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No_ \/.v..t
TEUTONIC MYTHOLOGY.
JACOB GRIMM.
TEUTONIC MYTHOLOGY
BY
JACOB GRll
TRANSLATED FRUM THE EUUKTii EDITION
WITH
NOTES AND AFi'ENDIX
JAMES STEVEN STALL Y13KASS,
VOL. IV
H
V-^O" Vi^'T
LONDON: GEORGE BELL & SONS, YORK STREET,
COVENT (lARDEN.
188«.
Butlor ,t- Tamicr.
The Selwood rrmtimi Works
From^, <ind London.
CONTENTS.
VOL. IV.
PAGE
SUPPLEMENT [Collcetod from tlio Autlior's post- humous Notes, by Prof. K. H. Meyer of Berlin] :
To the Text 1277
To the Author's Preface in Vol. 111. . 101)9
APPENDIX by the Author :
Anglo-Saxou Genealogies ...... 170!)
Superstitions ........ 17:57
Spells 184<.>
INDEX 1^71
CHAPTER I.
INTRODUCTION.
p. 1, note] Paul. Diac. still uses heathen m the sense of rustici (Pertz, Archiv 7, 334). demo heidauin comniane, Diut. 1, 501*^. The abbrev. forra held occurs even before Luther : lieide rhy. leide, G. Abent. 2, 67. dieser zoginer oder heit, Keller, Fast- uachts-sp. p. 823 (like our clirid for MHG. kristen, OHG. christani) ; yet the true genitive is retained in Clir. Weise's Erz-
uarre 190: des jungon lieuJeuf! 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 11, 6. MsH. 1, 152^ die wnotendigen heiden, Kaiser- chr. 951. More freq. die iihelen heiden, Diemer 158, 18. 162,2. Morolt 376 seq. die hosen h., Diemer 170, 24. 179, 17. der iihele h,, Pantal. 1034 der vil arge h. 1847. den h. gramen, Servat. 148 (per contra, hypocrita is transl. dunni cristdni, Diut. 1,239^). Also "dogs," as in Judith 131,39: jjone haeSenan huud. Olaf Tryggv. saga, cap. 68: /(it^fZ-heidinn. Svenske vis : hednings-/</r?ifL Mor. 418 : den heideuschen ]tn)it. In
Willeh. 58, 16 the Sarrazin ride on dogs and hogs. Gradually
milder terms are used: dat domme heidine, Maerl. 3, 128. des gclouben gesfe (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, Msll. 1, 42"^. als ich waere ein heiden 45^. Yet there is pity for them : swie sie waren heiden, och was zerharmcn umbe sie, Nib. Lament 437 ; and Wolfram, like Walther, speaks of them quite humanely, Willeh. 450, 15 : " Die nic toufes kiinde Enpfiengen, ist das siinde, Daz man die sluoc alsam ein vihe (a sin to slay the unbaptized) ? Grozer siinde ich drumbe gihe : Es ist gar Gates 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- VOL. IV. ^■" B
1278 INTRODUCTION.
trasts the vices of christian Romans and Provincials with the virtues of heathen Saxons, Franks, Gepidae and Huns, and of heretical Goths and Vandals ; towards the end of bk. 7, 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 Romanos esse fecerunt;' conf. Papencordt 271-2. The Bavarian Ratolf is converted in 788 : coepi Deum colere, MB. 28^, 7. In the times of Boniface and Sturmi we read : Populi gentis illius (in Noricum), licet essent ckristiani, ab antiquis tamen pagaroorum contagiis et perversis dogmatibus infecti, Pertz 2, 366. Alamanns, 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; cuUum (lacm. dimittere ; abjecto dacm. cuUn, et relictis patriis caeri- moniis. The author of Vita Mathildis (Pertz 12, 575) says of the Saxons and of Widukind^s family : Stirps qui quondam daem. captus errore, praedicatorum pro inopia idula adorans, christianos constanter persequebatur.
The Nialssaga cap. 101 — 6 relates the introduction of Christianity into Iceland in 995 — 1000. Yet at Nerike by Orebro^ as late as the 1 7th cent., they sacrificed to Thor on certain rocks for tooth- ache, Dybeck rana 1848 p. 26 ; and to this day old women sacrifice to rivers, and throw the branch on the stone 2^ 3, 15. vit erum liei&ln is said in Olaf the Saint^s time in Gautland, Fornm. 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. j^a kunui enge ma'Sr Paternoster i Straumi, Wei'lauff. 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: Mocka till Thor i fjdll,' 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. sog. 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, Bavthold's Gesch. v. Pomm. 2, 34. 76. Giesebrecht's Wend.
INTRODUCTION. 1270
gescli. 2, 2G5. 309. Heathen Rans, Barth. 2, 100-1. Pribizlaus of Mecklenburg baptized in 11G4-, Svantevit's temple destroyed
1168, Lisch's Meckl. jahrb. 11, 10.97. The Slavs betw. Elbe
and Oder were Christians for 70 years, then relapsed ab. 1013, Helmold 1, IG; adhuc euim (1117) Slavi iinmolabant daemoniis eb 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 'dd seq. Some heathens in Esthouia at the present day, Yerhandl. 2, 3G. 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 j^rim-signaz, Egilss. p. 265, a mere signing with the cross. Thus, Gestr is 'primsigndr, eigi skirSr,' Fornald. sog. 1, 314. The pains of hell were made to hang on being unbaptized
(p. 918). Whoever forsook paganica vetustas (Pertz 2, 342),
had to renounce the gods : den gote)ie}itfarn = get baptized, Tiirl. Wh. 130*. To abjure one's faith was abrenuntiare, abjurare, renegare, reneare, Ducauge ; Fr. renier, O.Fr. renoier, MHG. sich rernnijlerp.n, Nib. 1207, 1. Lament 494. vernoierteii sich von den Kristen, Livl. reimchr. 5719. M. Neth. vernogerde, Karel. 2, 75. vernoyert, Pajin 2, 519. 531. vernmjert rh. verghiert, Maerl. 3, 140. OHG. antrnnneo, ant-trunneo ti&(X-fj7niHeo = apostata, rene- gatus, Graff 5, 533. li culvers renoie, Ducange; tornadie, tornadls = retrayant. Other phrases; den toiif hin legen, Livl. r. 6129. Iclzen varn krist 6385. What is meant by : ' eosque (Hessians at Amenaburg) a sacrilega idolorum censura, qua sub qaodam christlanitatis nomine male abusi sunt, evocavit' in the Vita Bonifacii, Pertz 2, 342 ? probably a christian heresy, as p. 34 1- 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 iinholds. All heathen merrymaking, espec. music and dancing, was considered diabulic, pp. 259. 618-9. 770. Feasts, games and customs connected with the old worship were
1280 INTEODUCTION.
now diaholi powj)a, gelp inti zierida. Griesliaber's Serm. p. 48 : da man singet uud springet in des tievels diensfe ; conf. Aucassin ia Meon's Fabl. 1, 385. Fauriel 3, 190.
p. 5.] The mental pi'otest against Christianity shows itself in the continuance of the rough heroic conception of Paradise (p. 819). The christian paradise was often rejected, as by "Kadbod 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 Httle flock in heaven. Vita Bonif. (Pertz 2, 221). Melis Stoke, rymkron. 1, 24., Oomp. 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 huntino- better than heaven, Thiele 1, 48. nit ze himelriche sin woldich viir dise reise, Roseng, 110. mir waere ie Hep 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) iif 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. 1 3P. 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. 113. The hered. sewer of Schlotheim : • had you one foot in heaven and one on the Wartburg, you^d rather withdraw the first than the last,'' Rommel's Gesch. von Hessen 2, 17. fall from heaven to earth, Schwein. 1, 95. come
back from paradise, Chans, histor. 1, 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 Cathberti, astante episcopo Cuthheardo et tota congregatione, ' quid, inquit, in me potest homo iste mortuus Cuthbertus, cujus in me quotidie minae opponuntur? juro per decs meos potentes, Thor et Othan, quod ab die hac inimicissimus ero omnibus vobis/ Twysden 73-4. The heathenism smouldering in many hearts is perceptible 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
INTRODUCTION. 1281
with sundry powers. The idols speak, Pass. 307, 2 seq. Barl. 342, 8 or hold their peace, Pass. 306, 24. 34. The Livl. reimchr. 1433 seq. says :
Die Littouwen vuoren iibcr se,
daz ist geiiant 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 mirad'e: 'probemus miraeulis, quis sit majoris potentiae, vestri multi quos dicitis dii, an mens 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. niirac. 1 cap. 81, the ordeal of loatcr decides whether the Arian or Catholic faith be the right one. In the lesrend 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 feri ant imp tine hipennes,' Claudian de laud. Stilich. 1, 230. In the same way the Irminsul is de- stroyed, and Columban breaks the 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 Goifi himself destroys the heathen temple (p. 92 n.). It was a sign of good feeliusr 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 xoerden. heiden,' Titur. 55, 4, die wisen heiden, Servat. 19. his sylfes (God's) naman, j>one yldo beam aer ne cuJSon, frod fcedera cyn pealt hie j'ela tuiston, Caedm. 179, 15.
p. 7.] Trust in one's own strength is either opposed to trust in gods, or combined with it. In the Paereyinga-s. cap. 23, p. 101 : * ek trui a, matt minn ok megin ' and also ' ek treystumsk hamingju (genius) minni ok sigr-saeli, ok hetir mer )'at vol dugat ' ; conf. ' trua magni,' Fornald. sog. 1, 438. The OHG. so mir ih ! (Graff 6, 13) must mean 'so help me I myself.' jNIHG. has milder
1232 INTRODUCllON.
forinnlas : sani mir Got and miit selbes lip ! Tristan 215, 2. als in (them) Got und ir ellen gehot, Ernst 1711. als im sin manlich ellen jach, Parz. 89, 22. ich gelove God ind mime swerde, Karl- meinet 122, 34. M. Belieim 266, 22 says : si wolten lif in (them) selber stan ; and Gottlielf's Erzahl. 1, 146 makes a strong peasant in Switz. worship ' money and strength.' A giant loses his strength by baptism, Raaf 39. Doubts of God are expressed by Wolfram : ist Got wise? . . . hat er sin alt gemiiete, Willeh. 66, 18. 20. hat Got getriwe sinne, Parz. 10^, 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. 7n.] God is threatened and scolded, p. 20. With the mockery of Jupiter in Plaut. 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. FrrSj^iofr said: *enda vir'Si ek meira hylli Ingibiargar enn reiSi 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 O^in an evil spirit, illr audi,
1, 95. Dogs were named after gods by the Greeks also ; Pollux,
Onom. 5, 5 cites Kopa^, "Apirvia, Xapcov, AvKirTa<;. A dog named Locke, Sv. folks. 1, 135. Helbling's Wtmsch is supported by a Wilte 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. AIke is Hakelberend's dog, Zeitschr. des Osn. ver. 3, 406. A Ruland about 1420, and Willehrelit, Ls. 1, 297-8, are exactly like men's names. Many names express the qualities and uses of the animal, such as WacJcer, still in use, and leading up to old Norse, Saxon, Skirian and Suevic names, Grimm's D. Sag. 468 ; its dimin., Wdckerlein, Weck- lierlin, Wickerlcin, Fischart's Spiele 246. 491. Is Wasser, the common name of peasants' dogs in the Mark (Schmidt v. Warn, 253), a corrup. of Wacker? Wackerlos, Vernim, dogs in Frosch- meus. Ebb. 5^fl'^"f7er7miuKeisersb.bilg. 140-4-5. Fondling names are Harm, Ls. 2, 411. Holle im Crane p. 30, Bdrlin, Garg. 258^ Zuckerl. Jucuudiss. 54. To the Pol. grovii-zwierz, bait-hound, Linde 1, 779^ answers our Hetzeholt, Nic. v. Jeroschin 30, 12. Bello, Greif, Pack-an, Pack-aitf (Medic, maulaffe 647), Suoche, Fichard 3, 245, explain themselves ; also the Boh. greyhound Do-let, fly- to; 0. Norse Ho2^p and Hoi, Hrolfkr. saga, Hopf in
INTRODUCTION. 1283
Ealensp., Est ah I (es-tu-la?), Moon 3, 39i-5. Ren. 25355. Not so clear is Strom iu Fritz Renter's Journ. to Bclligen 2, 98 ; is it 'striped'? or conn, with Sfrlnii in Helbl. 4, 45G from striunon, to roam ? Sinafz in Laber 358 must be conn, with scJimufzoi, to counterfeit the hare's cry, Schmoller 3,-179. Trogen, Sv. iifvcnt. 1,51 is our Fiih'l, trusty. Gnnnr, Fornakl. sug. 1, 87. Gifr, Geri, two dogs iu Fiolsviuns-mal. S7iali, Marknssou ] 74^ Guldtand Norske event. 2, 92. Yrs<t, FornalJ. sug. 1, 22, Ursa in Saxo. Bettelmann in Biirger 474'' and StaJlmeister iu Tieck's Zerbino express social rank, conf. MaJvoimi, Ken. 1664. It were too bold to conn. Lepplsc.h in Pauli Sch. u. ernst 77, with Samr = Lapp, iu 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 Silesian sheepdog's name Sachs (Weinhold) meant Saxon ; conf. J{oh. BodroJc, an Obodrite. King Arthur's dog Cabal, Nenn. 78. Oiprldn, dog's name in MsH. 3, 305''*-.
p. 8.] Christ aud the old gods are often worshipped together. People got baptized and believed in Christ, en hcto a Thor til allra storneSa. Widukind (Pertz 5, 462) tells, an. 965, of an 'altercatio super cultura deorum in convivio, Danis affirmantibus Christum quidem esse deum, sed alios ei fore majores deos, qui potiora mortalibus signa ct 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 !«acred lake Glomuzi : ' hunc omnis incola p/»s quam ecclesias vcneratur 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 Miuue- song links the name of God with heathen deities :
Ich hau Got und die minneclicheu M'lnne (love)
gebeten fleliche uu vil manic jar,
daz ich schier nach wiser drier sinne
vinde ein reine wip. , MS. 1. 184".
Venus, vil edeliu kiinegin,
inch hfit Got, vrowe, her gesant
ze freudeu uns in ditze lant. Frauend. 233, 26.
The longer duration of heathenism, especially of Woden-worship,
1284 INTRODUCTION.
among tlie Saxons, is perceptible in the legend of tlie 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 aquas into her department, Eudorff 15, 226-7. In that spell where Mary calls to Jesus, 'zeuch ab dein wat (pull off thy coat), und deck es dem armen man fiber 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, machos 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 sacredness 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 co AdjjbaTep ! and the Armoric tan, fire ! Villemarque's Barzas breiz 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- day (p. 190. 783), add this of Paderborn : ' In the 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 Loitare 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 heirloom. 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. vaterl. 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. 11 US, 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 IL GOD.
p. 13-15.] The word god is peculiar to the Germanic lan- guages. Guitecl. 1, 31 : terre ou Ion claime Dieu got. On goddess see beginning of Ch. XIII. din rjothelt occurs already in Fundgr. 2, 91. In the Venetian Alps, God is often called cler got with the Art., Schmeller^s Cimbr. Wtb. 125. Is the Ital. iddio from il dio, which does not account for iddla goddess, or is it abbreviated from domen-e(?-(7/o, which, like 0. Fr. domnedeu, damledeu, damredeu, comes from tlie Lat. voc. domine deus ? Conf. Diez, Altrom. Sprachdenkm. p. G2.
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 r/uo^ plurivoCa sint. taz (what) mit hole wirt, taz wirt mit kuote,' Notker's lioeth. 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 bagilha, dei, from the stem baga, Bopp's Comp. Gram. 452 ; Sanskr. bhagavat is adorandus. Ilesychius has ^ayalo'i, Z6v<i (ppv'yio^ (conf. Spiegel's Cuneif. inscr. 210. Windisch- mann 19. 20. Bopp, Comp. Gr. 452. 581. Miklosich 3). Boh. buze, bozatko, Pol. boz^, bozfjjtko, godkin, also genius, child of luck. Boh. buzek, Pol. bozek, idol.
Beside guda, gods, John 10, 31-5, wo have gnpa, Gal. 1, 8. The change of )j to d in derivation is supported by afgudei iui- pietas, gudalaus impius, gudisks divinus. Neuter is daz apgot, Mos. 33, 19. abgote sibeniu, Ksrchr. 65. appitgot, Myst. 1, 229. Yet, beside the neut. abcotir, stands appetgute (rh. krote), Troj. kr. 27273, and abgote, Maria 149, 42 ; also masc. in Kristes biichelin of 1278 (cod. giss. no. 876): 'bette an dm apj)itgot.* abgotgobide in Haupt 5, 458 is for abgotgiuobida. In the Gothic J}6 galiuga-guda for et'SwXa, 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. guiT is not always idolum merely, but sometimes numen, as god" (ill, omnia numiua, Sajm. 67^ siti Hakon meS hoiSin gob, HAkonann. 21. g<inff,
1286 GOD.
usually latrjitus, is a contemptuous term for a numen etlinicornm ; conf, geyja, to bark, said of Fre3'ja, p. 7 note.
Our gotze occurs in the Fastn. Sp. 1181. 1332, where the carved ' goezeu ' of the painter at Wiirzburg are spoken of. Gods' images are of wood, are split up and burnt, Fornm. sog. 2, 163. V. d. Hageu'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 digbtz 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 xxxvi. 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. j;ofz verden angstiger schwininer wunden ! Manuel, Fastn. sp. 81. Er. Alberus uses ' hocks angst,' H. Sachs ' botz angst.' Is potz, botz from bocks (p. 995) ? Similar adaptations of Dien, Raynouard sub v. dens ; culhieu, 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 Erziihl. 1, 167 are also found much earlier : hevet ghesworen hi sinen Gode, Reinaert 526. ganc diiiem Gote be- volen, Mor. 3740. er lobte sinen Got, Greg. 26, 52. durch iniieinen Gott, Ecke (Hagen) 48. saget iuivem Gote lop, Eilh. 2714. daz in min Trehtin lone, Kolocz. 186. gesegen dich Got viin Treldin, Ls. 3, 10. je le fere en Mondieu croire, Renart 3553. 28465. Meon 2, 388. son deahle, Ren. 278. 390. Conf. ' Jiino- nem meam iratam habeam,' Hartung, genius.
The ' God grant, God knows ' often prefixed to an interroga- tive, Gi'am. 3, 74, commits the decision of the doubtful to a liigher power; conf. 'were Got, Gott behiite,' Gram. 3, 213-i. Got sich des wol versinnen kan, Parz. 369, 3 ; conf. ' sit cura deum.' daz sol Got niht en-wellen, E^. 6411. daz enwelle Got
von himele, Nib. 2275, 1. nu ne welle Got, En. 64, 36. Other
wishes: so sol daz Got gebieten, 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 liiiete din, Purz. 124, 17, etc. Got halde iuch 138, 27. Got Ion dir 156, 15. Got troeste inch des vater rain 11, 2. Got gi'iieze iuch, I\v. 5997. The freq. foi-mulas ' 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 una gelucke gebe, Er. 8350. G900. Hartm. Erst. b. 1068.— [Many new examples of ' wilkomen Got und mir' are here omitted.] sit mir in Gate wilkomen. Pass. 3i, 92. im und den giifeu (gods) wille- komen, Troj. kr. 23105. God alone: Got willekunie liero von Berne, Dietr. Drachenk. 60". Me and my wife : willekomen mir und ouch <Jer frouiven mtn, MS. 1, 57*^. bien venuz miner fromven nude mir, Parz. 76, 12.
The Supreme Being is drawn into other formulas : dankent ir und Gufe, Lanz. 4702. des danke ich dir undo Gate, Flore 5915. Got und iu ze minnen (for the love of), Greg. 3819. nu laz ich alle mine dine an Godcs genade unde din, Roth. 2252. To intensify an assertion : ich fergihe (avow) Got unde in, Griesh. pred. 2, 71. nein ich und Got, Ls. 2, 257; like the heathenish * Oden och jag.' daz er sicli noch Got erkennet, Walth. 30, 7. Got und ouch die liute, 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 han gesungen der vil lichen und der Minne, Neifen 13, 37. frou Minne und ir, vil saelic wip 20, 33. ich wil dir und deincm gaul zusaufen, Garg. 240^.
p. 17.] God has human attributes: par les iaus Dieu, Ren. 505 ; so, Freyr litr eigi vinar augnm til )?in, Fornm. s. 2, 74. par les pies quide Din tenir, Mcon Fabl. 1, 351. wan do Got hiez werden ander wip, do geschuof er iuwern lip selbe mit siner hunt, Flore 2, 259. The Finns speak of God's heard. He wears a helmet, when he is wrapt in clouds ? conf. helot-helm, p. 163, Grimnir pileatus, p. 146, and Mercury's hat; den Gute.'i helm verbinden, MsH. 3, 354''; couf. the proper name Goiahelm, Zeuss trad. Wizemb. 76, like Siguhelm, Friduhelm. As Plato makes God a shepherd, Wolfram makes him a judge, Parz. 10, 27. God keeps watch, as 'Mars vigilat,' Petron. 77; conf. Mars vigila, Hennil vigila (p. 749). He creates some men him- self: Got seihe worht ir siiezeu lip, Parz. 130, 23; gets honour
1288 GOD.
by it : ir sclioenes libes hat Got ieraer ere, MS. 1, 143^* ; shapes beauty by moonlight : Diex qui la fist en plaine lune, Dinaux^s Trouveres Ai-tesiens 261 ; feels pleasure : dar wart eiu wuof, daz ez vor Got ze himel was genaeme, Lohengr. 71. iu (to them) wurde Got noch (nor) diu loerlt iemer liolt, Dietr. Drach. 119'"^. So in O.Norse: Yggr var )?eim ll&r, Seem. 25P; conf. ' unus tibi hie dum propitius sit Jupiter, tu istos minutos decs flocci feceris/ and the cuneif. inscr. * Auramazda thuvam dushta biya/ Oromasdes tibi amicus fiat.
p. 17-8 n.] 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 Gut iemer hazze, MsH. 3, 195*^. daz in Got gehoene, dishonour, Lanz. 3862. er bat, daz Got sinen slac iiber in vil schiere slitege, very soon smite, Turl. krone 92 ; conf. 6eo/3\a/3)]<;, 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 hodeii, Weise comod. 39. Got recli' ez iiber sin kragen, Ottoc. 352^^. so muoze mig Got wuorgen, Karlm. 368. nu hrennet mich der Gotes zan (tooth) in dem fiur, Todes gehugde 679. so entwiche mir Got, Flore 5277. Got ist an mir verzaget, Parz. 10, 30. ist Got an siner helfe hlint, oder ist er dran he- fovhet (deaved, daft), 10, 20. die gote gar entsUefen, Albr. Tit. 2924.
p. 20.] The irrisio deorum, ON. goS'-gd (Prof. liii. and p. 7n.) reaches the height of insult in Laxdsela-s. 180. Kristni-s. cap. 9 ; OHG. hot-sceUa blasphemia, MHG. gotes scheltcr. Conf. the abusive language of Kamchadales to their highest god Kutka, Klemm 2, 318. nu scliilte ich miniu abgot, scold my false gods. Lament 481. sinen zorn huoh er hin ze Gote: ' riclier 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*^. wctfen schrien iiber (cried shame upon) Gotes gewalt, Wigal. 11558. Got, da bistu eine schuldec an (alone to blame), Iw. 1384. Charles threatens him : Karles tenga a Dieu, si confust son voisin, 'jamais en France n'orra messe a
GOD. 1289
matin, ' Aspr. 35*. he, saiufc Denis do France, ta somoUh'a et dorz, ((iiant faiiz tes homes ligcs tiens en est li gran torz, Gnitccl. 2, 15(3. nerat iuwer gote an eiii sell und trenket si, drench them, Wh. 1, 8o^. trijwet (believes) als danu 8. Urban auch, wenn er uiht scliafft gnt wein, werd' man ihn nach den alton branch werffen in bach hinein, Garg. pref. 10. In the Ksrchr. 11-737 Charles threatens St. Peter: und ne mache du den blinden hinte niht gesunden, din lu\s ich dir zestore, dinen widemen ich dir zevuore. God is defied or cheated : hiss Gutt selhst koinpt (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 sinen Helen abgoten. Pass. 306, 20. ir llehen gote 38, 41. der zarte Got, Ls. 2, 285-6. Griesh. 22 (5. 9. 17 of Christ), der siicze Got von himel, Griesh., etc. in svasugod', Saem. 33*. tugenhafter Got, Wh. JO, 16. Got der geivdre, Fundgr. ii. 90, 41. Jtere is said of heathen gods, angels, emperors: ein Venus here, MS. 1,55*. Jidlig dryhten, Beow.
1366. God sees, tends, blesses, loves, rewards, honours,
pities, forgets: Got der miieze din j^flegen. Herb. 6160. Got gesegene uns immer mere 7732. Got segen inch, Got Idne dir 8092. Got minne dich, Eracl. 644. Got miieze mich eren, MsH. 1, 59^. daz raohte Got erharmen, 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 Gotes Jier (host), Gute frau 1492; hence proper names like Godesnian, Trad. Corb. 291, Godasmannus, Pol. Irrain. 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 tamhe, Ilelmbr. 85. der Gotes reine, Marienleg. 189, 428.
p. 22.] Earthly titles given to God : der edel keiscr himelbaere. Tit. 3382. That of the king of birds : Gott der hohe edle adlcr vom himmel, Berthold 331. The M. Lat. donmus is not used of God, who is always Dominus, but of popes, kings, etc., Ducango sub V. O. Fr. dame dieii, dame de, Roquef. sub v.; Vrov. da mi
1290 GOD.
drieu, damri deu, doiaini dleus, Raynouard 3, 68; on dame conL p. 299 n. Wallacli. dumnedeit for God, domii for sir, lord. Slav. knez, hniaz, prince, is applied to God in Wiggert's psalms, conf. kneze granitsa in Lisch urk. 1, 9. So ava^, avaaaa are used of kings and gods, espec. avaKe<i of the Dioscuri, and the Voc. dya of gods only.
p. 22.] God is called Father in that beautiful passage : ]7onne forstes bend Feeder onlaeteS, Beow. 3218. Brahma is called avus paternus, Bopp^s gloss. 217% and Pitamaha, great father, Holtzra. 3, 141. 153; conf. Donar as father, p. 1G7. In the Miirchen, God becomes godfather to particular children : in KM. no. 126 he appears as a beggar, and gives his godson a horse, in the Wallach. miirchen 14 a cow. The fays, as godmothers, give gifts. The grandmotJier travels all over the earth, Klemm 2, 160; conf. anel, haba (p. 641), zloto-haha, gold-grandmother; viother (p. 254).
p. 22.] The Saxon metod, ON. midtndr may be conn, with Sanskr. mdtar, meter and creator, Bopp's Comp. Gr. 1134, and mata, mother, creatress ; conf. Ta/jii,a<; Zev<i.
p. 23.] In Homer too, God is he that pours : Zeus creates, begets mankind, Od. 20,202. But Zeus p^^eet vScop, II. 16, 385. Xiova, II. 12, 281. Poseidon ;^eev dxy^vr, II. 20, 321. Athena •jqepa %e£'e, Od. 7, 15. virvov 2, 395. koXKo^ 23, 156. x^P''^ 2, 12, etc. Conf. p. 330, and 'Athena ^/ce K6fMa<;,' let her hair stream, Od. 23, 156. God is he, ' der alle bilde giuzet/ 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 wiirkeii kan,^ MsH. 2, 247^. He fits together: das filege Got, Rab. 554. Got /uec/^ mir'z ze guote, Frauend.422, 22. do bat si Got vil dicke filegen 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 Sffilde (fortune) : dir fiiegct sselde daz beste. Tit. 3375 ; our ' fiigung Gottes,^ providence. God destines, verhenget, MS. 1, 74* (the bridle to the horse) ; OHG. firhengan (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
liab selbtT gewUet her Got vuu liiinel, Keller's Erziilil, tjl.y, 11. We say 'go with God/ safely, avv Oetp j3aivet<i, Babr. 92, G.
p. 23.] Though IJerthold 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. 21-.] To explain the Ases we must compare aJinra-mazdat^ (p. 981 n.) and Sanskr. asiirci spiritual, living. Sva lati ass )>ik heilan i haugi, Fornald. sog. 1, 437. Rin ds-kunn, Saem. 248*. nornir dskungni- 188*. A fri^la is called dsa IdoiT, Forum, sog. 9, 322, fair as if sprung from Ases ? ]>a vex mer dsmcgin, iafuhatt up sem hiiniun, Sn. 114. dsmegir, SaBm. 94''. dsmod'r opp. to jotuumoSr, Su. 109. dsa bragr stands for Thur, Sa3m. 85''. Some- times ds seems to mean genius, fairy : in Nials-s. p. 190 a Svin- feUs-ds or Sncefells-ds changes a man that lives with him into a woman every ninth night ; the man is called ' hrud'r Svinfells-as, arnica genii Svinfelliani. Here also mark the connexion of as with a mountain (fell for fiall ?) . The Saxon form of the word is also seen in the names of places, Osene-dred, Kemble no. 1010 (5,51), and Osna-brugga (conf. As-brA, rainbow, p. 732). Note the OHG. i\jyr-rt?i.s, spear-god, Fulcli-ans, Haupt's Zeitschr. 7, 529. That Ansivarii can be interpreted 'a diis oriundi ' is very doubt- ful. Haupt's Ztschr. 5, 409 has 'des bomes as' prob. for ' ast ' bough, which may indeed be conn, with 'as' beam, for it also means gable, rooftree, firmament, ep^a, 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 isvara dominus with an Irish ae«- fhear aesar, dens, from Pictet p. 20 ; but this contains fear, vir.
p. 26.] ' Hos cousenfes et coviplices Etrusci aiunt et nominant, quod una oriantur et occidant una' says Aruobius adv. gentes lib. 3 ; does he mean constellations ? conf. Gerhard's Etr. gotth. p. 22-3. Does dtliinga brautir, SaGui. 80'', mean the same as usa, cognatorum ?
p. 26.] As consulting ragin appear the gods in Sanskr. rdga- nns and Etrusc. rasena. The Homeric Zeus too is counsellor.
1292 GOD.
fjbijarfop, fxrjTieTa. ' consilio deorum immortalium, coJKswesse deos immort/ says Ca3sar B. Gall. 1, 12. 14. The pi. regin occui's further in Ssem. 32''. 34^ nyt regin. 36^ vis regin. Hakonar-ai, 18 rd& oil ok regfij?. Saem. 248^ dSlg-rdgnir. Also rogn : liopt, 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. r^^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. Miiller 118, speaks of sacra denm agmina. The gods live happy: deoriim vitam apti sumus, Ter. Heaut. iv. 1, 15. deiis sum, sic hoc ita est, Hecyra v. 4, 3. The beautiful and blithe are comp. to them: ])yckir oss Offinn vera, Hak.-m. 15; conf. Asa-bio'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 J. 672 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'? iraveWrjvio'i, are common to whole races. Also that the Greeks and Romans (not Teutons) often speak indefinitely of 'some god^: /cat xi? ^609 rjyefj,6vevev, Od. 9, 142. 10, 141. Tt9 fie dewv 6\o(f)vpaTo 10, 157. ddavdrcov 09 rt? 15, 35. Ti9 ^eo9 eaai 16, 183. Tt9 (T(f)Lv to'S' eecire deoiv 16, 356. fj fiaXa Ti<; 6eo<; evhov 19, 40. Kai rt9 ^eo9 avrbv iveiKoc 21, 196. 24, 182. 373. Solemnis formula, qua dii tutelares urbium evocaban- tur e civitatibus oppugnatione cinctis ambiguo nomine si dens, si dea, ne videlicet alium pro alio nominando aut sexum confun- dendo falsa religione populum alligarent, conf. Macrob. Sat. 3, 9. Nam c'onsuestis in precibus ' sive tu deus es sive dea ' dicere, Arnob. 3, 8. Hac formula utebantur Romani in precibus, quando
WORSHIP. 1293
sive terra movissefc, sive aliud quid accidisset, de quo ambige- batur qua causa cuj usque dei vi ac numine effectuiu sit, conf. Gellius 2, 20 ibique Grouovius.
CHAPTER HI. WORSHIP.
p. 29.] For veneratiou of a deity the AS. has both weorffscipe reverentia, diguitas, aud weord'iing ; the Engl, worship, strictly a uoun, has become also a vevh= weorcfidn. The christian teachers represented the old worship as diohnles (jclp inti zierida (pompa). In Isidore 21, 21. 55, 5 aerlos stands for impius. Beside the honouring of God, we find ' das Meien ere,' Ms. 2, 22^ aud 'duvels ere, Rose 11200. D. Sag. 71. Gote dlenen, Nib. 787,1. ov forchte (feared) den Heilant, Roth 4415. Heartfelt devotion is expr. by ' mit innedichen muote,' Barl. 187, IG. an- dacldliche 187, 3G. 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 aud 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 ofhhjtit (al. ohlotlt), SaBm. 28'^. The Chinese do not pray, and certainly, if God has no body and no speech, we cannot attribute an ear or hearing to liim, 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 jn-esuppose a divine form that hears. Odysseus prays to Athena: kXvOl yu,eu, vvv 8^ irep fiev aKovaov, iiret 7rdpo<i ovttot axovaw; paiofxevov, Od. G, 325. 13, 35G. kXvOi, ava^ 5, 445. II. IG, 514 ; Poseidon and Apollo are addressed with the same formula. Gods are greeted through other gods : Veneri dicito multam meis verbis salutem. Plant. Pocu. i. 2, 195. But, besides praying aloud, we also read of soft muttering, as in speaking a spell, Lasicz 48. dprjaKevetv is supposed to mean praying half aluud, Creuzer 2, 285. Latin precari (conf. procus), Umbr. persni VOL. IV. C
1294 WORSHIP.
(Aufrecht and Kirchlioff 2, 28. 167) answers to OHG. f ergon poscere, precari, N. Cap. 153^ Sanskr. prach, Zend, pereg. 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 mihi, murmure dixit, Ov. Met. 6, 327 (p. 1224). ' gebete kduen/ chewing- prayers, occurs in Bronuer's Life 1, 475; 'stille gebete thauen/ distil, in Gessner's Works (Zurich 1770)2,133. ' gehetvrumen,' put forth, Gudr. 1133, 1. heten und Mmehprehen, Gefken beil. 116. daz gebet ist ein sliezer bote (messengei-) 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 sforten, preces fundere, like tranen st., lacrimas fundere. gepet ausgiessen, MB. 27, 353.
p. 29.] Other words for praying: Grk. Seofxac I need, I ask, iKerevco and XlaaofMut, beseech. ON. heita a einn, vovere sub conditione contingenti : het a Thor, vowed, Oldn. laseb. 7 (conf. giving one&eli to a partic. god, OSinn, p. 1018-9). OHG. hareii clamare, anaharen invocare, N. Boeth. 146. OS. grotian God, Hel. 144, 24. 145, 5. Does TvpoaKweu) come from Kweco I kiss (as adoro from os oris, whence osculum), and is it conn, with the hand-kissing with which the Greeks worshipped the sun; rrjv x^^P"' KuaavTe<i, Lucian 5, 133; or from kvwvI conf. irpoaKvve';, fawn- ing flatterers, Athen. 6, 259, see Pottos Zahlmeth, 255. jiaTrd- t,ea6ai is also used of dogs fawning upon a master.
p. 30.] A suppliant is not only betoman in OHG., but heteman in MHG. Hartra. biichl. 1, 263. Prayer, our gebet, is a fem. bete : mine flehe und mine bete, die wil ich erste senden mit herzen und mit heiiden, Trist. 123, 22 (praying with hands, folded?). The MHG. b'eten is always joined with an, 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. Pfeiffer^s Barl. p. 446.
p. 30.] The MHG.y?e/(eii supplicare takes the Dative: deme heiligin Geiste vlen, Wernh. v. Nieder-rh. 37, 17, etc. But with the Accus. : den toren flehen, Freid. 83, 3. alle herren flehen, Walther 28, 33. fleha ze \\\me\e frumen, N. Boeth. 271 ;
WORSHIP. 1295
couf. 'gebet vrumen' above. Evx^adai also takes a Dat. : Aii, Oil. 20, 97. Ad/jvr) 2, 2(51. Lloaethawvi 3, '1:3. iirevx^aeai, jipTe- fiiSi 20, (30 ; coiit". €V)(^fj (or eV ey^i^at?, ev X07069) Trpear/Sevecv, (fipotfitd^ofMai, JEsch. Einn. 1. 20. 21.
p. 31.] Cau Goth, alhfron and OIIG. eiscon be from aigan, and mean wish to have ? OHG. diccan occurs ia MUG. too : digete gein Gote, Altd. bl. 2, 149. an in gedijet, prays, Kdh. Jesu 91, 4. nitdi'rdige supplicatio, Serv. 3445.
p. 31.] Postures in prayer. Standing: diu sfrt an ir gebete in der kapellen hie bi, Iw. 5886. an daz gebet sfdii, Zappert p. 23. Bowing : diofo ginigen, bend low, O. iii. 3, 28. sin nigen er gein liirael gn-p, 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 wege iemer-raere sin vient swa dil hin gast, be foe to every way thou goest, Amur 2347. The Finnic kumarran, bending, worship, is done to the road (tielle), moon (kunlle), sun,(piiiwalla), Kalew. 8, 103. 123. 145. diu bein biegen = pray. Cod. Vind. 159 no. 35. On kneeling, bending, conf. Zapp. p. 39. ze gehete gcvie, Ksrchr. 6051. ze Gote er sin gebete lie, 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 zu veniende : wo irae daz houbit lac, do satzte her di fuze hin, Myst. 1, 218. legde hleor on eord'an, Caedra. 140, 32. Swed. bunfaUa, to kneel in prayer. During a sacrifice they fell to the ground ptTTToi/re? €<i fo)8a<?, Athen. p. 511. The Ests crawl bareheaded to the altar, Estu. verh. 2, 40. Other customs : the ludians danced to the Sun, Lucian, ed. Lelnn. 5, 130. Roman women, barefoot, with dishevelled hair, prayed Jupiter for rain. The ha,nds of gods are kissed, conf. irpooKwelv. In contrast with looking up to the gods, avw j3\eylra<;, Moschus epigr., the eyes are turned (nya// from sacred oV)jects. Odysseus, after landing, is to throw back into the sea, with averted look, the Kpi]8€/j,i'ou lent him by Ino, avroi'ocrc^t Tpatricrdai, Od. 5, 350. Tap(3)]aa^ 5 ere- pco(re /3aX,' Ofx/Mara, fxi] ^€09 eirj, 16, 179.
p. 32.] Uncovering the head: huic capite velato, illi sacri- ficandum est nudo, Arnob. 3, 43. pilleis capitibus inclinarent defmdis, Eckehardus a.d. 890 (Pertz 2, 84). tuot iiwere kngelen, (ihe, und bitit Got, Myst. 1, 83, 25. son chapel nstc, Ren. 9873; conf. 's clnippli liipfe, Hebel 213. halme und ouch diu liuetelin
1296 woESHip.
diu wurden scliiere ab genomeD, Lauz. G838. sineu Itelni er ahe bant (unbound), und sturzt' in u£ des scliildes rant ; des hiietels wart sin lioubet bloz, Avau sin zuht 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 w^ater, wash and pray, Vuk ii. 7, beg. of Naod Simeun. The Greeks went to the seashore to pray : TrjXefia'X^o'; S" cnidvevOe klcov eVt dli'a BaXdaar]^, Od. 2, 260. /Sf/ S' ciKecov irapa 6lva .... aTrdvevOe KiMV rjpdO^ 6 yepato'; ^AttoWwvl dvaKrt, W. i. 34.
p. 33.] Arsenius prays with 'uplifted liands from sunset to sunrise, Maerl. 3, 197. in crucis modum coram altari se sternere, Pertz 8, 258; conf. ordeal of cross. Praying 'mit zertdnen armen, zertrenten armen, Zellw. urk. no. 1029. 775. Hands are washed before praying : y^elpa'i vi.-^d/Li€vo<i 7roXif)<; d\6<;, in the hoary sea, Od. 2, 261. 12, 336. Helgafell, )?angat skyldi engi ma'Sr opveginn (unwashen) lita, 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 ginada Otfried uses a word peculiar to him- self, eragreldi, Graff 2, 412. The cuneif. inscr. have constantly: * Auramazda miya upastam abara,^ Oromasdes mihi opem ferebat ; *vashna Auramazdaha,^ gratia Oromasdis.
p. 34.] Other ON. expressions for prayer: blota^Si OSinn, ok bi'Sr hann lUa a sitt mal, Hervar. saga c. 15. orerSom augoni lUi& ockr jnnnig, ok getit sitjondom sigr. Stem. 194^^. mal ok raanuvit gefit ockr maerom tveim, ok laeknis-hendur meSau
lifom, ibid. As the purpose of prayer and sacrifice is twofold,
80 is divine grace either mere favour to the guiltless, or forgive- ness of sin, remission of punishment. Observe in Hel. 3, 18: thiggean Herron is huldi, that sie Hevan-cuning ledes dleti (ut Deus malum averteret, remitteret), though Luke 1, 10 has merely orare, and 0. i. 4, 14 only ginada beitota. He is asked to spare, to pity : rXvOh Od. 3, 380. 16, 184. cf>€[Seo 8' ^fiioov 16, 185. av he tA.e&)<? yevov, Lucian 5, 292. ' taivu ainomen Tapio,' be entreated, Kalev. 7, 243; conf. roSe /xoc Kpgrjvov ii\8(op, II. 1, 41. Od. 17, 212. (Kl. schr. 2,458.)
woBSHip. 1297
Tlio Hindu tilso looks to tlie E((st at early uioniing prayer, lienco he calls tiie South daxa, daxima, the right. lu praying to Odin one looks east, to Ulf west, Sv. forns. 1, 69. tsolem respiciens is said of Boiocalus, Tac, anu. 13, 55. Prayer is directed to the sun, N. pr. bl. 1, 300, and there is no sacrificing after sunset, Geo. 2281. On the other hand, ' Norffr horfa dyr ' occurs in SiBtn. 7''. Jotunheimr lies to the North, Rask afh. 1, 83. 9 1. D. Sag. 981-2.
p. 35 n.] Mock-piety : wolt ir den heiligen die z<ihen (toes) ahbcissoi ? Bi'ontier 1, 295. alle heiligen freshen wollen, Elis. V. Orl. 251. gotze-sclilecker, Staid. 1, 467. In thieves' lingo a Catholic is tolefresser, hllderfresser , Thiele 317". magliavutts, gotzenfresscr, Carisch 182^. Whence comes Ital. bachettone ?- conf. bigot, Sp. beato. die alto tempelfrete, Spil v. d. 10 jungfr. in Steph. 175. du rechte renne umiue id alter, you regular Run- round-the-altar. Mono schausp. 2, 99. frommchen, as early as Er. Alberus Praec. vitae ac mor. 15G2, p. 90".
p. 35.] On Sacrifice, conf. Creuzer synib. 1, 171. 'opphir = vota,' Gl. Sletst. 6, 072. Gifts = sacrifices, p. 58. si brahten ir ()J)fer und antheiz, Diemer 179, 25. In Latin the most general phrase is rem divinam facere = sacrificare ; we also find commo- vere, obmovere, Aufr. u. Kirchh. 2, 105. Victima, the greater sacrifice, is opposed to hostia, the less, Fronto p. 286. To ' ohJu- tiones fiir alien gebilden (before the statues and shrines), ut tenor est fundationis, cedens pastori ' (found, at Riiden, Westph. 1421, Seibertz Quellen d. Westf. gescli. 1, 232) answers the Germ. niiswKjii visitatio, oblatio, Graff 1, 1068, from wison, visitare. ?<;i.sofZ = oblei, visitatio, Schmeller 4, 180. The Swiss now say wisen for praying at the tombs of the dead, Sfald. 2, 455.
p. 35.] On blot, blast)' see Bopp's Comp. Gr. 1146. Goth. Gup bhjtau, Deum colere, 1 Tim. 2, 10. In ON., beside gods' sacri- fices, there are tVfa blat, p. 418, dlsa blot, p. 402 [and we may add the blot-risi on p. 557]. blat-haiig and starblaf, Fornm. sog. 5, 164-5. sleikja blat-bolla, Fagrsk. p. 63. A proper name Blotmdr, ace. Blotma (-mew, the bird), Landn. 3, 1 1 seems to mean larus sacrificator, = the remarkable epithet blatevogel, a.d. 1465, Osnabr. ver. 2, 223 ; or is it simply ' naked bird ' ? conf. spott- vogel, speivogel, wehvogel [gallows-bird, etc.]. ON. bl6tcar>jr = prone to curse, for biota is not only consecrate, but execrate.
1298 WORSHIP.
p. 37 n.] Mit der hlofzrn liaun, H. Saclis iii. 3^ 58*'. eine breite hlotze, Chr. Weise, Drei erzn. 194. der weidplotz, hunting- knife, fJotzer, Vilmar iu Hess. Ztsclir. 4, 86. die hluote, old knife, Woeste.
p, 37.] xliitheiz a vow, but also a vowed sacrifice, as when the Germans promised to sacrifice if tliey conquered, Tac. Ann. 13, 57, or as the Romans used to vow a vet sacrum, all the bii'ths of that spring, the cattle being sacrificed 20 years after, and the youth sent abroad, Nieb. 1, 102. ir obfer unde antheiz, Diemer 179, 25. geheton wtg-weorcfunga, Beow. 350. aer];on hine deaS onscegde, priusquam mors eum sacrificaret. Cod. Exon. 171, 32 ; conf. MHG. iuwer lip ist ungeseit, a<^aro^, Neidh. 47, 17. What means OHG. freldan ? [frehan ? frech, freak ?]. N. Boeth. 226 says of Iphigenia: dia Clialchas in friskinges wis frehta (Graff 3, 818) ; conf. ON. frett vaticiniura, diviuatio (Suppl. to p. 94), and AS. ^on blote oSSe on fyrhte,' Schmid 272, 368, where fear or fright is out of the question.
p. 38.] AS. cweman, also with Dat., comes near fullafahjan : * onsecgan and godum cweman,' 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 : Tlieocr. epigr. 1, 2 uses KelcrOat of consecrated gifts.
p. 39.] To AS. Idc add Idcan offerre, conf. placare. Jdc onsecgan. Cod. Exon. 257, 30. Idc xenium, donum, Idcdaed munificentia, Haupt^s Ztschr. 9, 496^.
p. 39.] On dirap'^^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 (pvpajxa ?] Wizot survived in MHG. too : frone ivizut, Servat. 3337. Massmann derives Imnsl from hin|?an ; Kuhn in Berl. Jb. 10, 192 — 5, 285 from hu to pour, which = ^i/eii' ace. to Bupp 401. huHi^Jjada a7rev8o/j,ac 2 Tim. 4, 6. imJninslags aairovSa 3, 3. nfsneipan — Oveiv, kill, Luke xv. 23-7. 30, and itfsnipans immolatus, 1 Cor. 5, 7 plainly refer to cutting up the victim. Hunsaloa in the Ecbasis may be either hunsal-aha (-water) or huns-alah (-temple), Lat. ged. p. 289. 290.
O.Slav. treba = \ihiitio, res immolata, templum ; trhhishclLe ^oa^o^. ' qui idolothyta, quod treho dicitur, vel obtulerit aut mandu- caverit,' Amann Cod. mss. Frib. fasc. 2, p. 64. O.Boh. tfeha,
WORSHIP. 1299
Riiss, frcba, sacrifice. O.Sl. trehiti, Pol. trzebic, Serv. friahiti, jiiirify; coiif. the ])l.ice-n:ime Trehhin, Juiit^m. 4, G20''. Pol. tnii'la, potrzcha, oportet, it is needful. Serv. potreba, Bob. pothfba, need ; conf. Litli, rofrimpits and Antrimp, Afrimp, Hanusch 21G-7. D. Sag. 328. Sacrifice is iu Lett, lobars, Bergm. 142 ; iu Hung, aldomds, Ipolyi 3il.
p. 40.] The right to emend aibr into tibr is disputed by Weigand 1997; conf. Diefenbach's Goth. wtb. 1, 12. Ou ricppa see my Kl. Schr. 2, 223; Umbr. tefro n. is some unknown part of the victim, Aufrecht u. K. 2, 294. 373. May we connect the Lett, sobars, plague-offering ? Some would bring in the LG. zpfer ( = kafer), see Campe under ' ziefer/ and Schmell. 4, 228; conf. OHG. arzibor, Graff 5, 578, and ceepurhuc, n. prop, in Karajan. Keisersb., bros. 80*^, speaks of umjesuber ; we also find uiiznff'r vermin, conf. n)ulz, uneatable, i.e. vermin, Mone 8, 409. The Grail tolerates no umjezibere in the forest. Tit. 5198. The wolf is euphemistically called loigezufer, Rockenphil. 2, 28. The geziefer in the pastures of 'J^yrol are sheep and goats, Hammerle p. 4.
With OHG. tviJian, to sacrifice, conf. the AS. luig-weord'ung above, and Lith. wtiliin, ago, facio, Finn, walhutan.
p. 41.] The diversity of sacrifices is proved by Pertz 2, 243, diversos sacrificandi rifus incoluerunt; and even by Tac. Germ. 9 : deorum maxime Mercurium colunt, cui certis diebus huinanis quoque hostiis litare fas habent. Herculem ac Martem concessis animalibus phicant. pars Suevorum et Isidi sacrificat.
To a sacrifice the god is invited, is asked to join : KaXeet tov deov, Herod. 1, 132. iirtKaXiet, r. 6. 4, 60. i'mKaKiaavTe<i r. 0. acpdl^ovcrt 2, 39. The gods are present at it, Atheu. 3, 340-L Why bones are offered to the gotls, Hes. theog. 557. primitiae ciboriim deo offerenda, Athen. 2, 213. The rising smohe and sfi'amare pleasing to gods, Lucian^s Prometh. 19. eV 8e dvfxdrwv "H.(f)aiaTO<; ovk eXafMire, Soph. Antig. 1007. Men sirengiluni the gods by sacrifice, Haupt's Ztschr. 0, 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 ]?ar hrafnar tljugandi ok gullu hatt, as a sign ' at OSinn mundi p<'git hafa blotit,' Porum. sog. 1, 131.
1300 WORSHIP.
p. 42.] Part of tlie spoils of war given to the God of the Christians, Livl. Reimchr. 2670— 73. -3398 to 3401. 6089.4696. 11785. 11915. ' hriluien, p/er^ und rische man' are to be burnt in case of victory 4700. 4711. If vidima is from vinco, it must have been orig. a sacrifice for victory, ON. sigur-gioi, victim. The ehren-gancj in Mlillenh. Schl.-Holst. s., p. 108 was once pi'ob. 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 plague- offering at Massilia, Petron. c. 141.
p. 42.] Forecasting the future by sacrifice : ante pngnam 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 |?a J^at raS tekit at ]?eir hlotu&u Olaf konung til drs ser. With Halfdan's sacrifice conf. the eKaTo/x- (^ovia offered by him who had slain 100 foes, Pausan. 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 Inimana sacrificaveruut victima, Pliny 36, 5. Men were sacrif. to Artemis, Paus. 7, 19; to the playing of flutes, Aufr. u. K.'s Umbr. Sprachd. 2, 377. In lieu of it, youths were touched on the forehead with a bloody knife, 0. Jahn 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 ai-e 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 cum volucribus, quibus etiam vivos litant homines, quos a mercatoribus emunt, diligenter omnino probates ne maculam in corpore haheant, pro qua refutari dicuntur a draconibus.' 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 Runa 1844, 5 : i ]7ann tima kom hallaeri mikit a Rei^gotaland. enn sva geek irettin, at aldri mundi ar fyrri koma^ enn peim sveini vaeri blutat,
WORSHIP. 1301
cr aelSstr vaori ]'ai' i landi, Hervar. saga p. ibi, conf. lot. On the two Gallelms horns is pictured a mau hokling a child-victim. Saxo, ed. ]\[uller 121, says of Fro at Upsala : 'Jtumanl generis hostias mactare aggrcssus, foeda suporis libanienta persolvit ; ' he changed the vefcreiii ]ihiiti(»ils morem. To the ' sacrare aciera ' in Tac. Ann. 13, 57 (p. 104G n.) answers the ON. valfela, 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. 52G, and the villa of Opferhein, now Opferbaum near Wiirzburg, see Lang's reg. 3, 101 (year 1257). 4, 291 (year 1285).
p.lG.] An ajiiwmZ 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 par est honorare coelestes, quibus Ipsi alimur, et qnas nobia ((d victiim sui numinis benigaitate dignati sunt,' Arnob, 7, 16. On (?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 sich auf dera fronhof lagert, soli man geben als off der hube gewassen (grown) ist niit federn, mit borsten,' Weisth. 3, 478. In buying it, one must not bai-gain, 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 : ou^t ol ia6iovT€<i Ta<; dvaia<; KOivtovol 70V dvcnaa-TTjplov elcri ; p. 41.
p. 47.] On sacrificing Horses (p. 664) and its origin, see l^opp's Gl. 24", asuaniedJid ; 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 Massngeta) to the Sun, Herod. 1, 216. White horses thrown into the Strymon 7, 113. llli (Moesi) statim ante aciem immidnto equo concepere votuin, ut caesorum extis ducum et litarent et vescerentur, Florus IIG, 21. May the Goth, a'lhvatundi, ^dro^, 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 'J'acitus might mean men's heads, yet conf. p. 659. It has yet to be determined how far the bodies,
1302 WORSHIP.
Jiorses and arms of the conquered were offered to gods. To dedi- cate the ■wicges-erwej 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.] Uorsefiesh eaten by witches (p. 1049) ; by giants, Mullenh. 414. Foals eaten, Ettn. uuw. doctor 338—40. The Wild Hunter throws down legs of horse, Schwartz p. 11. Plica Polonica atti'ibuted to eating horseflesh, Cichocki p. 7.
p. 49n.] hisses sacrificed by the Slavs, Biisching 101-2. Cos- mas 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 hickefreters, chicken-munchers, Belg. Mus. 5, 440.
p. 49.] Oxen were favourite victims among the Greeks and Romans : toI S' eVt divl 6a\daari<i lepa pe^ov Tavpov<; Trafxp.eXava'? 'EvoauxdovL Kvavo'y^a iT-p, Od. 3, 5 ; namely, nine bulls before each of the nine seats 3, 7. Twelve bulk sacrificed to Poseidon 13, 1 82. To Athena pe^(v ^ovv r/viv evpii/jbircoTrov (lS/xy]T7]V, rjv ovitm vtto ^vyov i]yay€V avrjp. ttjv tol iyoo pe^fo, '^pvadv Kepaoiv 7r6pi')(^eva<; 3, 382 ; conf. 426. 437, miratis 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 falvos, Pliny 22, 5. nioeos tanros immolare, Arnob. 2, 68. At the ' holm- gang' the victor kills the sacrificial bull, Egils-s. 506-8. rauff hann i nyju naufa hU&l, Ssem. 114^'. The wise bird demands 'hoi, horga marga, ok gnU/iijnuJar I'ljr' Ml''. 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 calf sacrif. to the plague, p. 610 ; a Mack ox with ivhite feet and stai-, Sommer 150; conf. the cow's head, Wolf's March, no. 222. A red cow, kravicu buinu, Konigsh. MS. 100; cord, rote ha.lbela 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 sacriviis answers in the Welsh Laws ' siis
WORSHIP. 1303
coeiiah's quae servatiir ad coenam regis/ Leo Malb. Gl. 1, 83. Varro thinks, ' ab siiillo geuere pecoris iiniiiohvuJi initiuin primuin suin- tuin videtnr/ Ke Rust. 2, 4. porci duo menses a mam ma noii dijunguntur. porci sacre-f, purl ad sacrificiurn ut immolentur. porci lactentes, sacrcs, delici, nefrendes 2, 4. (Claudius) cum regibus foedus in foro icit, iiorca caesa, ac vetere fecialiuni prae- tatione adhibita, Suet. c. 25. duo viHimde iiorcinae, Seibertz no. 30 (1074). A j'riscliliiig at five schillings shall stand tied to a pillar, Krotzenb. w., yr 1415 (Weisth. 3, 513). The gras-frisch- Ihig in Urbar. Aug., yr 1316, seems to mean a sheep, MB. 34'', 305. friscJiig, frisclilliig, a wether, Staid. 1, 399. opferen als eiuen friskinc, Mos. 19, 8. ein frishinc (ram) da bi gie, Diemer 19, 19. With friscing as recens natus conf. <r(f)ayal veoO/jXov /SoToO, yEsch. Eum. 428. King Hei"Srekr has a giiltr reared, with 12 judges to look after it, Hervar. saga c. 14 (Fornald. s6g. 1, 463) ; conf. the giafgoltr, Norw. ges. 2, 127.
p. 52.] "Apva fieXatvav e^evajKare, Aristoph. Ran. 84-7. Men sacrif. a ram, and sleep on )7.s- liidf, Pans. iii. 34, 3. Goats sacrif. to Juno : al'yo(f)dyo<; Hprj 15, 7. Nunc et in umbrosis Fauno decet immolare lucis, sen poscet ag)io, sive malit JiaeJo, Hor. Od. i. 4, 12 ; conf. bidental, Suppl. to p. 174. A boy of nine kills a black gnat with white legs and star, over the treasure, and sprinkles liimself with the blood, Soramer's Sag. p. 140; a goat with golden liorim 150-1. 179. * diu osterwiche get iiber dahein geiz' says Helbl. 8, 299 ; does it mean that only lambs, not goats, are eaten at Easter? A Idack sheep sacrif. to the devil, Firmenich 1, 206'' ; a sheep to the dwarf of the Baumann's cave, Gudeke 2, 240. The Prussian g oat-hall oiving is described by Simon Grunau in 1526, Nesselm. x. Lasicz 54; conf. Tettau and Tetnme 261. A ho- goat sacrif. tvitJi strange rites in Esthonia on St. Thomas's day, Possart 172.
p. 52] Dogs sacrif. in Greece, Paus. iii. 14, 9 ; in Uinbrin, Auf. und K. 2, 379. To the nickelrnan a l>lack cork is yearl}'' thrown into the Bode, Haupt 5, 378. Samogits sacrif. cocki^ to Kirnos, Lasicz 47. When Ests sacrif. ^cock, the blood spirts into the fire, the feathers, licad, feet and entrails are thrown into the same, tlu? rest is boiled and eaten, Estn. ver. 2, 39. aKVfivovi 7rafji/j.e\dim<; aKvXdKcov rpL(T(Tov<; lepeuaa'i, Orph. Argon. 962. The bodies or skins of victims hung on trees, p. 75 — 9. 650. in alta pinu votivi
1304 WORSHIP.
cornua cervl, Ov. Met. 12, 26G. iacipiam capfcare feras et reddere pinu cornua, Prop. iii. 2. ]9.
p. 55.] That the victim should be led round was essential to every kind of lustration, Aufr. u. K.'s Umbr. spr. 2, 263, KijpvKe'i S' dva aarv decov leprjv eKaro/jL/Sijv ^yov, Od. 20, 276.
p. 55.] Small sacrificial vessels, which participants brought with them, are indie, in Hak. goda saga c. 16, conf. '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, 331^' [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 in 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 offered to Percht on her day (p. 273); meat 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.] SvLoke-oferings were known to the heathen : incense and bones offered to gods, Athen. 2, 73. thus et merum, Arnob. 7, 26. Irish tusga, usga, AS. star, thus, staran, thurificare, Haupt's Ztschr. 9, 513'', At each altar they set 'eiue risten flahses, ein wahs-keizelin und wirouches 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, then 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 naviculacevea,, or an argentea anchora, Pertz 6, 783-4; a ' wechsin haus' against fire, h. Ludwig 84, 19; or the building of a chapel. Silver
WORSHIP. 1305
l>lou<jlis and alilpi^ ofrored (p. 59 n. 2G In.), D. Sag. 59. Pirates oder a tentli part of their booty, p. 2ol ; coiif. evravda tm vao) Tpn'ipovi avcLKenat, ■)(^a\Kovv efifioXov, Pans, i, 10, k Stones are carried or thrown on to a grave (otherw. branches, Kleinia 3, 29tj : on Brenumd's grave 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. § GO, thinks these kpixala 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. Jvach pilgrim contributes a stone towards building the church, M. Koch, reiso 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 pei"son, but such as were familiar with the customs of the poor creatures, would ever be able to account for. Strips of cluth are hung on the sacred tree, F. Faber 2, 410. 420; the passer-by throws a twi(j or a rag on the stone, Dybeck IS^S, p. 6. 4, 31 ; or nalar 4, 35 ; the common folk also put pennies in the stone, 3, 29, and throw bread, money and eggshells into springs 1844, 22. si het ir opfergoldes noch wol tAsent mai-c, si teiU ez siner seele, ir vil lieben man. Nib. 1221, 2 (p. 913 n.).
p. 57.] Herdsmen offer bloody victims, husbandmen frnifs of the earth, D. Sag. 20. 21. ears left standing for Wodan (p. 154 seq.) ; a bundle o^ jlax, WolPs Ndrl. sag. p. 209 ; for the little vioo<)L\\\{e flax- stems or a tiny hid of stalks of flax, Scliouw. 2, 360-9. sheaves of straw made for the gods, Garg. 129''. The Greeks offered sIdlJis and ears, Callim. 4, 283 ; hie placatus erat, seu quis libaverat uvam, seu dederat sanctae spicea serta comae, Tib. i. 10, 21 ; tender oak-leaves in default of barley, Od. 12, 357. The Indians had grass-offerings, Kuhu rec. d. Rigv. p. 102, as the pixies received a bunch of grass or needles. Firstfruits, OaXvaia, to Artemis, II. 9, 534. The flower-ofl'ering too is ancient, being one of the Indian five, viz. reading the Vedas, sprinkling water, burning butter, strewing flowers and spraijs, hospitality, Holtzm. 3, 123. The Sanskr. .se.ya = reliquiae, flores qui deo vel idolo oblati sunt, deinde alicui traduntur ; couf. the ilower-offering of Saras-
1306 WOESHIP.
vati, Somad. 1, 120-1, and * Hallows an ofiferiug to tlie clouds, Of kutaja the fairest blossoms/ Megliaduta 4. For Greece, see Theocr. epigr, 1. The offering to ' Venus ^ is hluomen und vivgerlin, Ksrchr. 3746. In Germany they danced round the first violet, p. 762. The people call a stone in the forest, three miles from Mai'burg, ^opfer-stoin,^ and still la,j flowers and corn upon it. A rock is crowned with flowers on Mayday, Prohle^s Unterhai'z 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 Schweckbauser hills, where an idol formerly stood, Harrys i. no. 4.
p. 59 n.] Ael/3ov 8' aOavdroiai Oeoh, Od. 2, 432. olvov eK'^eov, ^8' €v)(^ovTo 6eol<i, II. 3, 296. Before drinking, they poured some on the ground to the gods 7, 480 ; whereas the Scythians spilt no loine (Lucian Toxar. 45), and the German heroes drank minne without spilling any, D. Sag. 236-7. poculis aureis memoriae de- functorum commilitonum vino mero lihant, Apul. Met. 4 p.m. 131.
p. 61.] St. John's and St. Gertrude' s minne : later examples in Godeke's Weim. Jb. 6, 28-9, and Scheller 2, 593. postea dominis amor S. Johannis ministretur, MB. 35% 138. potum caritatis propinare, Lacomblet 487 (yr. 1183). dar truoc man im sand Johanns minne, Otfcoc. 838"'. Johannes Hebe, J. minne trinken, Weistli. 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 Sind Gertrous minne sy met u ! ' Men pray to St. Gertrude for good lodging, Bschenb. denkm. p. 240. In Wolkenstein 114, minne sanct Johans means the parting kiss. A wife says at parting : setz sant Johans ze bilrgen (surety) mir, daz wir froelich und schier (soon) zuo einander komen, Ls. 3, 313 ; conf. drinking the scheidel-kanne, Liintzel Hildsh. stiftsfehde 80. In ON. ' bad \i\ 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 haptista jjincerna (cupbearer), Lat. ged. des MA. p. 336.
p. 63.] On the shapes given to pastry, see p. 501 n. The forms or names of oster-flade (-pancake), 2^f('^^^^l<^i (patellata), oster-
TEMPLES. 1307
stuupha (-scone), p. 781, ficriwiz (Graff 1, llOt), are worth studying. Giintlier G47 : * before this sacred fire thy image now is brought' reminds one of Voetius's straw figure set before the hearth.
The Carnjimj-ahout of divine images was known to the ancients : Syriam deam per vicos agrosque circumferre, Lucian de dea Syria 10. Lucius cap. 36. circunigestare deam, Apul. p.m. 194 — 6. The Northmen of GuSbrands-dah* carry Thor's image out of his house info the Thing, set it up, and bow to it, St. Olafs s., ed. Christ. 23-6. The men of Delbruck carried about a false god llilgerio on a long pole, Weisth. 3, 101 n. May Ulrich of Lich- tensteiu'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. illnnis, new-moon), et solemnibus epulis ludicra,' Tac. Ann. 1, 50 ; conf. Germ. 24, where the sword-dance is called ludicruin. 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-stait in Ratenzgowe (Hallstadt by Bamberg), MB. 28, 98 (yr. 889) seems a misreading for IlalaJtcs-stiit ; and Halazzes-stat 28, 192 (yr. 923) for Halahhes-stat. For the chap, in Baluze 1, 755 has Halax-st&t, where Pertz 3, 133 has again Halaz-stat, but Bened. more correctly Alaga-sUit. 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 alhs with Sanskr. alka. What means ' alle gassen und allien' in the Limbg. chron. p.m. 5? With the Alois in Tacitus conf. the Scythian KopaKoi, (f)iXLoc BaifjLove<i = Orestes and Pylades, Lucian's Toxar. 7. D. Sa<r. 118.
1308 TEMPLES.
AS. weoli, templum: iveult. gesohte, Cod. Exoii. 244, 6. Doners- we in Oldenburg seems to mean D.'s temple ; and 'Esch.-wege in Hesse may be a corrup. of Esch-wehj though 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 ire for wih : za themo we (al. parawe) ploazit, Gl. Ker. 27. In ON. Vaudils-re, Sasm. 166'\ Fros-v/, Dipl. Suecan. no. 1777; Gotii-tt'i (Gote-vi) 1776. It is said of the gods: valda veom, Saem. 41'\ SkaSi says: fra minom veovi oc vungom, 67^. Val- hallar til, ok vess heilags 113^ ; does vess belong to ve, or stand for vers? In S^em. 23'' (F. Magn. p. 255 n.) ' alda ve iarSar/ populorum habitaculum, is opp. to utve = utgar-5a, gigantum habitacula. The Goth, veihs, sacer, OHG. ivili, is wanting in OS., AS., and ON. Coie-wili, nomen monasterii (Pertz 7, 460), is aftei'w. Gottweih; conf. Ketweig, Beham 335, 31. Chetewic in Gerbert (Diemer's Pref. xx.i.).
p. 68 n.] Ara = dsa, ansa, is a god's seat, as the Goth, hadi, OHG. i)etti, AS. hed mean both ara and fanum, D. Sag. p. 115. it=otZ-gereordu (n. pi.), epulae, Caedm. 91,27. ad apicem gemeinen gimlet, MB. 29^ 143 (yr. 1059). giimpeffe, Hess. Ztschr. 3, 70 ; conf. Gombetten in Hesse. Does the OHG. ehanslihti (Graff 6, 789) mean ara or area? 0. Slav, himir, ara, idolum ; conf. Finn, kumarran, adoro, incliuo me. On other Teut. words for altar, such as ON. stalli and the plur. Jiorgar, see D. Sag. 114-5.
p. 69.] OHG. Itaruc seems preserved in Harahes-heim, Cod. Lauresh. 3, 187, and in Hargenstein, Panzer's Beitr. 1,1; conf. Hercijnius. AS. Besiuga-/<mr/(, Kemble no. 994. ON. hatim- brcSom liorgi roe^Sr, SjBm. 42^. hof mun ek kiosa, ok Jiiirga raarga 14P. Thors-ar(//i, -aerg, -harg, now Thors-hiilla, Hildebr. iii. D. Sag. 115. The hof 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 hove giengen (atrium) 169, 30. den liof rumen (temple) 172, 5; conf. ON. hofland, temple- land. Munch om Skiriugssal 106-7. D. Sag. 116-7. Likewise garte, tun., pi. tunlr, iviese, aue (p. 225) are used for holy places, Gr. dXao<i.
p. 69.] OHG. pnro, AS. hcaro, are supported by Idj^arida = nemorosa, which Graff 3, 151 assoc. with kiparida ; by AS. bearewas, saltus, Haupt's Ztschr. 9, 454'', and ' bearo sette, weobedd
TEMPLES. 1309
worlito,' Ca)Jin. 172, 7. Lactautius's ' imtistes neinoruiu, luci sacertlos ' is rendered * hoarwcs bigenga; londahaarwes weard ' 207, 27. 208, 7. Names of places : Farawa, Neugart^ Cod. dipl. no. 30 (yr. 7G0) ; BarwUhsi/ssel, Miilleuii. Nordalb. stud. 1, lo8 ; ON. Bareij. The OHG. za themo paniioe, Diut. 1, 150 is glossed on the margin by ' to deme lioea althere, to demo sideu althere/ Goslarer bergg. olo.
p. 69 u.] UilG. luoc, specus, cubilc, delubruni, Graff 2, 129. in Inakirum, delubris, Diut. 1, 530*. 16k, lucus, Graff 2, 128. Iq Kudolf s Weltcbr. occurs heteloch., lucus, pi. beteloecher, Notker's Cap. 143 distinguishes the kinds of woods as loalden, forsten, lolieii. The Vocab. optiin. p. 47" has : silva wilder wait, nemus schoener wait, lucus dicker wait, saltus holier wait. Mi)umisen, Uuterital. dial. 141, derives Incus from luere, hallow. There are Jiurats named after divine beings: Frcckeuiiorstj Givekanhorst (conf. Freckastein, G'lvehansten. ok |>ar stendr enn Thorstoinn, Landn. ii. 12). It conies of forest-wor.ship that the gods are at- tended by wild beasts, Wuotan by wolf and raven, Froho by a boar.
p. 69.] Worshipping in the still and shady grove was practised by many nations. ' Thou hast scattered thy ways to the strangei-s under every green tree' complains Jeremiah 3, 13. kKvtov ak<TO<^ Ipov jiOrjvaLr}<;, Od. 6, 321. ev aXaei hevopi^evTt ^oi^ov ^AiroWcovo'i 9, 200. dXaea Ilepae(^ovairi<i 10, 509. aXcro? viro aKtepov eKarvi^oXov 'A'rroWwvo'i 20, 278. Athenaeus 4, 371-2, celebrates the cool of the sacred grove, inhorruit atram majestate nemus, Claudian in Pr. et Olybr. 125 (on nemus, see p. 648). in tiio luco etfano, Plant. Aulul. iv. 2, 8. lucus sacer, ubi llesperi- dum horti, Pliny 5, 5. itur in antlquani sllvam, stabuhi alta ferarum, JEn. 6, 179. nunc et in uiiibrosls Fauno decet iramolare lucis, Hor. Od. i. 4, 11. uec magis auro fulgentia atque ebore, quam lucos et in iis silentia ipsa aduramus, Pliny 12, 1. pro- ceritas silvae et seci*etum loci et admiratio umbrae fidem numiuis facit, Seneca ep. 41. As the wood is open above, a liole is left in the top of a temple, conf. the Greek hypaethral temples: Terminus quo loco colebatur, super eum foramen patebat hi /t^c^o, quod nefas esse putarent Terminum intra tectum consistere, Festus sub v. ; conf. Ov. Fasti 2, 671. Servius in /En. 9, 448. The Celts un- roofed their temples once a year {cnroaTeyd^.), Strabo 4, p. 198. A grove in Sarmatia was called akievfxa 6eov, piscatiira dei, Ptol.
VOL. IV. D
1310 TEMPLES.
3, 5. The Abasgi in the Caucasus venerated groves and woods {dXar} Kol vXas;), and counted trees among their gods, Procop, 2, 471 ; couf\ the prophetic rustle of the cypresses in Armenia (p. 1110). Evenin the Latin poems of the MA. we find : A moris ne/nns ParadisuSj Carm. bur. 162. circa silvae medium locus est occultus, ubi viget 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 riuten. Walther v. Rh. 64^ : in einen schoenen griienen wait, dar diu heldeytsche diet mit ir abgoten geriet (ruled?). In stories of the Devil, he appears in the fored 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 to ti-ees, p. 509.
Worshipping on mountains is old and widely spread; conf. as, ans (p. 25), and the Wu.otsin&-h ergs, Donners-6t;r;/s. Three days and nights the Devil is invoked on a mountain, Miilleuh. no. 227. Mountain worship is Biblical: 'on this mountain (Gerizim),' John 4, 20; see Raumer's Palest, p. 113.
p. 73.] Like the Donar's oak of Geismar is a large Jioli/ oaJc, said to have stood near Millhausen 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 thegathon, see Hpt's Ztschr. 9, 192, and Wilmans' essay, Miinst. 1857. summum et principeui omn. deorum, qui apud gentes tlieguton nuncupatur, Wilkens biogr. of St. Gerburgis; conf. Wio-and's arch. 2, 206. tagaton discussed in Hitter's christl. phil. 3, 308. It is Socrates's Sat/j.6uiov, Plato's to ayadov, the same in Apul. apolog. p. m. 278. Can thegatJio be for theodo, as Tehota is for Thiuda ? Forstem. 1, 1148.
p. 75.] The holg luood by Hagenau is named in Chmel reg. Ruperti 1071, D. Sag. 497. fronwald, Weisth. 1, 423. On the word hannwald conf. Lanz. 731 : diu tier (beasts) bannen. Among holy groves was doubtless the Fridewald, and perh. the Spiess, both in Hesse, Ztschr. f. Hess, gesch. 2, 163. Friffesledh, Kemble no. 187. 285; Oswudu 1, 69 is a man's name, but must have been that of a place first. The divine grove Glasir with golden foliage, Sn. 130, stands outside ValhoU ; Stem. 140^^ says HiorvarS's abode was named Glasis lundr.
TEMPLES. 1311
p. 75.] The adoration of the oak is proved by Velthcm's Sp. liisfc. 4, 57 (ed. Le Lioug, fol. 287) : Vau ere t'l/ken, die men anebede.
In desen tiden was ganginge mede tusschen Zichgen ende Diest ter stcde rechte bi-ua te-inidden wcrde, daer dedo menich ere bedeverde tot ere eijhen (dat si u cont), die alse een cruse gewassen stuvt, met twee rayen gaende ut, daer menich quara overluut, die daer-ane liinc scerpe ende staf, en seide, 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. 11G7. 1179 ; conf. the heathen osciUa (p. 78). The date can be ascertained from Le Long's Velthem.
p. 77.] ' Deos nemora incolere persuasum liabcnt (Samogitae) . . . . credebat deos mtra arbores et cortices latere ' says Lasicz, Hpt's Ztschr. 1, 138. The Ostiaks have holy woods, Klemm 3, 121. The Finnic 'Tharapita' should be Tkarapila. Castreu 215 thinks -pila is bild, but Kenvall says tluirapilla = ]iorned owl, Esth. tor- ropil, Verhandl, 2, 02. Juslen 284) has polio bubo, and 373 tarhapollo bubo. With this, and the ON. bird in Glasis lundr, conf. a curious statement in Pliny 10,47 : in Herc^nio Germaniao s(dtu invisitata genera alitiim accepimus, quarum plumae igniuriL modo cvllnceant noctibus ; conf. Stephan's Stoflief. 116.
p. 78 n.] Oscilla are usu. dulls, puppets, OHG. tocchun, Graff 5, 365. They might even be crutches hung up on the holy tree by the healed (Snppl. to 75). But the prop, meaning must be images. On church walls also were Joung offerings, votive gifts, rarities : si hiezen diu weppe hdheii in die kirchen an die ynilre, Servat. 2890.
p. 79.] A Celtic grove descr. in Lucan's Phars. 3, 309 ; a Norse temple in Eyrbyggja-s. c. 4.
p. 80.] Giefers (Erh. u. Rosenkr. Ztschr. f. gesch. 8, 261 —
1312 TEMPLES.
285) supposes that the templum Tanfanae belonged at once to the Cherusci, Chatti and Marsi ; that Taufana may come from tanfo, truncus (?), and be the name of a grove occupying the site of Ereshurg, now Oher-Marsherg ; that one of its trunci, which had escaped destruction by the Komans (solo aequare lie makes burn- ing of the grove), was the Irmensnl, 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 tlie BuUer-horn by Alteubeke, the spring that rose by miracle, B. Sag. 118.
p. 80.] To the isarno-dori in the Jura corresp. Trajan's Iron Gate, Turk. Bemir Jcapa, in a pass of Dacia. Another Temir Jcapa in Cilicia, Kocb Anabas. 32. Miiller lex. Sal. p. 36. Clausura is a narrow pass, like QepfxoTTvkaL, or irvKai alone ; conf. Schott's Deutschen in Piemont p. 229.
p. 85.] As castrum was used for templum, so is the Boh. hostel, Pol. hosciel for church. Convei'sely, templum seems at times to mean palatiutn; conf. ' exustum est palatiinn in Thorn- burg ' with ' exustum est famosum templum in Thornburg,' Pertz 5, 62-3, also ")ihovnh\xYg castellum et pudatium Ottonis ^ 5, 755. The OS. rahud is both templum and palatium. Beside ' casulae' = fana, we hear of a cella antefana (ante fana?), Mone Anz. 6, 228.
p. 85.] Venieus (Chrocus Alamann. rex) Arvernos, deliibrum illud quod Gallica \mgVi2i vassogalate vocant, diruit atque subvertit; miro 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 cliristian temple ? conf. cap. 39.
p. 85.] Expressions for a built temple: '/(o/atti hann i tuninu, ser J^ess enyi merhl, j^at er nu kallat tr'uUasheld',' Laxd. QQ. sal, Gratf sub v.; der sal, Diemer 326, 7. AS. reccd, OS. rahud, seems conn, with racha, usu. = res, caussa, but ' zimhoron tliia racha,' 0. iv. 19, 38 j conf. wih and wiht. Later words : pluoz- hus, hloz-hus, Graff 4, 1053. abgot-hus fanura 1054. The Lausitz Mag. 7, 166 derives chirihhd, AS. cyrice, from circus. 0. SI. tzerhy, Uohr. 178; Croat, czirhva, Carniol. zirhva, Serv. tzrhva, 0. Boll, cjerheiu, Pol. cerhieiv (conf. Graram. 3, 156. ^Pref. to
PRIESTS, 1313
Scliultze xi. Gniff i, -ISJ). The sanctuary, ON. griffastaffr, is not to be trodden, Fornm. sog. 4, 186> beast nor raan might there be harmed, no intercourse should men with' women have (engi viSskipti skyldu karlar vi5 konur ega )>ar, Fornald. sog. 2, 63.
p. 86.] Heathen places of worship, even after the conversion, were still royal manors or sees and other benefices endowed with the estate of the old temple, like Ilerhede on the Ruhr, which belonged to Kaufungen, D. Sag. 589. Mannh. Ztsclir. 3, 147. Many manors (also glebe-lands ace. to the Weisthiimei-) had to maintain ' eisernes vieh, fasel-vieh,' bulls for breeding (p. 93). Iti Christian as in heathen times, holy places were revealed by si'T^ns and wonders. A red-hot harrow is let down from heaven (Sommer), like the burning plough in tlie 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, light a were seen at night, so arranged as to show the gi'ound plan of the future edifice. They appear to a subulcus in the story of Ganders- heim, Pertz 6, 309-10 ; to another, Frickio by name, in the story of Frecl-enhorst, where St. Peter as carpenter designs the figure of the holy house, Dorow. i. 1, 32-3 ; couf. the story at p. 54 and that of Wessobrunn, MB. 7, 372. Falling snow indicates the spot, Miillenh. 113 ; conf. Hille-suee, Holda's snow, p. 268 n. 304. Where the falcon stoops, a convent is built, Wigand'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 llartz. The Allerhatenberg in Hesse, the 'grandfather-hills' elsewhere, are worth noting.
CHAPTER V.
PRIESTS.
p. Qdi.'] Religion is in Greek evcre^eia and OprjaKcia (conf. 6pr)- (TKevo), p. 107). KaT eva6^eiav = pic, Lucian 5, 277. Religio = iterata lectio, conf. intelligere, Lobeck's Rhematicon p. 65. It
1314 PRIESTS.
is rendered iu OHG. glosses by heit, Hattemer 1, 423; gote-dehti devotio, cote-dehtigi devout, anadaht intentio, attentio^ Graff 5, 163. Pietas, peculiarly, by ' heim-minna unde mdg-minna,' Hatt.
I, 423. Gredhcheit, Servafc. 762, is sham-piety, conf. p. 35 n. ' Dis fretus ' in Plaut. Gas. 2, 5 = Goto forahtac, 0. i. 15, 3.
p. 88.] Gudja, gocfi, seems to be preserved in the AS. proper name Goda. Kemble 1, 242. For ap'x^iepeix;, Ulph. has aulium.ists 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. Gondul consecrates : nu vtgi eh })ih undir oil ]?au atkvaeSi ok skildaga, sem OSinn 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 201 , 27. 208, 7. The priest stands before God, evcvvrt, tov 6eov, Luke 1,8: giangi furi Got, 0. i. 4,
II. The monks form ' daz Gotes her,^ army, Eeinh. F. 1023. The Zendic dthrava, priest, Bopp Comp. Gram. 42. Spiegel's Avesta 2, vi. means fire-server, from atars fire, Dat. athre. Pol. xiadz priest, prop, prince or sacrificer, Linde 2, 1 1 64'' ; conf. Sansk, xi govern, kill, xaja dominans.
p. 89.] Eitiart priest : ein eivart der abgote, Barl. 200, 22. Pass. 329, 56, etc. eivarde, En. 244, 14. prestor und ir eiue VI ester 243, 20.
p. 89 n.] Zacharias is a fruud gomo, Hel. 2, 24. Our kluger mann, Muge frau, still signify one acquainted with secret powers
of nature; so the Swed. 'de Molcar,' Fries udfl. 108. The phrase
'der guote man' denotes espec. a saci-ed calling: that of a priest, Marienleg. 60, 40, a bishop, Pass. 336, 78, a pilgrim, Uolr. 91. Nuns are guote froiven, Eracl. 735. kloster und guote liute, 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-hausen was once Wotenes-husen (Suppl. to 154). Bons-lwmmes are heretics, the Manichseans condemned at the Council of Camber}'- 1165; buonuomini, Macchiav. Flor. 1, 97. 158. The shepherds in 0. i. 12, 17 are guote man. Engl, good- man is both householder and our biedermann. Groa is addressed as goff kona. Seem. 97*^; in conjuring: Alrun, du vil guote (p. 1202n.)
p. 89.] Christian also, though of Germ, origin, seems the
PRIESTS. 1315
OTIG. heif-Jiaft sacerdos, from licit = ordo; hence, in ordinem sacrum rccoptus. MHG. lirUhnfin liute, sacerdotcs, Fundgr. 1, 9 i ; conf. eithafte herren, Ksrchr, 1 1 895. AS. g^Jymigen, reverend, and espec. religiosus, Homil. p. 344.
p. 90.] Agatliias 2, 6 expressly attributes to the heathen Ala- manus of the 6th cent, diviners (/u-avreiv and j^prjafjioXoyoi^) , who dissuade from battle ; and princes in the Mid. Ages still take clergymen into the field with them as counsellors : abbates pii, scioli bene consiJiarii, Rudl. 2, 253. Ordeals are placed under priestly authority, Saem. 237-8. In the popular assembly the priests enjoin silence and attention : silentium per sacerdotcs, qui- bus turn et coiircendi jus est, imperatur. Germ. 11. In addition to what is coll. in Haupt's Ztschr. 9, 127 on 'lust and unlust,' consider the facitus jjrecari of the Umbr. spell, and the opening of the Fastnachts-spiele.
p. 91.] The Goth, propjan, uspropjan transl. /u,i;eti/ initiarc, and yvfjLvd^€iv, exercere GDS. 819; may it not refer to some sacred function of heathen priests, and be connected with the Gallic druid (p. 103Gn.), 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 e-ram, hann kann helga hver vellanda, Saem. 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: taTp6fiavTi<;, ^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 yudiTis interprets dreams, entrails, flights of birds, but is no speaker of oracles, xpV<^l^o\6yoi, Pans. i. 34, 3. [lu Plato's Tima>U8 72 B, /tdtats (fr. fxaivofj.ai) is the inspired speaker of oracles.]
1316 PRIESTS.
dialis in Hartung 1, 193. Schwenck 27; amictus veste alba sevir et praetor, Petron. 65. The Cimbrian priestesses in Strabo are \ev^ei/j,ove<i (p. 55-6), and the Gothic priests in Jorn. cap. 10 appear in candidis vestibus. The Gallic druids are arrayed in white (p. 1206), the priest of Gerovit in snow-wJiife, 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 witten clederen. Lane. 22662-70.
The Gothic irileati (Kl. schr. 3, 227. GDS. 121) remind us of the ' trxn, geneva, inleorum, quibus sacerdotes utuntur : apex, tutii- lus, galerus' in Suetonii fragm.. p. m. 335. The picture of a hearded msi,n 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 flamen 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 Avay do Wilhelra 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 right 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 coifi 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 H«f = priest, Greg. 1355, Reinh, 714; or = pilgrim, as opp. to welt-kind (worldling), TVist. 2625. der edle Gotes hneht, 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, Gota-cZeo, Gotes-f?fo, fern, -diu (conf. ceile De, culde, servant of God, Ir. sag. 2, 476). der Gotes trut, Pass. 350, 91. Among the Greek priests were a'^yld&oi, Lucian dea Syr. 31 ; conf. the conscii deorum, Tac. Germ. 10. Amphi- araus is helovcd of Zeus and Apollo, i.e. he is /jlcIi'ti';. On his
PRIESTS. 1317
ileath Apollo appoints another of the same family, Od. 15, 245. 253.
p. 93.] If priesthood could be hereditary, the Norse goSi 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. wauUot or waidler, Nesselm. p. xv. and p. 141. To appoint to the priesthood is in ON. si(jna goiToiii, or gefa, though the latter seems not always to imply the priestly office : l>eir voro gumnar guiTom signaSlr, Siiem. 117''. gf'fi'^n 05ni, Fornm. sog. 2, IGS. enn gaf haiin (Brandr) giid'anum, ok var hann kallaJSr Guff-hranar, Fornald. sug. 2, 6; his son is GuS- 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-hdlr is the toll due to a temple, Fornm. s. 1, 268. On ])riestly dwellings see GDS. 125.
p. 94.] German divination seems to have been in request even at Rome : haruspex ex Germania missus (Domitiano), hJuet. Doniit. IG. Soothsayers, whom the people consulted in particular cases even after the convereion, were a remnant of heathen priests and priestesses. The Lex Visig. vi. 2, 1 : * ariulos, arunjnce.t, vaticinantes consulere,' and 5 : ' execrabiles divinorum irronun- fiatioiies intendere, salutis aut aegritudinis responsa poscere.' Liutpr. 6, 30 : ' ad ari.olos vel ariolas pro responsis accipiendis ambulare,' and 31 : 'in loco ubi arioli vel ai'iolae fuerint.'
The ON. spa-ma ffr is called rilff-spahr, Saem. 175*, or fram-vtss like the prophet Gripir 172". 175*. ]>u. fram um ser 175"'''. -farit t'l- |)az ek furvuaac 175''. ]>\\ ijll um scr orlog for 17G''. Gr-ipir lijgr eigi 177**. Gevarus rex, divinandi doctissimus, industria jiracsagiorum excultus, Saxo Gram. p. 115. (conf. p. 1034. IIOG). The notion of oraculum (what is asked and obtained of the gods), vaticinium, divinatio, is expr. by ON. frett : frettir sogSu, Stem. 93". fretta beiddi, oracula poposci 94". geek til ficttar, Yngl. 21 (Grk. -^pacrOai no deep, inquire of the god). Conf. frehtau, Suppl. to p. 37; OIIG. frcht meritum, frtlitic meritus, sacer; AS. fyrht in Leg. Canuti, Thorpe p. 1G2.
p. 95.] German women seem to have taken part in sacrifices (p. 5Gn.); women perform sacrifice before the army of the Thracian
1318 GODS.'
Spartacus (b.c. 67), who had Germans under Lira, Plutarch Crass. c. 11. The Eomans excluded women, so do the Cheremisses, p. 1235-6; the Lapps and the Boriats, Klemm 3, 87. 111-3.
p. 95-6.] A druias GalHcana vatlcinans is mentioned by Yopis- cus in Aurel. 44, in Numer. 13-4; by Lainpindius in Alex. Sev. 60. Drusus is met by a species harharae mnlieris humana amplior, Suet. Claud, c. 1. Dio Cass. 55, 1. Chatta muHer vaticinans Suet. Vitel. c. 14. Veleda receives gifts : Mumius Lupercus inter dona missus Veledae, Tac. Hist. 4, 61, A modern folktale brings her in as a goddess, Firmenich ], 334-5. On Albruna conf. Hpt^s Ztschr. 9, 240. Of Jeltha 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 Veleda, has her hall on otmoantain, and sits in her tower, Vols. s. cap. 25. Hother visits prophetesses in the waste wood, and then enlightens the folk in edito moniis vertlce, Saxo Gram. p. 122. The lohite lady of princely houses appears on a tower of the castle. The witte Dorte lives in the toiuer, Mullenh. p. 3i4. When mis- fortune threatens the Pedaseans, their priestess gets a long beard, Herod. 1, 175. 8, 104. Women carve and read runes : Kostbera kunni shil rmia, Saem. 252% reist runa 252^\ Orny reist riinar a kefli, Fornm. s. 3, 109. 110 (she was born dumb, p. 388). In the Mid. Ages also women ai-e 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. Thorgerffr and Lya are called both horcja- hrucfr, temple-maid, and Holga-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^ Nesselm. pref. 15.
CHAPTER VL
GODS.
p. 104 n.] TheGoi\\.manleika,0^(j.mannali]iho (conf. dz-'Spta? fr. avi^p man), lasts in MHG. wehsine manlich, Fundgr. 2, 123.
GODS. 1319
guldin manlich, Servat. 2581. 'apud manJicha,' where the image stands, Notizenbl. Q>, 1G8.
p. 105.] Though Tacitus mentions no image in human shape, but only signa and formae {effigiesque et signa quaedam detrada Jim's in proelium ferunt, Germ. 7, conf. vargr hangir fyr vestan dyr, ok drupir orn yfir, Saem. 41'') ; — yet the expression' nfr/Henipsum, 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, Gerh. Metron. p. 26. Gr. to ^pera<i\n the Tragic poets is a god's image of wood (conf. etKouv), though Benfey 1, 511 says 'of clay;' ^oavov, prop, graven image fr. ^eeo I scrape, often means a small image worn on the person, e.g. the Cleo in Pans. iii. 14, 4; ayaX/xa, orig. ornamcmt, then statue; ^(t)Btov, liter, little-animal 15, 8. Statues were made of particular kinds of wood : ^oavov dyvov, of the vitex agnus-castus 14, 7 (conf. ramos de nobilissimo agno casto, Evag. Fel. Fabri 1, 156-7), as rosaries of mistletoe were preferred, cum paupere culta stabat in exigua llgnens aede deus, Tib. i. 10, 20. Irish dealhh, deilbli, deUhhin, deilhhog, imago, statua, figura. Beside the Boh. modia, idolura (fr. model ? or fr. modliti, to pray ?), we find balwan, block, log, idol, Pol. halwan, Miklos. hal'van', Wall, halavanii, big stone (p. 105 n.), which Garnett, Proceed. 1,148, connects with Armoric ' peiilvan, a long stone erected, a rough unwrought column.' OHG. avara (p. 115-6) stands for imago, statua, pyramis (irman- siil), pyra, ignis, Graff 1, 181 ; conf. Griaclicf^-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 'idoUs 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. Waitz's Ulfila p. 43. 62. Claudian de B. Getico 528 makes even Alaric (a.d. 402) exclaim : Non ita di Getici faxint manesque 'parentutn ! Compare the gods' waggon with sacer ctirru.f in Tac. Germ. 10 and Suppl. to 328-0 below. Chariots of metal have been found in tombs, Lisch Meckl. jb. 9, 373-4. 11, 373.
p. 108.] That the Franks in Clovis's time had images of gods, is proved furtiier by Remigius's epitapli on him: Contempsit ere-
1320
GODS.
dere mille Numiua, quae variis horrent portenta fiijurls. On the other hand, Gregory of Tours's account (1, 34) of the Alamann king Chrocus in the 3rd century compelling St. Privatus in Gaul to sacrifice to idols, is vaguely worded: Daemoniis imniolare com- pellitur, quod spurcum ille tam exsecrans quam 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. top. 13 — 15. Giants'' ribs or hammers hung outside the church-gate, p. 555 n.; urns and inverted pots built into church-walls, Thilr. 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);iofs-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 vocaUs, Saxo p. 42, reminds of Memuon'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; and ii. 4, 6^: ihr thet es Got von fiissen uemmen. 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 figures, as on helmets ; and when Alb. of Halberstadt 456^ transl. Ovid's 'Ilia mihi niveo factum de marmore signum Ostendit juvenile, gerens in vert ice picum,' Met. 14, 318, by ' truoc einen speht ilf fiiner ahseln,' 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 figurea turnituj round in Botticher's Hell. Temp. p. 126. One such in Athenaeus 4, 439; one that turns its face, Dio Cass. 79, 10: sacra retorseruut oculos, Ov. Met. 10, 696; one that walks, Dio Cass. 48, 43. iBpooeira ^oava
GODS. 1321
Kal Kiveerai, Lucian ed. Bip. 9, 92. 120. 378; deoriim smlafisc siumlacra, Cic. de divin. 2, 27. siniul.icniiii Apollinis CuiiiMiii qiKifridiio flf'vif, Augustiii. Civ. Dei 3,11; Lanuvii slimdacrinn Junonis sospitae lacrimasse, Livy 40, 19; lapidmn //e/'f.s- = statua- rum lacriinae, Claudian in Eutrop. 2, 43. simulacrum Jovis cachiuunm rcpeute edidit, Suet. Calig. 57. Flames burst out from bead aud breast, Herod. 6, 82. An Artemis drops her shield, 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, Wisue ire IJoinaui, .Juno?' she nods and says yea, Livy 5, 22.
The same in Teutonic heathenism, Thor's imago uHilks and talks, Fornm. s. 1, 302. As Thorger^S's image bends its liand to keep the gold ring on, Mary's does the same, see above, and Ksrchr. 13I42-2G5-323. Vine. Beliov. 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 Jier, Pass. 144, conf. Ges. Ab. 3, 584. A i\Iary receives a shot, and saves the tnan it was aimed at, Maerl. 2, 202. A Crucifix embraces a worshipper, Keisersb. seel, par, 75^; bows to one who has forgiven his mortal foe, Sch, u, Ernst 1522 cap, 628; 'dat cruce losede den voef, unde stotte ene,' kicked him, Detm. 1, 7. An image ?n7es the perjurer's hand oflT, Sch. u. Ernst c. 249 ; sj^eaks, Alexius 444, 490. Maerl, 2, 201 ; and tarns 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. 20, 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 loashed, bathed, Schol. to Theocr. ; conf. the Alraun, p. 1203. They were even solemnly burnt; thus in the Boeotian daadals, every 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 three aiul 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 five brazen idols, the biggest of which is called the
1322 GODS.
Worthy. The peasants say none but the worthy man can lift it. If a youth 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 and silver in the Irmenseule. There are also stories of mice and rats living inside statues, Lucian somn. 21; in Slavic idols, says Saxo ; the Thor that is thrown down swarms with large mice, adders and worms, Maui-er bek. 1, 536. What Rudolf of Fulda says of the Innlnsul 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 Saxons :
En leur chemin trouverent un moiistier
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 Irmiusul by the story of an idol Lug or Heillug, 60 cubits high, in the Wetterau, Ph. Dieffenbach 291 (heiliger loh ?).
p. 121.] On Caesar's ' Sol et Vnlcamis et Lunaj' see GDS. 766. The Indiculus comes immediately after the Abrenuntiatio, in which Thuner, Woden and Saxnothave been named ; 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
AVoden, Saxnot, and all the unliolics that ave their fellows ; so there ivere three heathen gods, and more. On the trilogy conf. Pref. li. liv., and in Verelius, sub v. blotskap, the passage out of the Trojamanna-s. p. 34, where Brutus invokes Thor, Obin and Gfi/joii.
p. 122.] Saxo's way of looking at the Norse gods is noticed p. oSl-5. The thunder-god, who is Thoro at p. 41, and Thai' at p. 103, he once names Jupiter. Besides, he has Pluto and Bis = Othiuus as ValfotSr 3G. 140-7 ; and Proserpi/ia = Hel, 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 ivvrnxap, yet Nieb. 1, 308, and 0. Miiller Etr. 2, 324 think the Humans 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 (Kunigsb. deutsche gesellsch.. May 22, 1845). Titurel 2753 :
Die sieben stern sieben tugende haltent,
Die muozen alle mensche liabeu, die da zit der tage walteut.
The Provencal 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. Sunnentac, MS. 2, 190''. Amur 1578.
1009-21. Griesh. 114. 141. sitntac, Pass. 299,68. 81. II.
mdidac, Fraueud, 32, 11. maentags 82, 1. III. aftennaeiitaci,
Hiltzl. lxviii\ aftermontag, Uhl. volksl. p. 728. zistag and z I ntita g, Wackern. Bas. hss. 54-7; also Schweiz. geschichtsfr. 1.82-3. 161. 4,149. cius^a^, Wei.sth. 1, 759. z instag, Bietv. drach. 320''. Justinger 59, Keisersp. zistig, Tobler 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. erdag in Hartlieb, Superst. H., cap. 31-2. erichtag, Beheim, 76, 16. H. Sachs 1, 206'^. Hutten
3, 358. eretay in Guben, 48, 32. IV, mitivoche, Bas. hss. 57.
viittocJie, Diemer, 357, 5. von de»i mitechen, Tund. 44, 27. des mittichen, MB. 27, 90 (1317). 27, 98 (1321). der midechen, Gratzer urk. of 1320, mitich, mitichen, 1338. midechon, Griesh. 2, 48. ' an dem nehsten guctemtag (!), Schreiber 1, 486 (see p. 124 n). V. Records of the 14th cent, waver betw. donrcsdag
1324 GODS.
aud donredag. Bunrstao, Pass. 67, 87, etc. dilnderstag , danders- tag alw. in Conr. of Weinsbg. dorstage, Schweiz. gescliichtsfr. 3, 260 (1396). Danredagh, Maltzau 2, 6. Hpt Ztscbr. 5, 406.
donredagh, Maltzan 2, 45. VI. phincztag, Beheim 78, 8. MB.
27, 131" (1343). vritach, Griesli. 2, 48. frehtag, Giutzer urk. of 1310. des vriegtage.% S. Uolrich, 1488.
p. 125.] OS. These have to be guessed from the follow- ing later forms : I. sundacJi, Ssp. soiidag, Pom. 1486. Klempiu
488. II. mandag, ibid. 111. dhisdag, Coin. ui'k. of 1261.
Hofer no. 5. dinstag, 1316, ib. p. 112; di/nsdais, p. 277. dince- dagh, Pom. urk. of 1306, p. 354. dinscdag, Magdeb. urk. of 1320, p. 142. dinstagli, Quedl. of 1325, p. 17'.). dlngstdag, Ravnsbg. urk. of 1332, p. 258. dijnstag, Siebertz no. 652. 6y8 (1315-43). dlnxtdiig, Ditm. landr. of 1447 ed. Michels. p. 32. dynsthedach, Detmar 2, 287. dinschedacJi, Weisth. 3, 88. 90. dyngstedag, urk. of Maltzau 2, 270. dincsedagh 2, 34. dlnghe- stedaghes, dingsted., dynsted., dyngesd. 2, 179. 210. 207. 142. dinxstednges, 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. lY. gaduisdag, gudens-
dag, Hofer no. 6. 7. (1261-2). des mitweliens, Maltzau 2, 88. in deme mitwekene 2, 113. des mydwehen, Hpt Ztschr. 5,406. des middewekenes, Hofer 166 (in 1323 at Halberstadt). mitd- wekenes 370 (in 1331). 7nedewekes 360 (in 1324). middeweke,
Klempin. Y.dnuresdacJi, Ssp. (ionrec^a^/, Klempin. dunredagh.,
urk. of Maltzau, 2, 6. Hpt 5, 406. donredagh, Maltzan 2, 45.
VI. vridach, Ssp. frigdag, Klempin. VII. siinavent, Ssp.
2, 66 (one MS. satersdach). sonnavend, Klempin. saterdag is Nethl. and Westph., not Saxon, satersiag, Seibertz 724^* (1352). satirsdacli, Marieulieder. Hpt 10, SO- 1, saterstag, Spinnr. evang.. Coin 1538, title. In Freidauk 169, 15, one MS. changes ' suones twQ ' \n.\,o satersdacli. soterdag , Ywrnemoh. 1,30P; surreschteg 1, 495 at Bupen.
M. Nethl. 1, sondacli, Decker's Lekensp. 1, 38. II.
maendach, Decker ib. HI. dinxdach, Decker, disdag desdag,
GODS. 1325
Coremans p. 49, disendaiijhes, Hedu p. 443. De klerk 1, 804.
diseiulach, Ulil. 1, 415. IV. woonttdach, Decker. V. donre-
dach, Decker, donderdach, Lane. 13970. VI. vn'dach, Decker.
den vrindach, Lane. 25310. sfniKhigliefi, Maerl. 3, 28 1, sfrindaechs,
De klerk 1, 708 in 1303." VH. saterdach, Decker. In the
Leveu van Jezus p. 27-8. 74-5. 234 the Jewish notion of Sab- bath is lamely rendered by saterdach.
p. 12G.] Fris. III. tiliHdl, tmh'ii, Ilpt Ztschr. 1, 107.
VII. A fuller form ' ' sn-avend ^ occurs in the Gen. snavendcx, Anhalc urk. of 1332, Hofer 163.
North-Fris. forms in Ontzen, p. 38. IV. Weadansdal,
Landeskunde 4, 248. Wlujsdau in Silt, Miillenh. 1G7. V.
Tiirsdel and Tiisdci. VII. 2/(, = evening, eve, as in ' gude e'en
to ye,' Shaksp. good-<'?i.
AS. IV. Mercoris die, hoc est Wod^iesdag, Kenible 5, 94
(in 844) .
OE. III. tweisdai'e. IV. inensdaie, Garner, Procdgs. p. 232.
ON. in Gnla]?. p. 9. III. Ti/sdagr. IV. Od-ensdagr. V.
porsdagr. VI. Freadagr. VII. pcatd'agr.
SwED. 1. siUDinndagJir, ostg. (conf. p. 126 n.). VII.
Ibghxirdagh, ostg.
Noiiw. IV. mekedag. VI. Freadag, Dipl. Norv. vol. 3, no.
787 (in 1445).
Jut. IV. Voensdag, vuinsdan, Molb. dial. 653. VI. Frcia.
VII. Luora, Foersom, p. 12.
Angl. IV. Vo)isdaw.
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 nundinae. The Germ, week has Odin in the middle, his sons Tyr and Thor next him : Mars, Mercury, Jupiter.
p. 129.] Snorri too, in his Fornmli, has interpretations and comparisons with the Bible and classical mythology. Freyr he identifies with Saturn (p. 217).
p. 130.] The Ests, Finns and Lapps name the days thus : —
Est, 1, piiJiJiajiddw, holy day. II. esmaspddic, first day.
III. teisipddw, second day. IV. Iceslindddel ^ mid-week. V,
' The Slavic ned^lia, orig. Sunday, now means week. VOL. IV. E
1326 WODAN.
neli/apddw, fourth day, YI. rede (redi), fiist-daj ? VII. lau- jmdw; })oolpadw, half- day,
Finn. 1, sunnuntai. II. maanan. III. tiUtai. IV. keski-
wiycko. V. tuorstal. VI. pe^-i/andai ; is this Perun's day dis- placed (couf. Perendan below)? or, as the Finns have no F, a corrup. of Fredag- ? [Prob. the latter, conf. Peryedag; and the Fiuus are fond of addiug an N.]. VII. lauivandai.
SwED. Lapp. 1, ailek. II, manodag. III. tisdag. IV, kasha
ivakko. V, tuoresdag. VI. peryedag. VII. lawodag.
NoRW. Lapp. 1. sod)io helve. II. vuosarg. 111. maiigeharg.
IV. gashvokko. YL. fastoheive fast-day, and per ijedag.
CHAPTER VII.
WODAN.
p. 131.] The name of the highest god, whom the other gods serve as cliildro)i their father (Sn. 23), often occurs in OHG., like ITerrgott much later, as a man's name: Wotan., Schannat 312, Woataii 318, Wnotan 342. 386-9. Langobardic glosses have Odan and Godan, Hpt Ztschr. i, hU7 ; conf. Goddri 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) ; Offon, Sal. and Sat. 83 ; Eow&en (p. IGl n.). Nth Fris. Wede, Wedke, Miillenh. 167. Wedkl taeri ! Landesk. 4, 246. For Norse O^inn, once Oddiner, conf. Munch on Odd's 01. Tr. 94. Aadon, Yngl. c. 7, Does Audiin in Norw. docs, stand for 05iu ? Oden in Ostogtl. = hin onde, Almqvist 371^. In 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 (Lettons), while Vogt 1, 141 makes Wldewud, Waidewud a Prussian king. With Vat in the Orisons, conf. Viiodan in the Valais, of whom M. C. Vullie- min relates in his La reine Berte et sou temps, Laus. 1843, p. 3 : ' Un jour on avait vu Wuodan descendre le Rhone, telle etait du nioins la croyance populaire, I'epee uue dans une main, un globe d'or dans Fautre, et criant rigou haiouassou (fleuve souleve toi) ! et le fleuve s'clevant avait detruit une partie de la ville.' On my inquiring (through Troyou) 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 viift idol, which some derive from vultus, voult, face, or portrait, others from votuiii ; couf. magliavutts (Sup. to 35 n.).
p. 132.] Wuotan from watau, like 6eo^ from deecv, Sansk. vddanaH, Schleicher in Kuhn's Ztschr. 4, 399. He stands closely conn, with weatlter, OHGr. wetar, aer, aether, and wind (Sup. to 115) ; he is storm, byr, furia, wild hunter, uma, Ymir, Jumala, spirit ; ho is also called Ofnir, Vafu^r, Vafj^riiSnir. But why ia Stem. 3'' does OSina give ond, and Hoenir 6S, when surely OSinn should o-ive oh ? The Bav. tvndelih is known to H. Sachs : das es aiifwudlet gruu in griin (of herbs) v. 377'^. wudelt das kraut auf, V. SIS" ; conf. Wuotlhjoz, Wodtlyeat, p. 367 u., and Woden's relation to Geat, p. 164-5. We can put him on a par with Zeus, Indra, Loptr : cit]p, ov av Ti-? oi'o/xdaeie kuI Aia, Meineke's Fragm. com. 4, 31. yEschylus in Earn. 65U says of Zeus: ra 8' aXka rrdvT civoi re koI Karon arpecficov rlOrjaiv, ovSeif dadfiaivoiv /xevei. Zeus merely touches, hreathes upon lo, and she conceives Epa'phof< (the touched), ^sch. Prom. 849 — 851. e| iiracpi]^ /c«| eVtTrz/otav Ji'o?, ^sch. Suppl. 18. 45. icfjavTcop 312. 6eiaL<? eTmrvoiai'i iraveraL 576. Ducange sub v. Altanus has a peculiar gl. Aelfrici : Altanus Voden, quae vox saxonice Wodanum sou Mercuriura sonat (conf. p. 162 n.). In Wright 17'' ' Altanus poden,' otherw I'oden is tarho ; altanus auster is a wind. On Woldan see Hpfc Ztschr. 5, 494.
p. 132.] With Otfried's gotewnoto conf. a Schlettst. gl. of the 9th century: 'sub tyranno, under themo gudowoden.' Der u'ileterich, Servat. 2853. ein tobender ly., Barl. 254, 21 ; conf. gwyth, p. 150 n. In the Eifel the wild host is called ]Vudes-\\eev, !ind a savage monster of a man Wuodcs-woor, Schmitz 1, 233 In the Wetterau band of robbers was one Werner Wuttwuttwatt, Schwenker 574. Pfister 1, 157. 162.
p. 133.] It is not Svid'r, gen. Svinns, but Svi(T<ir ok SviSrir,
gen. Scid'ars, in Sa3m. 46''. Sn. 3. 24. 195, Beside valfa&lr,
hnrfa&'ir (p. 817), OlSiun bears the names Herjann, Herteltr, Gnnunrr, Lex. myth.6il^ couf. Eerjam dts, Ssem. 213*^. piigc^l O. ok i folk umskaut 5". valr Id par a. sandi vitinn enum eineygja Friggjar faSmbyggvi (ibi caesi in arena jacuere, dedicati unoculo qui Friggae amplexibus delectatur), Sn. 1848,236.
1328 WODAN.
Non liumile obscurumve genus, non funera plebis Pluto rapit vilesque animas, sed fata potentum Implicat, et claris complet Phlegethonta figuris,
Saxo Gram. 36. The hoar's head in the Alamann order of
battle is expressly acknowledged by Agathias 2, 8 (Stalin 1, 160). p. 134.] With Paul the Deacon's account conf. the older setting in the Pro!, leg. Rotharis in Hpt Ztschr. 5, 1. There Woda.n and Frea- remind you altogether of Offlnn and Frigg in the Grimnismal. 0. is called Sigr-hofundr, Egilss. 640, and his dwelling Sigfilnir, Yngl. 5. Sn. 15.
p. 136.] On name-giving, ON. uafn-festi, see GDS. 153-4. With nUcfscidlf 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 Hpt Ztschr. 5, 196. sceljy fornix, Graff 6, 479. hlscilbit in clida, Diut. 1, 342 ; and clida belongs to hliS, OHG. hlit, operculum. The Lex. myth. 434 explains Hli'Sskialf as porta coeli tremens.
p. 136-7 n.] God's chair means also the rainbow (p. 733) ; God's little chair, among the Lausitz Wends, the corpse-bird (p. 1134). The German mllrchen 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 many doors (conf. WolPs Deut. mar. u. sagon 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.] Wnnsch, wish, seems akin to Sansk. vangh,sh, vdnch opto, desidero, Bopp Gl. 31 5^ Pott 1, 235, which Bopp thinks identical with Welsh gwanc, desire. Wish in O.Fr. is soiihait (p. 951n.) and avel, pi. aviaux, Ren. 25131, 26828. plus bel lui nestuest .s-0H/iaiV?ier, Ogier 1, 140. Wnnsch 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. Wunschen is to romance, exaggerate, imagine : sam ez gewilnschet waere Rab. 240. ob ieman wilnschen solde. Nib. 281, 3. 780, 1. und der nu w. solde, Ecke 202 (Hagen). Also to wish into being, create, Wigal. 327. 887. 5772. so viel nur immer Gott Vater w. kann, Zingerle 2, 64. mit wunsch, by divine power.
WODAN. 1329
'I'ifc. 317j and conversely vcrivilnschcn to annihilate, wiinschcn lernen, to learn conjuring-, Miillenli. 395. 402, [Of wniiscJi as the Ideal, a page and a half of examples is here omitted.]
p. 141.] 117.s/i personified appears most fretj. in Ilurtmann, which is the more remarkable, as he o-ot no promptinj^ from his French original. The last line on p. 138 :
der Wunsch het in geineistert so, Greg. 1097. Er. 2710. only reminds us partially of a French poet, Thib. de N. 95 :
beneet soit le malsfre 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 hint gewan
ein lip so gar dem Wunsche glich, Er. 330,
Chrestien's Erec 407 has merely :
que tote i avoit mis s'entente
nature, qui faite I'avoit (conf. 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 Wunsclics gewalt often occurs in later writers :
beschoenen mit Wiinsches gewalte, Flore G927.
ir lip aller wolgcstalt
gar in des Wiinsches gewalt, Meleranz. 87G8.
WunscJies gewalt han, Berth. 239. 240.
hie Wunsches gewalt, hie Hep ane leit
in immerwerender sicherheit, Heinr. Suso in Die ewige weisheit. But the phrase becomes more and more impersonal:
1330 WODAN.
si hat an ir iviinsch gewalt, Altsw. 98. au im lit der wunschgewalt, Dietr, drach. 41''. drier tviinsche gewalt, MS. 2, 145'^ (KM.^ 3, 14G-7). geben mit alles tounachps geivalt, Pass. 298^ 1. aller wtlnscJie gewalt, Ulil. volksl. 1, 21.
conf. i^ovaia<; rv^^elv irapa rov Aio<; alW]aacr6ai otov eTriOv/xel, Athen. 3, 24. [Another page and a half of examples is here omitted.]
p. 143 n.] Even Wolfram in Wh. 15, 7 has ' des Witnsrhes zil' ; and des Wunsches iHiradis actnally 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 tllttet, Troj. 3096, uz tiefer sinne grunde erwilnschet mit dem munde 2960. Apart from the passage in the Iliad, %api9 answers to wunsch, not only in Lucian's Pro Imag. c. 26 p. 52 : k6/j.7]v ralf xdpi(Ttv anreLKaae, but, as God imparts wishing, it is said of Hermes : 09 pd re TrdifTwy dvOpcoTrcov epyocac X''^P''^ '^'^* Kuho^ oTrd^ec, Od. 15, 319. Beside des Wunsches auo and heilwac, we have also a wunscJtsee and wniiscJihrunne, Prohle's Unterharz. s., no. 345; a Wiijischberg in Panzer's Beitr. 1, 116, Wein^clieithoi-cli in Hpt Ztschr. 1, 258, IVitnschilburg in Henricus Pauper 115, WiinscJielburg a village near Glatz. ' Joannes Wiuischclhcrg doctor vixit circa an. 1400,' Flacius cat. test, verit. 782, in Zai-ncke's Univ. Leipzig 764 an. 1427,888 an. 1438. A Wiinschmichelhach , Baader's Sagen no. 345 ; a Wiinschensnlil near Marksuhl, Thuriu- gia ; a 'super Wiinsclie' and Wimscheulorf, Rauch 2, 198. 200.
p. 143-4.] Forstemann has no name Wiinsc, Wunscio, which would mean wisher, adopter, but Karajan quotes Wensco and SigiwiiuJi (for Sigiwunsc, conf. Sigtyr), and Sigewnses-holz about
Eichstadt (for Sigiwunsces-holz), MB. 31, 363, year 1080.
The Oshmeijjar are called nunnor Herjans, OSius meyjar, Su. 212". Oskopnir might be connected with it and explained as ' stragem, campum eledionis aperieus ' from opna aperire, of which the Vols, saga c. 18 makes iiskaptr. Beside the Wnscfred of Deira, a later one is mentioned by Beda 138, 19. 153, 5.
WODAN. 1831
p. 145.] As Wuotan sends wind and weather, and stills tlie stormy sea, it is said of the christian God : daz er uns alle tage dienet rait weter ioch mit loint, Dieraer 89, 18. In Parzival, Feirefiz ascribes it to Juno that she daz weter fnocte, fitted 750,
5 ; dem Juno ie gap segels hi ft lol , 7 ; sege.lweter faogte l(jl , 3.
]i' i/ijgr be terror, yggdraslll means the horse of dread, the storm- courser, perhaps the rushing god himself, as we know that OSiun bears the surname Yggr, and is always figured, as the rider in the air, the furious huntei-. In that case Yggdrasi.Is askr (Pref. li.) is the stonnful god\s ash. OSinn is also Hropfr, alte damans, conf. OIIG. hnioft, clamor, Graff 4, 1137: Hroptr glaSr, Hpt Ztschr. 3, 154; Hruptatj'r, p. 106. And the surname i^arjua-Ziyr, i^arma- gu(T may not bo out of place hero, as deus vecturarnm nauticarnm, from farmr, onus nauticum. Mefhujr, Saam, 272" is perh. conn, with mafr, seamew. Other by-names are Fengr, iSsem. 184^. Vols, saga c. 17, p. 157; Svafnir, Stem, 93"; Fiolnir, Sasm. 10\ 46''. 184\ Vols, saga c. 17, p. 157 and conf. 136. 193. 200. 323. He is 'inn reginkunngi baldur i bryujo,^ Sagm. 272''.
p. 145.] Similar expressions for dying are : AS. UniJiten ftecean, Beow. 373. ON. kenna einom attunga brautir til Ocfivs tandit, Saem. 80^. far till Oden, Geyer 1, 123; conf. gefa O&ni, Landn. 5, 10. The miser collecting treasures is said in Sweden to tjena Odeii, Geyer 1, 123. Kl. schr. 3, 197.
p. 145 n.] The conception of OSinn as an evil being is clear in the ON. 'hvaffd O&ins Idtnm V quid hoc mali est? shoi'tened to MivaJSa latum,' quid hoc rei esc? Wormius mon. dan. p. 11 ; lat is amissio, mors ; conf. our ' was des teufels ? ' Fornm. sog. 3, 1 79 has ' ofcignucbr sendr af Odiii' mischief sent from 0. ; Offinn- divU 11, 151 periculosus, insociabilis, difficilis, is interpr. ' illr viSfangs' 12, 430; OO'iiinda'la 6, 374 periculum, infortunium, interpr. ' vandraeJSi, vandamal, naudsyn' 12, 430. Dicll itself is mansuetus, afFabilis.
p. 147.] Opsin's outward "appearance is alluded to in many other places; hinn einei/gji Friggjar faJSm-byggvir, Sn. 1848 p. 236. He is Ileiigikiaptr, labeo, cui pendet maxilla, Sn. 146 (p. 1075 n.); IIar})ar&r, Flaxbeard, from hor, linum ; to SigurSr appears the Loigheard, and helps him to choose Grani, V(3ls. c. 13. GDS. 688-9. To Saxons ' Othinus os pileo ohnuhens ' answers his surname Gri)unir 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 HeiSrekr, as 'GfingraSr' to Vaf- ]?rii5air. Compare the German miirchen 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 ni-Sr fyrir andlitit, ok sa ogerla asjonu hans ; skeggjaSr var haun ; ' conf, the hlind (one-eyed ?) Hatt, Sv. ilfventyr 1, 363. GDS. 578. Swed. legend gives Obinn a pointed hat, iiddehatt, which agrees with the peculiar shape of certain tombstones, wedge- shaped, like a man-trap. But he is called liauga-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 Jiigh horse with three hounds which he gives away to a youth ; and a Smaland story expressly names him Oden, Sv. folkv. 1, 212. Oammal 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 Graymantle, a Broadhat often 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-hearded manniJcin, Frommann's Muuda. 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. Martin's cloak and hood Simrock.sees Wuotan's wishing-cloak, Martinsl. xvii.
p. 147.] When OSiun hurled the spear, then, says the Voluspa, was the first war in the world. He is geira drottinn, Egilss. 639. geiri nndaffr oc gefinn Offni, S8em.'27''. marka sik Od'ni, 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 Ode7i in Sv. afvent. 455
WODAN. 1333
(some versions oinit the name) possesses costly things, as the god does his spear. Out of such notions sprang the OLIG. names Keraiis, FolcJums, Hpt Ztschr. 7, 529. Is this spear more like Apollo's destructive dart, or the sceptre of Zeus (p. 080) ? Is the name of the Lombard royal line of GnnijiiKji; conn, with Gungnir ? GDS. G87-8.
p. 148 n.] lu 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, 20. In Goethe's Faust 12, 127 the witch asks Mephis-
topheles : But where are your two ravens ? Doves sit on Gold-
Mariken's sJioiilders, 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 IlnUcurs oxhnn, Jlmjlnn til hauga, eun a hrae Mun'uin, Su. 322. The ravens daily sent out return at dogurSanuali 42 ; conf. F. Magnusen's Dagens tider p. 42. fara Vicfris r/re;/ valgiorn um ey, Sa^m. 151". hrafnar tveir tlugu me^S |>eim alia lei^S, Nialss. 80. On Odens foglar, Odens svalar, see Sup. to 159.
p. 148.] Offin-Ncptunus resembles both Poseidon and Zeus, who rise out of the sea as bulls. O^inn shows himself to Olaf as a boatman, nokkva macfr, Fornm. s. 2, 180; and, as the man in tJie boat, fetches Sinfiotli's body, Vols. c. 10. Like him are the divine steersman in the Andreas (Pref. xxiv. xxv.), and the thirteentli man who steers the twelve Frisians, who has the axe on his siioulder, throws it at a well-spring, and teaches them justice, Richth. 439. 440. Yet we also come upon OtSinu ILiikar as a karl af hiargi, Saera. 183-4.
p. 149.] Byr, Burr is OSin's father, p. 348-9. gefr hanu (0.) byri broguom, Saem. 113"'. A fair wind, ON. oska-hyrr, is in the Swed. rhyming chron. unsko bijr. Even the German may very likely have had a ivunsch-bur 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 : daz in wart ein guote biir. On the other hand : so er den icint ze ivunsche hat, Er. 7795. wnnsches iveter, Urstende 125, 85. Got schuof im sauften siiezen wint, Ernst 5, 238 (Sup. to 145).
1334: WODAN.
The liimmliscJie hind makes guten wind, Osw. 9Q0-b. 1220; but also the storm wind 1137. 2731. To the Greeks it was Zeus espec. that sent a fair wind : Aioq ovpo^, Od. 15^ 207. Zev^; oupov 'iaWeu 15, 475. Zev<i evdve/xo';, Paus. iii. 13, 5. Also a'Ep/u,ri<i aepLo<; is named ' inter deos qui ad pluviam eliciendam a mago advocantur,^ Cass. Dio 71, 19; and Hermes or Tlieuth. 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 ]>e secge, Mercurius se gigant.' In Smaland there rides a man resembling O^inn, with fiery breatli, and a rune staff in his mouth, Hpt
Ztschr. 4, 509. Theuth not only invented letters, but dice :
TTeTTe/a?, Kv^ei'a'^ as well as ypd/jL/nara, Plato's Phasdr. 274. And OSiuu 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, ^af er eh hasta haun ! F. Magn. lex. myth. 646 (riolnir = OSinn, Sup. to 145). And there was a proverb: ]m ert ecki einu i leik, ef Offinnstyffrjyih. On the Devil as dicer, conf. p. 1007. Players invoked Thorr and O^inn, Frigg and Freyja together with Enoch and Elias, Christ and Mary, F. Magn. lex. myth. 646.
p. 150 n.] On Gwi/dion and Don see Villemarque's Bardes bretons 388. The milky way was also called ' Arian rod merch Don,' Davies's Mytliol. 205. Leo in Hpt Ztschr. 3, 224 derives Gwydion from gwyd, mens, /^e'vo? (p. 162 n.),like OSinn from ON. od'r, 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 Salicte : 'Mercurius Trismegistus primus leges ^;gyptiis tradidit,' comes from Isid. orig. 5, 3. Tervagan, Tervigant may have to do with Treheta, Gesta Trev. (Pertz 10, 131).
p. 154.] On Wodenes-herg, -hiiscn, -wege conf. Forstem. 2, 1566. in Wodeneswego Pertz 8, 604; de Wodnneswege 8, 676. Vndenesvege, Lisch, Orzen 2'', 161; Gudenswege, 2'', 136. Again, Wodonesherg, Lacomb. l,no. 97. 117. TFi7anes-6erc (Wuotanes?), Cod. dipl. Juvav. 95 (an. 861). ihns Merourii, Fredegar c. 55. Then, ]V6de7isbeorg, Kemble 5, 78. 137. Woddanheorq 3, 457.
WODAN. 1335
W6nhUnc 3, 415. 5, 112. 291. W6ncnmh 5, 7S. 137. Wij,hies. dene 5, 238. Wodnesdh 3, 403. 413. 452-5-G. 460-4-G. 5, 215. 238. Wonlond b, 235. 6, 355. Wrjddes geat 5, 78. 137. Woniifoc 3, 227 (Kl. Schr. 2, 57). Wondc, quercus Jovis 3, 458. Won-alre (-alder) 4, 459. But how are Wonrcd, Wonrediufi, Beow. 5925-38 to be explained ? OS. Wefansjieckia for Wcdanes- speckia (-bridge, wooden bridge), Liinzel 12. 53. Nth Fris. ]Ved('s-Jioori, M'ens-Juxj, ]Vi)iis-]ioij, Miillenli. 1G7. Other names in Nordalb. stud. 1, 138. Wcadanask, Jb. f. Schlesw. -hoist, landesk. 4, 248. Woisfeth in Holstein, OS. Wodenstorp, now ^Vunstorf (Kl. schr. 2, 58), can ace. to Forstem. 2, 1578 be traced back to AV^ungeresdorf. Wvninsdoi-p, Caes. Heisterb. 9, 18. Wofene^-husen, Trad. Fuld. Dronke 38, 221. Cod. Fuld. no. GIO p. 274, now Gutmanns-hausen (Dronke 237"). A Wons-Jaisen 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 ivonsoss/ MB. 27, 141, and loonsassen, Schm. 4, 80. Kl. schr. 2, 58. A Sigeboto de Wnontcn-geseze (Wuotanes ?) in j\lB. 11, 167. About the Fichtelgebirge lie also Wunsicdd (Wotanes-sedal ?), Woh.^ijelini, Woiisr/rJidit, \Vouds(jp]idn, H'oAz/.s- gehaig, a village on the Neunberg by Mistelgau, Baireut, Panzer's Beitr. 2, 101. ' flumen quod vulgo Wot'niprnvno dicitur,' Sin- nacher, 2, 635. TFa/au-brunnon, Lacomblet 1, no. 103.
p. 154.] OSinn is a rider; hence called Airiffi, he who rides up ? (as Thorr is III6rri(Ti, p. 167n.); conf. also Yggdrasils askr and the stoiy of the World-tree, p. 960. The llervarar-saga (Fornald. s. 1, 480) has a riddle on OSinn and Sleijmir. 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 Jians Ji ("wi tar ' they say in Upland and Gothland ; in Smaland they speak of ' Odeus ffdll och kruhha,' Riiiif; conf. the 'hunter on high horse,' Sup. to 147. A horse with six legs in Haltrich 35-6 ; with clgld 49; an eight- legged talking sun-steed 101.
p. 155 n.] ' Odinus pasci't eqiiof; sues in JoUvni iiiclKsns/ Pall Vidalin 610 ; conf. ' i biilg binda,' Vestg. lag. p.m. 48. veit ec at ec heck vindga meitSi a, naetur nllar nio, geiri unda^r ok gelinn OJSni sialfr sialfum mer, Sa)rn. 27"' (see note on KM. no. 146). Charles also splits a stune before the battle, Wiichter's Heidu.
1336 WODAN.
flenkm. 42-3 ; conf. the story of the Swedish general 45, aud that of Hoier, Beuecke'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 Wandl-yanl, and beer, milk and bread for the WmuU-huiLde, 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 WaudJs-wahe, setting out fodder for the black steeds of Waudc, while they drank and sang : —
0 heilige sanct Maha,
beschere iibers jahr meha,
so viel koppla, so viel schcickla,
so viel ahrla, so viel tausend gute gahrla.
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 voU ; ' 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 hlotze (red poppy, papaver rhoeas), and camomile. The red poppy is also called Miedei-magn (Mary's mohn). Panzer 2, 214-5-6. Schra. 2, 555. 608; in Swabia, Her-got's kitele or man tele. The Russians leave a sheaf standing for Volos (Veles), 'toward Volos's beard, (borod).'
p. 159.] Od"ins-ve occurs (988) in ' episcopatus Otlienes- wigensis,' Lappenb. Hamb. urk. no. 5. Oii-sjo, Oden-sjo in Skane, liostanga-socken, lies over a submerged castle named Odinsgard (see the story in Sup. to 946), Dybeck's Runa 1844, 32-3. In Ons-kdlla were washed the old men that threw them- selves down the cHfF, Geyer 1, 115. Onsdnger in Smiiland. Odens-hrunn in Upland, Wendel-socken, Dyb. Runa 1844, 90. With Woden xoorhte weos, conf. Woldan hewing his church-door, Wolfs Ztschr. 1, 69. OSinn, unlike Thorr, hardly ever occurs in names of men : Raaf 235-7 gives Odhankarl, Odhinkarl.
p. 159.] On the plant-name Woden-tuugtl, -star, see K. Schiller's Ndrd. pflanzenn. 32 ; conf. 'Epfxov ^di<i, Mercurii SLirculus, 'filix, and 'EpfJLOv /Bordvcov, herba murcuriali.s, Diosc. 4,
WODAN. 1337
183-8. Several birds were sacred to OSinn : ' Icorpar, krdhar,
skatar bor man icke skjuta, emedan de ilro Odeiis fuglar, detn ban vid OlofsmJissan Jutr hos sig i atta divjar, da ban plocker ocb tager en stor del af dem. Ardea nig-ra, en teuiligen stor fogel af biiger-slilgtet, kallas Odens svala,' Raiifj see Sup. to p. 148.
p. 160.] Wcens-ht suggests (ilf-liSr, p. 207. Kl. scbr. 2, 58. Who off a thief has cut the thumbs, To bim good hick in throw- ing comes, Garg. 192". Do they say anywhere in Scandinavia Odensfinger, Onsfiuger ? Ace. to F. Magn. lex. myth. fioO the liing.f were sacred to OSinn and Mercury ; conf. the Tables of Blood-letting.
p. 162.] Od'inn, Thorr, Frcijr in Snorri's Edda 131 answers to Od'inn, Asahragr, Freyr in SsBm. 8b^ ; and invocations in Swed. folk-songs give him the first place : ' bjiilp uiig Othin, thu kan hlisf .' bjiilp mi Ulf och. Asnier Grij ! ' Arvidss. 1, 69. The same iu Danish: Miielp mig Othin, dii kan best! hielp mig Ulf og Asmer Gribf Syv 48. Asmer Gvi = Asa-grivi ; conf. 'hielp nu Oden Asa grim ! ' Arvidss. 1,11.
p. 162 n.] On Zeus Tpiro^ and Tpiro'yeveia, conf. Welcker's Trilogie 101-2. At banquets the third goblet Avas drunk to Zeus : TO Tpirov tm ^coT)]pi, Passow s.v. acori^p. Athena Tplrrj, Babr. 59, 1 . '
p. 162.] 0«inn = Z/ar, Ssem. AQ^ ; = Tafnlidr W' ; = ])nffi 46\ But where do we find Toeggi outside of F. Magu. lex. myth. 644? conf. Egilss. 610, where we can scarcely read Thriggi for Tveggi, On the Sansk. Ekatas, JDoitas, Tritas see Kuhn in Hofer 1, 279. 281-9. Zend. Thraetaono, Thrita, Spiegel's Zeudav. 7. 66. Thraetaono = Feridun, = the threc-guivercd, says Leo 3, 192-5 (1st. ed.).
p. 16o.] ON. Vili [weak decl., gen. Vilja] would be Goth. Vilja, OHG. Willo. The strong gen. in ' broSr Vilis,' Egilss. 610 is evid. a slip for Vilja, though we do find the strong nom. Vilir in Yngl. saga c. 3. May we conn. Vili with the Finn. veil, Lap. vi'iJjd, Alban. /3t\a, frater ? GDS. 271.
p. 163 n.] Munch 1, 217 thinks MiUiothin 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 bone for a ship, Saxo p. 46. Yet Ullr seems a
1338
THUNAR.
jumble of Saxu's Ollerus and Snorro's Vilir, Yngl. c. 3 (Kl. schr. 5,425): skip JJllar, Sn. Hafu. 420 = skioldr; ash' Ullar 426. Ydalir, liis hall, Seem. 40''. UlJei- sagr, F. Magu. lex. 766. Ullar InjIU, Sa^m. 45''; hrinfjr JJ. 248"; U. sp/i = Baldi- 93«, Ullr is Thur^s stepson, Su. 31. 101-5; boga-, veiSi-, oudr-, skialdar-as 105.
p. 165.] I miglit have spoken here of OSin's relation to his wife Friijij, p. 299, and to Sha&l, whom the Yngl. saga c 9 calls his wife.
CHAPTER VIII. THUNAR.
(Conf. Kl. Schr. 2, 402—438.)
p. 166.] Donar stands related to donen extendere, expansion of the air (Hpt Ztschr. 5, 182), as t6i/09 to Telvw, yet tonare is in Sansk. stan, resembling arevrwp, ar6po<; and our stohnen, Kl. schr. 2, 412. In AS., beside Tlnmor, of whom there is a legend (p. 812-3), we have also Dhor, Sal. and Sat. 51. So the rubric over John 5, 17 has J?anyes-dseg, while that over John 5, 30 has J?urs-dseg ; and the Norman Dudo calls him Tliiir, Wormius mon. 24. The Abren. has Thnner, dat. Thunare. MHG. still dunre, Pass. 227, 81. Dietr. drach. 110''. de9,dunres sun (Boaner- ges), Pass. 227, 59 (Kl. schr. 2, 427). For the compound Svved. toi'don, Dan. torden, the Norw. has thordaan, Faye 5, the Jemtl. torn, Almqv. 297, Westgotl. thorn and tann. In the Dan. milrchen Torden-vejr means Thor, as Donner-ivetter in Germ, curses stands for Donar. The Swed. Lapps call the thunder- god Tlermes, Klemm 3, 86-7, Ostiaks Toruini 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. ]n*uma), Gula]?. Hafn. 498. Norw. Thorsrela tonitru, Faye 5. Danish critics regard Ohuporr as a different being from Asa]?6rr, 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 Schoneu superst. about Thor,
THUNAE. 1339
Nilsson -i, •iO-4.^ Ill Ostgiitl. the aska is called goa ; wlieu it thunders, they say 'goa gar/ Kaleu 11''; (JojJ<ir kor, Alinqv. 347, but also (joi)ior gar 384, and horiihouden giir 385. In Holland : ' ouze lievo 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 hittel-har (kettle-car ?) of the giant with two goats refer to Donar's chariot ? Miillenh. 447 ; conf. Kl. schr. 2, 422. Thorr carries a basket on his back : meis, iarnmeis, Sasm. 75". Sn. 111. OIIG. meisa, Graff 2, 874.
p. 167.] God thunders : die blikzen und die donrelege sint niit gewalte in siner pflege, MS. 2, 166''. Zeus raises tempest: ore re Zti>s^ XalXaira reivr], 11. 16, 365; 'what doth Zeus?' meant how's the weather? 0. Miiller's Gr. gescli. 1, 24. Jupiter, alles weters geivalt het er, Ksrchr. 1152 (p. 630). In France : ni oistau nes Damledeu tonant, Aspremont 22''. nes Bell fonaiit ni poistau oir, Mort de Gar. 145-9. noissiez Deic tuiiant, Garius 3, 205 ; conf. ' si gran romore facevano, che i tuoui non si sarieno potuti udire,' Decam. 2, 1. When a thunderstorm comes on, men say : ' schmeckste paar uchsel ? merkste a schoindl?' Weinh. schles. wtb. 82; ' ecce ubi iterum diabolus ascendit!' CaBs. 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) lAaijing at howls : uns Herr speelt hegehi, Schiitze 4, 161. die engel hegehi, Miillenh. 358 ; conf. the skittle-playing in the Odenberg, p. 953. Or it is anger, and the thunder-bolt his rod, Pol. bozy pnjten.
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, tairneack, tairaeaiuich, also turrann. Taranucnns, Mone's Bad. urgesch. 2, 184. In Burgundy a town Tarnodurum, whose later name Toniierre and * le Tonnerrois/ Jos. Gamier 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. 211-'', conf. Atli 208*. The Lapps call their Tiermes aiyekc, and his deputy
' The surname!? Hlorri&i, Stem. 211", and Eindri6i need not conflict with the statement that Thorr walks or else drives (p. 1(57 n.). In Sn. 101 he is called fostri VhKjnis ok llloru (p. 1S7. 257). In Sn. Formali 12 Loride is called Thor's aou, and Luricus Thurs fostri, who has a wife (Jlora.
1340 THUNAR.
yunkare, stor-yvnJcare, Klemm 3, 86, the Ests their Pikker wana essa, old father, Verh. 2, 3G-7 ; and the American Indians their Supreme Being the grandfather, Klemm 2, 153. With the mountains Etzel, AUvater we may perh. associate a high mountain Oefschan, 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 Montjoux, K.T). 1132. On the jugum Penniniim, deus Fenninus, see Zeuss 34. 99. Dieffeub. Celt. 1, 170. Several inscriptions ' Jovi Painiiio, Peniiio' in De Wal no. 211 — 227. A Mount of joy in Meghaduta 61 ; in Moravia the Radosf, joy. Finn, ilo-kici, stone of joy, Kalev. 3, 471.
p. 171.] Comes ad Thinieresherhc (yr. 1123), Erh. 150; apud Thnneresherg 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. Bimresfeld 3, 394. 5, 131, conf. 6, 342. Donereshrionio, Ztschr. f. Hess, gesch. 1, 244.
p. 171.] With Slav, grom, hrom (Kl. schr. 2, 418) put our LG. grummehi of distant thunder, Ir. crom, cruini thunder, Fr. grommeler growl; also Lith. graiija it thunders, ffvowiinmas thunder.
p. 171.] To Lith. Perlninas musza, Nesselm. 411'', and P. grauja, grumena 286% add the phi-ases : Perhuns twyksterejo (has crashed), P. uzdege (has kindled); Perhuno szowimmas (stroke), P. growimmas (peal), P. zaibas (flash) ; perJctinija thunderstorm. The Livl. reimchr. 1435 says of him : als ez Perhune ir abgot gap,- daz nimmer so harte gevro^. Near Battenhof in Courlaud is a Perkunstehi 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, iiergalak, Finn. jjerheJe, Kalev. 10, 118. 141. 207. 327 (Sup. to 987).
p. 172.] In Finn, the oak (tammi) is called God's tree, pim Ynmalan, Kalev. 24, 98. 105-7. 115-7; conf. Zeus's oak p. 184, robur Jovis p. 170. Ju-glans, Aio<i /3ttXavo? = castanea, Theophr. 3, 8. 10. Diosc. 1, 145. The oak beiug 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, 110.
p. 172.] A Swed. folksong (Arvidss. 3, 504) makes Thorr live in the mountain: locka till Thor i fjiill. Beside Fivrgv in' s daughter Frigg, another daughter lorff is called Obin's wife, and is mother of Thorr. But if Thorr he = Fairguni, he is by turns Obin's father and OSin's sou ; and he, as well as Frigg, is a child of earth (iorb), 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 :
sie hant 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 Eh/ios diena, Ilijios diena, on which it begins or ceases to rain. They derive it from ilyia, it sets in (to rain) ; is it not rather Ellas' s day ? Elias legends of Wallachia and Bukowiua in Schott. 375. Wolf Ztschr. 1, 180. On his battle with Antichrist conf. Griesh. 2, 149.
p. 174.] 'Rominem fulgure idum cremari nefas ; terra condi religio tradidit, Pliny 2, 54. Places struck by lightning were sacred with the Greeks, and were called rjXvaia, evifkyata, be- cause the descending deity had visited them. They were not to be trampled : hoc modo contacta loca nee intueri nee calcari debere fulgurales pronuntiant libri. Atom. Marcell. 23, 5. One peculiar rite was thoroughly Etruscan : such a spot was called bidental, because a two-year old sheep was sacrif. there, Festus sub vv. bidental, ambidens. 0. Miiller'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 Ughtning are not to be eaten, Westendorp 525.
p. 175.] veTo^;, Umbr, savitu, Aufr. u. Kirchh. 2, 268. ve 6'
VOL. IV. P
1342 THUNAE.
apa Zev<; Trdvvvy^o^, Od. 14, 457. Atlien. 4, 73. tov AC ak7}6o}'^ Q)/jbr]v Slu KoaKLVov ovpelv, Avistoph. Clouds 373 ; conf. imbrem in crihrum gerere, Plaut. Ps. i. 1, 100. Jto? ofu./Spo'i, Od, 9, 111. 358. ovre IleXoTrovvrjO'iOi'i vaev 6 de6<;, Paus. ii. 29, 6. Au Egypt, magian conjures the air-god Hermes {tov aepiov) for rain, Cass. Dio 71, 8. Inclra, who has the thunderbolt, is also god of rain; when he disappeared, it rained no more, Holtzm. 3, 140. 1, 15. In Dalecarl. skaurman ale, the shower-man rides = it thun- ders, Almqv. 258 j conf. Goth, skura vindis = XatXa-\/^, OHG. sctlr tempestas, grando, AS. scur procella, nimbus, ON. skitr nimbus (Kl. schr. 2, 425).
p. 175.] Another rain-procession in 1415, Lindenbl. 301. Petronius^s ' uvidi tanquam mures' is like our MHG. 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.] Pikker, Kalewipoeg 3, 16. 23. 358. 16, 855. fikker- taati 20, 730. On'pikker and pikne see Estn. Verb. 2, 36-7. He is the avenging thrice-nine god, that appears 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. Pikne seems an abbrev. of pifkdinen, tonitru, which occurs in the Finnic form of the Esth. prayer for rain, Suomi 9, 91, and comes from pitkd longus ; pitkdikdinen longaevus, the 01d=:Ukko, says Castren myth. 39, or perhaps the long streak of the lightning. On Toro, Toor, Torropel see Estn. Yerh. 2, 92.
p. 176.] Ukko 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-hoarded giant and the carriage with the golden lie-goat, Wolf Ztschr. 2, 185-6, With the N. American Indians both Pahmi- oniqua and JhdcJiinc-hid (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 i/crap a/xa ^povrf} re
THUNAR. 1343
Kul daTepoirf} iroTeovro. Distinct from fiilgur is a fourtli notion, fuJgurafio (sine ictu).
p. 178.] Fidgiir is called hJUci^, as late as Justinger. Blixhenj, now the ruined castle of Plixl)ur<^ (Piickhs-perckli in old docs.), stands in the Miiuster valley near Colmar, oppos. a dwarf's moun- tain, Scliopflin Als. dipl, no. 1336. des Snellen blickes tuc, Freid. 375. Inmelhlicke, Servat. 397. 1651. Eoth. 3536. In Styria, himlatzen to lighten, treterhliche fulgura, Hpt Ztschr. 8, 137. wetterleich, Stalder 2, 447. hab dir das p/a6 feuer ! 11. Sachs ii. 4, 19". blue light in thunderstorms, Schwab's Alb. 229. Lightning strikes or 'touches': mit blitz gerilhri, Felsenb. 1, 7. It arises when sparks are struck with the fieri/ axe, p. 180". 813; af ])eim liomom leiptrir qvomo, Ssem. 151". Kpovl^rjq d(f>L6t ■\}ro\6evTa Kepavvov, Od. 24, 539. dpyrJTi, KepavvM 5, 128. 131. frisnlcnm fulgur, Festus, Varro ap. Non. 6, 2. Sen. Thyest. 1089. igues trlsulci, Ov. Met. 2, 848. Ibis 471. tela trlsidca, Claudian iii. Cons. Hon. 14. genera fulminura tria esse ait Caecina, consiliarium, anctorUatis et statits, Am. Marc. 23, 5 ; conf. O. Miill. Etr. 2, 170. The Etruscans had nine fulgurating gods 2, 84. In Romanic, lightning is cameg, form, also calaverna, chalavera; straglilsch, sagietta, saetta lightn. that pierces, also liitscherna (lucerna?). Lith. zaihas lightn., Perknno zaihas streak of lightn., from z'ibeti to shine, Nesselm. 345. Mere fulguratio, summer-lightn., distant, feeble, that does not strike, the Finns call Kalevan tulet, K. valkiat, i.e. Calevae ignes, bruta fulmina autumnalia, or kapeen tulet, genii ignes. Lightning is named iTvp Aio^, ^ehv. fire of God.
p. 178 n.] Blecken, plechazan, heaven opening, reminds of tlio Bastarnae, who thought, when it lightened, the sky was falling on them, Livy 40, 58 ; conf. Duncker p. 84. In Servian songs viuni/a, is the vila's daughter, groni her brother. Mi'sets, moon, marries Munya, Vuk 1, 154 n. 229—231.
p. 178.] Tonitrus is toniris chlacclia, Ilattem. 3, 598''. ion- nerklapf, Justinger 383. 'thunderclap words,' Fr. Simpl. 1, 231. dozes klac, Parz. 379, 11. Troj. 12231. 14G93. donrescal, Fundgr. 2, 116. toimerbotz, Garg. 270''. 219'', from donerboz. ON. skrugga tonitru, conf. skroggr fulminans. Dan. tordcnskrald, tordenbrag. LG. grummel-wier, -schmir, -taaren (-cloud), Lyra 103. 117, see Sup. to 171. We say thunder rollt, groUt [if
1344 THUNAR.
distant, grotninelt]. As liglitn. is a bird's glance, thunder is the flapping of its loings, Klemm 2, 155. Zeus's eagle holds his lio-htnings, and an eagle raises the storm-wind, p. 633 ; conf. the bird of Dawn.
p. 179.] F'uhnen is OHG. donarstrdla, Grafif 6, 752 and laucmtdiU, Gl. Jun. 191. Graff 2, 707. hlic-schoz mit (or, an) dunr-slegen, Pass. 89, 49. 336, 9. des clonres schuz, Freid. 128, 8. donrestrdl der niht enschiuzet, Turl. Wh. 11", dornstrdl, Griesh. 151. die donerhlicke, Fundgr. 1, 73. donreshlicke, Freid. 123, 26. des donrisslac, Fundgr. 2, 125. 'ob der doner z'aller frist slilege, swann ez hlckzend ist,' if it struck every time it lightens, W. gast 203. swaz er der heiden ane quam, die sluoc er alse eiu doner sau, Eother 2734. do sluog er also der tlioner, for dem sich nieman mac bewarn, Diemer 218, 8. scMtr- . slae, Helbl. 8, 888. wolkenschoz, 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 tunnerre 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 tlnmderholts see the 9th Bamb. Bericht p. 111. Beside donnerstein, we have wetterstem, hroUenstein. 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\ cwt. hangs in Ensheim church, Garg. 2 1 6^ Vestgotl. Thors-kcijl (-wedge), Swed. Thor-viggar (-wedges), Sjoborg's Nomencl. f. nordiska fornlemningar 100. Indra's bolt and flash are svarus, from svar, sky, sun, Benfey 1, 457 ; conf. rjXvaia, Sup. to 174. Like elf-shot is the Sansk. ' vitulum veluti mater, itsi fului en Maruies sequitur,' Bopp Gl. 364"; conf. mugi- entis instar vaocae fulmen souat 262''. Athena alone knows the keys to the thunderbolt chamber, ^Esch. Eum. 727, like Mary in the nursery-tale of the forbidden chamber in heaven. Lith. ' Perkuuo kulka,' P.'s ball. Servi strelitsa, arrow.
p. 181.] Miolnir reminds of SI. vi'luiija, molnia aa-TpwrrTj, which
THUNAR. 1315
Miklos. 50 derives from mleti, coutererc. The hamtncr is the simple, world-old implemenb^ indispensable to nearly every trade, and adopted by not a few as a symbol. At boundaries the "1 | hninarsrnarh was deeply graven, a cross with hooked limbs ; ' L afterwards a crossed oak served for a landmark, Kl. sclir. 2, 4c{. 55. In blessing the cup (signa full) the sign of the hammer was made: hann gerSi hamarstnark yfir, Hak. guSa saga c. 18. Thor me^ tungum hamrum is also in Landstad It. Thor's image has a great hammer in its hand, 01. helga s. ed. Christ. 2G. Fornm. sog. 4, 245. That the hammer was portrayed and held sacred, is shown by the passage in S;ixo, ed. Mull. 600 : Magnus, inter cetera traeophorura suorum insignia, iiiKsitafi 'ponderis viaJleos quos Joviales vocabant, apud insularuni quandam prlscn virorum relujione cultos, in patriam deportandos curavit. That was betw. 1105 and 1135. In Germany, perh. earlier, there were hammers and clubs 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 devil's hammor, which is also called donnerhnld, kammerhuhly Miillenh. 268. 601 ; conf. p. 999. Pikne carries lightn. as an iro7i rod, see Sup. to 176.
p. 181.] Thorr a foe to giants, p. 531. As Wodan pursues tlie subterraneans, so he the giants. They will not come to the feast where Tordenvoir appears, p. 189. 537. In Schonen, when it lightens, it is Thor flogging the trolls, Nilss. 4, 40. der (tiovel) wider unsih vihtet mit viaren (viurinen, fiery) strdlen, Diemer 337, 9.
p. 181.] Hamer sla bamer, sla busseman dot! Miillenh. 603; conf. Hermen sla dermen, p. 355. bim Jinmmer ! Corrodi Pro- fesser 16. 58. Vikari 11. turamcr und hammer. Prof. 96. 'May heaven's forJced lightn. bury you 10,000 fathoms underground ! ' du widertuo ez balde, oder dir nimet der donne.r in drin tagen den Up, Wolfd. 331, 3. 4 (Hpt Ztschr. 4). A Danish oath is 'ney Thore gad!' Warmii Mon. Dan. 13. dass dich der Donnerstag (Thursday = Thor), Ph. v. Sittew. 2, 680. donnstig ! du donnsfigs bub! Gotthelf's Erz. 2, 195-6. The Lithuanians, says JEn. Sylvius, ascribe to Percnnnos 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, 99 ; conf. Tettau u. Temme
1346
THUNAIi.
28. Lith. ' kad PerJcuns pakiles deszimt klafterin tave i zeme itrenktu ! " may P. arise and strike thee 10 fathoms into the earth, Schleicher ber. der Wiener acad. 11, 108. 110. The Etrus- cans ascribed the hammer to Mantus, Gerh. 17.
Beside the hammer Thorr had his megin-giarcfar, fortitudinis, roboris ciugula, and iarn-greipr, chirotecas ferreas, Sn. 112-3. er hann spennir ]?eim (iDegingior^um) urn sik, j^a vex honum ds-megn half a, Sn, 26. ]?a spenti hann megingidr&um 114. This belt of might reminds us of Laurin 906. 890. 1928: ze- brecheut sin gudelin. do hat er von zwelf man hraft. A girdle imparts strength and tvudom, AVigal. 332, and shews the right road, 22-3. A girdle that stills lamger, Fierabras 209; conf. the hunger-belt. A vidoriae zona in Saxo ed. Miill. 124. Like Thor's girdle is the blue 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 healing power, Caes. Heisterb. 7, 15. Jovis herba, hiis-loeTc, Mone's Quellen 289^ hh-louch, Mone 8, 403. donder-loeh, crassula major, Mone's Qu. 283'\ diindar-luk, Djbeck 1845 p. 61. Jovis caulls, semper- vivum magn., Diosc. 4, 88. AS. panor-wyrt, barba J. ; house- leek planted on cottage-roofs. Honeys Yrbk. 1552 ; conf. p. 1214. The Swiss call the donnerbesen hexenhesen, witch\s broom. Staid. 2, 42. Nemnich calls glecoma hederacea donnerrche, gundrebe. The donnernessel, urtica dioica, resists thunder. Finn. TJkon- tuhiiio, fungus, femes; JJ. nauris, rapa; TJ. lummet, caltha palus- tris ; Z7A;/iO?i-lehti, folium (lappa). Jovis colus, zJi09 rjXaKaTTj, clinopodium, verbena, Diosc. 3, 99. 4, 61. Jovis uaadius, cata- nance, herba filicula 4, 132. iepa rov 6eov (f>r]yb<i at Dodona Pans. 1, 17. Jovis arbor, Ov. Met. 1, 104. A tJmnder-tree in Tyrol, Wolf Ztschr. While redbreast and beetle attract light- ning, the wannenweihe repels it, p. 674. It was a universal practice to ring the church-bells to drive the thunder away, i.e. the heathen god, ibr bells are Christian. With the Thracians shoot- ing was a safeguard against thunder and lightning (p. 20), as elsewhere against an eclipse, p. 707.
THUNAR. 1347
p. 184.] Note the Henneberg superstition about the haber- geiss or himmelsziege, plialangium opilio, a spider (Maler Miiller), iu Bruckner's Henneb. 11. By horsgok was formerly meant a real horse, Runa 3, 14-5, The heaven's-goat is in Finn, taivaan vuoJti; slie hovers between heaven and hell, bleating in the air, Schiefn. Finn. wtb. 012. Another Lith. name for it is daiKjaas ozi/s, Nessehn. 31, and Lett, relirhoii ohsols, Possart's Kurl. 228.
The H^misqvi-Sa calls Thorr kafra drottlnn ; his goats are fann-gniostr and tann-grisnir, dente frendcns, as Lat. nefrendes = arietes (or porci) uondum frendentes, that have no teeth yet. Tanngniostr (tooth-gnasher) is also a man's by-name, Kormaks. 54. 134-0.
p. 1 86.] Donerswe, Ehrentraut's Fries, arch, 1, 435. Hpt Ztschr. 11, 378. de Donrspah, Notizenbl. 6, 306. It seems Tkuris-16 in Trad. Corb. is not Thonares-16, but giant's wood, p. 521 ; yet AS. Thunrcsled, Kemble 3, 443. 4, 105. 5, 84. 243. Scand. ThdrsJeff, Molb. dipl, 1, 173; why not Thors- ? In Sweden are Thorsby, Thorshdlla, Thorslunda, Thorstuna, Thorsvi. Tliorsaker, Thormng, Thorsas, TIlovso. On Thorstuna, -aker, conf. Schlyter Sv, indeln. 32, Thoyseng in Funen, Tliorsliui iu Schles- wig, Miillenh. 584. In Norway Tliurseij, Thorsnes, Thorshof, Munch om Sk. 107. Tliorsnes, Landn. 2, 12, took its name from a pillar with Thor's image being drifted thither. Thors]iarg = Thorshiilla, Hildebr. tom. 3. Thorshorg, Gutal. 94, a limestone- mountain 317. Tliorshafn in Fiiroe.
]). 187.] To the few German proper names compounded with Dollar, add Bonarprelit, Hpt Ztschr. 7, 529. Albdonar is conn, with the plant albdona. In Kemble no. 337, for * Thoneulf ' read ThoneruJf. The Sax. Chron., yr. 920, has ±)iirci/leL An 0. Irish name Turdcalhhach ( = Thoro similis, says O'Brien) is worth noting. ThurhdJli in the lleidarvigasaga. King Toril, whose lightning scorches the sea, burns up forests and devours the city (llpt Ztschr. 4, 507-8), is apparently Thor himself; perhaps Torkil ? for Thorild is fem. ; conf. Thorkarl, p. 181 n.
p. 187.] Thor's by-name of Vhigthorr, Sajm. 7U" ; Elndri&l, Sup. to 107, foot-note. He is hard-hugabr, Sasm. 74'', as the iotun is hardra^r, p. 528. Again, fostri Vingnis ok 7//orit = f6stri Jllorrid'a, Sup, to 107. larffar burr, earth's son, Sa3m. 70". 08*. 157; Fidrgij))j ar huvv, Hlod'yvjar hniT, Yggs barn 52". Is Vcorr
1348 THUNAR.
the same as verr, vir ? conf. AS. weor, but the ON. modification would be viorr.
p. 188.] ThoiT^ imagined as a son (in the Edda 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 O'Sin 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&l, Sn. 110 (conf. p. 823), he himself being endowed with as-megin and as- mod'r. larnsaxa is elsewhere the name of a giantess. He calls himself Magna fa'Sir, Stem. 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^riWugr ass, Seem. 72^. Jjruffoaldr go'Sa 76^; and his hetxnraer priid'ha^narr 67^.
p. 191.] Neither the log-pelting at Hildesheim (with which conf. 'sawing the old woman,' p. 781-2) nor the ivheel-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 (Donuersb., 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 sj^mbol 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 German legions, the 14tli 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 rddels- fuhrer, ringleader ?
p. 191.] On keeping Thursday holy, see especially Nilsson 4, 44-5. tre Thorsdags-qvixUaiV, Dyb. Runa 4, 37. 43. Cavallius 1, 404. In Swedish fairy-tales spirits appear on t]torsdags-natt, a.nd bewitch. If you do any work on Trinity Sunday, the lightning
zio (tiw, tyr). 1349
will strike it; hence women are unwilHnf^ to do needlework tliat day, Hpt Ztsclir. 3, 360. Similar desecration of holidays by weav- ing, spinning or knitting is often mentioned; Servat. 2880 :
wir sazen unde wfiben,
do die lautliute 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, Maerh 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 day, 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. 191. Yet again : Si quis die Dominico boves junxerit et cutn carro ambulaverit, dexteruin bovem perdat. Lex Bajuv. vi. 2, 1.
CHAPTER IX. ZIO (TIW, TYR).
p. 194.] In Umbrian the nom. was still Juv, dat. Jure, voc. Jnpater, Anfr. u. Kuhn Ztschr. 1, 128: Jnveis luvfreis, Jupiter liber, Mommsen 139. What of Finn, taivas, coelum ? or even Quvpo<i, the Assyrian Mais (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, Holtzra. 3, 101 — 6. Parallel with the ideas belonging to the root div, are those developed out of Sansk. sur, splendeo : s}ira deus, suvja sol, svar coelum.
p. 194.] Spiegel, Zendav. 6, connects 6e6<i with dhi. Lith. dievas god, dcive goddess, dievaitiz (godkin) thunderer, dicvaite (goddesskin) rain-goddess; conf. Pott's Etym. forsch. 1st ed. 56-7. Beufey's Orient 1, 510.
p. 195.] Wackernagel in Hpt Ztschr. 6, 19 retains Tuli^co = duplex, and explains it as zwittcr, two-sexed, just as Lachm. makes tuisc = bimus, two years old ; and ^liillenhoff agrees with
1350 zio (tiw, tyr).
them 9, 261. In tliat 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 zm dar ndher, Pai'z. 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 dieti = suh divo, under the open sky, Diez's Leb. d. Troub. 1 66-7 ; yet it may mean sub Deo.
p. 195.] From div splendeo (Lith. zlheti) come div, diva coelum, and divan, divasa, divana, contr. diiia, dies, Bopp Gl. 168. lu Caes. B. Gall. 6, 18 Diespiter is called Dispater, abl. Dite patre, 0. Miill. Etr. 2, 67 ; conf. Dissunapiter, p. 225. The Etruscan panels have sometimes Tinia for Tina.
p. 198.] The Germani sacrificed to their Mars for victory: vestita spoliis donabere qiiercu (Mavors), Claudian in Ruf. 1,339. huic praedae primordia vovebantur, huic truncis suspendehantur exuvide, Joru. 5. hostiles suspendit in arbore cristas, CI. in Ruf. 1, 346. Kuhn 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 Viga-gud' corresponds 'Mars des wige got' in En. 5591. Troj. 8140. 8241. Ms. 2, 198^ : Mars strUes got. Christian writers suppose an angel of victory marching in the front of battle : coram eo (Ottone imperatore) angelus penes quern 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. 2U3.
p. 198.] Zieshurc, Augsburg, Hpt Ztschr. 8, 587. DiiispnrcJi, Lacomb. 83 (yr 904), Tashurg 205 (1065), Diushnrg, all = Duis- burg, Tliietm. 5, 3. 9. Duseburg, Weisth. 4, 775. A Boeshurgh in Gelders; Tussherg, Tysse)iberg, Wolf Ztschr. 1, 337. Desherg near Vlotho, Redecker 59. Desenherg, Biesenherg ; Tistede, Hamb. liber actor. 331-2. Tiisvad, Tiiswath, in Jutl., Molb. dipl. 1, 9. Zirelberg near Schwatz in Tyi'ol, H. Sachs i. 3, 251'"^; conf. p. 298, Zisa, Zisenburg, GDS. 541.
p. 199.] Add Tived, Tisved, Tivebarh, Dyb. 1845, 50-9. MHG. zidclbast, Gervinus 2, 233 ; couf. Zigelinta, p. 1193.
zio (tiw, ttr). ' 1351
p. 200.] The very old symbol of the planet IMurs c? stood appareutly foi* the wiir-god's shield aud spear. Here T^v reminds us of Obinn and his Giinguir, p. 147. With tire tdctiian conf. tlifcest tdcen, Cod. Exon. 236, 13; sigortdcen 169, 3. sigorestdcen, fri&otdcen circumcision, note on Elene 156. Caedm. 142, 29.
p. 202.J Judges often held their court ou Eitag, see Kaltenb. 1, SGo"-'', 580*; aud judgment may mean war, decision, KA. 818-9. Was a sword set up in the court? On Famars, Fanmars see GDS. 529. 619.
p. 204.] The triuity of the Abrenunt. requires a gud, not a mei'e hero ; for that reason if no other, Sahsnot must be Mars, or at lowest the Freyr of the Upsal trinity. With Saxnedt compare larnsa.va, ^J^hor's wife, Sn. 110. In Pomerania they still swear by ' doner sexeii/ in Bavaria ' meiuer seclmen,' Schm. o, 193-4 ; conf * mein six I '
p. 205.] On the divine Gliera see GDS. 612. Lucian supplies additional proofs of the Scythian worship of the sword; Toxaris 38 : ov /xd jup TOP 'Avefxov Koi top 'Akivuki^v. Scytha 4 : dWd 7rpo<i Aklvukov Kal Za/j-oX^iSo^, roiv irarpwcov ijfily Oeoyp. Jupiter Trag. 42 : ^KvOai Aklvukt) 6vovre<i kuI &pdKe<i Za/jb6\^LSc. Conf. Clem, Alex, admon. 42. GDS. 231. Priscus, quoted in Jorn. c. 5, ed. Bonn 201, 17. 224, remarks on the sword: Apfo<i ^L(f)o<; oirep 6i' lepbv Kal nrapd twv ^KvOiKOiV ^aatXecov Tip,ciop.€vov, ola Si) TOi e<p6p(p Tcov TToXe/jicov dvaKei/uLevov, ev roi-i irdXai d(j)avLa 6 P]y at ■X^p6voi<;, elra Bid /3o6<i evpedijyai. The Mars of the Alans is men- tioned by Lucan 8, 223 : duros aetcriti Alartis Alanos. The worship of lance aud sword among the llomans is attested by Justin 43, 3 : Nam et ab origine rerum pro diis imniortalibus veteres hastcus coluere, ob cujus religionis memoriam adhuc deo- rum simulacris hastae adduntur; aud Suet. Calig.,24: tres gladius in necem suam praeparatos Marti ultori addito elogio consecravit. Caesar's sword, preserved in Mars's temple at Cologne, was pre- sented to Vitellius ou his election, Mascou 1, 117. Later they knelt before the sword at a court-martial, Ambruser liederb. 370; couf Osw. 2969 :
do viel er nider uf siniu kuie, daz swert er an sin hant gevie, und zoch ez uz der scheide.
1352 zio (tiw, tyr).
der helt des iiiht vermeit, daz ort (point) liez er nider.
To Svantevitj Saxo ed. Miill. 824 gives a com^pfcitae grandifatis evsis. The Indian Thugs worship on their knees an axe or bill, which is mysteriously forged, Ramasiana (Calcutta 1836.)
The war-god has also a helmet, witness the plant named 'J4/?eo<? Kvvrj, Tjjr-hiahn, p. 199.
p. 206.] Hre^-cyninges, Cod. Exon. 319, 4, said of the wicked Eormanric, and therefore probably from hreS, hreSe, crudelis (p. 290); while Hred'gotum 322, 3 answers to ON. Eei-Sgotum. ' Bed red brengt raed raed,' where the Walloon has ' Mars, Mars,' Coreman^s Annee de Fane. Belg. 16; conf. Ret-monat, p. 290. We are not warranted in referring Hro^rs (or hro'Srs) andscoti, Hymisq. 11, to Tyr.
p. 206 n.] Zeuss 23 believes in Krodo, and thinks Beto 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 KrotoJf (Hpt 117) has after all a mj^thical sound, and it is followed by a similar compli- ment Uetelgoz, p. 367 n. Krathahotld in Liintzel's Hildesh. 51. Kreetjpfuhl, 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 T;^r is one-handed because a sword has only one edge. Does a trace of the myth linger in ' swa ich weiz des ivolves zant (tooth), da wil ich hiieten (take care of) miner hant,' Freid. 137, 23 ? or in the proverb 'brant stant as dem dode (Tio ?) sme rechte hant,' Wolf Ztschr. 1, 337 ? Conf. the Latin phrases : pugnare aequo, pari, certo, anclpite, duhio,vario, proprio, sno 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 eo? Trpo? top 6ebv acplaiv 6 a'yoiv 'yevono, Procop. 2, 641. The fickleness of victory is known to the Od. 22, 236 : ouirco Trdy^v SiSov erepaXKea vlkijp (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. saelden verderben 2929.
p. 208.] Companions of Mars : circumque atrae Forniidinis
FRO (freyr). 1353
ora, Iraeqne Tnsidiaeque, dei comitatus, agnntur, Aeu. 12, 335. Lncfus comitatur euntem (Tisiplioueii), Eb Pauor et Terror, trepi- doque Iiisaiiia vultu, Ov. Met. 4, 485. Bellomi, Favor, Furmido, Claud, in Ruf. 1, 342; Metus cum fratre Pavore, De laud. Stil. ; Impetus horribilisque Midas, In Pr. et Olybr. 78. Seifj-uTa iravLKt'i, ]Vocop. 2, 550. pauicus terror, Forcell. sub vv. pan, pauicus. A pnuic fuUage-rustling frij2^ht, Garg. 25G''. So the Wend, volksl. 2, 2(3G* make Triakh, StrakJt dwell in a dismal haunted spot ; SI. trialih, frias, tremor, is perh. the Goth. ];lahs. The Finn. Jiammo = genius horroris, horror. There is an ON, saying: ' Ottar er fremst i tlocki Jul flj^a skal ' ; is that from otti, timer? conf. the Ottar in IlyndluliocJ. ' Thii skaut (shot) ]?eim sheik i bringu ' ' skaut skelk i bringu ok otla,' where skelk and otta are accusatives of skelkr and otti, timer. Goth, agis disdraus ina, awe fell upon him, Luke 1,12; conf. AS. BrSga and Egesa, Andr. xxxii. and diu \\^\\i-cgese, Diemer 26G, 23. OHG. gefieng tho alle forhta, fear took hold of, T. 49, 5. There is personification also in the Homance ' uegus neu pot ir, si uos torna espavers, Albig. 4087. A different yet lively description is, 'so that the cat ran up their hacks,' Garg. 256''. 218^ Beside Hilda-Bellona (p. 422) appears a male Hildufr, Saem. 75'', like Berhtolt beside Berhta.
p. 208.] Tyr, who in the HymisqviSa 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 1G2-3. Is this T^r not the god, as Simrock sup- poses him to be (Edda, ed. 2, 404) ?
CHAPTER X.
FRO (FREYR).
p. 210.] The Yngl. 13 calls Freyr veraldar god, Saxo calls Fro deorum satrapa. Goth, frduja stands not only for Kupio<i, but for ^eo<?. The Mouachus Sangall. says (Pertz 2, 733) : tunc illo verba, quibus eo tempore superiores ab inferioribus honorari demulcerique vel adulari solebant, hoc modo labravit : ' laete vir domlne, laetijice rex ! * which is surely 'fro herro ! ' OS., beside fro, etc., has the form _/rao/io, He). 153, 1 ; if it had a god's name Fro, that would account for Fros-d, i.e. Fro's aha, ouwa, ea.
1354 FEO (fretr).
AS. Las other compounds, freabeorht (frealibeort) limpidas, Lye and Hpt Ztsclir. 9, 408* ; freatorht limpidus 9, 511% conf. Donar- perht ; frearaede expeditus (frealirasde, Lye); freadreraan jubilare, freabodian nuntiare ; a fem. name Freavvare, Beow. 4048. In Lohengr. 150, zuo dem fr6n = to the holy place. ON. has also a frdnn nitidus, coruscus. From Fris. frana may we infer a fret dominus ? Bopp (Gl. 229^') conjecfc. that frauja may have been frabnja, and be conn, with Skr. prabhu, dominus excelsus ; yet irpau';, mild, seems to lie near [Slav.prav rectus, ^eqnns, praviti regere, would conn, the meanings of probus, Trpafo'i, and franja],
p. 212.] Freyr oc Frei/ja, Saem. 59. He resembles Bacchus Liber, Aiovuao'; 6 'EXeudepto'i, 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 liaud procul TJpsala cepit. Froi gives food to men, Faye 10. The god travelling through the country in his car resembles Alher, who with larded feet visits the upland pastures (alpe) in spring. Wolf Ztschr. 2, 62 ; conf. Carm. Burana 131* : ' redit ah exilio Ver coma rutilante,' and the converse : ' Aestas in exilinm jam peregrinatur,' ibid, (like Summer, p. 759) ; ' serato Yer carcere exit,^ ib. 135.
p. 213 n.] On the phallus carried about in honour of Dionysos or Liber by the Egyptians, Greeks and Romans, see Herod, 2, 48. Hartung 2, 140. <f)aWol eardat ev roicn irpoirvkaLOiaL hvo Kapra fieydXoi, Lucian De dea Syra 16, where more is told about phalli, conf. 28-9. An ' idolum priapi ex auro fabrefactum ' in Pertz 5, 481. Phalli hung up in churches at Toulouse and Bordeaux, Westendp. 116. The 0. Boh. for Priapus was PHpehal, Jungm. sub v., or Pn'pegala, Mone 2, 270 out of Adelgar in Martene 1, 626. Sloven, hnrenet, Icurent, Serv. kurat.
p. 214.] GnJlinJnirdi, conf. gnlli hyrstum, Sn. 104. There is a plant gullborst, which in German too is ehtrwurz, boarwort, p. 120S. The Herv. saga c. 14 (p. 463. 531) in one passage assigns the boar to Freyr, in the other (agreeing with Saem. 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 b. pig of straiu, Schm. 2, 502, to represent the boar that 'walks in the corn^ when the ears ripple in the breeze, conf. AS. garsecg, ON. lagastafr; 'the
FRO (feeyr). 1355
wild sow ia the corn/ Meier scliw. 149. Rocholtz 2, 187; ' de villcii swtne lapefc drupe,' Sclianibacli 118''.
p. 215.] On eofornimhul conf. Andr. and EI. 28-9. Tristan has a boar-shield, 4940. CGI 8. Frih. 1944; ' hevedes of wild- bare (boars) ich-on to presant brought,' Thorn. Tristrem 1, 75. Wrasn, vvraesen (Andr. 97) in Fred-tvrdsniim is vinculum, and Freyr 'let/sir or hopfom (bonds) hvern,' Saena. 65* (conf. p. 1231). A helmet in Hrolf Kr. saga is named Hildisvin and ITi'ldigdltr. Does ' Helmnot E lent her' in Walthar. 1008-17 conceal a divine Fro and Liher ?
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 jtol-galt, Cavallius 26; jid-hos, sinciput verriuutn, Caval. Voc. Verland. 28''.
p. 216.] Sktd'hlad'iiir is from skiS, skiSi, 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 OSiun, but in Sfem. 45'' and Sn. 48. 132 it is Frey's.
p. 217.] Freyr is the son of Nioi-d"/- and Skad'l, who calls him ' enn frodi afi,' Ssem. 81\ She is a giant's, piazi's, daughter, as GerSr is Gymi's ; so that father and son have wedded giantesses. The story is lost of Freyr and Beb', whom Freyr, for want of his sword, slays with a buck's horn or his fist, Sn. 41 ; hence he is called bani Belja, Sasm. 9''. Freyr, at his teething, receives AJflicim, Stem. 40''.
Many places in Scand. preserve the memory of Freyr : Froso, Norw. dipl. ; conf. Frosd, Sup. to 210. Frojrak (Freyrakerj, Dipl. norv. 1, 542. Froslund, Dipl. suec. 2160; Froswi 1777; Frbsberg 2066. Frosaker in Vestmanl., Dyb. i. 3, 15. Schlyter Sv. indeln. 34. Frdslo§-' in Zealand, Molb. dipl. 1, 144 (yr 1402). Froskog in Sweden, Runa 1844, 88. Frosunda, Frosved, Froson, Frotuna, Froliinda, Frojeslunda, all in Sweden. Frotunum, Dipl. suec. 228. Fri/eJed, in Jonkopings-liiu is styled in a doc. of 1313 (Dipl. suec. no. 1902) Frdle or Froale; a Froel in the I. of Goth- land appears to be the same name, in which Wieselgr. 409 finds led = \e\^, way; may it not be eJed, eld, fire? Niar&arliof ok Freijshof, Munch om Sk, 147. Vroinio, now Vronen in West Friesl., Bohmer reg. 28. Miillenh. Nordalb. stud. 138. A man's name Fr cysteine is formed like Thursteinn.
1356 FRO (feeyr).
p. 217.] Nior'Sr is called meuis vani, innocuus, Sffim. 42*. Sa3m. 130"^ speaks of ' Niar'Sar doetur niu ; ' nine muses or waves ? conf. Heimdall's 9 mothers. NiorSr lives at Noatun on the sea, and Weinhold in Hpt Ztschr. Q, 40, derives the name from Sansk. tiira aqua, ntradlii oceanus ; add Nereus and Mod. Gr. vepov. Schaffarik 1, 167 on the contrary connects Nior"Sr and Niorunn with Slav, nitr terra. Or we miffht think of Finn, nuori juvenis, rniorus juventus, niiortua juvenesco, Bsth. noor young, fresh, noordas youth ; Lap. nuoi' young. Or of Celtic neart strength, Wei, nerfh, Hpt Ztschr. 3, 226; Sabine i\^ero = fortis et strenuus, Lepsius Inscr. Umbr. 205. Coptic neter 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 nor&ri Nior-Sr,^ Fornui.
sog. 6, 253. 12, 151, where Fagrsk. 123 has nerffri. Places
named after him: Niarffeij, Landn. 2, 19. Niar&vih 4, 2. 4. Laxd. 364. * NiarffarJogr, 01. Tr. c. 102. Fornm. s. 2, 252 (see 12, 324). Munch's Biorgyn 121 ; al. Mar&a-lbg, larffar-log. Is the Swed. Ndrtuna for Nard-tuna ? and dare we bring in our Nurtenhy Gottingen ? Thorlacius vii. 91 thinks niarff-lds in Seem. 1 09*^ means sera adstricta, as niarcf-giord is arctum cingulum [niarS- = tight, fast, or simply intensive]. What means the proverb ' galli ev a, giof Niard'ar' t NiorSungr ? Gl. Edd. Hafn. 1, 632''.
p. 218.] Rask also (Saml. afh. 2, 282-3) takes the Vanir for Slavs, and conn. Heimdall with Bielbogh. I would rather sup- pose a Vanic 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.] Odin'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 SkiSblatSnir (Sup. to 216), both Ger^r, p. 309. Fiolnir, son of Freyr and GerSr, is another name of OSinn, Sa3m. 46'' (p. 348). SkaSi, NioiS's wife and Frey's mother, is afterwards Obin's spouse.
PALTAR (balder). 1357
CHAPTER XL PALTAR (BALDER).
p. 220.] Ace. to Saxo, ed. M. 12 i, Ilothcrns is son to Hoth- brodus rex Sueciae, and brother to Atislus (the ASilsof Yngl. s.); Nanna is daughter to Gevarus (OHG. Kcpaheri), and no goddess, 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, pot of Balder, but of Hother, who takes her with liim 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. Litb. baltas = white, good (conf. Baldr inn go d'i, Sn. 64), baltorus a pale man ; and the notions white and quick often meet, as in Gr. (J/3709, Passow sub v.
p. 222.] A god Baldach is named in the legend of St. Bar- tholomew (Leg. aur. c. 118), also in tlie Passional 290, 28; but in the Mid. Ages they said Baldach for Bagdad, and Baldewins for Bedouins. Svipdagr, MengloS's lover, is the son of Solbicirt (sun-bright) and Groa. To the proper names add Ostertnc, whicli answers best of all to Bccldcer/^ dies ignis. Conf. also the Celtic'! Bt'l, BeJeuns, p. 613.
p. 222.] Baldr's beaming beauty is expr. in the saying; fatt er liott il Baldri ; but what means the Icel. saw : /o^i^hefir Baldr at Baldri, Fornm. sog. 6, 257 ? From his white eyebrow — a feature ascr. also to Bodvildr, ' meyna brd-hvUo,' Saem. 139'', and to Artemis \evKo<^pvv7} — the anthemis cotula is called Ballerhro, Fries, udfl. 1, 86; conf. Dyb. 1845, p. 74. Ho gives name to Balderci^ \^^^Q, Kemble, 5, 117 (863), and Baltcres eih, oak.
On Breid'ahUh, conf. p. 795 ; add ' in manigen breiten blicJcen,' 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. o
1358 PALTAR (balder).
with wliich 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) ? ' Saem. 38''' ; otlierw. ' i eyra Baldri, a'Sr hann var a bal borinn ? ' Fornald. sog. 1, 487. Conf. Plant. Trinum. 1. 2, 170: ^ sciunt id quod in aiirem rex reginae dixerit, sciunt quod Juno fabulata est cum Jove,' i.e. the greatest secrets.
p. 224.] Ho&r is called Baldurs bani, B. andshoti, Seem. 95^' "^^ 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 pugua ; but, the AS. liead'o does (Kemb. Beow. vol. 1, and in hea'Solaf, Beow. 914), so does the Ir. Crath. 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 Hatt, Oavall, 363, to be conn, with him ? Consider Hadolava, Hadeln, Hatheleria, Hadersleben ; and Hothers-nes (now Hor- sens ?) in Jutland is supposed to be named after him, Saxo 122. An AS. HeaSobeai'd, like Longbeard.
jfferwo^risin 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 militandi fessus ? OHG. Heri- muot, Herimaot (never Herimuodi), is against it. Hermudes porn in Kemb. Chart. 3, 387 ; ' terra quae Anglice Hermodesodes 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 jjJiol 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 volo ; 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 fahren ?
p. 226.] Pfalsau is called Pjoals-owa, MB, 4, 519 (circ. 1126);
PALTAR (balder). 1359
rhols-hon 4, 229; and rhoJs-u 4, 219. 222-3. Fhtds-omia, No- tizenbl. 6, Ul. Fhols-oice, Bair. qnellen, 1, 279. To tlio 'eas' enumcr. in Hpfc. Ztsclir. 2, 254, add ' des Winti^ches ouwe,' Gerh. 2308; 'der juncfrouwen lor.rf,' I\v. G32G (Guest 196^ lille at piiceles) ; Gotis-werder in Prussia, Lindenbl. 31. 150. With r/ioles-piunt couf. other names of places also compounded with the gen. case: Ebures-piunt, Tutilis-p., Ileibistes-buuta (Fin, Wirceb.).
p. 226.] r/ahlhronn by Lorch, Stiilin 1, 85. Toldhorn on the Devil's Dike, Wetterau, p. 1022-3. Johannes de Palehorne, yr 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, AYeisth. 1, 778-9. BaJde-hunien, -home, BGhmer's llcg. 231-2, yr 1302. Heinrich von Pfds-^vuiidt, surgeon, brother of the Teut. Order about 1460. Polborn, a family name at Berlin. In H. of Fritz- lar, January or February is VoJhorne, conf. the man's name Voll- horn, Fiilleborn, also Faidhorn, 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. P/io///ra(?(', Thiir. mitth. vi. 3, 2. Pfidnrode, 4, 47. QQ. Fuleshutle, Lappenb. urk. no. 805. 812, yr 1283-4, now Fulhsbilttel. Bahlerdee in Schleswig is supposed to contain Idle refugium, and appar. answers to the place named Balderl fnga in Saxo, ed. M. 119.
p. 227.] That Plwl (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 jilioI,fid = hoaT, p. 996, seeing that eburespiunt answ. to ])holcs- jiiunt. Sup. to 226. In Gramm. 3, 682 I have expl. vuleuod, 1-iunus, Gl. Bern., Diut. 2, 214>, by fol, fou, stultus. A hero Phohis in Ov. Met. 12, 306. On the Ethiop king Phol, see Hpt Ztschr. 5, 69.
p. 228 n.] On fy7/r = 0IIG. Wol, see Hpt Ztschr. 7, 393 ; bet- ter to conn, it with Goth. Vu1}jus 8, 201 ; yet see Sup. to 163 n.
p. 229 r.] The whirlwind is called Pulhoidchen, Pidhaud, Schamb. 161 ; conf. infra, p. 285 n. 632-6. Beside Boylsperg,
1360 OTHER GODS.
we find BoyJhorv, Mittli. Tliiir. Ver. v. A, CO. Fuld, see p. 992 u. In ReinwaW's Henneb. Id. 1, 37 we find the phrase 'to have (or take) something for jour foil' 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//c/i^, fiill- chen [filch? Goth, filhan, to hide]. In Kammerforst, the old ban-forest near Trier, which none might tread with gesteppten 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 Puhherg. Near Wald- weiler is a PGhlfeh, and in Priim circuit a Pohlbaoh.
p. 229.] Forseta-Iund (-grove) in Norway, Munch's Beskriv. 483.
p. 231.] YiWa, Forsazi in pago Lisgau (Forste near Osterode?) in a charter of Otto III.^ yr 990, Harenberg's Gandersheim Qlb. 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 : firihsati, fiuhsazi, frihsazi, strihsazi, firiehsare, rirsedi j in Ann. Fuld. (Pertz 1, 358) Firihsazi. The deriv. conjectured at p. 232 n., from fors, cataract, seems the safest, GDS. 757.
p. 232.] Later stories of fishermen and sailors at Eehjohind, and the carrying about of an image of Sfc. 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 Helgoland, in the north of Norway, and the Swedish (once Danish) province of Hill] and, called in Alfred's Periplus EalgoJand. Ought we to write Halgoland ? conf. Heli, p. 388.
CHAPTER XII.
OTHER GODS.
p. 234.] Beim&aUr 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 vicfhunnari enn voriTr meS go^um, Siem. 85% the sverd-as in Eiminhiorg, reminds
OTHER GODS. 1361
(if the angel guarding Paradise witli a sword. El. 755, &c. Hi.s blowing a horn when Surtr approaches recalls " the last trump"
d'ut-haurn, Ulph.), 1 Cor. 15, 52. A Ulm'dcs-herc in Mone's
Anz. 6, 228 ; a Heofcn-feld in Northumb., Lye sub v. Ileim-
c^allr is called Vindler, Su. 105, Yiudlerc in Resen. Of Finnish
gods, Ahti or Leamiiukilineu has the sharpest ears, Kalev. 17, 7
(Anshelm 3, 64 speaks of hearing the grass grow). II. is son
of OSinn by 9 mothers, Su. 211". 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 sUgaiid'i, gdngaiidi, Sa3m. 100". 105*. In Yngl. p. 20 he is the first Danish king; his sou Danpr has a daughter Drott, the mother of Di/ggvi, and a son Bagr. Saem. lOG'^ names ' Danr ok Danpr' together; conf. F. Magn. lex. p. 670.
p. 235.] Bragl is bcckskrautucFr, scamuorum decus, Srem Gl"*; brother of Dagr and Sigriin 164; pi. hraguar dat. bruguum, simply viri 152".
p. 236.] A Burnaclcer in Forstem. 2, 4 ; Inoiitaclcer in H. Meyer's Ziirch. ortsn. 523. Weisth. 1, 119; hence prob. the man's name Briinacker in Kour. v. Weinsb. 3, 4.
p. 237.] The eager on the Trent, Carlyle's Hero-worship. AS. eagor ; in Bailey's Diet. eu(;«;-= flood-tide. The Finnish sea-god, with beard of grass, sitting on a water-lily, is AJifu, Ahti, gen. Akin, Kalev. 22, 301. 29, 13. 15; conf. my KI. schr. 3, 122.
p. 238.] Like Oegi's helm is the ExlteJiner stein on a hill in tlie Kellergebirge, Hess. Ztschr. 1, 245. On Grimr oegir, see p. 1017. In the helmet Mit ein Jiiltcgrin/ Dietr. drachenk. 11; galeae viinaci, Claudiau in Prob. et Olybr. 92; tervibilem galeam, Virg. Aen. 8, 620.
]). 238.] Oegir is a iotunn, H^ni. 3; a bcrglui 2. The ON. ogn, f., = terror and ocean; ugnar liomi = go\d, Saem. 152"; ogurlig Oegisdottor 153" ; (>/i'»iicr/- = Oegir, Egills. 618. What means Otv/i,s-/<c/»ir, Sajm. 121-5? Egishiba, Agisfadinra, Ilpt's Ztschr. 8, 588 ; Agat^ul on L. Zurich 2, 536, formed like Agadora (Eider, p. 239 ?) ocgisandr, sea-sand, Barl. 26, 20.
p. 240.] nics da3ttr a vi5 blesu. her er sjor kallaSr Illcr, ])\i at hann Idyr allra minnz, Sn. 332; lil5'r = egelidus, tepidus.
1362 OTHER GODS.
OHG. lao, lawer, Graff 2, 294; Ir. l!r, Conan 33-4-9. 93. 192-3. Diarmid 87. 112-4-0 ; also lear, Leartbonn, T. 7.
p. 242.] As Lofji, the ' villi-eldr/ Sn. 60, is son to giant Forniotr, so is LoJci a son of giant Farbauti. The eating-match betw. Loki and Logi is like that of Herakles and Lepreus, Athene. p. 412. Pans. 5, 5. Prometheus is chained to the rock by
Hepheestus, Loki by Logi. Loki, ' sa er flestu illu rae'Sr,' is
hateful to the gods : er ull regin oegja, Thorl. sp. 6, 38 ; sa inn laevisi Loki, Ssem. 67''; in folksongs 'hokeleve,' Wieselgr. 384-5, in Danish ' Loke lejemand/ conf. the name Liuuiso, Liuiso, Trad, fuld. 2, 32-43 ; in Norweg. ' hin onde,' Hallager, as Oden is in 1. 828 ; for Lokkens havre we have ' den ondes hafre, Dybeck runa
1847, 30-1. There is a saying: 'leingi geingr XoA-/! oh Thorr
( = lightning and thunder), lettir ei hriSum,' the storm lasts.
Rask thinks the name akin to Finn. lohJii, wolf; some may think it an abbrev. of Lucifer ! Uhland takes Loki to be the loclier-rip, concluder 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 Jielle/ Upstandinge 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, Gi/lfikmg of Sweden, sets out a,s gangleri (pilgrim) to spy out the Ases (Sn. 1. 2. 2, &c.), but is cheated by them. But this is an imitation of Eddie lays, which make OSinn as gangleri and gangraSr travel to the giants, and talk with them. Ssem. 31-2; conf. xle^ir'cS journey to Asgard, and his dialogue with Bragi, Sn. 79, &c.
p. 245.] In Sgem. 37*^ Fenrir pursues Alf-roSull, which must mean the moou, the ' sun of the elves ' ; conf. ' festr mun slitna ean Frecki reipa,' Stem. 7-8. ' man obundinn Fenris-ulfr fara,' Hakouarm. 23. ' LoJci llSr or bondum,' Snem. 96^ {conL iij tun n losnar8''; is this Loki or Surtr ? Loki is Igegiarnliki apeckr,
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 daughter Hel esp. makes
it likely that he too was common to all Teut. nations.
p. 247.] AS. sdtor-lad'e, panicum crusgalli, is a grass like the dypcoaTL<; sown by Kronos (Suppl. to 1192). One is reminded of
GODDESSES — EARTH. 1353
Satnrni (lolinin by 'Lf/c///'?' sedens in dolio,' Upstandinge p. 41, and ' des tiuvels vaz* Hpt's Ztschr. 7, 327. What means the ON. scaturnir, Sn. 222" ?
p. 218-9.] Delias pp. 41. 50 cites Icrodenduvcl, krudtm-heukcr, krodeu-kind ; is the first out of Botho ? In a Hildesheim MS. of the 16th cent., Frosch-meus, we read: * pravi spiritus, id est, de kroden duvels' in contrast with the good holdes. In Hh.
VIII* : ' misshapen as they paint the h'oden teufftJ.* Jor-
nandes de regn. succ. p. m. 2 has the pedigree ' Saturuus, Picus, Faunus, Latinus'; conf. p. 673 and GDS. 120.
CHAPTER Xlir. GODDESSES.
p. 250 n.] The MHG. gotinne is in Sasm. l\b^ gydja, yet in 114'' ey truSi Ottarr a dsynjur, and 61*heiHr acsir, heilar dsynjor! conf. Travre? re deol iraaaire Oiaivat, 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. * Ermegart Wimel-gotin,' Riickert's Ludwig 97. What is the gotin in Nithart MSH. 3, 288% who goes ' unter dem fanen uz dem vorst, wol geammet' and is led out on the green under blue skij (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. TeJlu(< might be for terulus, as puella for puerula, but the gen. is telluris, conf. Ssk. tala, fundus. Humus is Ssk. xama. Tula, called irpoirofiavTi'i in -^sch. Eum. 2, corresponds to Ssk. gari!^, go, cow (p. 665), the cow being mother of the world (p. 559) : w 7?) Kal 0601, a frequent Attic invocation. ON. fuhl is unper- sonal, yet is greeted in Sasm. 194*: heil su hin fioln^ta fold!
GDS. 60 (p. 254). Jo/cT, earth, is called lonakr's tree-green,
oak-green daughter: dottur Onars vrSi-groen, Sn. 123; eiki- groent Onars flioS, Fornm. sog. 1, 29. 12, 27. She is daughter of night in Saem. 194": heil nott ok nipt! but who is eord'an hrocFiir, Cod. Exon. 490, 23 ? I6r5 is also mother of I\Ieili, Thor's brother, Saem. 76"; lor^ = F{orgijn 80" (p. 172). Of Ehidr and
1364 GODDESSES.
her relation to OSin : ' seid Yggr til Riadr/ Y. amores Rindae incautamentis sibi conciliavit, Sn. 1848. 1, 236. Is AS. hruse (terra) contained in gnisehanh) turf -bench, Schm. vou Wern. 114?
p. 25 In.] At Attila's grave too the servants are killed: 'et ut tot et tantis divitiis humana curiositas arceretur, operi depu- tatos trucidarimt, emersitque momentanea mors sepelientibus cum sepulto/ Jorn. cap. 49. The Dacian king Decebalus buries his treasure under the bed of the Sargetia, Cass. Dio 68, 14. Giese- brecht supposes the Wends had the same custom. Bait. stud. 11, 28-9.
p. 252.] Nerthus is the only true reading, says Miillenhoff, Hpt's Ztschr. 9, 256 j Ertlius is admissible, think Zeuss and Bessel. Nerthiis answers to Ssk. Nritus, terra, Bopp 202'' ; conf. C. Hofmann in Ztschr. der morgenl. ges. 1847. A thesis by Pyl, Medea, Berol. 1850 p. 96 derives it fr. LGr. nerder, nerdrig, conf. vepTepo^. Her island can hardly be Riigen (p. 255-6), but perhaps Femern or Alsen, says Miillenh., Nordalb. stud. 1, 128-9. Her car stood in the grove (templum) under a tree, Giefers. ' Nerthus, id est. Terra maier' strongly reminds of Pliny's mater deiun 18, 4 : quo anno m. d. advecta Bomam est, majorem ea aestate messem quam antecedentibus aunis decem factara esse tradunt.
p. 258.] Though the people now imagine fru Gode, Goden, Gaiiden as a frau, there appears now and then a de Jcoen (king) instead, Hpt's Ztschr. 4, 385. Legends of fru Gauden in Lisch, Meckl. jrb. 8, 203, &c. Niederhoffer 2, 91 (conf. p. 925-6-7). Harvest-home still called vergodensdel in Liineburg, conf. Kulin and Schwartz p. 394-5. The Vermlanders call Thor's wife god- mor, good mother. Rask, Afh. 1, 94 derives ON. G6i fr. Finn. hoi (aurora). GDS. 53. 93.
p. 254] Priscus calls Attila's wife Kpe/ca 179, 9, 'PeKav 207, 17, which easily becomes Herka. Frau IlarTce a giantess, Kuhn 146. 371. Fru Earhe, Arhe, Harfe, Havre, Hpt's Ztschr. 4, 386, 5, 377. Sommer 11. 167-8. 147 (conf, frau Motie, 12. 168. 147). A witch's daughter HarJca, Wolf's Ztschr. 2, 255. Haksche, like Godsche for Gode, Hpt's Ztschr. 5, 377. Harke flies through the air in the shape of a dove, makes the fields //•2(///*/</, carries a stool to sit on, so as not to touch the ground, Sommer p. 12; this is like Herodias (p. 285) and the wandering woman (p. 632. 1058).
KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365
p. 254 n.] Moinraseu 133 derives Ceres, Oscan Kerrcs, from creare ; Hitzig Pliilist. 232 connects it with ^ri.s = Sii; I witL cera and cresco. For Demeter the Slavs have zeme laate, mother earth; a dear mother, Hke {7rvpo<i) (f)iX7]<; Aij/j.rjTpo';, iEsop (Corais 212. de Furia 367). Babr. 131 ; conf. A7j/xi]T€po<; ukti'j, II. 13, 323, and ' das liebe koru, getreidelein,' Gram. 3, 065. GDS. 53. The Earth's lap is like a mother's : foldan sceat ( = scl)00sz), Cod. Exon. 428, 22. eorSan sceata eardian 496, 23. eorSau sceatas hweorfan 309, 22. grund-bedd 493, 3.
p. 255.] Ou the goddess's progress see Suppl. to 252. AVith her bath conf. the purifying bath of RJiea (Preller 1, 409), whose name Pott would explain by eupe6a = Ssk. urvi fr. uru = varu, Kuhu's Ztschr. 5, 285. The lacntio Bercci/nthiae is described by Augustine, Civ. Dei 2, 4; conf. Vita Martini cap. 9 (W. Miillcr ]>. 48). The imago of Artemis was washed in seven rivers flow- ing out of one spring, Pref. to Theocritus ; the alraun and ali- rurana were bathed.
p. 256 n.] The LG. farmer's maxim, ' Mai-mand kold un nat Fiillt scliiinen un fat, is in Swedish ' Mai kail Fyller boudens lador all,' Runa 1844, 6. A similar saw in Bretagne about St. Anne, Lausitzer mag. 8, 51 ; how is it worded in French ?
p. 257.] On Tan/ana see my Kl. Schr. 5, 415, etc. GDS. 231-2. 336. 622.
p. 263.] From Rodulf's account was probably taken the 16th cent, notice in Reiffenberg's Phil. Mouskes, tome 1. Brux. 1838 app. p. 721 : ' Sub Alexandre, qui fuit sex annis episcopus (Leodiensis) et depositus in Cone. Pisae an. 1135, fuit quaedam jirodigiosa seu ilemoninca navU, quae innixa rotis et ■^nmjlce agitata maliguis spiritibus attractu funium fuit Tungris inducta Los- castrum. Ad quam omnis sexus appropinquans tripudiare et saltare cogebatur etiani nudo corpore. Ad eam feininae de mane stratis exilientes accurrebant, dum dicta uavis citharae et aliorum
instrumentorum sonitu resonaret.' Weavers, whom Rodulf
makes prominent in hauling and guarding the ship, have some- thing to do with navigation : in their trade they ply the schiff (shuttle), and that is why they were called marner, Jiiger's Ulm }). 636-7. About carrying ships on shoulders Pliny has another passage 5, 9: 'ibi Aethiopicae couveniunt naves; namque eas jyllcatiles hameris transfcniut quoties ad catarractaa veutum est.'
1366 GODDESSES.
Also Justin 32, 3 : ' Istri naves suas hnmeris per juga montium usque ad littus Adriatic! maris transtuleriint.'
Additional traces of German ship-processions and festivals. In Antwerp and Brabant, near the scene of that old procession, there was about 1400 ' eine gilde in der blauwer scuten,' Hpt's Ztschr. 1, 266-7. At Shrovetide sailors drag a ship about, Kuhn's Nordd. sagen p. 369. At the Schonbart-running in Niirnberg, men in motley used at Shrovetide to carry Hell round, including a ship and the Venus Mount ; see Hist, of Schonb.-run. at N., by the Germ. Soc. of Altdorf 1761. Another ship-procession in Hone's Everyday-book 2, 851. In the * Mauritius und Beamunt,' vv. 627 — 894, a ship on wheels, with knights and music on board, is drawn by concealed horses through the same Rhine and Meuse country to a tournament at Cologne ; it is afterwards divided among the garzuns (pages), v. 1010. Is the idea of the Ship of fools travelling fr. land to land akin to this ? especially as Dame Venus 'mit dem strowen ars' (conf. Hulda's stroharnss, p. 269n.) rides in it, ed. Strobel p. 107; ' frau Fenus mit dem stroem loch,' Fastn.-sp. p. 263. Consider too the cloud-ship of Magonia (p. 639), and the enchanted ship with the great band of music, Miillenh. p. 220. The ' wilde gjaid' comes along in a sledge shaped like a ship, drawn by naughty maidservants, who get whipped. Wolf's Ztschr. 2, 32-3. Nursery-tales tell of a ship that crosses land and water, Meier 31. Schambach 18. Prohle's Milrchen nos. 46-7. Wolf's Beitr. 1, 152, &c. Finn, march. 2, P. Berchta is often ferried over, and of O^inn the Solarlio'S 77 (Saem. 130^^) says : OSins qvon rcer d iard'ar ski'pi.
p. 264 n.] At Shrovetide a plough was drawn through the streets by maskers, Biisching's Woch. nachr. 1, 124, fr. Tenzel. H. Sachs says, on Ash- Wednesday the maids who had not taken men were yoked in a plough; so Fastn.-sp. 247, 6-7 ; 'pulling the