos suos in follem inclusiis,' Pall Vidalin 610; conf. ' i biilg binda,' Vestg. lag. p.m. 48. veit ec at ec heck vindga mei^i a naetur allar nio, geiri undaSr ok gefinn OSni sialfr sialfum mer. Seem. 27'' (see note on KM. no. 146). Charles also splits a stone before the battle, Wiichter's Ileidn.
1336 WODAN.
denkm. 42-3 ; conf. the story of the Swedish general 45, and that of Hoier, Benecke's Wigal. 452. In Irish legend too the divine hero Fin Barre has his horse shod by a mortal smith, and juggles the fourth leg in, Ir. sagen 2, 85 ; conf. Kl. schr. 2, 450. p. 157.] In the district of Beilngries, Bavaria, the bunch of ears is left for the Waudl-gaul, and beer, milk and bread for the Waudl-hunde, who come the third night and eat it up. If you leave nothing, the beaver (bilmer-schnitt) will pass through your fields. In the last cent, they still kept up a harvest-feast called IFai(cZ/s-wa/ie, setting out fodder for the black steeds of Waude, while they drank and sang : —
#
O heilige sanct Miilia,
beschere iibers jahr meha,
so viel koppla, so viel schockla,
so viel ahrla, so viel tausend gute gilhrla.
If the reapers forgot, they were told : ' Seids net so geizig, und lasst dem heilgen S. Miiha auch was steha, und macht ihm sein stadala voll ; ' conf. the less complete account in Panzer's Beitr. 2, 216-7. Three stalks are left for Oswald, three ears tied three times round with flowers, viz. the cornflower (centaurea, blue), the blotze (red poppy, papaver rhceas), and camomile. The red poppy is also called Miedei-magn (Mary's mohn). Panzer 2, 214-5-6. Schm. 2, 555. 608; in gwabia, Her-got^s kitele or man tele. The Russians leave a sheaf standing for Volos (Veles), 'toward Volos's beard (borod).'
p. 159.] Offtns-ve occurs (988) in ' episcopatus Othenes- toigensis/ Lappenb. Hamb. urk. no. 5. Ou-sjo, Oden-sjo in Skiine, liostanga-socken, lies over a submerged castle named Odinsgurd (see the story in Sup. to 946), Dybeck^s Buna 1844, 32-3. In Ons-Jcdlla were washed the old men that threw them- selves down the cliff, Geyer 1, 115. Onsdnger in Smaland. Odens-hrunn in Upland, Wendel-socken, Dyb. Runa 1844, 90. AVith Woden worhte weos, conf. Woldan hewing his church-door, Wolf's Ztschr. 1, 69. OSinn, unlike Thorr, hardly ever occurs in names of men : Raaf 235-7 gives Odhankarl, Odldnkarl.
p. 159.] On the plant-name Woden-tungel, -star, see K. Schiller's Ndrd. pflanzenn. 32 ; conf. 'Ep/xov ^al'i, Mercm-ii surculus, filix, and 'Epfiov ^otuvlov, herba mercurialis, Diosc. 4,
WODAN. ,. 1337
183-8. Several birds were sacred to 0 Sinn : ' korjKir, h-dl-ar,
skatar bor man icke skjuta, emedan de aro Odens foglar, dem ban vid Olofsmassan luir hos sig i dtta dagar, da ban plocker ocb tager en stor del af dem. Ardea nigra, en temligen stor fogel af biiger-slagtet, kallas Odens svala,' Riiaf; see Sup. to p. 148.
p. 160.] Woens-Iet suggests ulf-li^r, p. 207. Kl. scbr. 2, 58. Who off a thief has cut the thumbs, To him good luck in throw- ing comes, Garg. 192". Do they say anywhere in Scandinavia Odensfinger, Onsfinger ? Ace. to F. Magn. lex. myth. 639 the hmgs were sacred to OSinn and Mercury ; conf. the Tables of Blood-letting.
p. 162.] Offinn, Thorr, Freyr in Snorri's Edda 131 answers to Ocfinn, Asahragr, Freyr in Seem. 85''; and invocations in Swed. folk-songs give him the first place : ' hjalp mig Otliin, thu kan hast! hjalp mi U If och. Asmer Org ! ' Arvidss. 1, 69. The same in Danish: Hiielp mig Otkin, du Jean best! hielp mig Ulf og Asmer Grib!' Syv 48. Asmer GTi = Asa-gr{rii ; conf. 'hielp nu Oden Asagrim ! ' Arvidss. 1,11.
p. 162 n.] On Zeus TpLTO<i and Tpirojeyeia, conf. Welcker's Trilogie 101-2. At banquets the third goblet was drunk to Zeus : TO rpirov tm XwrrfpL, Passow s.v. crMTTjp, Athena Tplrrj, Babr. 59, 1.
p. 162.] OSinn = Far, Ssem. 4Q^ ; = Tafvhdr 46^ ', = pr{cn 46\ But where do we find Tveggi outside of F. Magn. lex. myth. 644? conf. Egilss. 610, where we can scarcely read Thriggi for Tveggi. On the Sansk. Ehatas, Dvitas, Tritas see Kuhn in Hofer 1, 279. 281-9. Zend. Thraetaono, Thrita, SpiegeFs Zendav. 7. 6G. Thraetaono = Feriduu, = the three-quivered, says Leo 3, 192-5 (1st. ed.).
p. 163.] ON. Vili [weak deck, gen. Vilja] would be Goth. Vilja, OHG. Willo. The strong gen. in ' bro^r ViUs,' Egilss. 610 is evid. a slip for Vilja, though we do find the strong nom. ViUr in Yngl. saga c. 3. May we conn. Vili with the Finn. veil, Lap. vdlja, Alban. jSeXd, frater ? GDS. 271.
p. 163n.] Munch 1, 217 thinks Mithothin arose from mis- understanding metod ; to me it is plainly Fellow-Othin, like our mit-regent, etc. Saxo's Ollerus is the Eddie Ullr, as is clear from his using a hone for a ship, Saxo p. 46. Yet. Ullr seems a
1338 THUNAR.
jumble of Saxo's Ollerus and Snorro's Vilir, Yngl. c. 3 (Kl. sclir. 5,425): sldjy Ullar, Sn. Hafn. 420 = skioldr; ash' Ullar 426. Ydalir, his hall, Stem. 40\ Uller sagr, F. Magn. lex. 766. Ullar JiijUi, Ssem. 45''; hringr JJ. 248=*; U. seji = Ba\dr 93^ UUr is Thor's stepson, Sn. 31. 101-5; boga-, vei'Si-, ondr-, skialdar-as 105.
p. 165.] I might have spoken here of OSin's relation to his wife Frigg, p. 299, and to Skad'i, whom the Yngl. saga c 9 calls his wife.
CHAPTER VIII. THUNAR.
(Conf. Kl. Sche. 2, 402—438.)
p. 166.] Donar stands related to donen extendere, expansion of the air (Hpt Ztschr. 5, 182), as t6vo<; to reluoo, yet tonare is in Sansk. stan, resembling crrevTwp, cn6vo<i and our stohnen, Kl. schr. 2, 412. In AS., beside Tliunoi-, of whom there is a legend (p. 812-3), we have also Bhor, Sal. and Sat. 51. So the rubric over John 5, 17 has Jyunres-dd3g, while that over John 5, 30 has J)urs-deeg ; and the Norman Dudt> calls him Thur, Wormius mon. 24. The Abren. has Thimer, dat. Thunare. MHG. still dunre, Pass. 227, 81. Dietr. drach. 110''. des fZttwres sun (Boaner- ges), Pass. 227, 59 (Kl. schr. 2, 427). For the compound Swed. tordon, Dan. torden, the Norw. has thordaan, Faye 5, the Jemtl. torn, Almqv. 297, Westgotl. tliorn and ttinn. In the Dan. marchen Torden-vejr means Thor, as Donner-wetter in Germ, curses stands for Donar. The Swed. Lapps call the thunder-god Tlermes, Klemm 3, 86-7, Ostiaks Toruim 3, 117, Chuvashes Tora, Tor, Yakuts Tanara, Voguls Torom, Rask's Afh. 1, 44. 33.
p. 167.] ON. reid' is not only vehiculum, but tonitru : lystir reid' (al. ]?ruma), Guk)>. Hafn. 498. Norw. Tliorsreia touitru, Faye 5. Danish critics regard Ohnporr as a different being from Asa|?6i'r, and as belonging to an older time; yet Sn. 25 places them side by side, and looks upon Thor too as Oku]>6rr, conf. 78. He drives a chariot ; conf. the Schonen superst. about Thor,
THUNAR. ' 1339
Nilsson 4, 40-4.^ In Ostgorl. the aska is called goa ; when it thunders, they say 'goa gar/ Kalen 11»; goffm- kor, Almqv. 347, but also gomor gar 384, and hornhonden gar 385. In Holland : 'onze lieve Heer reed (drove) door de lucht/ Father God is rolling d'brenta (milk-vessels) up and down the cellar steps, Wolf's Ztschr. 2, 54. Can the old kittel-kar (kettle-car ?) of the giant with two goats refer to Donar's chariot? Miilleuh. 447; conf. Kl. schr. 2, 422. Thorr carries a basket on his back : meis, iarnmeis, Ssem. 75". Sn. 111. OHG. meisa, Graff 2, 874.
p. 167.] God thunders : die blikzen und die donrelege sint mit gewalte in siner pflege, MS. 2, 166''. Zeus raises tempest: ore re Zeix; XaiXaira relvr], II. 16, 365; 'what doth Zeus?' meant how's the weather ? 0. Miiller's Gr. gesch. 1, 24. Jupiter, alles iveters gewalt het er, Ksrchr. 1152 (p. 630). In France : ni oistau nes Damledeu tonant, Aspremont 22*^. nes Deu tonant ni poistau oir, Mort de Gar. 145-9. noissiez Deii tonant, Garins 3, 205 ; conf. * si gran romore facevano, che i tuoni non si sarieno potuti udire,' Decam. 2, 1. When a thunderstorm comes on, men say : ' schmeckste jpaar ochsel ? merkste a scheindl ? ' Weinh. schles. wtb. 82 ; ' ecce ubi iterum diabolus ascendit ! ' Cses. Heist. 4, 21. The Russians shout words of in- sult after the retreating tempest, Asbjornsen's Hjemmet 193.
p. 163.] Thunder is God (or the angels) lAanlng at hoioU : uns Herr speelt kegdii, Schiitze 4, 161. die engel kegelii, Miillenh. 358 ; conf. the skittle-playing in the Odeuberg, p. 953. Or it is anger, and the thunder-bolt his rod, Pol. boz'y pnj,ten.
p. 168.] The same Taranis is in the Vedas a surname of Indra the thunder-god, he that passes through, from taran = trans; and so Perun may be conn, with irepa (but see p. 171, and Kl. schr. 2, 420). Welsh taran thunder, Gael, tairneach, tairneanach, also torrunn. Taranucnus, Mone's Bad. urgesch. 2, 18 1. In Burgundy a town Tamodurum, whose later name Tonnerre and ' le Tonnerrois/ Jos. Garnier 51, prove that the notion of thunder lay in the old name ; conf. Kl. schr. 2, 412.
p. 169 n.] Thorr heitir Atli oc asabragr, Sn. 21P, conf. Atli 208«. The Lapps call their Tiermes aiyeko, and his deputy
' The surnames Ulorricfi, Stem. 211*, and EindriSi need not conflict with the statement that Thorr walks or else drives (p. 1G7 u.). In Sn. 101 he is called fostri Vingnis ok Hloru (p. 187. 257). In Sn. Formali 12 Loride is called Thor's son, and Loricus Thors fOstri, who has a wife Glora,
1340 THIJNAR.
ijunhare, stor-yunhare, Klemm 3^ 86, the Ests their Pikker wana essa, old father, Yerh. 2, 36-7 ; and the American Indians their Supreme Being the grandfather, Klemm 2, 153. With the mountains Etzel, Altvater we may perh. associate a high mountain Oetschan, Helbl. 7, 1087 (now Oftscher), from SI. otets, voc. otche, father; conf. Kl. schr. 2, 421.
p. 170 n.] The St. Bernard or Great Bernard is called Monfjoux, A.D. 1132. On the jugum Pennimim, deus Penninus, see Zeuss 34. 99. Dieffenb. Celt. 1, 170. Several inscriptions ' 'J ovi Pcenino, Penino' in De Wal no. 211 — 227. A Mount of joy in Meghaduta 61 ; in Moravia the Badost, joy. , Finn, ilo-kivi, stone of joy, Kalev. 3, 471.
p. 171.] Comes ad Thuneresherlic (yr. 1123), Erh. 150; apud TJmneresherg 133. Sifrit de Tonresherc (1173), MB. 33% 44. Sifridus de Donresherch (1241-58) 33% 68. 90. Of a dragon it is said : er hete wol dri kiele verslunden (swallowed) und den Dunresherc, Dietr. drach. 262'' (str. 834). vom Donresherge, Hpt Ztschr. 1, 438. A Donnersherg by Etteln, S. of Paderborn. AS. T)unresled, Kemble 3, 443. 4, 105. 5, 84. Bunresfeld 3, 394. 5, 131, conf. 6, 342. Doneresbrunno, Ztschr. f. Hess, gesch. 1, 244.
p. 171.] With Slav, grom, hrom (Kl. schr. 2, 418) put our LG. grummeln of distant thunder, Ir. crom, cruim thunder, Fr. grommeler growl; also Lith. grain a it thunders, growimmas thunder.
p. 171.] To Lith. Perlnnas musza, Nesselm. 411'', and P. grauja, grumena 286% add the phrases : Perhuns twyksterejo (has crashed), P. uzdege (has kindled); Perhuno szowimmas (stroke), P. growimmas (peal), P. z'aibas (flash) ; ■perhunija thunderstorm. The Livl. reimchr. 1435 says of him : als ez Perkune ir abgot gap, daz nimmer so harte gevros. Near Battenhof in Courland is a Perkunstein with legends about it, Kruse's Urgesch. 187. 49; a Perkuhnen near Libau. Pehrkones is hedge-mustard. The Lapps have an evil god or devil -perkel, pergalak, Finn, perkele, Kalev. 10, 118. 141. 207. 327 (Sup. to 987).
p. 172.] In Finn, the oak (tammi) is called God's tree, ^^m YamaJan, Kalev. 24, 98. 105-7. 115-7; conf. Zeus's oak p. 184, robur Jovis p. 170. Ju-glans, zJto? /3a\avo9 = castanea, Theophr. 3, 8. 10. Diosc. 1, 145. The oak being sacred to Thorr, he slays
THUNAR. ' 1341
the giants that take refuge under it ; under the beech he has no power over them. It has been remarked, that lightning pene- trates twenty times as far into the oak as into the beech. Fries
bot. udfl. 1, no.
p. 172.] A Swed. folksong (Ai-vidss. 3, 504) makes Thorr live in the mountain: locka till Thor i fjdll. Jieside Fid rgvin's daughter Frigg, another daughter lord' is. called OSin's wife, and is mother of Thorr. But if Thorr he = Fairguni, he is by turns OJSin's father and OSin's son ; and he, as well as Frigg, is a child of earth (iorS), Kl. schr. 2, 415. GDS. 119.
p. 173.] Of Enoch and Elias, who are likewise named together in the ON. dicer's prayer (Sup. to 150), we read in Fundgr. 2,112:
V
sie liant och die wal (option),
daz sie den regin hehabin betalle (keep back rain)
swenne in gevalle (when they please),
unt in abir Idzin vliezen (again let flow) ;
ir zungin megin den himel besliezen (shut up)
unt widir uftuou (open),
so si sich wellint muon.
The Lithuanians call Lady-day ElyiSs diena, Ilyios diena, on which it begins or ceases to rain. They derive it from ilyia, it sets in (to rain) ; is it not rather Flias's day ? Elias legends of Wallachia and Bnkowina in Schott. 375. Wolf Ztschr. 1, 180. On his battle with Antichrist conf. Grriesh. 2, 149.
p. 174.] Hominem fulgure ictum cremari nefas ; terra condi religio tradidit, Pliny 2, 54. Places struck by lightning were sacred with the Greeks, and were called rfkvata, ivrfK-vaia, be- cause the descending deity had visited them. They were not to be trampled : hoc modo contacta loca nee intueri nee calcari debere fulgurales prouuntiant libri, Amm. Marcell. 23, 5. One peculiar rite was thoroughly Etruscan : such a spot was called hidental, because a two-year old .sheep was sacrif. there, Festus sub vv. bidental, ambidens. 0. Aliiller's Etr. 2, 171 ; the railing round it was puteal, and may be compared to the Ossetic skinpole : bidental locus fulmine tactus et expiatus ove, Fronto 277. Cattle struck dead by lightning are not to be eaten, Westendorp 525. p. 175.] v6t6<;, Umbr. savitii, Aufr. u. Kirchh. 2,-268. ye h' VOL. IV. F
1342 THUNAE.
apa Zev<i 'Travvvxp^;, Od. 14, 457. Athen. 4_, 73. tov Al oXtjOm'; wfirjv Bta KocTKLvou ovpelv, Aristoph. Clouds 373 ; conf. imbrem in cribrum gerere, Plaut. Ps. i. 1, 100. Jto? 6/ji^po<i, Od. 9, 111. 358, ovre IleXo'jrovvrja-iOi.'i vaev 6 Oeo'i, Paus. ii. 29, 6. An Egypt, magian conjures the air-god Hermes (tov aepiov) for rain, Cass. Dio 71, 8. Indra, who has the thunderbolt, is also god of rain; when he disappeared, it rained no more, Holtzm. 3, 140. 1, 15. In Dalecarh skaurman ale, the shower-man rides = it thun- ders, Almqv. 258 ; conf. Goth, shura vindis = XatXa-v/r, OHG. scur tempestas, grando, AS. scur procella, nimbus, ON. sMcr nimbus (Kl. schr. 2, 425).
p. 175.] Another rain-procession in 1415, Lindenbl. 301. Petronius^s ' uvidi tanquara mures' is like our MHC in Eracl. 142'^ : so sit ir naz ah sine mus (from Enenkel), wet as a drowned rat. A prayer of the legio tonans, likewise under M. Antonine, brings on torrents, Cass. Dio 71, 8. A Hungarian prayer for rain, Ungarn in parab. 90; others in Klemm 2, 160 (Kl. schr. 2, 439—458).
p. 176.] PiMer, Kalewipoeg 3, 16. 23. 358. 16, 855. pikher- taati 20, 730. On pikker and jdkne see Estn. Verb. 2, 36-7. He is the avenging thrice-nine god, that appeal's in the lightning, and with red-hot iron rod (raudwits) chastises even the lesser gods, who flee before him, like the giants before Thor, to human hearths 2, 36 — 38. Pik7ie seems an abbrev. of lyitk'dinen, tonitru, which occurs in the Finnic form of the Esth. prayer for rain, Suomi 9, 91, and comes from pifkci longus ; pitkdikainen longaevus, the 01d = Ukko, says Castren myth. 39, or perhaps the long streak of the lightning. On Toro, Toor, Torropel see Estn. Verb. 2, 92.
p. 176.] TJkko blesses the corn, Peterson 106. In a waste field on the coast of Bretagne St. Sezny throws his hammer, and in one night the corn grows up into full ripe ears around it, Bret. Volkss. by Aug. Stober, prob. after Souvestre.
p. 177.] The Thunder-god must be meant in the story of the red-hearded giant and the carriage with the golden he-goat, Wolf Ztschr. 2, 185-6. With the N. American Indians both Pahmi- oniqua and Jhachinchta {red thunder) are men's names, Catlin tr. by Bergh. 136. 190-1.
p. 178.] The three phenomena of lightning are described as simultaneous in Hes. Theog. 691 : Kepavvol 'Urap a/u,a ^povrfj re
THUNAR. 1813
KoX uaTeporrf] iroreovro. Distinct from fulgur is a fourth notion, fulgxratio (sine ictu).
p. 178.] FuJgur is called bliks, as late as Justinger. BUxberg, now the ruined castle of Plixburg (Plickhs-perckh in old docs.), stands in the Miinster valley near Colmar, oppos. a dwarf's moun- tain, Schopflin Als. dipl. no. 1336. des Snellen hlickes tuc, Freid. 375. himeJblicTie, vServat. 397. 1651. Eoth. 3536. In Styria, himlatzen to lighten, lueterhlic'ke fulgura, Hpt Ztschr. 8, 137. u-etterleich, Stalder 2, 447. hab dir das plab feuer ! H. Sachs ii. 4, 19^ blue light in thunderstorms, Schwab's Alb. 229. Lightning strikes or 'touches': mit blitz geriihrt, Felsenb. 1, 7. It arises when sparJcs are struck with the Jierg axe, p. 180". 813; af ]7eim llurnom leiptrlr qvomo. Seem. lol-''. KpoviSy]'^ a(j)Let -yjroXoevra Kepavvov, Od. 24, 539. apygTi Kepavvco 5, 128. 131. frls)dcum fulgur, Festus, Varro ap. Non. 0, 2. Sen. Thyest. 1089. igues trlmlcl, Ov. Met. 2, 848. Ibis 471. tela trlsulca, Claudian iii. Cons. Hon. 14. genera fulminum trla esse ait Caecina, conslUarium, auctoritatis et status, Am. Marc. 23, 5 ; conf. 0. Miill. Etr. 2, 170. The Etruscans had nine fulgurating gods 2, 84. In Romanic, lightning is cameg, form, also calaverna, chalavera; stragliisch, sagletta, saetta lightn. that pierces, also lutscherna (lucerna?). Lith. zaibas lightn., Perhuno zaihas streak of lightn., from zibeti to shine, Nesselm. 345. Mere fulguratio, summer-lightn., distant, feeble, that does not strike, the Finns call Kalevan tulet, K. valklaf, i.e. Calevae ignes, bruta fulmina autumnalia, or Jcapeen tulet, genii ignes. Lightning is named TTvp Aid<;, Hebr. yzre of God.
p. 178 n.] Blecken, f-ilechazan, heaven opening, reminds of the Bastarnae, who thought, when it lightened, the sky was falling on them, Livy 40, 58 ; conf. Duncker p. 84. In Servian songs muny a is the vila's daughter, grom her 'brother. Mcsets, moon, marries Munya, Vuk 1, 154 n. 229—231.
p. 178.] Tonitrus is tonirls cldacclia, Hattem. 3, 598''. ion- nerklapf, Justinger 383. 'thunderclap words/ Fr. Simpl. 1, 231. dozes Mac, Parz. 379, 11. Troj. 12231. 14693. donrescal, Fundgr. 2, 116. tonnerbotz, Garg. 270''. 219'', from donerboz. ON". skrugga tonitru, conf. skroggr fulminans. Dan. tordenskrald , tordenbrag. LG. grumiuel-wler, -schuur, -taaren (-cloud), Lyra 103. 117, see Sup. to 171. We say thunder rotlt, grollt [if
1344 THUNAE,
distant, grommelt]. As liglitn. is a bird's glance, thundei" is the flapping of its wings, Klemm 2, 155. Zeus's eagle holds his lightnings, and an eagle raises the storm-wind, p. 633 ; conf. the bird of Dawn.
p. 179.] Fulmsn is OHG. donarstrdla, Gr^aff 6, 752 and Jancmtd'di, Gl. Jun. 191. Graff 2, 707. blic-schSz mit (or, an) dunr-slegen. Pass. 89, 49. 336, 9. des donres schuz, Freid. 128, 8. donrestrdl der niht enschiuzet, Turl. Wh. IP. doriistrdl, Griesh. 151. die. donerhlicke, Fundgr, 1, 73. donreshlicTce, Freid. 123, 26. des dourisslac, Fundgr. 2, 125. 'ob der doner z'aller frist slilege, swann ez bleJczend ist/ if it struck every time it lightens, W. gast 203. swaz er der heiden aue quam, die sluoc er alse ein doner sau, Rother 2734. do sluog er also der thoner, for dem sich nieman mac bewarn, Diemer 218, 8. schur'- slac, Helbl. 8, 888. ivolkensclwz, Lanz. 1483. weterwegen, Pass. 336, 10. 2. OHG. droa, drewa is both minae, oraculum, and fulmen, ictus, Graff 5, 246 ; because lightn. is a bodeful phenom- enon ? 0. Fr. es foldres du ciel, Ogier 1, 146. foudre qi art, Guiteclin 2, 137. Le tonnerre a sept differentes formes pour se manifester aux Polognots. II tombe en fer, alors il brise tout ; en feu, il brule; en sovffre, il empoisonne; en genuille, il etouffe; en poudre, il etourdit ; en pierre, il balaye ce qu'il environne ; en bois, il s'enfonce oil il tombe, Mem. Celt. 2, 211.
p. 180.] On thunderbolts see thfe 9th Bamb. Bericht p. 111. Beside donnerstein, we have wetterstein, hrottensteln. Again : Herre Got, und liezt du vallen her ze tal ein stein, der mir dersliiege, Suchenw. 78, 175. A fragment of thunderbolt healed over in the hand imparts to it enormous strength, Hpt Ztschr. 3, 366. A donnerstral of 2 5 cwt. hangs in Ensheim church, Garg. 216*. Vestgotl. Thors-kajl (-wedge), Swed. Thor-viggar (-wedges), Sjoborg's Nomencl. f. nordiska fornlemningar 100. Indra's bolt and flash are sva^-us, from svar, sky, sun, Benfey 1, 457 ; conf. rjXvaia, Sup. to 174, Like elf-shot is the Sansk. ' vitulum veluti mater, ita fulmen Marutes sequitur,' Bopp Gl. 364*; conf. mugi- entis instar vaccae fu'lmen sonat 262^*. Athena alone knows the keys to the thunderbolt chamber, ^sch. Eum. 727, like Mary in the nursery-tale of the forbidden chamber in heaven. Lith. ' Perkuno kulka,^ P.'s ball. Serv. strelitsa, arrow.
p. 181.] Miohiir reminds of SI. m'hnya, molnia aarpain], which
THUNAR. . 1315
Miklos. 50 derives from mloti, conterere. The hammer is the simple, world-old implement^ indispensable to nearly every trade, and adopted by not a few as a symbol. At boundaries the ~] | hamarsmarJc was deeply graven, a cross with hooked limbs ; • |_ afterwards a crossed oak served for a landmark, Kl. schr. 2, 48. 55. In blessing the cup (signa fall) the sign of the hammer was made : hann ger^i hamarsmark yfir, Hak. goSa saga c. 18. Thor me^ tungmn hamrum is also in Laudstad 14. Thor's image has a great hammer in its hand, 01. helga s. ed. Christ. 26, Fornra. sog. 4, 245. That the hammer was portrayed and held sacred, is shown by tlie passage in Saxo, ed. MilU. (>oO : Magnus, inter cetera traeophorum suorum insignia, inusitati ponderis malleos quos Joviales vocabant, apud insularura quandam prisca virorum reli(]ione cultos, in patriam deportandos curavit. That was betw. 1105 and 1135. In Germany, perh. earlier, there were hammers and cluhs as emblems of Donar on the church wall, or built into the town-gate; to which was linked a barbarous superstition and a legend of the cudgel, Hpt Ztschr. 5, 72. To the same cycle belong the tales of the deviVs liamm^-r, which is also called donnerhuhl, JiammerkuJd, Miillenh. 268. 601 ; couf. p. 999. Pikne carries lightn. as an iron rod, see. Sup. to 1 70.
p. 181.] Thorr a, foe to giants, p. 531. As AVodan pursues the subterraneans, so he the giants. They will not come to the feast where Tordenveir appears, p. 189. 537. In Schonen, when it lightens, it is Thor flogging the trolls, Niiss. 4, 40. der (tievel) wider unsih vihtet mit viuren (viurinen, fiery) stralen, Diemer 337, 9.
p. 181.] Hamer sla bamer, sla busseman dot! Miillenh. 603; conf. Hermen sla dermen, p. 355. bim Jtammer ! Corrodi Pro- fesser 16. 58. Vikari 11. tummer und hammer. Prof. 96. 'May heaven's forJced lightn. bury you 10,000 fathoms underground ! ' du widertuo ez balde, oder dir nimet der donner in drin tagen den Up, Wolfd. 331, 3. 4 (Hpt Ztschr. 4). A Danish oath is 'ney Thore gud ! ' Warmii Mon. Dan. 13. dass dich der Donnerstag (Thursday = Thor), Ph. v. Sittew. 2, 680. donnstig ! du donnstlgs bub! Gotthelf's Erz. 2, 195-0. The Lithuanians, says ^n. Sylvius, ascribe to Percunnos a great hammer, by means of which the sun is rescued from captivity, ^n, Sylv. in den Kurliind. send. 2, 6. N. Preuss. prov. bl. 2, 90 ; conf. Tettau u. Temme
134G THUNAR.
28. Litli. ' kad I'erJcuns pakiles deszlmt klafterin tave i zeme itrenktu ! " may P. arise and strike thee 10 fathoms into the earth, Sclileicher ber. der Wiener acad. 11, 108. 110. The Etrus- cans ascribed the hammer to Mantus, Gerh. 17.
Beside the hammer Thorr had his megin-giard'ar, fortitudinis, roboris cingula, and iarn-cjreipr, chirotecas ferreas, Sn. 112-3. er hann spennir |?eim (inegingiorSum) um sik, ]7a vex liominb ds-megn half a, Sn. 2(j. ]?a spenti hann megiiujiord'nm 111-. This belt of mischt reminds us of Laurin 906. 890. 1928: ze- brechent sin fjiiiieJln. do hat er von zwelf man hraft. A girdle imparts strevgfJi and ivisdom, Wigal. 332, and shews the right road, 22-3. A girdle that stills hunger, Fierabras 209; conf. the hunger-belt. A vidoriae zona in Saxo ed. Miill. 124. Like Thor's girdle is the hJue hand in Norske folkev. no. 60, p. 365. 374-6. Miillenh. Schl. -hoist, mar. 11. Moe^s introd. xlvi.
p. 183.] In the Alps the salamander, whose appearance be- tokens a storm^ is called wetttr-giogo, Schott's Germans in Piedmont 300. 346. A female stag-beetle carries red hot coals into houses (Odeuwald).
p. 183 n.] The harha, Jovis is held to have healiug power, Caes. Heisterb. 7, 15. Jovis herba, hus-loel, Mone's Qaellen 289*. hus-loach, Mone 8, 403. donder-loeli, crassula major, Mone's Qu. 283''. dundar-loli, Dybeck 1845 p. 61. Jovis caidis, semper- vivum magn., Diosc. 4, 88. AS. Jyunor-wyrt, barba J. ; house- leeh planted on cottage-roofs, Hone's Yrbk. 1552 ; conf. p. 1214. The Swiss call the donnerbesen hexenhesen, witch's broom, Staid. 2, 42. Nemnich calls glecoma hederacea donnerrehe, gundrebe. The dunnernesseJ, urtica dioica, resists thunder. Finn. TJkon- tuhnio, fungus, fomes ; JJ. nauris, rapa; Z7. lummet, caltha palus- tris ; Z7fc/ron-lehti, folium (lappa). Jovis colus, Aio<i rjXaKarr], clinopodium, verbena, Diosc. 3, 99. 4, 61. Jovis madius, cata- nanoe, herba filicula 4, 132. lepa tou 6eov ^7/709 at Dodona Pans. 1, 17. Jovis arbor, Ov. Met. 1, 104. A thunder-tree in Tyrol, Wolf Ztschr. While redbreast and beetle attract light- ning, the wannquweihe repels it, p. 674. It was a universal practice to ring fJie cliurch-bells to drive the thunder. away, i.e. the heathen god, for bells are Christian. With the Thracians 67ioo^- hig was a safeguard against thunder and UgJitning (p. 20), as elsewhere against an eclipse, p. 707.
THUNAR, - 1347
p. 184.] Note the Henneberg superstition about the haber- geiss or himmelsziege, phalangium opilio, a spider (Maler Miiller), in Bruckner's Henneb. 11. By horsgoh was formerly meant a real horse, Runa 3, 14-5. The heaven's-goat is in Finn, taivaan vuohi ; she hovers between heaven and hell, bleating in the air, Schiefn. Finn. wtb. 612. Another Lith. name for it is dangaus ozys, Nesselm. 31, and Lett. Pehrkon olisols, Possart's Kurl. 228.
The HymisqviSa calls Thorr hafra druttinn ; his goats are tann-gniostr and tann-grisnir, dente frendens, as Lat. nefrendes = arietes (or porci) noudum frendentes, that have no teeth yet. Tanngniostr (tooth-gnasher) is also a man's by-name, Kormaks. 54. 134-6.
p. 180.] Donersive, Ehrentraut^s Fries, arch. 1, 435. Hpt Ztschr. 11, 378. de Doiirspah, Notizenbl. 6, 306. It seems Thuris-I6 in Trad. Corb. is not Thonares-16, but giant's wood, p. 521 ; yet AS. Thunresled, Kemble 3, 443. 4, 105. 5, 84. 243. Scand. TJwrsIef, Molb. dipl. 1, 173; why not Thors- ? In Sweden are Thorshy, Thorslidlla, Thorslnnda, Thorstuna, TJiorsvi, Thorsdker, Thorsung, Thorsas, Thors'6. On Thorstuna, -aker, conf. Schlyter Sv. indeln. 32. Thorseng in Funen, TltorsJioi in Schles- wig, Miillenh. 584. In Norway Tliurseij, Thursnes, ThSrsliof, Munch om Sk. 107. Thorsnes, Landn. 2, 12, took its name from a pillar with Thor's image being drifted thither. Thorsharg = Thorshalla, Hildebr. torn. 3. Thorsborg, Gutal. 94, a limestone- mountain 317. Thorshafn in Faroe.
p. 187.] To the few G-erman proper names compounded with Donar, add Donarprelit, Hpt Ztschr. 7, 529. Alhdonar is conn, with the plant albdona. In Kemble no. 337, for ' Thoneulf ' read Thonerulf. The Sax. Chron., yr. 920, has ifarcytel. An 0. Irish name Tordealbhach ( = Thoro similis, says O'Brien) is worth noting. Tliorhalli in the Heidarvigasaga. King Toril, whose lightning scorches the sea, burns up forests and devours the city (Hpt Ztschr. 4, 507-8), is apparently Thor himself; perhaps Torkil ? for Thorild is fern.; conf. Thurkarl, p. 181 n.
p. 187.] Thor's by-name of VingthSrr, Sa3m. 70=' ; Eindrim, Sup. to 167, foot-note. He is hard-hugaSr, Sa3m. 74'', as the iotun is hardra'Sr, p. 528. Again, fostri Vingnis ok 7//ynt = fostri HUrrid'a, Sup. to 167. lar&ar huvv, earth's son, Seem. 70". OS*. 157; Fiorgyiijar burr, Hlo^ynjar burr, Yggs barn 52*. Is Veorr
1348 THUNAR.
the same as verr, vir ? conf, AS. weor, but the ON. modification would be vioiT.
p. 188.] ThotTj imagined as a son (in the Bdda he is either a youth or in the prime of manhood), does not accord well with the * old great-grandfather.' In Ssem. 54^ he is a sveinn, but in 85^ Asahragr. Are we to suppose two Donars, then ? That in the North he may have been feared even more than OSin seems to follow from the fact that so many names of men and women contain his name, and so few that of Odin.
p. 189.] His sons by larnsaxa are Magni and Mo&i, Sn. 110 (couf. p. 823), he himself being endowed with as-megin and as- mocfr. larnsaxa is elsewhere the name of a giantess. He calls himself Magna fa'Sir, Sa3m. 76". His daughter becomes the bride of Alvis 48'''''; is she Thru^r, robur, whom he had by Sif ? Sn. 101-9. He is himself called J^rMugr ass, Saem. 72^ prud'oaldr go'Sa 76*^ ; and his hammer Jyru&liamarr 67''.
p. 191.] Neither the log-pelting at Hildesheim (with which conf. 'sawing the old woman,' p. 781-2) nor the lulteel-rolling near Trier (Hooker's Mosel-ld. 1852, p. 415) can be connected with Jupiter. The latter ceremony, mentioned first in 1550 and last in 1779, took place thus. On the Thursday in Shrove- week an oak was set up on the Marxberg (Donnersb., Dummersb.), also a wheel. On Invocavit Sunday the tree was cut down, the wheel set on fire and rolled into the Moselle. A wheel, especially a flaming one, is the symbol of thunder, of Donar ; hence the lords of Donnersherg, burg-vassals to Cochheim, bear it on their coat-of-arms, Hontheim 2, 5, tab. v., likewise those of Roll (thun- der), while those of Hammerstein have three hammers in theirs. The signum of Gei'man legions, the 14th and 22nd, was the rota: there is a tile with 'Leg. xxii." and a six-spoked wheel stamped on it. Mainz and Osnabriick have such a wheel on their scutcheon, Mainz as escutcheon of the legions (Fuchs's Mainz 2, 94. 106). Krodo in Bothe's Sassenchr. carries a wheel (p. 206 n.). Has that heraldic wheel anything to do with the term radels- filhrer, ringleader ?
p. 191.] On keeping Tliursdaij holy, see especially Nilsson 4, 44-5. tre Thorsdags-qva\\a,r, Dyb. Runa 4, 37. 43. Cavallius 1, 404. In Swedish fairy-tales spirits appear on tJtorsdags-natt, and bewitch. If you do any work on Trinitv Sunday, the Ughtniiig
zio (tiw, tyr). 1349
ivill strike it; hence women are unwilling to do needlework that day, Hpt Ztsclir. 3, 360. Similar desecration of holidays by weav- ing, spinning or knitting is often mentioned; Servat. 2880 :
wir sazen unde waben,
do die lantliute erten disen tac . . .
schiere runnen diu weppe von bluote,
daz ez nns des werkes erwante.
A poor girl spins on our Lady's day, the thread sticks to her tongue and lips, Maerl. 2, 219. Of women spinning on Saturday, see Miillenh. 168 ; they that spool flax in church-time on Sunday, turn into stone, Reusch no. 30. Spinning was forbidden on Gertrude's day and Berchta's clay, p. 270-3 ; among the Greeks on Bacchus's day, p. 911. Nevertheless the yarn spun on such holy days has peculiar virtues, p. 1099; conf. the teig-talgen, dough-kneading on Holy Saturday night, Superst. G, v. 194. Yet again : Si quis die Dominico boves junxerit et cum carro ambulaverit, dexterum bovem perdat. Lex Bajuv. vi. 2, 1.
CHAPTER IX. ZIO (TIW, TYR).
p. 194.] In Umbrian the nom. was still Juv, dat. Jace, voc. Jupater, Aufr. u. Kuhn Ztschr. 1, 128 : Ji(veis luvfreis, Jupiter liber, Mommsen 139. What of Finn, taivas, coelum ? or even 0uvpo^, the Assyrian Mars (Suidas) ? A divergent form, ' vater
Zi,' in Miillenh. nr.* 410. Dyaus is not only coelum, but a
Vasu-god, who for stealing the cow Nandini has to go through a human life, Holtzm. 3, 101 — 6. Parallel with the ideas belonging to the root div, are those developed out of Sansk. snr, splendeo : sura deus, smja sol, svar coelum.
p. 194.] Spiegel, Zendav. 6, connects ^eo? with dhi. Lith. dievas god, deive goddess, dievaitiz (godkin) thunderer, dievaite (goddesskin) rain-goddess ; conf. Pott's Etym. forsch. 1st ed. 56-7. Benfey's Orient 1, 510.
p. 195.] Wackernagel in Hpt Ztschr. 6, 19 retains Tuisco = duplex, and explains it as zwifter, two-sexed, just as Lachm. makes tuisc = bimus, two years old; and jMiilleuhoff .agrees with
1350 zio (tiw, tyr).
tliem 9, 261. In that case Tuisco would have nothing to do with Ziu, and Tacitus must have indicated the marvellous hermaphro- dite nature. It is a question whether Zio, Tio have not per- petuated himself in the alarm and battle cries zieter, zeter, tiodute, tianut! and in ziu dar ndher, Parz. 651, 11 ; see Gramm. 3, 303. EA. 877. Leo in Hpt Ztschr. 5, 513. Again, did zie, tie (assembly) originally mean divum, as in ' sub divo, dio ' ? The Prov. troubadours have sotz dieu = suh divo, under the open sky, Diez's Leb. d. Troub. 166-7; yet it may mean sub Deo.
p. 195.] From div splendeo (Lith. ziheti) come div, diva coelum, and divan, divasa, divana, contr. dina, dies, Bopp Gl. 168. In Caes. B. Gall. 6, 18 Diespiter is called Bispater, abl. Dite patre, 0. Miill. Etr. 2, 67; cont. Dissunapiter, p. 225. The Etruscan panels have sometimes Tinia for Tina. ^
p. 198.] The Germani sacrificed to their Mars for victory: vestita spoliis donabere quercu (Mavors), Claudian in Ruf. 1,339. huic praedae primordia vovebantur, huic truncis suspendehantur exuviae, Jorn. 5, hostiles suspendit in arhore cristas, CI. in Ruf. 1, 346. Kuhu finds many points of comparison between Wuotan and the Roman Mars, whom he takes to have been originally a god of spring. Mars = Marutas is a by-name of Indra, Hpt Ztschr. 5, 491-2. To Tyr F^^^a-^ucf corresponds 'Mars des wige got' in En. 5591. Troj. 8140. 8241. Ms. 2, 198'^ : Mars strites got. Christian writers suppose an ^ angel of victory marching in the front of battle : coram eo (Ottone imperatore) angelus penes quera victoria. Mars is a mere abstraction in Erm. Nig. 2, 2: straverat adversos Marsque Deusqne viros, and Pertz 8, 228 : jam per ordinatas omni parte acies Mars cruentus cepisset frendere ; conf. p. 203.
]). 198.] Zieshurc, Augsburg, Hpt Ztschr. 8, 587. Dinspurch, Lacomb. 83 (yr 904), Tnshurg 205 (1065), Diushurg, all = Duis- burg, Thietm. 5, 3. 9. Duseburg, Weisth. 4, 775. A Doesburgh in Gelders; Tussberg, Tysseiiberg, Wolf Ztschr. 1, 337. Desberg near Vlotho, Redecker 59. Desenberg, Diesenbcrg ; Tistede, Hamb. liber actor. 331-2. Tiiscad, Tiiswaih, in Jutl., Molb. dipl. 1, 9. Zirelberg near Schwatz in Tyrol, H. Sachs i. 3, 251''*; conf. p. 298, Zisa, Zisenburg, GDS. 541.
p. 199.] Add Tived, Tisved, Tiveharlc, Dyb. 1845, 50-9. MHG. zidelbast, Gervinus 2, 233; conf. Zigelinta, p. 1193.
zio (tiw, tyr). , 1351
p. 200.] The very old symbol of the planet Mars J stood apparently for the war-god's shield and spear. Here T^y'r reminds us of OSinn and his Gungnirj p. 147. ^Vith tire tdcnian- conf. tirfcest tdcen, Cod. Exon. 236,13; sigortdcen 169, 8. sigorestdcen, friffotdcen circumcision, note on Elene 156. Ctedm. 142, 29. .
p. 202.J Judges often held their court on Ertag, see Kaltenb. 1, 563"'^. 580'''; and judgment may mean war, decision, KA. 818-9. Was a sword set up iu the court? On Famars, .Fanmars see GDS. 529. 619.
p. 204.] The trinity of the Abrenunt. requires a god, not a mere hero ; for that reason if no other, Sahsnot must be Mars, or at lowest the Freyr of the Upsal trinity. With Saxnedt compai'e larnsaxa, Thor's wife, Sn. 110. In Pomerania they still swear by ' doner sexen,' iu Bavaria ' meiner sechsen,' Schm. o, 193-4; conf 'mein sic ! '
p. 205.] Ou the divine Ghera see GDS. 612. Lucian supplies additional proofs of the Scythian worship of the sword; Toxaris 38 : 01) jxd <^/dp TOP 'AvefMov fcal rov AKivdfcrjv. Scytha 4 : dWd Trpo? Aklvukov Kal Zafid\^Lho<i, rcav iraTpiocov y/jLiu 6ed)v. Jupiter Trag. 42 : ^Kv6ai A/civuKr] 6vovTe<; kul ©pa/ce? ZaixoX^uhi. Conf. Clem. Alex, admon. 42. GDS. 231. Priscus, quoted iu Jorn. c. 5, ed. Bonu 201, 17. 224, remarks on the sword: Apeo^^ ^L(f3o<i oirep ou lepov Kal -rrapd roiv ^kvOlkmv ^aaCKeoov Tip,co/x€Vov, olu 8i] T(p i(f)6p(i) Tcov TToXe/JLcov dyaK€Lfxei'ov, ev Tol<i iraXai di^avia 6 ?]V at ■)(^p6voi<;, elra Sta l3o6<i evpedrjvai. The Mars of the Alans is men- tioned by Lucan 8, 223 : duros aeterni Martis Alanos. The worship of lance and sword among the Romans is attested by Justin 43, 3 : Nam et ab origiue rerum pro diis immortalibus veteres hastas coluere, ob cujus religionis memoriam adhuc deo- rum simulacris kastae adduntur; and Suet. Calig. 24: tres gladios in necem suam praeparatos Marti uUurl addito elogio consecravit. Caesar's sivord, presei'ved in Mars's temple at Cologne, was pre- sented to Vitellius on his election, Mascou I, 117. Later they knelt before the sword at a court-martial, Ambraser liederb. 3/0; conf Osw. 2909 :
do viel er nider uf siuiu knie, daz swert er an siu hant gevio, uud zoch ez uz der scheide.
1352 zio (tiw, tyr).
der belt des nilifc vermeit, daz ort (point) liez er nider.
To Svantevit, Saxo ed. Mlill. 824 gives a conspicuae grancUfatis ensis. The Indian Thugs worship on their knees an axe or bill, which is mysteriously forged, Eamasiana (Calcutta 1836.)
The war-god has also a helmet, witness the plant named l^peo? Kvvrj, Tyr-hiahn, p. 199.
p. 206.] HreS-cyninges, Cod. Exon. 319, 4, said of the wicked Eormanric, and therefore probably from hreS, hreSe, crudelis {p. 290); while Hre&gotum 322, 3 answers to ON. EeiSgotum. ' Bed red brengt raed raed/ where the Walloon has ' Mars, Mars,' Coreman's Annee de Pane. Belg. 16; conf. Ret-monat, p. 290. We are not warranted in referring Hro^rs (or hro'Srs) andscoti, Hymisq. 11, to Tyr.
p. 20G n.] Zeass 23 believes in Krodo, and thinks Eeto in Letzner is the same. Crodio, Cod. Lauresli. 1634; Crodico' 1342. Croda, Kemble 1, 143; Creda 1, 159. 177. Erode duvel, p. 248. I am not sure but that Nithart's Krotolf (Hpt 117) has after all a mythical sound, and it is followed by a similar compli- ment tjetelgoz, p. 367 n. Krathahotld in Liintzel's Hildesh. 51. Kreetpfuld, Kreetkind, DS. 1, 415, A 'rivus Krodenhek,' Falke's Trad. Corb. 612. Krottorf in Halberstadt country, conf. Krotten- stein for Donnerstein.
p. 207.] Simrock thinks Tj'r is one-lianded because a sword has only one edge. Does a trace of the myth linger in ' swa ich weiz des evolves zant (tooth), da wiPich hiieten (take care of) miner hant,' Freid. 137, 23? or in the proverb ^ brant stant as dem dode (Tio ?) sine rechte hant,' Wolf Ztschr. 1, 337 ? Conf. the Latin phrases : pugnare aequo, pari, certo, ancipite, diihio, vario, proprio, sko Marte. Widukind has coeco Marte 1, 6, like coeco furore 1, 9. When fighters see the battle going against them, they leave off, and acknowledge to? Trpo? rov deov o-^icriv 6 aycov ryevoiTo, Procop. 2, 641. The fickleness of victory is known to the Od. 22, 236: outtco Trdy^u BtSov krepa\Kea viktjv (conf. ' ein Hie-und-dort,' Geo. 5748). Victory and luck are coupled to- gether: sig und saelden geben, Albr. Tit. 2920-33. an sig u. sadden verderben 2929*.
p. 208.] Companions of Mars : circumque atrae Formidinis
FRO (freyr). 1353
ora, Jraeque Tiisicliaequ.e, dei comitatus, aguntiu', Aea. 12, 335. Luctiis comitatur euntem (Tisiphonen), Efc Favor et Terror, trepi- doque Insania vultu, Ov. Met. 4, 485. Bellona, Favor, Fonnido, Claud, in Ruf. 1, 342; Metus cum fratre Pavore, De laud. Stil. ; Impetus horribilisque Metros, la Pr. efc Olybr. 78. Bel/j^ara iravLKu, Procop. 2, 550. panicus terror, Forcell. subvv. pan, panious. A ^a,mc foliage-rustling fright, Garg. 25(3^'. So the Wend, volksl. 2, 266* make Triakh, Strakh dwell in a dismal haunted spot ; SI. triakli, trias, tremor, is perh. the Goth. ]?lahs. The Finn, kanimo = genius horroris, horror. There is an ON. saying: ' Ottar er fremst i fiocki j^a fl^^a skal ' ; is that from otti, titnor ? conf. the Ottar in HyndlulioS. ^ Tha skaut (shot) ]7eim skelk i bringu ' ' skaut skelk i bringu ok o^ia,' where skelk and otta are accusatives of skelkr and otti, timor. Goth, agis disdraus ina, awe fell upon him, Luke 1,12; conf. AS. BrSga and Egesa, Andr. xxxii. and diu \\BX\t-egese, Diemer 2G6, 23. OHG. gefieng tho alle forhta, fear took hold of, T. 49, 5. There is personification also in the Romance ' negus neu pot ir, si nos torna espavers, Albig. 4087. A different yet lively desci'iption is, ' so that the cat ran up their hacks' Garg. 256''. 218^ Beside Hilda-Bellona (p. 422) appears a male Hildofr, Ssem. 75^ like Berhtolt beside Berhta.
p. 208.] Tyr, who in the Hymisqvi^a accompanies Thor to the abode of Hymir, calls the latter his father, and Hymi's con- cubine his mother ; he is therefore of giant extraction ; conf. Uhland's Thor 162-3. Is this Tyr not the god, as Simrock sup- poses him to be (Edda, ed. 2, 401) ?
CHAPTER X.
FRO (FREYR).
p. 210.] The Yngl. 13 calls Freyr veraldar god, Saxo calls Fro deorum satrapa. Goth, frduja stands not only for Kvpia, but for deo^. The Monachus Sangall. says (Pertz 2, 733) : tunc ille verba, quibus eo tempore superiores ab inferioribus honorari demulcerique vel adulari solebant, hoc modo labravit : ' laete vtr domine, laetifice rex ! ' which is surely 'fro herro ! ' OS., beside fro, etc., has the formyhto/io, Hel. 153, 1 ; if it had a god's name Fro, that would account for Fr6s-d, i.e. Pro's aha, ouwa, ea.
1354 FEO (freyr).
AS. has other compounds^ freabeorht (freahbeovt) limpidus, Lye and Hpt Ztschr. 9, 408*; freatorht limpidus 9, 511% conf. Donar- perht ; frearaede expeditus (freahr^ede, Lye); freadreman jubilare, freabodian nuntiare ; a fern, name Freaware, Beow, 4048. In Lohengr. 150, zuo dem fron = to the holy place. ON. has also a frdnn nitidus, coruscus. From Fris. frana may we infer a fra dominus ? Bopp (Gl. 229'') conjecfc. that frauja may have been frabuja, and be conn, with Skr. prabhu, dominus excelsus ; yet 7rpav<i, mild, seems to lie near [Slav.pj-ay rectus, aequns, 2^>' civ it i regere, would conn, the meanings of probus, irpafo^;, and frauja] .
p. 212.] Freyr oc Freyja, Ssem. 59. He resembles Bacchus Liber, Ai6vva-o<; 6 ^EXeuOepto^:, Pans. i. 29, 2, and Jovis lufreis, liber. From his marriage with Ger^r (p. 309) sprang Fiolnir, Yngl. 12, 14. Saxo ed. M. 120 likewise mentions his temple at Upsal : Fro quoque, deorum satrapa, sedem haud procid Upsala cepit. Froi gives food to men, Faye 10. The god travelling through the country in his car resembles AJher, who with larded feet visits the upland pastures (alpe) in spring, Wolf Ztschr. 2, 62 ; conf. Carm. Burana 131* : ' redit ah exU'io Ver coma rutilante,' and the converse: 'Aestas in exiliurn jam peregrinatur/ ibid. (like Summer, p. 759) ; ' serato Ver carcere exit,^ ib. 135.
p. 213 n.] On the phalluii carried about in honour of Dionysos or Liber by the Egyptians, Greeks and Romans, see Herod. 2, 48. Hartung 2, 140. (f)aWol eardai iv rolai TrpoTrvXaLoiai Bvo Kapra fxeyakoL, Lucian De dea Syra 16, where more is told about phalli, conf. 28-9. An ' idolum priapi ex auro fabi-efactum Mn Pertz 5, 481. Phalli hung up in churches ^t Toulouse and Bordeaux, Westendp. 116. The 0. Boh. for Priapus was PHpehal, Jungm. sub v., or Fripegala, Mone 2, 270 out of Adelgar in Martene 1, 626. Sloven, hurenet, Icurent, Serv. kurat.
p. 214.] GvUinhursti, conf. gulli hyrshim, Sn. 104. There is a plant guUborsf, which in German too is eherwurz, boarwort, p. 120?. The Herv. saga c. 14 (p. 463. 531) in one passage assigns the boar to Freyr, in the other (agreeing with Ssem. 114") to Freyja. Perhaps the enormous boar in the OHG. song, Hat- tem. 3, 578, and the one that met Olaf, Fornm. sog. 5, 165, were the boar of Freyr. In thrashing they make api^ of straw, Schm. 2, 502, to represent the boar that ' walks in the corn' when the ears ripple in the breeze, conf. AS. garsecg, ON. lagastafrj ^ the
FRO (fee ye). 1355
wild sow iu the corn/ Meier scliw. 149. Roclioltz 2, 187; ' de willen swine lapet drupe/ Scbambacli 118''.
p. 215.] On eoforcumhiil conf. Andr. and El. 28-9. Tristan has a boar-shield, 4940. 6618. Frib. 1944; ' hevedes of wild- bare (boars) ich-on to pi-esant brought/ Thorn. Tristrem 1, 75. Wrasn, wraesen (Andr. 97) in Fred-wrdsnuvi is vinculum, and Freyr ' leysir or Iioptom (bonds) hvern/ Saem. 65* (couf. p. 1231). A helmet in Hrolf Kr. saga is named Hildisvhi and Hildigdltr. Does ' Helmnot Eleiither ' in Walthar. 1008-17 conceal a divine Fro and Liber ?
p. 215.] On the hoar's head served up at Christmas, see Hone's Tab.-bk 1, 85 and Everyday-bk 1, 1619-20. guldsvin som lyser, Asbjo. 386; the giant's jid-galt, Cavallius 26; jiil-hos, sinciput verrinum, Caval. Voc. Verland. 28'\
p. 216.] Shld'hlad'nir is from ski's, ski^i, asser, tabula; Rask, Afh. 1, 365, sees in it a light Finl. vessel. Later stories about it in Miillenh. 453. The Yngl. saga gives the ship to Q-Sinn, but in S^m. 45'' and Sn. 48. 132 it is Frey's.
p. 217.] Freyr is the son of Niorffr and Skad'i, who calls him ' enn f rod i afi/ Ssem. 81^*. She is a giant's, piazi's, daughter, as Ger'Sr is Gymi's ; so that father and son have wedded giantesses. The story is lost of Freyr and Beli, whom Freyr, for want of his sword, slays with a buck's horn or his fist, Sn. 41 ; hence he is called hani Belja, Ssem. 9''. Freyr, at his teething, receives Alfheim, Sasm. 40''.
Many places in Scand. preserve the memory of Freyr : Froso, Norw. dipl. ; conf. Frosd, Sup. to 210. Frojrak (Freyrakerj, Dipl. norv. 1, 542. Froshind, Dipl. suec. 2160; Froswl 1111 ; Frosberg 2066. Frosaker in Vestmanl., Dyb. i. 3, 15. Schlyter Sv. indeln. 34. FrosUff in Zealand, Molb. dipl. 1, 144 (yr 1402). Froskog in Sweden, Runa 1844, 88. Frosunda, Frosved, Froson, Frotuna, Frolunda, Frojeslunda, all in Sweden. Frotunum, Dipl. suec. 228. Fnjeled, in Jonkopings-ljin is styled in a doc. of 1313 (Dipl. suec. no. 1002) Fade or Froale; a Froel in the I. of Goth- land appears to be the same name, in which Wieselgr. 409 finds ZeJ = leiS, way; may it not be eled, eld, fire? Niar&arhof ok Freyshof, Munch cm Sk. 147. Vroinlo, now Vronen in West Friesl, Bohmer reg. 28. Miillenh. Nordalb. stud. 138. A man's name Freijsteinn is formed like, Thorsteinn.
1356 FEO (freyr).
p. 217.] Niorbr is called ineins vani, iuuocuus, Seem. 42*. SiBra. loO^* speaks of ' Niar^ar doetur uiu ; ' nine muses or waves ? conf. Heimdall's 9 mothers. NiorSr liv^es at Noatun on the sea, and Weinhold in Hpt Ztschr. Q, 40, derives the name from Sansk. nira aqua, niradhi oceanus ; add Nereus and Mod. Gr. vepov. SchafFarik 1, 167 on the contraiy connects Niorbr and Niorunn with Slav, nur terra. Or we mig'ht think of Finn, nuori juvenis, nuorits juventus, nuortua juvenesco, Esth. noo)' young, fresh, noordiis youth ; Lap. nno7- young. Or of Celtic neart strength, Wei. nerfh, Hpt Ztschr. 3, 226; Sabine JVe)-o = fortis et streuuus, Lepsius Inscr. Umbr. 205. Coptic oieter god and goddess. Buns. Egy. 1, 577. Basque nartea north, and Swed. Lap. nuort borealis, not Norw. nor Finn. That he was thought of in conn, with the North, appears from 'inn norcfri NiorSr,^ Fornm.
sog. 6, 258. 12, 151, where P'agrsk. 123 has ner&vi. Places
named after him: NiarS'eij, Landn. 2, 19. Niar&vih 4, 2. 4. Laxd. 364. Niar&arloijr, 01. Tr. c. 102. Fornm. s. 2, 252 (see ' 12, 324). Munch's Biorgyn 121 ; al. J/ar(?a-log, 7ar^ar-log. Is the Swed. Ndrtuna for Nard-tuna ? and dare we brinar in our Nortenhj Gottingen ? Thorlacius vii. 91 thinks niarff-lds in Saem. ] OD*" means sera adstricta, as niarff-cjiord is arctum cingulum [niarS- = tight, fast, or simply intensive]. What means the proverb 'galli ev a giof Niarffar' "^ Niorbungr ? Gl. Edd. Hafn. 1, 632''.
p. 218.] Bask also (Saml. afh. 2, 282-3) takes the Vanir for Slavs, and conn. Heimdall with Bielbogh. I would rather sup- pose a Yanic cult among the Goths and other (subseq. High German) tribes, and an Asic in Lower Germany and Scandi- navia, Kl. schr. 5, 423 seq. 436 seq. ' Over hondert milen henen, Daer wetic (wot I) enen wilden Wenen/ Walew. 5938 ; appar. an elf, a smith, conf. Jonckbloet 284.
p. 219.] OSin's connexion with Freyr and NiorSr, pointed out on p. 348, becomes yet closer through the following circum- stances. Obinn, like Freyr, is a god of fertility. Both are said to own SkibblaSnir (Sup. to 216), both GerJSr, p. 309. Fiolnir, son of Freyr and Ger^Sr, is another name of OcJinu, Sa3m. 46'' (p. 348). Ska"bi, Nioi'5's wife and Frey's mother, is afterwards OtSiu's spouse.
p.^TAR (balder). 1357
CHAPTER XI.
PALTAR (BALDER).
p. 220.] Ace. to Sazo, ed. M. 124, Eotheriis is son to Hoth- brodus rex Sueciae, and brother to Atislus (the ASils of Yno-l. s.) • Nanna is daughter to Gevarus (OHG. Kiipaheri), and no o-oddess indeed she rejects on that ground the suit of the divine Balder. Balder seems almost to live in Saxony or Lower Germany ; the Saxon Gelderus is his ally and Hother's enemy, and shares Balder's overthrow. Balder has come to Zealand, apparently from Saxony ; he never was in Sweden. Saxo makes Nanna fall to the lot, not of Balder, but of Hother, who takes her with him to Sweden. Balder^ mortally wounded by Hother, dies the third day. The tale of king Bolder's fight with king Hother is told in Schleswig too, but it makes Bolder the victor, Miilleuh. 373 ; conf. the tale of Balder and Rune 606.
p. 221.] Paltar also in MB. 9, 23 (year 837). ' Baldor servus,' Polypt. de S. Remig. 55^. Baaldaich, Neugart no. 289. Lith. baltas = white, good (conf. Baldr inn go cfi, Sn. 64), baltorus a pale man ; and the notions white and quick often meet, as in Gr. apy6<;, Passow sub v.
p. 222.] A god Baldacli is named in the legend of St. Bar- tholomew (Leg. aur. c. 118), also in the Passional 290, 28; but in the Mid. Ages they said Baldach for Bagdad, and Baldewius for Bedouins. Svipdagr, Menglo'S's lover, is the son of Solbiort (sun-bright) and Groa. To the proper names add Ostertac, which answers best of all to Bceldcecj^diie^ ignis. Conf. also the Celtic Bel, Belenus, p. 613.
p. 222.] Baldr^s beaming beauty is expr. in the saying: fatt er liott a Baldri ; but what means the Icel. saw : logid' hefir Baldr at Baldri, Fornm. sog. 6, 257 ? Prom his white eyebrow — a feature ascr. also to Bodvildr, ' meyna brd-hvito,' Saem. 139^, and to Artemis \€VK0(f)pvv7] — the anthemis cotula is called Ballerhro, Fries, udfl. 1, 86; conf. Dyb. 1845, p. 74. He gives name to Balderes luge, Kemble, 5, 117 (863), and Balteres eih, oak.
On BreiSahlih, conf. p. 795; add 'in manigen hreiten hl'ichen' Tr. kr. 42475. Midsummer was sacred to Balder, and the Chris- tians seem to have put St. John in his place. The mistletoe,
VOL. IV. G
1358 PALTAR (balder).
with wliicli he was slain, has to be cut at that time, Dyb. Runa 1844, 21-2. Do the fires of John commemorate the burning of Balder's body ? In Tegner's Frithiofss. xiii., Baldersbal is lighted at Midsummer. — ' Hvat maelti (spake) OSinn, aSr a bal stigi, sialfr i eyra syni (in his son's ear) ? ' Seem. 38* ; othei'w. ' i eyra Baldrl, aSr hann var a bal borinn ? ' Fornald. sog. 1, 487. Conf. Plant. Trinum. j. 2, 170: ' sciunt id quod in aiirem rex reginae dixerit, sciunt quod Juno fabulata est cum Jove,' i.e. the greatest secrets.
p. 224.] Hijd'r is called Baldurs hani, B. andskotl, Ssem. 95*' ''j he is brought and laid on the funeral pile (a bal) by his slayer the newborn Vali, ibid. The Edda does not make him out a god of war, nor does the ON. hoSr mean pugna ; but the AS. liea&o does (Kemb. Beow. vol. 1, and in hea-Solaf, Beow. 914), so does the Ir. catji. In Saxo, Hotherus is a Swed. hero, and not blind, but skilled in the bow and harp (ed. M. Ill : citharoedus 123) ; he is favoured by wood-nymphs, and gifted with wound-proof ^" raiment and an irresistible sword. Is the Swed. tale of Blind Ilatt, Cavall, 363, to be conn, with him ? Consider Hadolava, Hadeln, Hatheleria, Hadersleben ; and Hothers-nes (now Hor- scns ?) in Jutland is supposed to be named after him, Saxo 122. An AS. HeaSobeard, like Lougbeard.
Eermoffrhin Sogubrot (Fornald, s. 1, 373) called ' bazt hugaSr,' and ^ like Helgi/ i.e. comparable to Helgi. In Beow. 1795 he is named immed. after Sigemund ; he falls into the power of the Eotens, and brings trouble on his people; again in 3417 he is blamed. Does HermoSr mean militaYidi fessus ? OHG. Heri- muot, Herimaot (never Herimuodi), is against it. Hermodes Jjorn in Kemb, Chart. 3, 387 ; ' terra quae Anglice Hermodesudes nun- cupatur,' Chartol. mon. S. Trinitatis (Guerard S, Bertin 455) .
p. 224.] The spell is given p. 1231-2. On Phol, see Kl. schr. 2, 12—17. F. Wachter in the Hall. Encycl. 1845, art, Pferd, pronounces j^^iol the plur, of a strong neut. noun phol, a foal. Thus : ' foals and Wodan fared in the wood,' But the poem itself uses for foal the weak (the only correct) form i>o/o ; and what poet would think of naming the god's horse or horses beside, and even before, the god himself ? Again, was ever a running horse said to faliren ?
p. 226,] Pfalsau is called Pfoals-owa, MB. 4, 519 (circ. 1126);
PALTAR (balder), 1359
Phols-lwu 4, 229; and Phols-u 4, 219. 222-3. Phids-oiiua, No- tizenbl. 6, 141. PJiols-oice, Bair. quellen, 1, 279. To tlio 'eas' euumer. in Hpfc. Ztschr. 2, 254, add ' des WiDn^ches ouive,' Gerh. 2303; 'der juncfrouiueii wert,' Iw. 6326 (Guest 196^, lille at puceles) ; Gotis-ioerder in Prussia, Lindenbl. 31. 150. With PItoles-'piunt conf. other names of places also compounded with the gen. case: Ebures-piunt, Tutilis-p., Heibistes-bunta (Fin. Wirceb.).
p. 226.] Pfaldhronn by Lorch, Stalin 1, 85. Pohlhoni on the Devil's Dike, Wetterau, p. 1022-3. Johannes de Palehorne, yv 1300 (Thiir. mitth. iv. 2, 48) ; is this our Paderborn ? and may that town, called in L. German Padelborn, Palborn, Balborn, be one of Balder's burns ? Balhorn in the Palatinate, Weisth. 1, 778-9. Balde-hurnen, -home, Bohmer's Reg. 231-2, yr 1302. Heinrich von PfoU-jn-undt, surgeon, brother of the Teut. Order about 1460. Polhorn, a family name at Berlin. In H. of Fritz- lar, January or Febi-uary is Volhorne, conf. the man's name Voll- horn, Fiillehorn, also Faidborn, GDS. 798. [Plenty of Ful-burns, -becks, brooks, -meres, -hams, etc. in Engl.] A Pal-gunse (and Kirch-gunse) in the Wetterau, Arnsb. urk. no. 439; de phal- gunse, p. 267; palgunse, p. 298. PJiolnrade, Thiiv. mitth. vi. 3, 2. Pfidnrode, 4, 47. QQ. Falesbutle, Lappenb. urk. no. 805. 812, yr 1283-4, now Fulhsbiittel. Balderdee in Schleswig is supposed to contain Idle refugium, and appar. answers to the place named Balderl fiuja in Saxo, ed. M. 119.
p. 227.] That Phd (Kl. schr. 2, 12) is a fondling form of Balder, Paltar, seems after all extr. probable; the differ, of initial
does not matter, as Liudolf becomes Dudo. Beside the Celtic
Bel, we might conn. Phol with Apollo, as an a is often prefixed in Grk. Or with pol in 'Pol; edepol ! ' by Pollux. Or with phol, fid = hodiV, p. 996, seeing that eburespiunt answ. to pholes- piunt. Sup. to 226. In Gramm. 3, 682 I have expl. volencel, f annus, Gl. Bern., Diut. 2, 214'', by fol, fou, stultus. A hero Pholus in Ov. Met. 12, 306. On the Ethiop king Phol, see Hpt Ztschr. 5, 69.
p. 228 n.] On Z7//r= OHG. Wol, see Hpt Ztschr. 7, 393 ; bet- ter to conn, it with Goth. Vul}nis 8, 201 ; yet see Sup. to 163 n.
p. 229 r.] The whirlwind is called Pidholdchen, Pulhaud, Schamb. 161; conf. iufra, p. 285 n. 632-6. Beside Boylsperg,
1360 OTHER GODS.
we find Boylhom, Mittli. Thiir. Ver. v. 4, 60. Fold, see p. 992 n. In Reinwald's Henneb. Id, 1, 37 we find the phrase 'to have (or take) something for jonvfoW means ' to lie on the bed you have made/ Ace. to the Achen mundart 56, the weavers of Aix call cloth made of yarn that they have cabbaged /o//c7ie, fiill- chen [filch? Goth, filhau, to hide]. In Kammerforst, the old ban-forest near Trier, which none might tread with gestepyten leimeln (nailed shoes), dwells a spirit who chastises wood-spoilers and scoffers: his name is Pulch, still a family-name in Trier. And the hill outside the city, down which the wheel used to be rolled into the Moselle (Sup. to 191), is Pulsherg. Near Wald- weiler is a Foldfels, and in Priim circuit a Pohlbach.
p. 229.] Foi'seta-lund (-grove) in Norway, Munch's Beskriv. 483.
p. 231.] Villa Forsazl in pago Lisgau (Forste near Osterode ?) in a charter of Otto III., yr 990, Harenberg's Gandersheim 625. Falke 483. Walterus de Forsaten (Forste by Alfeld), Falke 890, yr 1197. In Saxonia, in pago qui vocatur Firihsazi, Einhard^s Ann., yr 823 (Pertz, 1, 211) with the variants : fiinhsati, fiuhsazi, frihsazi, strihsazi, firichsare, virsedi ; in Ann. Fuld. (Pertz 1, 358) Firihsazi. The deriv. conjectured at p. 232 n.^ ivovafors, cataract, seems the safest, GDS. 757.
p. 232.] Later stories of fishermen and sailors at Helgoland, and the carrying about of an image of St. Giet, are in Miilleuh. no. 117, 181. 535 ; conf. p. 597. Similar names, often confounded with it (see Fornm. sog. 12, 298), are : Ealogaland, now Helgeland, in the north of Norway, and the Swedish (once Danish) province of Halland, called in ^Ifred^s Periplus Halgoland. Ought we to write Halgoland? conf. Heli, p. 388,
CHAPTER XII. OTHER GODS.
p. 234.] Eeimd^allr is expl. by Leo, vorl, 131, as heim-dolde, world-tree. If cZ instead of d" were correct, it might contain the AS. deal, dealles (note to Andr. 126). Heim-Sall viShunnari enn vor&r meS go^um, Ssem. 85*, the sverd-as in ZTi'mmfcior^, reminds
OTHER GODS. 1361
of tbe angel guarding Paradise with a sword, El. 755, &c. His blowing a horn when Surtr approaches recalls "the last trump"
(|>ut-haurn, Ulph.), 1 Cor. 15, 52. A Him'des-herc in Mone's
Anz. 6, 228 j a Heofen-feld in Northumb., Lye sub v. Heini-
^allr is called Vindler, Sn. 105, Vindlere in Resen. Of Finnish
gods, Ahti or Letnminkainen has the sharpest ears, Kalev. 17, 7
(Anshelm 3, 64 speaks of hearing the grass grow). H. is son
of OSinn by 9 mothers, Sn. 21 P. Laxd. saga p. 392; does it mean his father had 9 wives ? The Romans called their Liber bi-mater ; conf. the name Quatremere.
p. 234.] Rtgr is stigandi, cjangandl, Sasm. 100". 105*. In Yngl. p. 20 he is the first Danish king; his son Datqjr has a daughter Drott, the mother of Dijggvi, and a son Dagr. Saem. 106'' names ' Danr ok TJani^r' together; conf. F. Magn. lex. p. 670.
p. 235.] Bragl is heclcsJcraulitcfr, scamnorum decus. Stem 6P ; brother of Dagr and Sigrun 164; pi. hraguar dat. brcigaum, simply viri 152"^.
p. 236.] A Burnacher in Forstem. 2, 4 ; hrunnacker in H. Meyer's Ziirch.ortsn. 523. Weisth. 1, 119; hence prob. the man's name Briinacker in Konr. v. Weinsb. 3, 4.
p. 237.] The eager on the Trent, Carlyle's Hero-worship. AS. eagor ; in Bailey's Diet. ea^e/' = flood-tide. The Finnish sea-god, with beard of grass, sitting on a water-lily, is Ahto, Ahti, gen. AJdn, Kalev. 22, 301. 29, 13. 15; conf. my Kl. schr. 3, 122.
p. 238.] Like Oegi's helm is the Exhehner stein on a hill in the Kellergebirge, Hess. Ztschr. 1, 245. On Grimr oegir, see p. 1017. In the helmet 'lit ein InUegrhi' Dietr. drachenk. 11; galeae minaci, Claudian in Prob. et Olybr. 92; t er rib il e^n galeam, Virg. Aen. 8, 620.
p. 238.] Oegir is a iGtunn, Hym. 3; a berglui 2. The ON. ogn, f., = terror and ocean; ognar llomi = go\d, Ssem. 152*; ogorlig Oegisdottor 153* ; dlsmid'r = Oegiv, Egills. 618. What means Oegis-Tieimr , Sa3m. 124-5 ? Egisleiba, Agistadlum, Hpt's Ztschr. 8, 588 ; Agasid on L. Zurich 2, 536, formed like Agadora (Eider, p. 239 ?) oegisandr, sea-sand, Barl. 26, 20.
p. 240.] Eles dtettr a vi« blesu. her er sjor kallaSr Eler, \\\ at hann Idijr allra minnz, Sn. 332; hlj^r = egelidus, tepidus.
1362 OTHER GODS.
OHG. lao, lawer, Graff 2, 294; Ir. l!r, Conan 33-4-9. 93. 192-3. Diarmid 87. 112-4-6 ; also lear, Learthonxi, T. 7.
p. 242.] As Logi, the ' villi-eldr/ Sn. 60, is son to giant Forniotr, so is Loli' a son of giant Farbauti. The eating-matcli betvr. Loki and Logi is like that of Herakles and Lepreus, Atben^e. p. 412. Pans, 5, 5. Prometheus is chained to the rock by
HephfBstus, Loki by Logi. Loki, 'sa, er flestu illu raeSr,^ is
hateful to the gods : er ull reghi oegja, Thorl. sp. 6, 38 ; sa inn hievisi Loki, SaBm. 67^; in folksongs 'Loke leve,' Wieselgr. 384-5, in Danish * Loke Ipjemand/ conf. the name Liuuiso, Liuiso, Trad, fuld. 2, 32-43 ; in Norweg. ' hiu onde/ Hallager, as Odeu is in 1. 828 ; for Lokkens havre we have ' den ondes hafre, Dybeck runa
1847, 30-1. There is a saying: Meingi geingr -LoZ:i ok Thorr
( = lightning and thuuder), lettir ei hri^um,^ the storui lasts.
Rask thinks the name akin to Finn. luJcJii, wolf; some may think it an abbrev. of Lucifer I Uhland takes Loki to be the locJcer-tip, covchider of all things, as Heimdall is originator. To Logi conf. Hdlogi for Holgi, Sn. 128. 154. F. Magn. lex. p. 981.
p. '243.] ' Ik bede di grindel an deser lielle/ Upstandiuge 553, seems almost to mean a personal devil.
p. 243 n.] It is true, another race of rulers beside the Ases is imagined, one of whom, Gylfikmg of Sweden, sets out as gavgJeri (pilgrim) to spy out the Ases (Sn. 1. 2. 2, &c.), but is cheated by tliem. But this is an imitation of Eddie lavs, which make Obinn as gangleri and o^angrabr travel to the giants, and talk with them. Ssera. 31-2; conf. Aegir'sjo-arney to Asgard, and his dialogue with Bragi, Sn. 79, &c. *
p. 245.] In Stem. 37* Fenrir pursues Alf-roSull, which must mean the moou, the ' sun of the elves ' ; conf. ' festr mun slitua enn Frecki renna,' S^m. 7-8. ' man obundinn Fenris-ulfr fara,' Hakonarm. 23. 'Loki li^r or bondum/ Seem. 96" {conf. iotunn losnar8*; is this Loki or Surtr ? Loki is l^egiarnliki a|?eckr,
monstro similis 7*). Loki is caught by piazi, Sn. 81, and
expressively chained 70 (conf. Stem. 7**) ; so is Fenrir 33-4-5 ; conf. the chained giant (Suppl. to 544), chained devil (p. 1011),
chained Kronos (p. 832 n.). Loki's daugliter Htl esp. makes
it likely that he too was common to all Teut. nations.
p. 247.] AS. satoi--Jd&e, panicum crusgalli, is a grass like the dypcoaTL<i sown by Kronos (Suppl. to 1192). One is reminded of
GODDESSES — EAETH. 1363
Saturni dolium by 'iJ?<c//(?)* sedens in doJ'io/ Upstandinge p. 41, and'des tiuvels vaz,' Hpt's Ztsclir. 1, 327. What means the ON. scaturnir, Sn. 222^ ?
p. 248-9.] Delias pp. 41. 50 cites hrodenduvel, hroden-henker. kroden-^md ; is the first out of Botho ? In a Hildesheim MS. of the 1 6th cent., Frosch-meus, we read : ' pravi spiritus, id est, de kroden duveW in contrast with the good holdes. In Hh.
VIII* : ' misshapen as they paint the kroden feiifff^L' Jor-
nandes de regn. succ. p. m. 2 has the pedigree ' Saturnus, Picas, Faanas, Latinus'; conf. p. 673 and GDS. 120.
CHAPTER XIII. GODDESSES.
p. 250 n.] The MHG. gotinne is in Seem. 115* gydja, yet in 114'' ey truSi Ottarr a asynjor, and 61* heihr aesir, heilar dsijnjor! conf. 7ravTe9 re deol iraaalre diatvai, II. 8^ 5. 19, 101. Od. 8, 341. This word goddess acquired a lower sense^ being used by the people for fair dames and pretty lasses, Liudpr. antap. 4, 13. 'Ermegai-t Himel-gotin/ Riickert^s Ludwig 97. What is the gotiii in Nithart MSH. 3, 288% who goes 'unter dem fanen uz dem vorst, wol geammet,' and is led oat on the green under blue shj (baldachin), apparently by peasants at an old harvest-festi- val ? conf. fee, Suppl. to 410.
p. 251,] OHG. ero, earth, answers to Ssk. ird, Ir. ire, GDS. 55. Tellus might be for tei'ulus, as puella for puerula, but the gen. is telluris, conf. Ssk. tala, fundus. Humus is Ssk. xama. lata, called 7rpcor6/xavTi<; in .zEsch. Eum. 2, corresponds to Ssk. gaus, go, cow (p. 665), the cow being mother of the world {p. 559) : 0) 7^ Kal deal, a frequent Attic invocation. ON. fold is unper- sonal, yet is greeted in Ssem. 194*: hell su bin fioln^ta fold!
GDS. 60 (p. 254). T6r&, earth, is called lonakr's tree-green,
oak-green daughter: dottur Onars vibi-groen, Sn. 123; eiki- groent Onars flio^, Fornm. sog. 1, 29. 12, 27. She is daughter of night in Seem. 194*: heil nott ok nijpt ! but who is eor&an hrod'ur. Cod. Exon. 490, 23 ? lor-S is also mother of Meili, Thor'.'; brother, Ssem. 76*; IorS = Fior^/yn 80'' (p. 172).