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TEUTONIC

MYTHOLOGY.
BY

JACOB

GRIMM.
%
*
"

TRANSLATED

FROM

THE
WITH

FOURTH

EDITION

NOTES

AND

APPENDIX

BY

JAMES

STEVEN

STALLYBRASS.

VOL.

I.

LONDON:

GEORGE

BELL

AND
GARDEN.

SONS,

YORK

STREET,

COVENT

1882.

TKANSLATOK'S

PKEFACE.

"

THINK

Scandinavian
other.

Paganism,
one

to

us

here, is

more

interesting
in

than

any

It is, for

thing, the

latest ; it continued
century
; 800

these regions of Europe the Norwegians also

our as were
our

till the eleventh

years ago

stillworshippers

of Odin.
whose

It is interesting

the creed of

fathers ; the
we

men

blood
in
so

stillruns
many

in

veins, whom
.
.

doubtless
is another

still resemble

ways.

There

point

of interest in these preserved

so

Scandinavian
"

mythologies,
"

that
".

they have

been

well."

CARLYLE'S

HERO-WORSHIP What

Mr. Carlyle says of the Scandinavian

tradition,
so

will of

course

apply
it
was

to all Teutonic

far

as

it can

be recovered ; and
to supplement

the task of Grimm

in his Deutsche

Mythologie thanks
can

the
we

Scandinavian happen
sources,

mythology
know

(ofwhich,

to the

Icelanders,

to

most)with

all that

be

gleaned

from
a

other
whole.

High-Dutch

and Low-Dutch,
one

and

build it up into
whole

And
as

indeed to prove that it was

seems

connected

; for, strange

it

to

us,

forty years ago it was

stillconsidered

necessary

to

prove it.
Jacob Grimm enough
view
was

perhaps

the firstman

who

commanded
and

wide

of the whole
a

field of Teutonic
focus

languages

literature show

to be able to bring into

the scattered facts which

among this he all the Teutonic
was

the

prevalence

of

one

system

of thought In

nations

from Iceland

to the Danube.

materially aided by
he
was

his mastery

of the
on

true principles of Philology, which

a

the

firstto establish
to trace
a

firm

scientific basis, and which

enabled him

word

with

certitude through

the strangest disguises. all nations

; but
as
a

The

Comparative

Mythology
firstwrote

of

has

made

great

strides since Grimm within

his book

storehouse of facts and

as a

his special province

of Teutonic Mythology,

clue to

the derivation and

significance of the Names

of persons and things

vi
in the various

Translator's Preface.
versions of
can
a

myth, Not

it has

never

been

superseded
to

and perhaps it never Teutonic field; he

mythus

be.

that he confines himself point with

the

compares

it at every

the classical

and

the wide

circle of Slavic, Lettic and

occasionally of his Deutsch

But then

Ugric, Celtic, and kindred he is most etymology

Oriental tradition.
at home
; and

Still, among

Etymology

is his forte.

in his hands

is transfigured from

random

guessing into

scientificfact.

There Grimm. his Kinder

is

no

one

to whom

Folk-lore is
care

more

indebted than to
he hunted

Not to mention und

the loving from

with which
over

up

Haus-marchen
a

all

Germany,
custom

he delights of to-day the

to detect in many

nursery-tale and
our

popular

beliefs and habits of impossible

which with
at times

forefathers thousands forbear

a

of years ago.

It is

to

smile

at

the patriotic zeal with

he hunts

the trail of his German

gods and heroes ; the glee

which

he

bags

new

goddess, elf,or Celt

or

swan-maid

and

his
a

indignation at any poaching

mythic away

Slav who and

?
"

has spirited away

"

being
my

that

was

German
have I

born
more

bred

Ye

have taken

gods, and what

The last

present translation of the Deutsche Mytlwlogie will, like the

of the original, be published

(fourth) edition

in three volumes

the firsttwo

of which, and part of the third, will contain the trans

text, and the remainder

lation of Grimm's consist of his

The
own

of the third volume

will

Appendix

and

Supplement.

author's second and

third editions
by

(1844 and 1854)were

APPENDIX

each published in 2 vols.,accompanied

first, of
of
a a

an

consisting,

short treatise

on

the Anglo-Saxon

Genealogies, and secondly,

nations.

large collection of the Superstitionsof various Teutonic

This Appendix

will form

part of

our

Vol. III.

After

Grimm's
task

death his heirs entrusted

of bringing out
matter
as
a

to Prof. E. H. Meyer,

of Berlin, the

fourth edition, and

including in it such additional

use.

the author had

collected in his note-books for future

If Grimm

had lived to finish his great Dictionary, which

no

engrossed

the latter years of his life,1he would,

used to say, lie had but he was no longer free.
1

doubt, have

incorporated

He

book ready to

run

out of each of his ten fingers,

Translator's Preface.
the pith of these later
much that
was

vii

in jottings
or

the text of his book,

rejecting

irrelevant

pleonastic.

The German

editor, not

feeling himself
this posthumous

at liberty to select and

matter

into his third

threw the whole of reject, volume (where it occupies

370

merely pages),

arranging

the

items

according to the order of

each by the page which
it

subjects

in the book, and

numbering

illustrates. This

is the SUPPLEMENT

so

frequently

referred to in

the book, under the form

a

I have ("see Suppl.").

already introduced

few extracts from itin the Foot-notes, especially where

or

it appeared
ex-

to contradict,

materially to

confirm,

the

author's opinion

pressed in the text.

But in the present English edition it isintended

to digest this Supplement,

selecting the most

valuable

parts, and

adding original articles by the editor himself and by other gentlemen who have devoted special attention to individual branches or the
science of Folk-knowledge.
accurate

full classified Bibliography work

and

an

and detailed Index

It is hoped

to the whole
means

will accompany Edition

the
as

book.

by this
as

to render the English

complete

and serviceable
to Preface

possible.
a

Grimm's
sume"

the edition of 1844, giving will, as subject, much

vigorous

re

of the book, and of the whole

in the German

accompany

Vol. II.

There

is

so

in it, which

implies

the felt

reader's acquaintance with every part of the book, that I have bound to keep it where I find it in the original.

The

only additions
are

or :
"

alterations I have ventured

to make

in

the text

the following

1. The the most

book

bristles with

quotations

in various languages, for

part untranslated.

An High

ordinary

German
about and
a as

reader might intelligibleas

respec
in

find the Old and the Middle

an

German

ordinary But

Englishman when it
comes

does
to

Anglo-Saxon
making
out

Chaucer
or

tively.

word

passage

Old

Norse, Greek, and

a

even
more

Slavic, I must
limited and

suppose

the author to

have written for

much

learned public than that

which, I hope, will find this English edition sufficientlyreadable. I have therefore translated a great many words and sentences,

viii

Translator's Preface.
the interest, and
on

where
pended

even

the

argument, the

of the paragraph quotations. swelled

To

de
have

the

reader's understanding English

from

translated all that is not the book

my
own

would

have

the size of additions of

a

too much.
are

Apart placed

such

translation, any brackets

always

in square
"

[ ],except

few

notes

which

bear the signature

TRANS.".
some

2. For the sake of clearness, I have divided

of the chapters of their

own.

(XII.to XVI.) into

3. I have

smaller sections with headings

the English

consulted
w

reader's convenience
to
see

by sub
in Anglo'
',

stituting the

and

#?,

which
v
'

he

is accustomed
' '

Saxon
have

words, for Grimm's also used the words

and d,

as

wseg

instead of
'

viig
sense

Dutch, Mid.

Dutch

in

wider

comprehending

all the Teutonic

dialects of the Netherlands,

'
'.

instead

of coining the awkward

Netherlandish adjective
title of the

One

word
"

on

the

book.

Ought

"

not

Deutsche

Mythologie
ology ?
up
a

to be translated

German,

rather than

Teutonic Myth
at building

am

bound

to admit
as

that the author

aimed

Deutsch
he

mythology,

distinct from
the

the

Scandinavian,
a

and

that

expressly

disclaims

intention

of giving

complete

account
more

of the latter,because
remains

its fulness would

have

thrown At

the
same

meagre

of the Deutsch
so

into the shade. upon

the

time he necessarily draws Norse book,

much

the richer remains substantive the Norse To

of the

mythology,
though
not

that it forms

quite

portion of his
system translate

exhaustive
mean
as

as

regards by

itself. it by It he

But

what

does

Grimm

Deutsch ?

German
would

would

be at least
us

misleading

in the other direction.

to include
"

not amongst

be generally understood
"

what

expressly intends it to include

the English
are cross

the Netherlands
of the Low

and England
race

; for

simply
the

branch

German

which

happened

to
ear

sea.

I have

therefore

thought, that for the

truer

English

the than

more

comprehensive
more

title was

to the facts

on

the whole

the

limited

one

would

have

been.

TO

Professor

MAX

MULLER,

M.A.,

"c.,

"e.,

IS

EESPECTFULLY

DEDICATED

BY

PERMISSION.

J"ING
.

AND

po.,

J^NTEf^S,

CONTENTS.

VOL.
CHAPTER

I.

I. Introduction II. God III. Worship

...

*';,
.

1"12

13"28 29"65

IV. V.
VI.

Temples Priests

....

66"87
'
.

88"98
99"130

Gods
Wnotan,
Donar, Zio, Tiw Fro

VII.
VIII. IX. X. XI. XII.

Wodan
Thnnar

(OSinn) (Thorr)
. .

131"165

....

166"192
193"208

(Tyr)

(Freyr)"(NiorSr)
Phol"
gods
neote"
:

209"219
~" .

Balder,

Hadu"
Heimdall

Heremod"
"

Fosite
"

220"232 For-

Other

Brego
.

Uogi
.

"

(Loki)" Ssetere
:

...

233"249

XIII.

Goddesses

Erda

"

Isis
"

Holda,

Berhta

"

Hrede"
.

Eastre"

Zisa"

Fricka"
.

Frua"
;

Folia
.

250"315 316"339 340"395

'

XIV. XV.

Condition
Heroes

of gods
'
.
. .

XVI.

Wise-women

396"437

CHAPTER INTRODUCTION.1

T.

shore of Asia, Christianity had turned at The wide soil of the continent to the opposite one once of Europe. had given it birth could not supply it long with nourish which

From

the westernmost

ment;

Europe home.

neither did it strike deep root in the north of Africa. became, and remained, its proper dwelling-place and soon

It is worthy of notice, that the direction in which the new faith worked its way" from South to North, is contrary to the current of migration which
was

then and

driving
As

the

North the
one

to the West

South.

nations from the East and spiritual light penetrated from

quarter, life itselfwas

to be reinvigorated

from

the other,

book that deals so much the meaning with Heathenism, of the term had for be Romans The Greeks and no ought not to special name passed over. not used in that sense) ; nations of another faith (for /3ap/3apoiwere eYepoSo"oi, but with the Jews contrasted edvos, fdvea, and Christians of the N.T. are the pi. thiudos, and by preference in cQviKoi, Lat. gentes, gentiles ; Ulphilas uses
1

In

the gen. after a pronoun, thai thiudo, sumai thiudo (gramm. 4, 441, 457), while As it was thiudiskus translates edviicws Gal. 2, 14. mainly the Greek religion that stood opposed to the Judaso-Christian, the word "EXXyv the also assumed Goth lX\r)vtK")s the we meaning meet would with edviKos, and f6viKa)s,which he does render "EXXr/i/es1 thiudds, John 7, 35. as thiudisJcds, stillhave rendered 20. This 1 Cor. 1, 24. 12, 13 ; only in 1 Cor. 1, 22 he prefers Krekos. ^12, "EXX7;y=gentilis developed bears also the meaning has itself of giant, which than one out of more (Hun, Avar, Tchudi) ; so the Hellenic national name to be heathenish, gigantic (see walls came ch. XVIII). In Old High German, Notker still uses 5, 128). In the meanwhile the pi. diete for gentiles (Graff had its into narrow the wider one pagus expanded of ager, of Kvp-r) meaning in it Fr. lives It. in on campus, which sense pays ; while paganus still paese, began to push out gentilis,which was lapsing into the sense of nobilis. All the Romance languages have their pagano, pay en, "c., nay, it has penetrated into Boh em. The pohan, Pol. poganin, Lith. pac/onas [but Russ. pogan= unclean]. Gothic hdithi campus hdithns agrestis, campestris early developed an
=
"

paganus
an

7, 26 renders eXXr/i/t'y by hdithnd), the Old H.G. heida H.G. and Dutch heide heiden, A.S. hseS hwftin, Engl. heath heiSi heiftinn ; Swed. and Dan. use hedning. The O.H.G heidanero. forms Our its word retains its adj.nature, present gen. pi. and heide, gen. heiden (for heiden, gen. heidens) but current ever since is erroneous, Luther. Full confirmation is afforded by Mid. Lat. agrestis paganus, e.g.in the passage quoted in ch. IV from Vita S. Agili ; and the ' wilde heiden' in our Heldenbuch is an evident pleonasm (see Supplement).

(Ulph.

in Mark

adj.

heidan, Mid. adj. heathen, Old Norse

2 The
worn

INTRODUCTION.

out empire

of the

Romans

saw

both its interior

con

Yet, by the same its frontier overstept. mighty vulsed, and her ancient gods, had just doctrine which overthrown subjugated By the this means Eome was able to subdue her conquerors anew.

flood-tide of invasion
lands began
to gather

was

gradually

checked, the newly

to turn

converted
against the

strength and

their

arms

heathen

left in their step by

rear.

gave way to Christendom. step, Heathendom Five hundred years after Christ, but few nations of Europe believed did, and those the in him; years the after a thousand

Slowly,

most

important,

yet not

majority Suppl.). all (see

From Greece and Italy the Christian faith passed into Gaul first About the year 300, or of all,in the second and third centuries. the Germans find here and there a Christian among soon after, we time on the Rhine, especially the Alamanni ; and about the same
or a

little earlier1 among

the

Goths.

The

Goths

were

the

first

Teutonic

Christianity gained a firm footing ; people amongst whom this occurred in the course of the fourth century, the West-goths

leading Vandals,

the way

and

the

East-goths
were

Gepidse and Rugii by the Arian doctrine. The

at

following ; and after them the All these races held converted. in Gaul then

Burgundians
fifth century,

became

Catholic
their

the

beginning

of

the

Arian

under

Visigoth

of the rulers, and Catholic again at the commencement The Suevi in Spain wTere at first Catholic, then sixth century, Arian (about469),until in the sixth century they, with all the

West-goths,

went
or

over

end of the fifth the Franks, soon

Not tillthe likewise to the Catholic church. the beginning of the sixth did Christianity win

the after that the Alamanni, and after them The Bavarians Langobardi. were converted in the seventh and in the and Thuringians eighth centuries, the Frisians, Hessians eighth, the Saxons about the ninth. Christianity checked
into Britain, but was early found entrance Towards by the irruption of the heathen Anglo-Saxons.

had

the close of the sixth and in the faith. to the new also went over The Danes became
gians at the beginning

course

of the seventh

century, they

century, the Norwe not completely of the eleventh, the Swedes

Christians in the tenth

Waitz's Ulfila,p. 35.

INTRODUCTION.

half of the same century. its Iceland. way to Christianity made Of the Slavic nations the South Slavs

till the second

About

the

same

time

were

the firstto adopt

under Heraclius (d. 640) in the Croatians, then, 150 years after the former, the Moravians Slavs, the Among the North the eighth and ninth centuries. 1 Obotritse in the ninth, Bohemians and Poles in the tenth, Sorbs the the

Christian faith:

Carentani,

and

in the eleventh, and Eussians at the end of the tenth. Then the Hungarians at the beginning of the eleventh, Livonians and Lettons in the twelfth, Esthonians and Finns in the
twelfth and thirteenth, Lithuanians of the fifteenth. All these data neither
are

not

even

tillthe commencement

only to be taken

as

true
nor

exclude some earlier conversions, to heathenism in limited areas. adherence might

too

in the main ; they longer and later a

and
a

Eemoteness

inde
tribe.

pendence Apostates

protect would

the

time-honoured

religion of

Christianity would and great, by whose

at least a partial reaction. attempt lead captive the minds sometimes of the rich

often

the common example people were carried it affected first the poor and lowly. away ; sometimes When Chlodowig (Clovis) received baptism, and the Salian

followed his lead, individuals out of all the Frankish tribes had already set the example. Intercourse with Burgundians and West-goths had inclined them doctrine, while the to the Arian

Franks

Catholic found
came
an

adherents

in other parts of Gaul.

Here

the two

into collision. One

Arian

remained the former

even

sisterof Chlodowig, Lanthild, had become Christian before his conversion, the other, Albofled, had heathen ; the latter was a baptized with him, and now
was

also

won

over

to the Catholic communion.2

was

But
not yet

in the sixth and seventh centuries heathenism kingdom. uprooted in certain districts of the Frankish
1

Neustria

Fourteen The Bohemian 1, 110. princes baptized 845 ; see Palacky Middle North-slavs in Riaderi, Tolenzi, Kycini, Circipani heathen the still latter half of the llth century; Helmold 1, 21. 23 (an. 1066). The see Rugians not till 1168 ; Helm. 2, 12. 13. 2 baptizata est Albofledis. Lanthildis chrismata est, Greg. Tur. 2, So among 31. the Goths, chrismation is administered to Sigibert's wife BruneHerminichild 38, who the assumes child (4, (5, 27), and to Ingund's husband Joannes. new from The Arians have to name converts of appear re-baptized Catholicism ; Ingund in herself was by her grandmother-mother compelled '. law Goisuintha 'ut katholicos, Eugippii Rebaptizare rebaptizaretur vita Severini, cap. 8.
" "

INTRODUCTION.

had heathen
Vosges, have

inhabitants

on

Austrasia

in the

the Loire and Seine, Burgundy Ardennes ; and heathens seem

in the
still to

living in the present Flanders, especially northwards lingered on among the towards Friesland.1 Vestiges of heathenism Frisians into the ninth century, among the Saxons into the tenth, been and in like
manner

into the the Normans among and Swedes the northern Slavs eleventh and twelfth.2 Here and there among idolatry was not extinct in the twelfth century, and not universally sixteenth and seven Laplanders cling to it still. teenth3 ; nay, the remotest It came from abroad, it aimed at Christianity was not popular.
so

among

the Finns

and

Lithuanians

in the

supplanting

the time-honoured These

indigenous
and

gods

whom
were

the country

part and traditions, customs and constitution. Their parcel of the people's had their roots in the people's language, and were hallowed names

revered and loved.

gods

their worship

antiquity ; kings and princes traced their lineage back to lakes had received a living individual gods ; forests, mountains,
by consecration
renounce

from

their presence. is elsewhere

All this the people commended

as

was

now

to

truth and loyalty faith as a denounced was and persecuted by the heralds of the new The source and seat of all sacred lore was sin and a crime. shifted away to far-offregions for ever, and only a fainter borrowed glory could henceforth be shed on places in one's native land.
; and

what

The

new

faith

came

in escorted

by

foreign language, which

the missionaries imparted to their disciples and thus exalted into a from sacred language, which excluded the slighted mother-tongue This does not apply to the almost all share in public worship. countries, which could follow the original text of the Christian revelation, but it does to the far wider area over was the Latin which church-language spread, even among populations, whose ordinary dialect was rapidly emanci itself from Latin. Still the more pating rules of ancient violent was the contrast in the remaining kingdoms. The
converters

Greek-speaking

Eomance

mortifying
1

the

of the heathen, sternly flesh, occasionally peddling,

IV."

devout,

abstemious, headstrong, and in

Authorities

given in Ch.

Heathenism lasted the longest between 19, 47. a Fornmanna 7, 151. sogur 4, 116.
3

Conf. lex Frisionum, ed. Gaupp, p. xxiv, Lauhuch and the Weser.
Rhesa dainos, p. 333. The

Wedekind's

notes

2, 275,

276.

Lithuanians

proper converted

1387, the Samogits

1413.

INTRODUCTION.

5
not fail in many

slavish but the

an

to subjection

distant Eome, feeling. Not

could

ways

to

offend the

national

sensuous

abomination

rude bloody sacrifices, to them was pleasure-loving side of heathenism (see Suppl.). And what their words or their
only the often to be executed sword in the hands of

wonder-working
against obdurate

gifts could not effect, was pagans by placing fire and

Christian proselytes. The triumph of Christianity

was

that of

doctrine

over

sensuous,

cruel, barbarizing the

mild, simple, spiritual Paganism. In exchange

man

for peace

of spirit and

earthly joysand the memory inner prompting of their spirit, others the example and not a few the pressure of irresistibleforce. Although
expiring

promise of heaven, a Many of his ancestors.

gave his followed the

of the crowd,

heathenism

by the narrators, there shade lament over the loss of the ancient
against innovations

is studiously thrown breaks out at times a

into the
touching

gods,

or

an

excusable protest

without1 The missionaries did not disdain to work heathen by anything that could impart

imposed

from

Suppl.). (see
a

the senses upon higher dignity

of the
to

the

Christian cultus as compared with the pagan : by white robes for the of baptism, by curtains, peals of bells (seeSuppl.), subjects lighting of tapers and the burning of incense.2 It was also a wise
or

politic measure turning

to

to preserve

many

heathen

sites and temples

by and The

simply

them,

when

suitable, into and equally

as

Christian

ones,

assigning heathen gods the true God, they

were

them
even, were

another

though
not

represented

perverted and

always pictured as into hostile malignant had

to

sacred meaning. feeble in comparison with powerless in themselves ; powers, into demons, down, but were never

sorcerers

giants, who

be put

theless credited with a certain mischievous activity and influence. lived Here and there a heathen tradition or a superstitious custom and applying to Christ, Mary changing the names, and the saints what had formerly been related and believed of idols (seeSuppl.).On the other hand, the piety of Christian priests monuments, suppressed and destroyed a multitude of heathen
on

by merely

poems
1

and

beliefs, whose

annihilation history
Laxdoela, p. 170.
2, 2QO.

can

hardly

cease

to

Fornmanna sogur 72.74. 2 Greg. Tur. 2, 31.

1, 31-35.

Kralodworsky

rukopis,

Fornm.

sog. 1, 260.

INTRODUCTION.

lament,

though The

the

sentiment

which

deprived

us

of them

is not to

be blamed.

practice of a pure Christianity, the extinction of was concern than the all trace of heathenism of infinitely more day accrue to history from their longer advantage that might some Boniface and Willibrord, in felling the sacred oak, preservation.

in polluting the sacred spring, and the image-breaking Calvinists long after them, thought only of the idolatry that was practised by (see Suppl.).As those pioneers purged their floor a such means
'

'

first time, it is not

eradicated heathenism, loosing the burden of the Romish and aftergrowths of faith at once freer, more ban, rendered inward our and more God is near domestic. us everywhere, and consecrates for us every
country, from alienate
us.

to

be

denied

that the Pieformation

which

the fixing of

our

gaze

beyond

the Alps

would

here and there parties, non-conformity themselves, nay, in individual minds a precoci the heathen among half-way to meet ous and morals, came elevation of sentiment its purification the introduction of Christianity, as afterwards Probably
some

sects and

Suppl.).It (see
mentions certain from the heathen

is remarkable
men

that Old Norse

who, turning away faith, placed their reliance

in the

legend occasionally in utter disgust and doubt

on

and virtue. Eadey a sik

'

Thus

Solar

Iio5 17

truftu,'in themselves ]?au (Fornm. sog. 1, 35) konungr gerir sem

'

strength Vebogi read of and they trusted ; of king Hakon

we sem ]?eir allir aftrir,

their

own

trua

matt
own

sinn ok megin,' the king does like all others who trust in their 2, might and main ; of BarSr (ibid. 151) ek trui ekki a skurSgoS
' *

lengi truat a matt minn ok megin,' I trust not eSr fiandr, hefi ek )?vi in idols and fiends, I have this long while, "c. ; of Hiorleifr vildi never ; of Hallr sacrifice (Landn. 1, 5.7) and aldri biota,' would Thorir

(Landn.1, goolaus^s vildu eigi biota, ok truSu a matt sinn getit at Hrolfr 11);.of king Hrolfr (Fornm.sog. 1, 98) ekki er J^ess
' '

'

konungr

hafi nokkurn tima blotat go5, heldr truftu " matt sinn ok megin,' itis not thought that king H. and his cham sog. 2, 165 ; cf. pions have at any time, "c.; of Orvaroddr (Fornald. hann trufti a matt sinn ok megin '; 505) ekki vandist blotum, J?vi
ok kappar

hans

'

' 272) ek trui a sialfan mik.' This is the mood that (p. of Finnbogi in a Danish folk-song (D.V. 4, 27),though still finds utterance

without

reference to religion

INTRODUCTION.

Forst troer

jegmit

Og

saa

min

gode gode hest,

svard.

Dernast

troer

jegmine

dannesvenne,

Jeg troer mig and

it is Christian sentiment the inner
assume,
a man

self allerbedst ;

besides, which

strives to elevate and

consecrate

Suppl.). (see
even

We

may

that,

if Paganism brought

luxuriated
more

while

longer, and

could have out in sharper

lived and relief and

characteristics of the nations that obeyed spontaneously some it,yet it bore within itself a germ of disorganisation and disrup tion, which, even without the intervention of Christian teaching, to a dissolved it.1 I liken heathenism would have shattered and
we brilliant fragrant blossom regard with plant whose that covers wonder ; Christianity to the crop of nourishing grain To the heathen too was germinating the true God, wide expanses. into fruit. who to the Christians had matured Christianity began to press forward, many At the time when of

strange

the heathen

seem

to

have

entertained

the notion, which

the mis
the into
new one.

to resist, of combining sionaries did all in their power doctrine with their ancient faith, and even of fusing them

Of Norsemen

as

well

believed at the same continued to invoke

1

are we of Anglo-Saxons time in Christ and in heathen

as

told, that

some

the latter in particular

cases

gods, or at least in which they

Old Norse sagas and songs have remarkable passages in which the gods Lokasenna in deal derided. A song may and Harbard's good coarsely holiest leaves for the things (see unshaken joking, still which rough pass Suppl.). But faith has certainly grown fainter, when a daring poet can com Islend. sog. 1, 11. ed. nov. pare Ooinn and Freyjato dogs (Fornm. sog. 2, 207. Nialss. 160) ; when the (squint-eyed, 372. rangeyg gods calls another unfair) I shall quote a Freyr, to When 2, we come (Fornm. 154). sog. and rokindusta for him ; but here is a pas story manifestly tending to lessen the reverence * ich wil glouben ist der tor (fool), din Oswald from 2913 : junger ein got sage den alten.'" If we had a list of old and favourite dogs'-names, I believe we an bestowed upon the should find that the designations of several deities were has handed down 230. 235, degradation. Vilk. brute by way saga, cap. of being 0.1ST., Paron, one the the Thor (butcf. ed. nov., 263) and other the cap. VIII. With Saxon Perun in the Slovak form Parom the Slav name ch. doubtless in use for dogs, as perhaps Donner hunters Thunar herdsmen or was One sort of dog is called by the Poles Grzmilas (Linde 1, 7"i9a. is to this day. Thunder, Forest-thunder. Hrmiles (Jimgm. 1, 759) by the Bohemians 2, 798), In Helbling 4, 441 seq. I find a dog WunscHi (not Wiinsch). Similar to this is BodroJc is a dog's to dogs : the Bohemian the transference of national names but signifies an Obotrite (Jungm. 1, 150) ; Sclmr in the Nialssaga seems name, Lapp ; Helbling 4, 458 has a Frank (seeSuppl.). Sabme to mean a Same,
are
=

INTRODUCTION.

had

formerly

later, the invoked

Helgi
'

proved helpful to them. to have old deities seem

So

even

by Christians much
and their aid 3, 12 says of
til scefara ok ; he believed in

in enchantments and spells. hann truSi a Krist, en Ipo het hann

named Landnfimabok
a

been

Thor

harSrsefta ok alls J?ess, er honum Christ, and yet he called upon "c. Beda Hence
the poets
too

Ipotti mestu
Thor

varoY

in voyages and difficulties, transferred heathen epithets to Christ.

an

1, 15 relates of Redwald,
'

East- Anglian ab
uxore

king in the beginsua, a

ing of the 7th century : rediens domum perversis doctoribus seductus est, atque

quibusdam fideidepravatus, sinceritate

posteriora pejora prioribus, ita ut in morem antiquorum Samaritanorum, Christo diis et servire videretur et quibus antea fano et altare habebat in sacrificium serviebat, atque in eodem

habuit

Christi et arulam ad victimas daemoniorum' helps to explain the relapses into paganism.
The history of heathen
doctrines

(seeSuppl.). This

according baptism.
Roman

and ideas is easier to write, as particular races remained longer outside the pale of intimate acquaintance Our more with the Greek and

religion rests upon writings which existed before the rise of Christianity; we are to the as oftener at fault for information
the altered shape which that religion had assumed among people in Greece and Italy during the first centuries of
common

our

era.

has yet to penetrate, even deeper than it has done, into the old Celtic faith ; we must not shrink from recognizing and ex on now amining Celtic monuments and customs ground occupied Eesearch by Germans. Malberg
Leo's important

discovery

on

The glossary may lead to much. Lithuanians be far more to us, if these would accurately known following their conversion, nations, in the centuries immediately had more carefully preserved the memory of their antiquities; as it
.

the real bearings of the religion of the Slavs and

scattered detail only wants collecting,and traditions still districts afford rich material. On the Finnish alive in many fuller information. we mythology possess somewhat

is, much

Germany
favourable.
were

each

as

place, peculiar to herself and not un While the conversion of Gaul and that of Slavland a of a very whole decided and finished in the course
a

holds

middle

few

centuries, the Teutonic

races

very gradually and slowly, Eemains of their language too have

forsook the faith of their fathers from the 4th to the llth century.

been preserved

more

fully and

INTRODUCTION'.

we successive periods. Besides which possess in the writers, and especially Tacitus, accounts of Eoman of the works heathenism, time of Teutonic which, though earlier undisturbed are yet exceedingly important, scanty and from a foreign source,

from

the

nay

invaluable.

The religion of the East and South German races, which were is more obscure to us than that of the Saxons ; converted first, less than about the incomparably about the Saxons again we know

Scandinavians.
character and picture
we

What
contents

far different insight

we

should

get into the

in the eighth, ninth or tenth century, hit upon the plan of collecting and setting before us, after the stillextant traditions of his the manner of Saxo Grammaticus,
or

clerk at Bremen, Corvei

vastly the of the suppressed doctrine, how are able to form of it would gain in clearness, if some Eeichenau St. Gall, or one Fulda, Eegensburg, or at

Magdeburg,

had

the beliefs and superstitions of their forefathers ! Let no to be had ; one tell me, that by that time there was nothing more here and there a footmark plainly shows that such recollections

tribe

on

And who will show me in Sweden, could not really have died out.1 longer and more tenaciously, such a which clung to heathenism during the twelfth composition as actually appeared in Denmark century ? But for this fact, would not the doubters declare such a In truth, the first eight books of ? thing impossible in Sweden Saxo are to me the most welcome monument of the Norse mytho for their intrinsic worth, but because they show in an what altered light the ancient faith of the people had to be I especially remark, that Saxo placed before the recent converts. suppresses all mention of some gods ; what right have prominent deities in the far we then to infer from the non-mention of many

logy, not

only

scantier records of inland Germany, of there ?

that they had

never

been heard

Then, apart from Saxo, we find a purer authority for the Norse of the North, religion preserved for us in the remotest -corner in for more whither it had fled as it were perfect safety, namely, Eddas, but in a It is preserved Iceland. not only in the two
"

multitude
1

of Sagas of various shape, which, but for that emigration

was

As late as the tenth century the heroic tale of Walther and Hildegund down poetized in Latin at St. Gall, and a relic of heathen poetry was written German a misprint for deutsch ?], [deutlich, probably at Merseburg.

in

10
to the

INTRODUCTION.

coming Sweden

rescue,

would

probably

have

perished

in Norway,

and Denmark.

To assail the genuineness of the Norse mythology is as much as to cast doubt on the genuineness and independence of the Norse That it has been handed down to us both in a clearer language.

and

an

makes historically.

obscurer shape, through older and more modern authorities, it all the easier to study it from many sides and more littlecan fail to perceive the kinship and close con mythology with the rest of Teutonic mythology.
we

Just

as

be collect and set forth all that ca.n now heathenism, and that exclusively of the complete known of German By such limitation I hope to gain system of Norse mythology. clearness and space, and to sharpen our vision for a criticism of
to

nexion of the Norse I have undertaken

the Old German

faith, so far

as

it stands opposed

to the Norse,

or

aloof from it ; so that we latter, where in substance

need
or

only

concern

ourselves

with

the

tendency

it coincides with

that of

inland Germany. antiquity, originality and affinityof the German and Norse mythologies rest on the following grounds : 1. The undisputed and very close affinity of speech between the irrefutably demonstrated identity of form two races, and the now
It is impossible that nations speaking poetry. languages which had sprung from the same stock, whose songs all wore the badge of an alliteration either unknown or quite differently their
in

The

oldest

applied by their neighbours, should have differed materially in their to give place to Christian religious belief. Alliteration seems
rhyme, because
first in

Upper
been

Germany,

and

then

in Saxony,

precisely then still

it had

the characteristic of heathen

to prejudice

songs

their original affinity, it is quite true that the German and the Norse dialects and poetries have incredible their peculiarities of form and finish ; but it would seem

existing.

Without

or that should have had gods and the other none, the chief divinities of the two should have been really different from one differences no doubt, but There were another. marked

that the

one

race

not

otherwise than in their language ; and Saxon and Old High German dialects have

as

the

Gothic, Anglo-

superiority over the Old Norse, so may have in many points its claims to distinction and individuality.

their several points of the faith of inland Germany

INTRODUCTION.

11

by all Teutonic tongues, of many terms If we are able to produce a word relating to religious worship. in in 4th by Alamanni Goths by the the the the century, used form and sense it continues to bear in 8th, in exactly the same as
2. The

joint possession,

the Norse

authorities of the 12th or 13th century, the affinity of faith with the Norse, and the antiquity of the latter, the German
are

thereby vindicated. 3. The identity of mythic which notions and nomenclature, breaks O.H.G. anon the : thus the ever out agreement of and muspilli, 0. Sax. mudspelli, with the Eddie muspell, of the O.H.G.
A. Sax. ides, with the Eddie dis, or of the A. Sax. brosinga mene itis, with the Eddie brisinga men, affords perfectly conclusive evidence. precisely similar way in which both there and to the heroic legend. tacks itself on religious mythus Gothic, Frankish into one and Norse genealogies all run
4. The here

the

As

the

another,

scarcely deny the connexion stand in the background. 5. The mingling of the mythic
we can

of the veiled myths

also which

element

with

names

of plants

and constellations. This is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. The gradual transformation of the gods into devils, of the into witches, of the worship into superstitious customs. wise women

The

names

of the gods have

curses,

found

last lurking-place in disguised

There is
some

oaths, ejaculations,

this and and gods to Mary and the saints, from festivals and customs were transformed

between

protestations.1 the transfer of heathen

analogy

goddesses Heathen elves to angels. into Christian, spots which

sometimes

myths

from

heathenism

had "already

churches and courts lics, particularly in the adoration

consecrated The of justice.

retained for popular religion of the Catho of saints, includes a good many
were

and often graceful and pleasing relics of paganism 7. The evident deposit from god-myths, which day in various

(see Suppl.).
is found
to this

understood 8. The

folk-tales, nursery-tales, games, saws, illcurses, names of days and months, and idiomatic phrases. intermixture undeniable of the old religious doctrine
of law ; for the latter, even

with the system

after the adoption

of

Conf. aedepol ! me

our

dormer ! hammer ! ' the Serv. ' lele ! lado !' the hercle ! nie castor ! mediustidius,' "c.

'

Lat.

'

pol !

12 the

INTRODUCTION.

new

faith, would

not

part with

certain old forms

and

usages

(seeJSuppl.).
In unravelling
not to overlook

these complex

relations, it appears

indispensable

of the

the mythologies Celts, Slavs, Lithuanians

or

of neighbouring nations, especially they afford and Finns, wherever of

our

confirmation find ample in many

elucidation.

reason

and

extension in the mere justification

of those

This

scope

contact

would fruitful (so

nationalities with Teu tonic ones, particularly of the Celtic with Old Frankish, of the Finnish and Lithuanian with Gothic, and of the Slavic with High But German. also the myths and superstitions of these very

ways)

of the languages

peculiarly adapted to throw light on the course in its duration and decadence. by our domestic heathenism has so frequently done damage Against the error which
nations
are

taken

to the

study

of the Norse

and

Greek

mythologies,

mean

the

or foisting metaphysical covered historical data, I

astronomical
am

solutions on sufficientlyguarded by the incomplete

of mania half-dis but

ness

My of all that has been preserved. and loose connexion object distortions is, faithfully and to the early collect what simply introduced by the nations themselves, and afterwards the scorn and ; and to of heathenism aversion of Christians have left remaining

solid enlist fellow-labourers in the slow task of securing a more a general view of the substance and store of facts, without which is not to be attained (see Suppl.). worth of our mythology

CHAPTER
GOD. In
one

II.

Being has always with Supreme all Teutonic tongues the The dialectic God. been called by the general name consent
are
:

varieties

Goth,

Norse goff ; Swed.

there is
even
a

guff, A.S., O.S., 0. Fris. god, O.H.G. cot, 0. Dan. gud, M.H.G. got, M.L.G. god ; and here
to
as a

remark grammatical the Norse, use the word

make.

Though

all the

dialects,
ace.

masculine

in (hence

O.H.G. the
Gothic
masc.

sing, cotan ; I do not know 0. Norse it lacks the nom. and the
vowel

yet in goten), sing, termination (-s, of a -r) of

M.H.G.

and
noun,

Gothic

gen. sing, is formed

guffs without

the connectingmans,

i, agreeing therein with the three Now, as O.H.G. has the same fadrs, broSrs.
man,

irreg. genitives three

fatar, pruodar,

we

them have

company,
nowhere

and
met

should have I do not doubt with

it, only

the expected its having existed, though

genitives irreg., gen. cot to bear

with the reg. cotes, as indeed likely that the sanctity It is more mannes and fateres also occur. had preserved the oldest form inviolate, than that fre of the name it down.1 had worn The same reason quent use preserved the O.H.G.

the M. Dut. god (1, 486), spelling cot (Gramm. 1, 180), and Lat. deus Moreover, God (1, 1071).2 perhaps the vocative and 383. 394. 404. other names of divine beings every article (4,

reject

424.

432);

they

are

too

firmly The

need any such distinction. heathen deity. On

the

established der got in MS.

as

proper

nouns

to
a

2, 260a. is said of

of the word radical meaning arrived at certainty ;3 it is not immediately

1

God

we

have with

not

yet

connected
:

the

adj.

masc.,

The drift of these remarks seems has a neut. form ; is this an

"

word was really neuter ; or a mere having always been masc. ? TRANS. 2 Saxo does not inflect Thor ; Uhland 3 The Slav, bogh is connected with devotus, and bhaj colere ; perhaps also

word, though used as a the archaism, pointing to a time when irregularity due to abtrition, the word
p. 198. the Sanskr.

to be this

The

bhaga felicitas, bhakta in Goth, bahts the the with obscure deus Of 6e6s, 20, boghat, dives. on andbahts minister, cultor ; conf. p. note have we to in IX. shall speak ch.

14

GOD.

good, Goth, gods, O.N, go'or,A.S. god, O.H.G. cuot, M.H.G., guot, as the difference of vowel shows ; we should first have to show an

intermediacy

of the does take place in some

gradations

gida

Good.1

other cases It is stillfarther removed

gada god, whicli ; and certainly God is called the from the national name of the
gad,

and

Goths, who

and who O.H.G. Koza The

Kuzun, (O.H.G. called themselves Gutans be distinguished from 0.~N".Gautar must

; Goth.

O.N.

Gotar),
Geatas,

(A.S.

Gautos

?).

compared with the Pers. Klwdd (Bopp, comp. gram., p. 35). If the latter be, as has been supposed, a violent contraction (a se datus, increatus, of the Zend qvadata Sanskr. svadata, conf. Devadatta "eoSoro?, Mitradatta r.EDu"$SoT09,
word then Sridatta),
our

God

has

long been

Teutonic

word

must

have been

pound,

as with a very apt meaning, also and one bozhe ! self-created God ; Vuk 741. address God as samozazdani The O.H.G. cot forms the first half of many as proper names, Cotadio, Cotascalh, Cotafrit, Cotahram, Cotakisal, Cotaperaht,

originally a the Servians

com

Cotalint, but not

they
are

so

that

we

can

formed

like Irmandio,

infer anything as to its meaning Hiltiscalh, Sikufrit, and may just as

well carry the general notion of the Divine Being as a more When one. cot forms the last syllable, the compound stand for a god, not a man, In derivatives Ulphilas
as

definite
can

only

in Irmincot, Hellicot. the TH for

a

exchanges

D, which

ex

Luke plains the tenuis in O.H.G. ; thus guda-faurhts (god-fearing) 2, 25, gagudei (godliness) Tit. 1, 1 ; though the dat. sing, is invari Likewise in speaking of many gods, which to Christians ably guSa.2 idols, he spells guda, using it as a neuter, John 10, would mean 34-5. The

and is M.H.G. neuter, and compound apcot, aptcot (false god) commonly in Geo. forms its pi. apcotir ; whether dcr aptgot the M.H.G. have taken to 3254. 3302 be correct, is questionable ; we can
'
'

exon. (cod.

A.S. god has a neut. pi. godu, when 250,2. 254,9. 278,16.). In like manner

idols

are

meant

the O.H.G.

1 in Gothic 18, 19, which 10, 18, Luke ovdels dyatibs fl M efj 6 6(6s, Mark ' is rendered man 'ni hvashun GuS', but in A.S, ]mu5eigs nis nan aljaains God is the giver of all good, and himself the highest god buton God ana'. bonum. him TO dyadov. Thus Plato names good, summum 2 In Gothic the rule is to change TH into D before a vowel in inflection, faSs, fadis, fada, faG ; haubio, The peculiarity of gut) is as, -dis, -da, -5. that it retains TH throughout the sing., giu5, guSs, guSa, guG ; though in pi. TEANS. and in derivatives it fallsunder rule again.
"

GOD.

15

using
can
one,

algott as a masc. only be explained as

and
so can

have
a

no

pi. goiter itself originally neuter, since the true God is cota, M.H.G. gote plural ; and the O.H.G. throughout, yet
our

is only an and contradiction. In Ulph. afguds adj., 26 11, Rom. impietas, ; et%w\a denotes impius Sk. 44, 22 ; afgudei 1 Cor. 5, 10. 10, 20. 28, or by he translates by galiuga (figmenta), 10, 20 ; and ei"v\eiov by galiug" sta^s, 1 Cor. galiugaguda, 1 Cor. KH.G. Another 8, 10. expression gotze I have discussed, Gramm.

contain

far

3, 694 ; Luther gotze =idolum. Suppl.).The from the

masc.

has in Deut.

12, 3

'

die gotzen

ihrer goiter, making

a

In Er. Alberus

fab. 23, the gotz is distinguished

the

demigod1

(see

O.K

language

neut.
'

Snorri 119 says of Sif guff deus. if a heathen would have said it. the fail-hairedgod ; I do not know from fear of desecrating In curses and exclamations, our people, the name alteration of it?potz wetter! of God, resort to some ! instead of Gottes ; kotz tausend ! kotz wunder potz tausend ! or, The back to our trace the custom but I cannot ancient speech. similar change
lieu, guieu* of the Fr. dieu into lieu,
seems

goff idolum it harfagra goo1,'

to

be

Suppl.). older (see Some remarkable

"

uses

of the word

God
also

in

our a

older speech and

connexion

that

of the

common

people jnay in, as it were, in M.H.G. mir

have

with

heathen
Thus

notions. it is thrown

to intensify

(seeSuppl.).Poems
welcome
1

have, by

gote unde

willekomen

way ; Trist. 504.

personal pronoun of giving a hearty

Frib. Trist. 497.

Writers of the 16- 17th centuries use says, from olgotze for statue (Stieler Mount on the the of Olives, apostles asleep of allegorical representation ' for doing house Hans Sachs frequently has ' den olgotzen tragen 61 oil). The O.H.G. IV. 3, 37b 99a. III. 3, 24a 49d. coz, drudgery, I. 5, 418d 528d. identify 4, 154 would Graff 6, Nuniae with (Juvenal 343), which simpuvium belongs to giozan=fundere. a vessel, and gotze, was 2 Such : a holy name a fear may not be abused, must arise from two causes down by has be devil, to dreaded that name, the or an softened of e.g., unholy how the people call formidable animals Chap. XXXIII, its form see ; modifying by another name, (Dan. tordenveir prefer to say donnerwetter and for Doimer donnerkeil, donneror wetzstein ?), for Thursday), donnerwettstein (wetterstein for OSinn ; per have Oddiner In Fornm. sog. 10, 283 we wasche, dummer. Mutesheer into haps Wuotansheer (Woden's host) was ; purposely changed
an
=

whether Phol into Falant, is worth considering. 3 de D.) vertubleu (vertu de D.), de Dieu),corbieu (corps Sangbieu (sang de D.), de (vertu D.), D.), (par vertugoi vertuguieu, (mort parbleu morbleu la bieu. So Renart As "c. de 18177, as D.), por char (mort early morguoi 'zounds, "c. Conf. Weber the Engl. cock's bones, 'od's bones, 'od's wounds, 3, 284. metr. rom.

16
gote suit ir willekomen

GOD.

sin, iurem

to God, your country, welcome dar ntich mir, west willekomen

lande uncle mir (ye sliall be and me) ; Trist. 5186. got alrest, ; Parz. 305, 27. wis willekomen

128, 13. sit mir gote wilkomen1 ; Eilh. und got ; Frauend. Trist. 248. rente got wilkomen Nu sit ouch mir ; Dietr. 5200. ; Dietr. 5803. sit willekomen mir got wilkomen got und oueli mir ; Dietr. 4619. nu 208. 406. 1163. Oswalt wis mir got wilkomen; mir

1268. unde 514.

1393.

2189.

du
1082.

solt groz willekomen

wis mir

ouch Occasionally gote stands alone : diu naht si gote willekomen ; Iw. 7400, explained in the note, p. 413, as 'devoted to God,' though it only means Upper has Germany to-night be (thou) welcome

mir ; Lanz.

unde

riclien got Ls. 1, got wilkomen;

sin dem

'

'.

to this day

kum,

gottwilche, gottwillkein, gottiretained the greeting 1, 467. Schm. 2, 84). I do not find it in (Staid. skolkuom'
poems
; but

'

century has I. his Otto Heinrich brother bethiu goda on : sid wilicomo and The Supreme Being is conceived as omnipresent, and is ende mi.
as the host himself, to take the new-comer expected, as much under his protection ; so the Sloveny say to the arriving guest bSgh te 2 God to the parting guest vsprimi, God receive you ! and we
'
'

Romance

the

Saxon-Latin

song

of the 10th

'

We or guide, keep, bless you ! call it commending committing to God, M.H.G. I Er. 3598. one compare with these gote ergeben, ! the Hail ! called out to one ver J?u arrives or departs (heill who Seem. 67a 86b), of helpful with which are also associated the names

'

gods

heill J?u farir,heill J?udsyniom

ser

! fare thou

well by

(theaid of) the Asynior; Ssem. 31a. heilan biftrvera allz J?ic t$rvera ! Ssem. 40.
In the
an

well, be thou heill scaltu Agnarr,

same

way

the

name

or of knowledge Trist. 4151. den schatz weiz nu wan (except) got unde nieman /with God Nib. 2308, 3.3 This comfortable combination of min;

assurance

of the omniscient God emphasizes ignorance : daz weiz got unde ick ;

has for its counterpart the opprobrious one of a thou with devil, ch. Here too the got alone is enough : ingen vet min sorg XXXIII. in fully justified are we Svenska utan visor 2, 7. That gud;
aThe

omission of and

between

the two

datives is archaic, conf. Zeitschr.

f. d.

a.
2

2, 190.

Frauend. 192, 20 ; conf. 177, 14. Buge waz primi, gralva Venus! dan hie hcert uns got unde diu waltvogellin ; Ecke nieman anders daz bevinde ich wan er ein kleinez vogellin, das mac und niemen und 15. Walth. 40, Birds the privacy. play getriuwe sin ; spy on men's
3

96.

wol

GOD.

17

referring these modes of speech so far back as to the heathen time, is shown by a remarkable passage in Fornald. sog. 1, 380 : ek hugSa By secrets which none kunna nema can mik ok O"inn. engan know
save

OSinn
once

divinity is at

quite parallel are in unde Amis 989. 1889, 3.

he has whispered them, his b, revealed, Stem. 38a" 95b, Fornald. sog. 1, 487. Not phrases such as : daz geloube gote unde mir ; and
to whomsoever

gote

von

himile

klage

ich

unser

leit ; Nib.

ik klage gode unde m; Eichtsteig landr. 11. 16. 37. sane beide got u. in ; Parz. 378, 25. die messe Wh. 289, 5. neic si im Also in O.Fr., jelte pardoins de diu et de unde gote ; Iw. 6013. Sometimes by the Evil One is named untersuch. 245. mi ; Mones

the side of the Deity : got noch den tiuvel loben ; Iw. 1273. in beschirmet der tiuvel noch got ; Iw. 4635, i.e. one no protects him. Poems of the Middle Ages attribute human passions to God ;
often pictured in a state of complacency and joy in the (see Suppl.), and again contrary state of wrath and vengeance. former is The favourable to the creation of eminent and happily men an : endowed got was einer suezen zukt, do'r Parzivalen worhte
; val)

especially is He

(in amiable
Parz.
148,

trim 26.

"

form,

training

"

when

he

made

Perci-

do er muotes. got der was vil senftes in frdiden, do geschuof so reine ein wip ; MS. 1, 17b. got der was er dich als ebene maz (soevenly ; MS. 1, 22b. got in grossen

meted)

was, freuden

got der ime was

ze

was

dich schuof (i.e., ; Altd. bl. 1, 413. created wine) l in Jwhem werde, do er geschuof die reinen fruht, wan
er
ze

do

gar wol

muote

; MS.

1, 24b.

freuden stuont

sin muot

; Wigal.

got si zer werlde brahte, do 9282. got der was vil.woJ

gemuot, do er schuof so reinem wibe tugent, wiinne, schcene an libe ; MS. 1, 201a. got was gezierde milte, der si beide schuof nach lobe; 19922. do er ir lip als ebene was, Troj. got selb in richen freuden Misc. 2, 186. ich weiz daz got in frdidenwas, do er niht, maz; lobe sol schouwen. Ls. 1, 35. So a troubadour sings : belha domna, de cor y entendia Dieus, quan formet vostre cors amoros; Eayn. 1, 117.2 It is an equally heathen
an
waz

frouwe,

dir vergaz

man

ze

Gothic gavairthi peace. To the creative God in his work, the M.H.G. poets especially rejoicing diligence den henden lac der gotes 'fliz an : attribute ; Parz. 88, 15. and zeal fliz er triiege den gotes fliz; Parz. 140, 5. het jach, sinen gar ze wunsche got dich ich ween wol an si geleit ; Wigal. 4130. mit siner gotgot selbe worhte licher hant ; Wigal. 9723. zware got der hat geleit sine kunst mid sine kraft, So in disen loblichen lip; Iw. 1685. sinen fliz und sine meisterschaft an
=

1
2

The

18
that imputes
to
men

GOD.

sentiment,

God
do

a
:

propensity got mohte

to

gaze

at human

beauty, selben

or

to do whatever

; juncfrouwen

Fragm.

gerne musician)

hwren

gott in sinen himelkoeren;

22*.

selbe gerne seken die in (him, i.e. the moht

Trist. 7649. den slac

have seen that scoltegot selbe haben gesehen (should ; Eol. stroke) 198, 18. Karl 72 got selbe moht ez gerne sehen ; Trist. 6869. ein daz in got selber mohte sehen ; Frauend. 84, 16. puneiz (diadem), hoeren in den niun kceren ; Willeh. gestriten dazz d'engel mohten
.

230,

27.

si mohte

nach

betwingen
er

mite

(might nigh

eines withal)
von

himcle

gedanc, daz from heaven tcete (fail engels

weiz daz

vil lihte einen wane for her) by ; Iw. 6500 (imitated

compel durch si

Ottocar
2, 127a.

166a). ich

wol, daz sin got nicht verdruzze ; MS.

ir har gelich dem golde, als ez got wunschen solde; MS. 2 dat geinc (ging, 62b. sin swert went) an siner hant, dat got selve (wouldask to know), we der ritter were ? dey engele vrdchde mere
muosten

lachen, dat hey is

sus

kunde

machen

; Haupts

zeitschr. 3,

This hilarity of the attendant guardian-angels (ch. XXVIII) be thought of in connexion laughing or valklirs must with the of In Hartmann's Erec, when Enite's white hands XXXI). ghosts (ch. 24.

groomed

a horse, (begiengen)

it says 355

und
er

erde rite, ich This view

wa3n,

in genuocte

da mite, ob

daz got Men solhen marstaller liode.

waere,

expressed Ullar hylli ok allra goSa ; Seem. 45b. On the other hand, of the primitive sensuous deity (seeSuppl.), an the most angry avenging

of a sympathizing, blithe and gracious god, is particularly in the subst. Jmldi, O.N. liylli hylli ; Seem. 47a. : Oolns

representation

of

will be treated The idea recurs

striking example in VIII, of presently ch. under Donar, thunder.1 several times in the Edda and elsewhere : reiffr er Asabragr ; Seem. 85b. OSinn Siem. OSinn, reiffr er j?er J?er

ofreid~r\
was

228b.

reiff varS

Freyjaoc ]?a

fnasaSi ; Stum. 71b.

"

she

wroth,

de sa main nue, fere muser, i tout le mont por nature la trere Dex, ; no voloit contret'ere,que ja nen porroit a chief s'ele porroit user, que ja line telle feist, por peine s'ilsen voloit pener, mi porroit, ce cuit, assener, que il i meist (seeSuppl.). 1 Piacula iresdcum, Liv. "2, 9. deos iratos habeam ! dii immortelles liominTacitus on Cic. pro Rose. 16. And irasci et succensere il)iis this consueverunt, irati dii, Genii. 5. ira dei, Hist. \ : propitiine an of the Germans very subject in the Mid. Ages : tu odium Dei And Batavis dii, Hist. 5, 25. 26. infensi habeas ! Vita Meinwerci, sanctorum crebrescencap. 13 " 95. nniniumque in Dei diversis tibus juui justo judicio jainque et populo calamitatibus cottidie Chrestien:

jaia fistDex

flagellis

....

posset operibus

quid esset ; Pertz 2, 547.

in quo

Deus

offensus esset, vel quibus

GOD.

19

in Eeinli. XLII spirtles out and snorted or panted, as the angry wolf his beard. sog. 2, 29. 231. gofta gremi guSin reift ordin ; Fornm. 352. Egilss. is announced at gremia ; go5 (offendere (deorumira) deos);Fornald. sog. 2, 69. was imo god dbolgan ; Hel. 157, 19. Hel. 41, 16 (elsewhere : than wirdid iu waldand gram, mahtig modag; in daz gebot diu Sselde, or the world, earth, is gram), ein zornec got hie suohten mit ir her ; Parz. 43, 28. hie ist daz uns (bade them),

geschehen Os w. 717

vengeance)
12131.

gotes rdche ; Reinh. 975. got wil verviieren sinen zorn ; his daz got rosche da selbe sinen anden (wreak ich wsene daz riuwe got ! (God rue it) ; Trist. ; Gudr. 845, 4.
ez

daz

got immer

riuwe ! Trist. 11704.

The

Lex

Bajuv.

6, 2, in forbidding
est, quae

Sunday

labour, says

quia

talis

Deum

ad

iracundiam

provocat, et exinde

vitanda flagellamur in

causa

How were coarse frugibus et penuriam the expressions patimur. ' An abuse that putteth God on stillused in the 17th century his mettle, and maketh him to hold strict and pitiless inquisition,
"

that verily he shall, for saving of his honour, smite thereinto with his fists; and again : to run upon the spears of an offended ".l in A Mid. Ages God man was the jealous wicked' called gote hide, loathed by God. One form of imprecation was to consign a man
"

"

to God's hatred

uz

in gotes haz !

Trist. 5449.

uz

strichet

(sheer

in gotes haz ! Trist. 14579. nu vart den gotes haz alsam mir hin ! Frauend. 109, 12. ein boeswiht von mich hat der gotes foul weather, iuch hat rehte gotes haz (al. haz bestanden ; Kl. 518.
balde off)

ich so miieze gesendet beide ; Iw. 6104. haben gotes haz ; Altd. w. 3, 212. varet hen an godcs haz ! Wiggert In like manner 2, 47. nu mueze er gewinnen gotes haz; Roth 611.
the devil,

"c.) daher

the MLG.

godsat

hebbe

Huyd.

op

St. 2, 350.
'

Reinaert

3196.2

But, what deserves particular notice, this formula in gotes haz,' or in ace. without prepos. has a perfect gotes haz varn, strichen parallel in another which substitutes for God the sun, and so heigh
'
'

haz ! Parz. colouring ; ir suit farn der sunnen der sunnen haz ! Unprinted 247, 26. var poems of Riiediger 46. hebe dich der sunnen haz ! Er. 93. nu ziuhe in von mir der sunnen
tens

the heathenish

haz !
1100.
so

Helmbr.

si hiezen in strichen in der hiez in der sunnen haz hin varn; Frauend.

1799.

sunnen

haz; Eracl.

375, 26.
on

man

cursed does
1
2

not

deserve

to

have

the

sun

shine

him

kindly.

Hartmann benedictions, Niirnb. 1680, p. 158, 180. on Serious illness or distress is habitually called * der gotes

stroke. slacj

20
The

GOD.

Gizerich steps into his ship, and leaves it to the winds what people he shall fall where they shall drive it to, or among 6 0eo? a"pyi.iTai. Procop. de bello that God is angry with, Vandal

ofc e""'

Vand.

1, 5.

Such
men,

hostile attitude breeds now which breaks out in promethean

a

takes the

violent practical turn Thracians : ovrot, ol avrol

avw To^eijovTes

and then a rebelliousspirit in defiance and threats, or even (see SuppL). Herodotus 4, 94 says of
KOI Sprj'iiees rov

Trpo?

re Ppovrrjv

/cat

acrrpaTrrjv

Trpo?

ovpavov,

the god denied the assistance prayed in water, the river by the people, immersed

dew. If ra) a-TretXeOcrt for,his statue was flung into

or

beaten.

In

the

upon the incident of repeatedly come Charles threatening the Deity, that if he deny his aid, he will throw his altars, and make down the churches with all their priests to

Carolingian

romances

we

cease

from

the land
too

of the Franks
threatens to

; e.g. Ferabr.

1211,

1428,

"c. the

So dame

Breide

uncover

the altar and

break

holy relics ; Orendel 2395 ; and Marsilies actually, after losing the If battle, has the houses of his gods pulled down ; Eol. 246, 30. thrown into a bath or the vintage failed, the statue of Urban was
the river.1 scourge their Pan with squills would 7, they returned bootless from the chase (Theocr. (ovaXAat?), when 106). The Greeks imputed to their gods not only anger and hate,
The

Arcadians

but envy, love of mischief, EPITHETS liebste,

OF

GOD

SuppL). (see

In

our

gnadige?grosse,gute, allmdchtige. Gute frau, 276. herro the godo ; Hel. der guote ; Keinh. 1296. got trehtin; Eeinh. 78, 3. 90, 6. fro min the godo ; 143, 7. ynwdcger 1309." Freq. the rich God: thie rikeo Christ; Hel. 1, 2. riki
der riche got von god; Hel. 195,9. riki drohtin ; Hel. 114,22. himele; Eoth. 4971. got der riche; Nib. 1793, 3. Trist. 2492. himel (lurch den richen got von ie gesach ; V.d. wibe list 114.3
"

modern speech : der Hebe, In our older tongue : herre

der riche got mich Cot almahtico, cot heilac; Wesso-

Morolt

3526.

Imild lightning strikes, our When people say : If God can burn, we can hebamme, Ettners 16. p. again ; 2 is, there is grace and peace ; of a solemn spot it is said : Where God Here dwells der liebe Gott ! And, to drive den lieben Gott from a person's to disturb a solitary in his sanctum. means, room (Lessing1, 243), 3 dives, OHG. akin to Divus, potens, also beatus ; and dives is near rihhi From the Slav, btighisderived boghdt (dives), as Bis, Ditis springs out of divit. Lith. bagotas ; compare ops, in-ops (Euss.u-boghiy), opulentus with Ops, the
1

liona Dea.

Conf. Dieienb. celt. 1, 196.

GOD.

21

brunn. Gebet.
1,9. 10,1.
SQ

frea cdmildig ; Csedm. mahtig drohtin ; Hel. 2,2. Thorpe's anal. 83. manno celmihtiga wealdend;

Geb. vil milter Christ ; Cod. pal. ; Wessobr. mtitisto (largissimus) 350, 56." The AS. has freq. : ece dryhten, aeternus ; Caidm. 246,

I11.

Beow.

3382.

3555.

4655.

1364,2105.

Csedm.

182, 24.

witig god, sapiens ; Beow. Beow. 3101. 3679. witig dryhten;

:

Also

Cnedin. 179, 8. witig wuldorcyning I

; Csedm.

242, 30.

"

Waltant 2332.

iHild. waldindinger

waltant Krist : 9, 25. wuldres wealdend; 17, 15. J?eoda wealdend.

got; 0V. 25, 91.

Eoth.

213.
2243. 4.

523.

1009.

got ; 4031.

Gudr.
Beow.

(AS.)luealdend

; Credm.

heofnes

waldand 1,19.

; Hel.

4, 5. 6, 6. 5,20.

feeder alwealda-, waldand god 3, 17.

8,2.
'

Csedm. wealdend; Beow. 630. (OS.)

alowaldo^S.
The

69,23.
',

drohtin waldand This epithet is not found

dominari, regere, is further notion of wielding Being in the phrase es walten, Parz. 568, 1. applied to the Supreme So our gottwalt's ! M. But. godwouds ! 13225. En. 7299. 10165.

in the Edda.

Our ace. in das wait Gott ! is a blunder ; op St. 2, 548. Praet. weltb. 2, 50. God is occasionally called the Agricola 596. A.S. eald metod. Old : der alte Gott lebt noch, i.e. as ever. the same Huyd.
'
"

'

MHG.
4401.

hat got

sin

alt gemiiete ; Wh.

In popul. 'der alte Vater'. Montenegro 101),bogh is named stari krvnik', the old bloodMS. 2, 214b der alte friedel shedder, killer; and in Erauenlob 13th century The use the Lat. (sweetheart). poets sometimes
'

66, 20. der aide got ; Eoth. Servian song (Vuk 2, 244. a

Geo. 90, 401 ; with which epithet altissimus, Wh. 216, 5. 434, 23. diu hohste hant, Parz. 484, 6. 487, 20. may be compared the MHG. henti, 568, 8. Wh. 134, 7. 150, 14. and the OHG. zi waltanteru God is at the same 0V. 25, 91. The time the allallwielding
' '
"

; hence it is said of fortunate seeing, all-knowing, all-remembering them : men, that God mw them, and of unfortunate, that God forgot (OHG.) kesah tih kot ! = 0 te felicem ! N. Boeth. 145. (MHG.)

he! Altd. bl. 1, 347. so mir got ergaz ; gesach in got! Chappy 2256, 3. wie gar kr. 14072. so hat got min Troj. vergezzen ; Mb. iuwer got vergaz (how utterly God forgot ; Iw. 6254. got min

you)

vergaz ; Ecke 209. got haete siri vergezzen ; Trist. 9243. licher trehtin, wie vergaeze du ie min so ? Trist. 12483. 4, 175. examples, see Gramm. got iemer schouwe ! Iw. 794. you in his sight !
"

gensedeFor other God, by regarding, guards : daz si 0. Engl. God you see ! God keep

22

GOD.

several which Gothic mon : with earthly rulers (seeSuppl.) I shall treat of more frd,AS. frcd; which name
"
"

Among

substantive epithets

are

God

has in

com

frduja OS. frd/w,

fully by

OIIG.
"

truktin, MHG. OHG.

trehtin, OS.

drohtin, AS.

and by. dryhten, ON". used into

drdttinn.

heriro, MHG.

of God, is never contracted Romance don. domnus, the Father 3. 11.

herre, which into her, any more

however,
than

when Dominus

"

Conspicuous

applied to OSinn as Such compounds the father of all gods, men and created things. are not found in the other dialects,they may have sounded heathen ish ; though the AS. could use feeder alwealda, Beow. 630, and the
familiar to the Christians than idea of God as Father became more The OHG. to heathens. altfatar = grandfather, 0. i. 3, 6. AS. seen applied to God. ealdfaider,Beow. 743. 1883, I have nowhere As the Greeks coupled together Zevs esp. in the voc. ZeO

Suppl.).In the Edda, alfo"r. (see are 17), herja herfacfir, fa"ir,valfaffir

all is the name 46b 88a 154b. Sn. (Seem.

above

jrarrjp,
so

Trdrep, and
as
on

the

Eomans

Jupiter, Diespiter, Dispiter, Mars

mater,

well

as

Ajj^r^p,Aa/mdrrjp, Terra
every

the Lettons

pater,1 bestow

mater, goddess the epithet mahte, mahmina= Bergmann 244. on we 142), which (Biittner shall have matercula To all appearance, father Goth, fadr is to say hereafter. more

almost

connected with The AS. pats.

"

Lith. pater Tran'^p is with ITOTL^, TroVt?, meotod, metod, Credm. 223, 14. eald metod, Beow. 1883. s65 metod, Beow. 3222. OS. metod, Hel. 4, 13. 15, 17. 66, 19, an expression which likewise appears in the Edda, miotu"r Sa3m.

lord, as fa];s

226b 241,b

seems

to signify Creator,

as

verbally it bears the

mensor, moderator, finitor. The have a more disclosed, till we

of metod exact knowledge of the relation the OHG. between the Goth, mitan (to mete) and maitan (tocut), in the Lat. metiri and metere, besides there mezan and meizan; the quantity is inverted. being no shifting of consonant (d for t), The

full meaning

of be will not

sense

ON", miotuffr appears to be also sector, Heimdall 105, the wolfs head with which is miotuSr HeimSallar,' and the sword
'

messor
was

; in Snorri 104.

mans

killed is called ; so in miotuSr

'

Eornald.
too, the

sog. p. 441, poets

use

'

'

manna

miotuSr

(seeSuppl.). In
Troj.19626.
mean

MHG.
:

mezzan

of exquisite symmetry

in creating
got

do

sin
1

(Wunsch's) gewalt
Jane

ir bilde

maz

selb in

pater! Cato

able

conjuring-spell,

134 : but what Cato 1GO ?

can

Dissunapiter

in the remark

COD.

23
; Misc. 2, 186.

riclien frouden ze relite lange

was,
wwzzen,

do

er

ir lip als ebcne

si
so

maz

er

sol

tier an

weder uie mich vollem wunsche in iroiden, do er got der was

wer

daz er an si zer weiite efoftewa2, des nocli des vergaz ; MS. 1, 154b.

dich

als ebene
1.

maz;

MS.

1, 22b
uns

kunde do
'

in
ze

so

gemezzen,

Tit. 130.

maz,
inezzen

er

werke

liber mich
the
same

anders gesaz, Parz. 518,

denne
21.
'

got
em

bilde
'

is

therefore

thing

as

'

ein

bilde

to

create

25.
*

MS.

(Troj. 19805), or 1, 195b. 2, 22Gb) ;

giezen to cast, mould 24, 154 and in Suchenwirt

sckaffen (Walth. 45,

it says
'

got het gcgozzen uf ir vel, ir miindel rot und wiz ir kel ; which Gduts, A.S. throws a significant light on the Gothic tribal name Gedt OHG.

K6z

(seeSuppL).
"

scephio, MHG. these

names

scliepfcere,

Wh.

AS. scippend, creator, 1, 3. NHG.

can

OHG-.
"

scefo,
of

sclwpfer. fro
min,

Some

composition
14. 153, 8.

be strung together, or they can : drolitin god, Hel. 2. 13. waldand

be intensified by
Hel. 148,

fred dryhten,

Beow.

62. 186.

Ceedm. lif-fred,

2, 9. 108,

earthly cuning with a prefix can hevanbe used of God : loiddorcyning, king of glory, Caedm. 10, 32. with these, cuning, Hel. 3, 12, 18. 4, 14. 5, 11. and synonymously rodora weard, Csedm. 11, 2. or the epic amplification, irmin-got obana abhevane,~RM. 2136, 1.

18. 1.95, 3. 240, 33. Beow.

4.

The

got

von

kimele, Nib. 2090,4.

2114, 1. 2132, 1.

beautiful specimens, all of epic formulas(seeSuppL), be cited from the poets, especially the Komance tenour, can : one from God's dwelling-place, his creative they are mostly borrowed Of such
power, his omnipotence, esta en alto, Cid 800.
inaint

omniscience

and
qui

truth

:
"

Dios

aquel, que

2352.
26018.

2465.

la amont el

Een. (abides),

qui

maint

el seint eel firmament, Berte

sizet unde nideriu sihet, 1ST.ps. 112, 5. qui haut siet et de loing mire, Een. 11687. qui haut siet et loins der liber der blauen decke Guitecl. 2, 139. voit, Berte 44, 181. himil inti Jocoseria 1, 439. cot almahtico, du sitzt, Melander
129. 149.

der hoho

heaven and Wessobr. Geb. eel erda gaworahtos (wroughtest earth), le forma, Ferabr. tot 775. qui a mont creat, senhor, qui lo mon Berte 143. fetz eel
rousee, e

que fezitnueyt

dia, Ferabr. 3997.

per aycel senhor que qui fistciel et

and rozada (sky Berte 28. 66. 111. 139. 171. 188. Aimon

dew),Ferabr. 2994. 4412.

876.

et onde, Meon salee, Berte 67. qui fist et mer daz mer gesalzen hat, Parz. 514, 15. qui fait

qui feis mer 3, 460. des hant

courre

la

nue,

Berte

24

GOD.

celui qui fait toner, Ren. 10658. 17780. der himel und par qui li soleus raie, Berte 13. 81. the sea-sands, or pebbles), erde gebot und die mergriezen zelt (counts Mar. 18. der der sterne zal weiz, Wh. 466, 30. der die sterne hat
136.

183

Zevtf. (v""f"e\7jyep"Ta

par

der uns (moon's) gezalt, Parz. 629, 20. gap des manen schin, Wh. 476, 1. qui fait croitre et les vins et les blez, Ferabr. 163a. der Nib. 2091, 4. Kl. 484. der mir ze mir ze lebene geriet (planned), der uns Roth. 215. 517. 4552. daz leben gebot (bade), (M. Dut.)bi den here die mi ghebot (Gramm. gebot, Mar. 24. 4, 134),die mi ghewrochte, Elegast 345. 451. 996. qui tot baillier (oversee), Berte 35. a a qui tot a a garder, Berte 7. que Meon
no.

lebene

totz

nos

Ferabr. jutgier, Hel.

152, 5.

308.
sor

694.
tos

1727.
homes

the

man-

cunnies

forwardot,

4, 5. dominus

wider hat wunder gewalt, Parz. 43, 9. der git tmde nimt (gives and Parz. 7 9. der weinen 258, 19. takes), und lachen geschuof, Wh. der beidiu krump unde sleht gescuof (both crooked and Parz. 264, 25. der
ane

151.

puet et vaut, Docum. in Wenk 1264 3, qui omnia potest, of den nieman A. Heinr. 1355. der aller vermac,

qui

plain),

3, 52. sihet alle getougen der durch elliu herzen siht, Frid. 355. der in diu herze siht, Wh. 30, 29. der ie daz guote geriet (aye Greg. 2993. the good devised),
man

Diut. (secrets),

ther suntiloso
zeran

0. iii.21, (sinless),
Er. 2490. 120.
mer

4.

dem

nie voller genaden

(tear, waste), Berte 82. 96. mentitus),

ment,

ne qui onques menti (nunquam 146. Me'on 3, 8. icil dieu qui ne serre,

et qui fist tot quanque

Ren. 19338.

ok ollu ra35r, Fornm. sog. 1, 3. solina hefol skapat, ibid. 1, 242.

sa

er
a

mik skop 6'llu neftr,ibid. 8, 107. er

er

het

]?annsem

solina skapaSi,

Landn.
If, in

p. 139.
some

epithets and phrases descrip traces of Heathenism tive of God, unmistakable predominate, while it, have barely inkling following an the of expressions are others indisputably the heathen with connected way of still more
of the preceding
names,

thinking. In the Norse mythology, the notion of

a

Deus, Divus, if not of

the uppermost and eldest, yet of a secondary rank, which succeeded later, is expressed by the word as, pi. cesir (seeSuppl.). to power Landds (Egilss. pp. 365-6)is patrium numen, and by it Thor, the chief god of the North, is designated, though d-sand allmdttki 4, 7). dsmeg-in is divine power : tha given to OSinn (Landn.
as vex

is

GOD.

25

honum
name

asmegin
must
at

halfu, Sn. 26.

one

But the fceraz i asmegin, Sn. 65. Upper time have been universal, extending over under such
forms
as
:

Germany

and

Saxony,

Goth. OHG.

ans,

pi.

6s, pi. es (conf. ON. our gas, pi. anseis, ensi, AS. gans, with form hose It AS. to hansa). continued gos, pi. ges ; and gaess, Anso ; the OHG. Goth. Ansila, OHG. : a part of proper names
"

Anshelm,

Anshilt, Anspald, Ansnot

Cotahilt, "c. ; AS. Osweald, Asdis, Asgautr, Aslaug, Asmundr,

41-2,
ans

coriespondin sense to Cotahelm, Oslaf, Osdaag, Osred ; ON. Asbiorn,1

"c.

"

Now is also
were

in Ulphilas
one

Lu. 2,
of the
as

denotes

beam,

So/eo?, which

meaning of

OK

as,

whether

because

the mighty sky,

or

gods

thought
of

rafter and

ceiling of the
were

that the

notions

joist, jugum and

mountain-ridge

associated with them, for as is especially used Pan. bierg-aas (dettias = of jugum terrae, mountain-ridge, sliding beam, portcullis, Landn. 3, 17). But here we have some other striking passages together
'

and
'

proofs to
'

weigh.

An

AS.

poem

couples

esa

gescot

and
et

elves, jaculumdivorum

ylfagescot/the shots of anses does as the Edda geniorum, just

Jornandes
says, cap. 13
:

and of

aifar, Ssem. 8b 71* 82a 83b.

magna

sesirand Turn Gothi,

potiti per loca victoria,jam proceres suos quasi qui fortuna (which vincebant, non puros homines, sed semideos, id est anses What vocavere. would be anseis) in like manner into the merge
same can race

be plainer ? The Norse of heroes, and at much

sesir

the

elder dynasty of gods dethroned. And here the well-known statement Hesychius,2 that the Etruscans called the gods
an

distance

from

they have whom of Suetonius and

cesares

or

cesi, may

fairlybe called to mind, without Tyrrhenian or of the Etruscan

striking
as

actually maintaining
race

with

the

the affinity ancient German,

is the likeness between

Tvpprjvos, Tupa-r^vos and the ON.

OHG. Jmrs, The

durs.3 is heightened, when

significance of this analogy, however,

Ursus divinus, Asbirna (ursadivina), for which the Waltharius has the brid Ospirn, prop. Anspirn ; conf. Reinh. fuchs p. ccxcv. For Asketill, Oscytel, see end of ch. III. 2 Suet. Octavian. cap. 97. futuriimqiie, nt inter deos referretur, quod id est reliqua pars e Csesaris nomine, cesar, Etrusca lingua deus vocaretur. Hesych. s.v. alvoi. @"ol VTTO r"v Lanzi 2, 483-4 ; also Dio Conf. Tvpfavuv. Cass. 56, 29. 3 Unfortunately ]?urs means a giant, and durs a demon, which, if they have anything to do a the with would rather imply that these were Tvpa-rjvoi, hostile and dreaded people." TRANS,
1

26

GOD.

observe that the Etruscan religion, and perhaps also the Roman' and the Greek, supposed a circle of twelve superior beings closely by the name bound together and known of dii consentes or complices
we

the expressions hdpt and bond, 24a 89b. literally meaning (Seem. vincula, for those high numina Sn. 176. 204), and also the sing, hapt and land for an individual god in the Merseburg cannot (Soem. 93b). Though haptbandun poem

(seeSuppL), exactly

as

the Edda

uses

with certainty be taken to here to denote mere seems

(thecompound it is possible that deus chains), I Sew bind to Sto? a yoke, is the ans are ; that same and referable same thing as the brace and band of all things ; neither can we
mean

the

same

thing

bodily

'

'

'

disregard the fact that twelve is likewise the number of the Norse sesir; conf. Ssem. 3b : sesir or Jm liSi of the set, kindred.
' '

In the be added in support. appellations may consilium. earliest period of our language, the neut. ragin meant in Xow a special the plural of this, as used in the Edda, denotes

Some

other

manner

gods (seeSuppL). Regin are the powers that consult together, and direct the world ; and the expres sions bliftregin,1 holl regin (kind, merciful uppregin, ginregin
the plurality
of

the

gods),

Ragna(su perse potestates) entirely this technical meaning. rdkr (Goth, ragine riqvis ? dimness, darkness of gods) signifies the Saem. end of the world, the setting of the divine luminaries.
have being ok regin" coupled together, rognir (cf. 196a) ? ), masc. used to distinguish the individual ragincis (raguneis These ON. regin would be Goth, ragina, as the hopt and bond are
89b has "rognir

heathen conception The same Gothic hafta and banda, all neut. peeps out in the OS. re#"mgiscapu, m/cmogiscapu, Hel. 79, 13. 103, 3, equivalent to fatum, destiny, the decree and counsel of the gods,
"

Hel. 103, 7, from wurd, fatum. and synonymous with wwdgiscapu, And again in mctodogiscapu, Hel. 66, 19. 147, 11. We have seen for the Supreme Being, which the that metod likewise is a name
Christian poet
of the

Heliand

has

ventured

to

retain from

the

The blithe, happy gods ; when people stepped along in stately gorgeous hugiSu at ccsir vseri ]mr that gods had appeared : menn thought attire, men hygg ec at konmir,' Landn. 3, 10. The Vpls.saga c. 26 says of SigurS : ' ]?at So in Parz. her /art I think that here rides one of the gods. einn afgofrunum,' 36, 18 : ' alda wip und man si ne gesachen nie holt so wiinneclich, ir verjach, their gods a hero so winsome, never they saw gote im solten sin gctich' (declared, be like him). The more is there for my note on Siegfried (ch. reason must ' XV), of whom the Nib. 84, 4 says : der dort s6 herUchen gdt (seeSuppL).

GOD.

27
again point

heathen poetry.

But

these gen. plurals regano, metodo gods.

to the plurality of the binding

collection of Augustine's letters contains altercatio with Pascentius, a Gothic or perhaps The
sihora
armen,

in (cap. 178),
a

the

Vandal

formula

the meaning of which is simply tcvpie eXerjcrov.1 Even if it be an interpolation, and written in the fifth or sixth century, instead of at the end of the fourth, it is nevertheless remarkable in it for God and Lord. Ulphilas that sihora should be employed if not a mistake The inf. armen, armai. would have said : frauja for arme, time there might do duty as an imperative ; at the same Finn, and Esth. word armo signifying gratia, misericordia. But can only be explained as Teutonic, and must have sihora, it seems, been already in heathen times an epithet of God derived from his siguy (seeSuppL). Goth, sigis, ON. sigr, OHG. victorious might is
a

AS.

is styled sigrgo ft, sigtfjr, God to Christian ; and the poets transfer sigidrohtin Hel. sigfoftur 48, 20. 33, 21. 114, 19. 125,6. 47, 13. sigidryhten, Ceedm.
sige victoria, triumphus.

OcSinn

sigmetod, Beow.

elsewhere sigoradryhten, It is even pos sigorawealdend, sigoragod, sigoracyning. sigorafred, sible that from that ancient sihora sprang the title sira, sire still
current

Beow. 3544. vigsigor,

3108.

in Teutonic

and Ptomance

languages.3

as dwelling gods being represented as superi and uppffyin, height (as, high, in the sky, uphimin, up on the mountain on ans), have it was individual that certain particular gods should natural

The

mountains

and abodes assigned them.

Thus, from

mere

consideration

of the general

names

for God

have and gods, we intimate connexion ceptions proper to

obtained between
our

compel us to accept an results which language and con expressions in our

The
'

and God,' the graci ous and the father, the behold and the angry God, the froho (lord) ing, creating, measuring, casting, the images of ans, fastening, band,

heathenism.

me

ctora The Tcheremisses also pray 'juma sirlaga,' and the Tchuvashes The ?, 359. have i.e., G. Miillers russ. J. God gesch. ; sirlag,' mercy saml. have Porgiiini Morduins it thunders mercy, god pas,' say when pashangui Porguini ; Georgi description 1, 64. 2 den sig hat got in siner hant, MS. 2,16a. 3 Gott. anz. 1833, pp. 471-2. Diez however gram. raises doubts, Roman, 1,41.
1
'

28

GOD.

weight and ragin, all lead both individually, and with all the more collectively, into the path to be trod. I shall take up all the threads again, but I wish first to determine the nature and bearings of the
cultus.

CHAPTEK

III.

WOKSHIP.

for simplest actions by which man expressed his reverence1 the gods (seeSuppl.), and kept up a permanent with connexion Prayer and Sacrifice. Sacrifice is a prayer offered up them, were there was with gifts. And wherever occasion for prayer, there was The Suppl. also for sacrifice (see
PRAYER.
"

).
employed
a

When

we we

consider the word

at
once come

by Ulphilas

to express adoration,

phraseology again. is inveita, invait, invitum, Matt. Lu. 4, 7-8. John Mk. 9, 38.
9, 15

the Norse

with correspondence For Trpoo-fcvvea) the Goth, equivalent

upon
8, 2.
1

9, 18.

Mk.

5, 6.

15, 19.
once

12, 20.

Cor.

14, 25 ; and

for

aaird^ofjiai,
the exact
sense

(see Suppl.).Whether

because dat.
In

of Trpoa/cvvrjo-w was caught, may it is invariably followed by an ace., instead

in using this word be doubted, if only

of the

Greek

is used of a van popular songs, Trpocr/cvvelv quished enemy's act of falling to the ground in token of surrender. We do not know by what accompanied, gesture inveitan was

Mod.

Greek

whether

bowing
As

of the head,
we

motion

of the hand,

or

bending

andaread, 1 Cor. 14, 25 : driusands ana inveitiS gu5; a suppliant prostration like irpoavleizn (=antlitz), An OS. Kvv7)"Ti,"$is not at variance with the sense of the word. giwitan, AS. gewitan, means abire ; could inveitan also have signi fied merely up to, approaching ? Now Fraveitan is vindicare.
going

of the knee.

Paul. Diac. 1, 8 twice

uses

accedere. inclinare,2 which

1

Biorn

quotes under

vita veit, and spells, erroneously, I

let us compare

the ON.

Verehrung, O.H.G. "ra, Goth. prob. aiza. The O.H.G. er6n is not merely ehren, to honour, but also verehren, revereri (as reverentia is adoration, from the gods or con All that comes ; A.S. weorftian, O.S. giwerthon. cultus) is Goth, veihs, O.H.G. Teutonic is holy, for cerns them word which the oldest documents but few this word, the rest preferring use wih ; only a of the O.H.G. heilac, O.S. lias of wih only helag, A.S. hdlig, O.N. Jieilagr. On the connexion holy in the sense denotes hereafter. Fr6n of with the subst. wih, more dominicus. ' 2 Cleasby- Vigfusson gives no meaning like inclinare, either under vita to fine,' TRANS. to wit.' or under vita
our
*
"

30

WORSHIP.

it is derived veita think, vita. From honorem peragere ; veita tiolr, sacra Goth, vaitislo ? l
The

(Goth, ; ?) vaitjan

veita heifir,

peragere ; veitsla, epulum,

Goth.
a

Hda

preces,

lidjanprecari,
a

rogare,

orare,

are

secular and a spiritual sense. peta sm"pittan; but from peta is derived with ace. of the person whom: fallan joh mill beton, 0. ii. 4,86-9.
1. petota

both

in

The

same

with

used OHG.

petdn adorare, construed ii. 14, 63. O.i. 17, 62. nidar-

97.
beton

iii. 11,25.
can

T. 46, 2. 60,

inan, Diut. 1, 513b.

T. 34, 1, 2, 3.

But

tual MHG.
beten
so

orare,

Mo-man

also express a spiri In cultores, 0. II. 14, 68.

I find beten always followed diu abgot, Barl. 72, 4. an an

by

the prep, an : (seeSuppl.) ein bilde beten, ibid. 98, 15.

gote sin min anebet, she must after God be my (object Our 'bittenask, beten pray, of) adoration, Ben. 146. anbeten adore, are distinct from one another, as bitte request is from The OS. beddn is not followed by ace., but by prep. gebet prayer.
muoz
me

si iemer

nach

te : bedon

te miimn

barma,

suggest what

conjectured

Hel. 33, 7. 8 ; and this of itself would in my Gramm. 2, 25, that bidjan origin

jacere, ally contained again prosterni, which is the only explanation a bed, and of Goth, badi K\W"IOV also of AS. beado New Test, badu, The AS. rr the old canles, strages.2
"

the physical notion of

translates

adorare

by

to humble ge-edft-medan, i.e.,

MHG.

flehen, when
30.

flehen, Aegid.

it signifies supplicare, governs den goten vlehen, Parz. 21, 6.

sense

oneself. The the dat. : gote Wh. 126, 30.

Tiirl.Wh.

of demulcere, solari,the ace., Parz. It is the Goth frldihan, 119, 23. 421, 25. Nib. 499, 8 (see Suppl.).3
con

71a ; but in the

An

fovere,

solari.

cap. 8, Bth. We hoton.

178, and
'

say

zu

from N. I only know flehonvovere he spells it flehon:ten (ace. wir flequern) j but gott anflehen The Goth. gott flehen

OHG.

'

'.

"

aihtron
asking

begging rather than Trpoo-aireiv expresses irpocrev-^eadai, The diccan, OS., thiggian, is both OHG. or praying. impetrare, while AS.

precari and

ON., Mggja,is invariably fricgan,

Bopp,

Comp.
was

grain, p. 128, identifiesinveita with the Zend

nivaedhayemi

the physical meaning of the Slav, moliti rogare, molitise orare, The Sloven, moliti still means ] Pol. porrigcTc, modliti modlid si^ Pruss. Lith. meldziu inf. madia, oratio. conf. rogo, melsti, and malda conf. loqui, loquela, which is next door to oratio. Goth. ma]?ljan ma]?leins 3 Iw. 3315 vlegete got ; but in the oldest MS. vlehete gote.

invoco. 2 What

Boh.

se,

PRAYER.

31 has
over

impetrare, accipere,

so

that asking

passed

into effectual

Suppl.). asking, getting (see Another expression for prayer is peculiar to the Norse
dialects, and
Ion, AS. boon ; from Ion or foreign to all the rest : OK len, gen. bene f.,Csedm. 152, 26, in Chaucer it, bena

and AS. been, Swed. Dan.

bone, Engl.

Lastly the Icel. supplex, bensian supplicare. Swed. dyrka, Dan. dyrke, which like the Lat. colere is used alike of to be a recent upstart, unknown to worship and of tillage,seems the OIsT.language. lack informa of heathen prayer we by a looking lip tion ; I merely conjecture that it was accompanied to heaven, lending the body (of folding which bidjan gave a hint),

On

the form

and

manner

gestures crude childlike noti ;n of antiquity, that the human grow out of and submits himself to the mighty god, his suppliant presents Suppl.).Precari deos ccelumconqueror, as a defenceless victim (see

of

hands, bowing
a

of of knees,

uncovering

of the

head.

These

10. que suspicere is attested by Tacitus himself, Germ. tere is in Gothic knussjan, the supplicare of the Eomans

Genuflecwas

flexo

corpore

adorare.

Falling

Christians too ; thus bedu hnigan. 58, 12

gihneg an expression : henni
:

and bowing in Hel. 47, 6. 48, 16.

te drohtine

down

were

customs

144,
:

24

we

of the have : te

hnigan.
the

176, 8

te bedu

fallan.

145, 3

kniobeda.
ec

In
her kne

SolarlioS is the
I bowed,

laut, to falla
a

(the sun)
ok

remarkable Ssem. 126tt ;

luta, Vilk. saga cap. 6. nu upp, (stroked strauk kongsdottir sinn legg, ok mselti, ok ser i loptiff Vilk. saga cap. 61. her leg, and spoke, and looks up to the sky), before the statue bowed So the saga of St. Olaf tells how the men

from

luta inclinare.

of Thor, lutu Ipvi skrimsli, Fornm.

sog. 4, 247.

likneski
The

to (fell

earth
are

before

the

felltil iardar Fornm. likeness). sog. 2,

3, 28
to

fyrir
108.

Langobards

stated in the

Dial. Gregorii M.

have

In the adored submissis cervicibus a divinely honoured goat's head. by way of Middle Ages people continued to bow to lifeless objects, blessing them, such as a loved country, the road they had traversed, Latin writers of the time, as Lambert, express urgent or the day.1

entreaty

by

pedibus

provolvi ; the

attitude

was

used

not

only

to

Dem dem wege nigen, Parz. 375, 26. stige nigen, Iw. 5837, clem lande in in daz lant, Wigal. 4018. nigen, Trist. 11532. nigen elliu lant, Iw. nigen 7755. in die werlt nigen, Frauend. den stigen und wegen 163, 10. segeu tuon, Iw. 357 (see Suppl.).
1

32

WORSHIP.

God, but to all whom one wished to honour : neig im uf den fuoz, Morolt 41b. hie viel sie uf sinen vuoz, Iw. 8130. ouch nige ich ir den unz fuoz, MS. 1, 155a. valle fiirsi (fall before her), uf und nige ir fuoz, 1, MS. 54a. buten uf sich (bowed) weinende uf sinen vuoz, Greg. 355. neig im nider uf die hant, Dietr. 55b. These passages show that people fell before the feet, and at the feet, of him who was to
be reverenced : wilt fallan te minun fotun, bedos te minun barma, Hel. 33, 7. sich bot ze tal (bowed to the gein sinen fu'ezen ground) 0. Boh. song has nieder, Wh. 463, 2.1 An bow before God, Koniginh. hs. 72 ; but the Teutonic
' '

sie klanieti bohu,' to

same
one's was

se

Uncovering

celo prede bohy,' to beat the head (see Suppl.) certainly

w

Uti

has also the unbrow before God.2

from of old
a

token

to ancestors, which, like bowing, was of respect with our shown deity as well as to kings and chiefs. Perhaps the priests, at least those of the Goths, formed an exception to this, as their name pileis for thus by Jornandes, ati accounted qui".opertis capitibus tiaris litabant, while the rest of the In a people stood uncovered.
we survival of heathenish harvest-customs shall find this uncover ing further established, ch. VII. In Nicolai Magni de Gow registrum superstitionum (of 1415) it is said : Insuper hodie inveniuntur homines, qui cum priino viderint flexis novilunium

gcnibus

vel pileo, inclinato capite honorant alloquendo et suscipiendo.3 An AS. legend of Cuftberht to to the sea that saint was wont at relates how go down adorant
vel deposito caputio
1

The Chris Fial in sine fuazi, 0. III. 10, 27. an sine fiieze,Karl 14b. Parz. 460, 10. Karl 104*. Berth. tians in the Mid. Ages called it venie fallen, Ksrchr. 2958. 3055. Kneeling and kissing the ground, to obtain abso 173. lution : da er uf siner venie lac (lay), Barl. 366, 21. den anger maz mit der langen Trist. 2095. Morolt. 28a. Troj. 1, 23b. venie, Frib. venien suoclien, MS. terrae 9300. osculationibus, quas venias appellant, Fez. bibl. ascet. 8, 440. gie ze kirchen ?)ze gote siniu glider mit venien und gebet, und banekte (prostrated Cod. kolocz. 180. 2 The tchelo-bitnaya, beating of the forehead in presenting a petition, was prohibited in Russia by Catherine II. Conf. pronis vultibus adorare, Helm old 1, 38. 3 What else I have collected about this practice, may be inserted here : a capite pileo alloquitur seniorem, Dietm. Merseb. p. 824 (an. 1012). elevato in I. 2, 93. Odofredus sublata cydare surgens inclinat honeste, Ruodlieb loco digest, de postulando : Or signori, hie colligimus argumentum, secundo quod aliquis quando veniet coram magistratu debet ei revereri, quod est contra Ferrarienses, qui, si essent coram Deo, non extraherent sibi capellum vel birretum de capite, nee flexis Pilleus in capite est, Isengrimus 1139. genibus postularent. Meon den huot, Ms H. 3,330. 4, 261. oster la chape (in saluting), gelupfet er z6di durch sinen huot er abenam, hiemit eret er in also, Wigal. 1436. sin hubscheit den huot gezogenlichen abe, Troj. do stuont er uf geswinde 1775.

PRAYER.

33

night, and standing up to his neck in the briny breakers, to sing his prayers, and afterwards to kneel down on the shingles, with palms the Lifting up and folding stretched out to the firmament.1

of

hands

was Suppl.) (sne

feudal lord.
with

also practised to a master, particularly to a In Ls. 3, 78 we have ' bat mit zertdnen armen' prayed
arms.

stapfsaken (denial of by elevation of the hands, EA. 927 was indebtedness) accompanied (seeSuppl.). It is not impossible that the Christian converts
outspread

The

Old

Bavarian

heathen customs in praying. In a manuscript, pro retained some bably of the 12th century, the prayers are to be accompanied by den ubir dinherza in modum some curious actions: so miz (measure)
crucis, unde
von

dem

demo zuo brustleffile

nabile,unde

miz denne

von

daz andire, unde sprich alsus. Again : so miz an eime rippe unz denne die rehtun hant von deme lengistin vingire unz daz resti an deme dumin deme minnisten vin zuo (wrist), unde miz denne von ' des almehtigin gotis'; gire. One prayer was (flag) called der vane
so ez read it nine Sundays, morginet' ; the est terra, in such a posture ninth has to read the psalm Domini daz ir lib niet ruore die erde, wan die ellebogin unde diit, chnie'

nine

women

are

to

'

'

that her body touch not the ground, except at the elbows and knees; the others are all to stand till the lighted candle has burnt out ;

Diut. 2, 292-3.
to the Gothic attach any definite meaning aviliudon ev^apiaTelv ; it is formed from aviliud %"""?, which it O. Sax. does resembles an alat, olat gratiae ; contain liuS cantus, heathenish about it? there moreover (See and was something

We

cannot

now

The Suppl.).

old forms of prayer deserve invoke

more

careful collecting; contain

the

the Norse, which

the help of the gods, mostly

er ab gnuoc, ein schapel daz er uf truoc von gimmen und von golde fin, daz nam dem houpte sin, Troj. l^8* 3, 35. 18635. er was er zucket im sin feopoft, gereit, daz er von dem houbt den liuotliez vliegen imd sprach, Kolocz. 101. Festus lucem facere dicuntur Saturno sacrificantes, id est capita detegere; explains : again : Saturno fitsacrificium capite aperto ; conf. Macrob. Sat. 1, 8. Serv. in Virg. 3, 407. 1 Waes gewunod he wolde gan on niht to sae, and standan on Ipset ]?am brimme, his swuran, sealtum 0(5 singende his gebedn, and siSSan his cneowu on to heofenlicum ]?am.ceosle gebygde, astrehtum handbredum rodere; Thorpe's homil. have fair it 76-7. 2. but to rescue 138. thought the analecta, pp. [I from in German had inadvertently a saint perilous position which the placed " him by making him wade into the sea up to his neck, and kneel down to ". his sing prayers TRANS.] In the O.Fr. jeu de saint Nicolas, Tervagant has to be approached on bare elbows and knees ; Legrand fabl. 1, 343.
" "

34

WOKSHIP.

verb dug a with the sense propitium Seem. 120b. (IOt. pray all, "c.),
Duga
means

esse:

bio"
hugom

Ottari oil goS duga, J?adisir duga, S^ern. 195a.

ec

biS

to belp, conf. Gramm.

4, 687.

There

is beauty

in the
in

ON.

prayer:

i biSjom herjafoSr

(rogemusdeum sitja

Ssem. 113', just as Christians pray the Holy animis sedere nostris), Ghost to descend : in herzen unsen Suppl.). sdzi, 0. iv. 5, 30 (see Christians at prayer or confession looked toward the East, and

lifted up their
so
we

273); and law: in Gulathing Kristinbalkr the the ver of old read skulum Ititaaustr, oc biSja bow til ens helga Krists ars ok friSar/ we must Syntagma east, and pray the holy Christ for plenty and peace (conf.
arms
'

(Binghamlib. xi. cap.

7, ed. hal. 3,

orientalem in AS. formulas : precatur ; prostratus corpore partem edstweard ic stande ; and in Troj. 9298. 9642 : keret iuch gen orient. The p.

do baptismo

65);

in the

Waltharius

1159

contra

heathens,
wards
:

the contrary, in praying i norftr, Fornm. horfa (turn)

on

and sacrificing,looked North leit (looked) i sog. 11, 134.

norftr, Ssem. 94a. beten gegen mitternacht, Keisersperg omeiss 49b. looked upon by the Christians as the unblessed And the North was heathen quarter, on which I have given details in EA. 808 ; it was

unlucky to make boundary-treaties These

throw toward the northern

the north, EA. tract is styled

57
'

; in the Lombard

nulla

ora/E

A. 544.

opposite views must serve to explain a passage in the Eoman de Eenart, where the fox prays christianly, and the wolf heatlitnly, Eeinh. fuchs p. xli.1 As the expressions identical, a people it was prayer
was

for asking and for obtaining, pp. 30, 31, are thought to be the more effectual, the more
:

uttered by

got enwolde

so

manegem

sin genade niht versagen. die juncvrouwenbaten alle got,

nu

munde Wigal. 4458.

ist er
so er

so

gneedec unt

so

guot

unt

daz
so

reine gemuot, niemer kunde

siiezen munde manegem betelichiu dine versagen.

Iw. 5351.

At the abrenuntiatio one had to face the sunset, with wrinkled brow (fronte expressing anger and hatred ; but at the confession of faith, to face caperata), lib. xi. cap. 7. " the sunrise, with eyes and hands raised to heaven ; Bingham Conf. Joh. Olavii synt. de baptismo, pp. 64-5. 13.14.
1

SACRIFICE.

35 de munde
so

in
so wes

the (to nuns)waren

royt,

si god baden, of syt mit vlize daden, he id in nummer inkunde dem

rosenroten munde bedelicher dinge versagen.

Ged.

von

der

vrouwen

Mfen

singen, MS.

sperwere, Cod. berol. 184, 54d. 1, 57a.2, 42b. Conf. cento novelle 61.1

Hence

SACRIFICE. German
The

introduced into a sacrifice, was word opfer, by Christianity, being derived from the Lat. offero. offe/rre?
"

The

offrung
also
a

AS. very properly has only the verb In OHG., from (oblatio). subst.

and its derivative offrian there proceeded opfaron, opforon

"

MHG. opfar,

ophern

and opher

and

from

Germany

the expression seems Swed. Dan.

offrt

era, uhri, Boh. of ofer. qfiara, heathen terms disappeared (see Suppl.).

spread to neighbouring nations, ON". Lith. appiera, Lett, uppuris, Esth. ohwer, Fin. offer Pol. Sloven, Everywhere the original
to have
t

' oldest term, and one universally spread, for the notion to (God) by sacrifice,'was llotan (we do not know if the worship Goth. pret. was baiblot or blotaida) ; I incline to attach to it the

The

full sense

of the Gk. Oveirf

(seeSuppl.).Ulphilas
it

saw

as

yet

no

to objection

translating by

and \arpevew, cre/Bea-Oat,

Mk.

7, 7.

hypocrisy, was branded in the Mid. Ages likewise, by strong Ls. 3, 421. Fragm. phraseology : er wil gote die fueze abezzen (eatthe feet off), Mones anz. 28*. 3, 22. unserm Herrgott die fuess abbeissen wollen (bite off), Schmeller 2, 231. den heiligen die fuss abbeten wollen (pray the saints' feet off them), Simplic. 1. 4, 17. herrgottbeisser, Hofer 2, 48. herrgottfisler (fiiszler), Schmid 1, 93. heiligenfresserin, 10 ehen, p. 62. So the Ital. mangiaparadiso, Fr. mangeur de crucefix, Boh. Pol. liciobrazek (licker A sham of saints). saint is indifferently termed kapeltrete,tempeltrete, tempelrinne, Hones schausp. p. 123. 137 (see Suppl.). 2 Not from operari, which in that sense to the church, the was unknown languages likewise using It. Fr. Sp. never offrir, offerire, ofrecer, .Romance to technical sense operare, obrar, ouvrer ; the same adheres offerta, ofrenda, the Sp. oblea, Fr. oublie, and perhaps the MHG. o/rande. From oblata come oblei,unless it is from eulogia, oblagia. From offre and offerta are formed the Wei. Ir. Lastly, the derivation from ferre, offryd, oifrion, aifrion, offrail. ' offerre,is confirmed by the German ein opfer bringen, darbringen.' phrase 3 Ophar, hardly be Goth, the could aibr dwpov, in which neither the opfer The the consonant Wei. vowel nor agrees. abert, Gael, iobairt, Ir. iodbairt, (sacrificium) probably belong also to offerta. 4^When Sozomen hist. eccl. 6, 37 in a narrative of Athanaric uses Trpocncvi/eii/ /cat 6v"iv, the Gothic would be inveitan jah blotan.

Mock-piety,

36 Lu. 2, 37;

WORSHIP.

it with an ace. blotan of the person: is to him simply Deum fraujan colere, with apparently no thought of a bloody sacrifice. For \arpeia Eom. 12, 1, he puts Uotinassus,
construes

he

John 9, 31 and for 0eocre/3r)"; subst. Uostr (cultus,

gpKUdstrtis. The latter presupposes

Gramm.

2, 208.

in the S is explained of which oblatio), Usbloteins (TrapaxXTjcris) 2 Cor. 8, 4 implies a verb

to usbldtjan

implore.

Coedmon

uses

the

AS.

Uotan

pret. bleot,

onllotan pret. onbleot, of the Jewish

up dat. blotan sunu (filium with ace. of thing and of person : sacrilac Gode (obtulit hostiam Deo) 177, 21. 173, 5. onbleot J?set ficare) In Alfred's Orosius we have the same Udtan pret. blotte. I derive from
pluozan, pret. in pliez and pluozta, appears only glosses,and renders libare, litare, victimare, immolare, Gl. Hrab. 959a 960a 966b 968b. Diut. 1, 245, it lletsian,later blessian, to bless. The

sacrifice,and follows them

OHG.

258a.
be

No

case-construction

is found, but

an

ace.

partic. kaplozaniu sacrificium, Ihwstar, Is. 382. GL emm. 95, 102 *; pluostarhtis idolium, Gl.

inferred from

immolata.
411. Gl.
emm.

of the thing may A subst. pluostar

T. 56, 4.

jun.209.

ibid. 405. pluostrari sacrificator, more of a heathen look, and was worship
; with

ploazlius fanum, It is plain that here the word has

at that time used

402.

not

the thing, the w^ords for it soon leaves no doubt remaining, that universal use in Norse heathendom Saxons, before it was Goths, Alamanni, equally in vogue among

of Christian die out. But its

their conversion to Christianity. blota"5i,takes, like the Gothic, thus, Gragas

The
an

ON.

ace.

verb llota,pret. blet and of the object worshipped ;

sva

2, 170, in the formula

of the trygdamal:

vi5a

sem

kristnir menu kirkior scekia, heiSnir menn hof llota (aswidely as) (fana colunt); and in the Edda: Thor llota, mik llota, llotafti 05in.
Sa3m. llla, 113b, 141a, 165a2: always

rari.

So that in Goth, and ON. and AS. of the person, in OHG. even the O.Dan, version of the OT.
1

the meaning is sacrificiovenethe idea the verb brings out more

more

uses

that of the thing. llothe immolare,

But

The Gl. Hrab. 954a : bao,ha, plostar, is incomplete ; in Gl. Ker. 45. Dint. it stands : bacha sacriticat,ploastar ploazit, or zepar pWzit; so that it is Or per to translate only the Lat. verb, not the subst. bacha (/Su^r?). meant is 'non haps a better reading is 'bachat' for bacchatur, and the meaning '. Kicrificat 2 Landn. blotaOi hrat'na ]?ria, 1,2: three ravens, \vho were worshipped lie demands Soem. bird 141a, in cows to him a so, that the going show road ; bltit, is ON. : him we are itself to told the occasionally ; and victim sacrificed Landn. 2, 29. feck at bloti, ak bloti miklu, oti'ered a great sacrifice, a sacrifice,
1, 166a

SACRIFICE.

37

libamina, Uotelsa holocaustum,

Also the O.Swed. balkr has
an
:

Uplandslag,

ace.

At all

sengin skal affguSum The true derivation of the word I do not know.1 of the thing. bloS sanguis, as the dis events it is not to be looked for in
"

ed. pp. 171. 182. 215. 249. at the very beginning of the churchUotce, with dat. of person, implying Molbech's

agreeing consonants divergent are the

plainly show; equally OHG. another; pluozan and pluot from one A besides, the worship so designated was not necessarily bloody.

of the two

Gothic words

remarkable passage in the Livonian rhyming : the Sameits (Schamaits, Samogits)

chronicle 4683

tells of

ir Uuotekirl der warf zuo hant sin loz nach ir alden site, hant er Uuotete alles mite zuo
ein quek.

Here,
a

no

doubt,

an

term

which

had

animal is sacrificed. I fancy the poet retained penetrated from Scandinavia to Lithuania with
it himself ; for bluotkirl is merely the O.Swed. is foreign to the Lithuanian priest ; the term

understanding blotkarl, heathen

out

language.2 for sacrifice must be added of these general terms Diut. 1, 240a. 246, OHG. (seeSuppl.)." antheiz (hostia,
A few
more

victima),

258. 278b ; and as verbs, both antheizon and inheizan (immolare), Gl. Hrab. 968b, insaJcetpirn Diut. 1, 246. 258." OHG. insaken (litare), ibid. 959a 960a, to which (delibor), stapfsaken, add the Bavarian

EA.

927 ;

just so
tibre

the AS.

onsecgan, Cod.

exon.

171, 32. 257, 23.

onsecgan

.to

Csedm. (devote sacrifice), .as

172, 30.

tiber

onscegde, 90, 29. 108, 17.

Cod.
15.

exon.

lac onsecge tifer onsecge, Ps. 65, 12. 254, 19. 257, 29 ; lac onscegde, Csedm. 107, 21. 113,
exon.

Cod.

168,
"

28.

onscegdnes

As (oblatio).

gild onscegde, fedrn. 172, 11. and formed are inheizan and onsecgan

with

ineihan pirn the OHG. prefix and-, so is apparently Hrab. 960a, which would (delibor), yield a Goth, anddikan ; it is the
1

Letter for letter it agrees with I light up, burn, which is also ex ""Aot"deo pressed in 0u"0 and the Lat. suffio ; but, if the idea of burnt-offering was originally contained in blotan, it must have got obscured very early. 2 Even in MHG. to have the word seems extinct ; it already become in frfofegarten Wofegraben, to as may survive still in terms referring place, Hessen, conf. the phrase ' Uotzen mussen,' to have to fork out (sacrifice) money. An old knife or sword also is called blotz (see Suppl.).

38 from this OHG.

ireihan, that
to have
a

WORSHIP.

ineihhan, which I think Graff 1, 128 has misread later neihhan immolare, libare Graff (2, 1015) seems
as (Gramm. 2, 810),

neben from ineben ; Graff 1, 127. To this place also conf. eichon (dicare, vindicare), belongs the OHG. Diut. 1, 245. 248. (libare, immolare),

risen by apha3resis

pifelahan

"

only the on-saying,' dedication, conse cration of the offering ; and it follows from the terminology at least for sacrifice.1 were that particular selected beforehand

All this strictly denotes

'

objects

votum, antheiz is elsewhere simply a vow, solemn promise, intheizan vovere has determinative ; hence also the AS. onsecgan

Thus

substantives added
In very From Icod the
same

to it.

sense

biudan

seems (offerre)

to have

been in

use

early, AS. lac bebeodan, C;edm. 173, 9. ON. lodn (oblatio). this biudan I derive liuds (mensa), AS. ON. bioftr (discus),

OHG. (mensa, lanx),

piot, from its having

originally signified

the holy table of offerings,the altar. The Goth, fullafahjan (withdat. of

satisfaction,is used for \arpeveiv, 44. Lu. 5, 14 afbairan adferre, in AS.

Lu.

prop, to please, give pers.) 4, 8 (see Suppl.).In Mk. 1,

"

used Trpocrfapeiv,

is

the subst. "bring by itself means Parz. 45, 1 says : si Irahten opfer vil ir goten, and Fundgr. II. 25 that the Goth, ein lam zopphere brdhte. It is remarkable
"

of sacrifice; and in oblatio ; so Wolfram

:

which elsewhere is intransitive and means up, lodge, John 1, 39. 40] is in Lu. 1, 9.
20. 28

divertere, manere
Mk.
14, 12.

saljan, [put

1 Cor. 10,

John

used transitively for Bvpiav 16, 2 stands for \arpeiav

and

and

6veiv,and

hunsla

saljan,

the meaning
over,

presentation included a personal The OHG. is occasionally applied to (obire) approach. pigangan Diut. 1, 272a. afgoda legangan, Lacomblet worship : piganc (ritus), 1, 11. its many Gildan, Jceltan, among meanings, has also to do
the solemn
"

of OHG. possibly because

which brings it up to Trpocrtyepew, AS. sellan, ON. tradere, to hand selja,

with worship that

our

and sacrifice; it was

from

the old sacrificial banquets

OS. waldandes guilds took their name. 3, 11. 6, 1. that geld lestian, Hel. 16, 5. AS. Csedm. 175, 6, 177, 18. gild onsecgan, caustum,
offering is
a

(God's) geld, Hel.

bryne^Wd,

holoAbel's

172, 11.
3, 30.

gield, 60, 5.

idololatria, Beda deofotytWd,

Cod.

to promise

So the O.Boh. obiecatiobiet or devote an offering.

hs. 72)is strictlyopfer (Koniginh.

verheisscn,

SACRIFICE.

39

exon.

245, 29. 251, 24.

:

h^Qugield,

Cod.

exon.

243,

23.

OHG.

heidan"e/" sacrilegium

2906. gote ir gelt bringent, Warn. offeriro blostar dhiu Is. Is. 382. 395. ghelstro, micghelstar, sacrificium, Idc, neut., often Peculiar to the AS. dialect is the general term
"

rendered

onbldot Idc bebeodanv

definite by verbs containing the notion of sacrifice: dryhtne Idc brohton, 60, 2. Idc gode, Csedm. 177,,26. J?"et
more

Idc onssegde, 107, 21. 113, 15. 90, 19 (see SuppL). The word seems to be of the same leih (Indus, OHG. laiks (saltatio), Goth. masc.

173, 9.

ongan
root
as

Idc, the

ON", modus),

leikr,

a and to have signified at firstthe dance and play that accompanied playing sacrifice, then gradually the gift itself.1 That there was

by the passages quoted further and singing at sacrifices is shown Gregory's dialogues and Adam on, from of Bremen. definite (see The following expressions I regard as more SuppL).

Ulph. in Eom.
a

11, 16

renders

airap-)^, offering of

the

firstfruits at

delibatio,by which I derive not from skapan, sacrifice, ufarskafts, were the first but from skaban (shave) radere, since airapyai 14, 422. 3, 446. clippings of hair off the victim's forehead, Odyss.
have passed from its explain it from skapan, this word must The Goth, vitod into that of facere, immolare. meaning of creare 1, 1112. Fundgr. 1, 398b)both lex is lex, the OHG. ivizot (Graff

If we

"

as and eucharistia, the Fris. vitat invariably the latter alone ; just [but in Euss. only that of lex]. zakon in Serv. has both meanings translates Ovaia by Goth, hunsl, Matt. 9, 13. Mk. 9, 49. -Ulph. in John 16, 2 by Jmnsla Lu. 2, 24 ; then again \arpe(av

Trpocrtyepeiv

where the reference is expressly to killing. And Qvo-iao-rrjpiov saljan, But the corre is called hunslastafis, Matt. 5, 23-4. Lu. 1, 11.

applied to a and denotes the eucharist, huselgong the Csedm. partaking of it,kdselfat the sacred vessel of sacrifice; conf. Likehalegu for the sacred vessels of Jerusalem. 260, 5 hdselMu in a in the Norw. Ms/ the OK and Swed. laws is used .wise in a heathen sense. No Jiunsal is found in OHG.; Christian, never AS. Msel, sponding Christian sacrament, Engl.
housel, allows of

being

neither
1

can

I guess

the root of the word.

"

Twice, however,

Ulph.

Serv. prilog offering, what is laid before, prilozhiti to offer ; Sloven, dar, the darina, daritva dwpov. [Buss. clarii sviatiiye = dupa iepa means to be Slavic, it The Sloven aldov, bloodless offering, seems not eucharist.] by zhrtva (Kopitar's resembles Hung, aldozat. Qvaia is rendered in 0. Slav, Glagol. 72C), burn ? or zhrati devour, in Russ. by zhertva [fr. to roast, zhariti
=
^

zhe'raglutton

?].

40

WORSHIP.

renders Ovcrla by sduffs,pi. saudeis, Mk. 12, 33. Eom. 12, 1. I supsuppose he thought of the sacrificeas that of an animal slaughtered to be siuSan to seethe, and the OK has and boiled ; the root seems
sauffr a ram, have hunsl
'

probably

because its flesh is boiled.1

'

In Eph.

5, 2

we

jah sdu"

in Skeir. 37, 8

gasaljands

side by side, for trpocrfopav real dvaiav, and The OHG. sik hunsl jah sauft zepar is
"

in the sense 10, 2. 12, 2. 21, also a sacrifice of hostia, victima, Hymn. 5. Gl. Hrab. 965b, Diut. 240a 272* (see SuppL). We could match

it with

Goth, tibr,if we

the unique
that jecture

might venture on such dilr Swpov, Matt. 5, 23 (conf. Gramm.

our

an

emendation of 1, 63). My con

German

formerly (vermin), nngeziefer

migeziber?

in and the O.Fr. atoivre also belong to this root, has good reasons its favour. To this day in Franconia and Thuringia, zicfer, gcziefer include even (insects) not only designate poultry, but sometimes

henneb. id. 1, 49. 2, 52, conf. Schm. 4, goats and swine (Reinwald to make 228). What seems against my view is, that the A.S. tiler be restricted to animals at all,Csedm. 90, 29. 108, 5. cannot even

172, 31. 175, 3. 204, 6. 301, 1. sigefi"er,203, 12. Cod. sigorfo/er, exon. 257, 30 ; on the contrary, in 60, 9 it is Cain's offering of
in distinction from Abel's gield ; and in grain that is called tiler t find libatio. But this might be a later ^Elfr. gl. 62b we

vtmtifer,

confusion ;
sequently

or

our

may twigeziefer

have

extended

to weeds, and

con

include anything fit for sacrifice in zepar itself would there is also to be considered the plants and trees.3 Meanwhile ON. tafn, ferarum. Lastly, I will mention a victima and esca term peculiar to the ON. language, and certainly heathen : forn,
"

fern, victima, hostia, fdrna,immolare, instead of it fornfara, or time, according conf. Fornm. sog. 1, 97 2, 76. this forna at the same to Biorn, meaning elevare, tollere. AS. forn porcus, porcaster (?).

' was your bodies a living sauS scarcely a happy boiled ! Can nothing combination, if sauSs conveyed the notion of something ' ' l"e made of the soothest shepherd satiare soothe (Milton's sweetest, s6(5jan Goth, ? Grimm's law of change in mutes has many sutista) exceptions : pater father fajder vater (4 stages instead of 3, so mater) ; sessel a settle,and sattel a saddle, both from TRANS. sit sat ; treu true, but trinken drink, "c. 2 Titur. 5198, ungezibere for but can monster ; stands what ungezibele mean in Lanz. 5028 vor grozem ? ? ungezibele nibele 3 Caedm. 9, 2 : ]?a seo This tid gewat ofer tiber sceacan middangeardes. Thorpe himself did not rightly seize, I passage, whose meaning understand thus : As time passed on over (God's) (elabi) gift of this earth. The inf. sceacan depends on gewat ; so in Judith anal. 140, 5 : began gewiton on fleam sceacan, to flee ; and stillmore freq. gewiton gangan.

Rom.

12,

1. 'present

"

SACRIFICE.

41

If the
vetus,

6 did not

hinder,

we

could

identify it with
the

the

forn

sorcerer, canus

antiquus, prisons,
same

fornceskia sorcery, and 3 , (Graff 628) ; and in

forn adj. OHG-. furnic

use

would glosses for the illustration of baccha then be the term applied by the Christians to heathen sacrificesof the farmer olden time, and that would easily glide into sorcery, nay, there would be an actual kinship conceivable between zepar and
zoupar

particular, pluostar. Forn

the

(zauber, and magic),

notions of sacrifice and

additional knowing as we sorcery,

so

an

link between

the

do that the verbs

zouwan [AS. gearwian to prepare, garawan, wihan and perhaps Goth, veihan to consecrate, and taujanto bring are appli about] Graff karawi 4, karo, 241 victima, cable to both, though our OHG.

than what is made gearw, yare)expresses no more We shall besides have to separate ready, made holy, consecrated.1 Mid. Lat. votum more and census, and exactly the ideas vow

(Germ, gar, AS.

sacrifice,
another
:

closely

as

they

border

on

one

the

vow

is, as

it

were,

private sacrifice. Here then our ancient language had a variety of words at its be supposed that they stood for different command, and it may things ; but the difficulty is, to unravel what the differences in the
matter
were.
on

food is agreeable the supposition that human to the gods, that intercourse takes place between gods and men, The god is invited to eat his share of the sacrifice,and he really it. Not tilllater is a separate divine food placed before him

Sacrifice rested

enjoys (see Suppl.).The

either to

motive thanks

render

the everywhere of sacrifices was to the gods for their kindnesses,

were

same
or

to

appease made

their anger ; the gods Hence gracious again.

to be

kept

the

two
a

main

gracious, or to be kinds of sacrifice :

was

tf/wwi"-offerings and sw-offerings.2

When

meal

eaten,

head of

1 The from Skr. kratu sacrifice,or accord, to Benfey 2, 307 process, comes 3, kri facere , and in Latin, facere Virg. 77) (agnis, and operari were eel. vitula, Boeot. pe88ew of in Grk, so used of the sacred act of sacrifice ; pegeiv cpfaw, Od. 17, is hecatomb, our offering the wirken, work , einppsfciv and epSeti/ epyeii/, dvaia. 211. Qvtiv, Spqv, Athenseus 5, 403, as dpa* for dveiv, so dpao-is pffriv, heisterbac. The Catholic priest also uses for consecrare (Csesar. perjicere ' co7ifi,cere, 10, 16 in Burcard of Worms 9, 27) ; compare the aliquid plus novi facere
=
"

'

The Lat. agere signified the slaughtering of the victim. and p. 193C. a Sw/m-opfer, strictly, conciliatory offerings ; but as these were generally identical with Swid-opfer, sin-offerings, I have used the latter expression, as short and familiar. THANS.
"

42

WORSHIP.

game

killed,the enemy conquered (see a firstling Suppl.), of the cattle born, or grain harvested, the gift-bestowing god had a first right to
a

or of the chase part of the food, drink, produce, the spoils of war idea on which tithes to- the church (the same were afterwards grounded). If on the contrary a famine, a failure of crops, a

pestilence had

set

hi among
.

propitiatory gifts
nature
an

(seeSuppl.)

people, they hastened to- present These sin-offerings have by their

to and fitfulcharacter, while those performed the propitious deity readily pass into periodically recurring festivals. There is a third species of sacrifice,by which one seeks to know

occasional

the issue of

an

enterprise, and to -secure

the aid of the god to whom however could also be

it is presented

(seeSuppl.).Divination

practised without sacrifices. Besides these three, there were as coronations, sacrifices for particular occasions, such
and funerals, which* were with solemn banquets. favour more As the gods show

special births,

weddings

also for the

most

part coupled

than

anger, and

as

men-

are

thankby their sins and errors, oftener cheerful than oppressed the earliest and commonest, sin-offerings the more offerings were in the world of plants can be laid Whatever rare and impressive.

before the gods is gay, innocent, but also less imposing and effective than an animal sacrifice. The streaming blood, the- life spilt out Animal to have a seems atoning power. stronger binding and natural to the warrior, the hunter, the herdsman, will offer up grain and flowers. while the husbandman The with po coincide of the heathen great anniversaries saga cap. 8 they assizes.1' In the Ynglinga pular assemblies and
sacrifices
are

are
ars,

specified thus
enn

]?a skyldi

var

miSjum In the Olafs helga saga cap. 104 (Fornm. sigrblot (for victory). hafa blot is their er (it siSr J?eirra sog. 4, 237) en J?at custom)at haustum a at (autumn) ok fagna J?avetri, annat blot hafa )"eir fagna ]?eir at sumri, J?a sumari ; eonf. ed. miojum vetri,en hit Jmftja holm. cap. 115 (see Suppl.).The Autumn offered to sacrifice was the winter, and til ars (proannonae ; t)he Mid welcome ubertate) to one ; the Summer sacrifice tfl grooYar (pro feracitate) winter Halfdan the Old the summer, and til sigrs (provictoria). welcome
.

at

biota i moti vetri (towards til winter) vetri biota til groSrar, it Jmoja at sumri, j?at

KA.

245. 745. 821-5.

SACRIFICE.

43

great midwinter sacrificefor the long duration of his life and But the great general blot held at Upsal every kingdom, Sn. 190. sog. 4, winter included sacrifices til ars ok friSar ok sigrs,'Fornm.

held

154.
'

The

formula

'

sometimes

runs

til arbotar

'

(year's increase),
a

or

til friftarok

vetrarfars gofts

(good wintertime).In

striking

si]?an oc hai]?in vi ok staf-garjm, synum gu]?blotajmJ?air dydrum J?air sinum, oc filepi mi]? mati oc mundgati, J?at gier]?u Land alt hafj?i eptir vantro sinni. fulki, sir hoystu Uotan inij? huer En ]?rij?iungr ellar hatyi sir. smeri J?inghatyu mindri Uotan med, filepi haita et mati oc mungati, sum supnautar: j?i J?air supu allir saman.' Easter-fires, Mayday-fires, Midsummer-fires, with their numerous
hauga,
oc
a

passage of the Gutalagh, p. 108, the great national sacrifices are distinguished from the smaller offerings of cattle, food and drink : hult oc menn a 'firi J?ann tima oc lengi eptir a troj^u

sacrifices; especially such flame, customs rubbing the sacred running through the glowing embers, throwing flowers into the fire,baking and distributing large
as

ceremonies,

carry

us

back

to heathen

loaves

Dances cakes, and the circular dance. passed into plays the ship, ch. and dramatic representations (seech. XIII, drawing XXIII, Afzelius 1, 3 the witch-dances, and ch. XXXIV),
or

describes
acted faces

by

in parts of Gothland, sacrificialplay still performed fellows in disguise, who blacken and rouge their young
a

sub fine).One, wrapt in fur, sits in a chair as the victim, holding in his mouth bunch of straw-stalks cut fine, a which reach as far as his ears and have the appearance of sowbristles: by this is meant the boar sacrificed at Yule, which in

(see ch.

XVII,

England

is decked

with

laurel and

rosemary

devil's offering is with rue, rosemary and The great sacrificial feast of the ancient Saxons was is traced to a victory the Thuringians gained over

(ch. X), just as the XXXIII)." orange (ch,

Oct. 1, and in 534 (see ch.
on

VI) ;
the

in documents

of the Mid. Ages

or common of the gemeinwoche Wiirdtwein dip! magunt. 1 praef. III-V. Another conf. Hofers ostr. wb. 1, 306. name

this high festival stillsbears (seech. XIII, Zisa), week SclieffersHaltaus chronicle places it
on

p.

142^

Sept.

25

fr. or. (Ecc.

on

1,

59) ;

Zisa's day
so
"

Michael's

the 28th;

Sept. 29, St. celebrated on that the holding of a harvest-offering must

was

be intended

all through.
on

In

addition

to

the great festivals,they

also sacrificed

special occasions, particularly when

famine

or

44 disease
3, 4 ;

WORSHIP.

was
or

Grimr, er the people : blotinn var daucSr (sacrificed dead)fiirthokkasaeld, ok kallaftr when kamban', Landn. 1, 14. 3, 16. This epithet kamban must refer to
the sacrifice of the dead
man's

rife; sometimes for long life: for favour (thockasaeld) with

biota til langlifi,' Landn.

'

body

; I connect
comere,

funus, Mid. pichimpida note to Andr. 4.

Dut. kwiban

it with the OHG. Diut. 2, 207a. conf.

their nature and origin expiative ; heinous crime can only be purged and some great disaster, some blotted out by human blood. With all nations of antiquity they
were
an

Human

are Sacrifices

from

beyond

l old-established custom ; the following evidences place it a doubt for Germany (see Suppl.).Tac. Germ. 9 : Deorum

Mercurium maxime litare fas habent.

colunt, cui certis diebus humanis quoque hostiis Germ. 39 : stato tempore in silvam coeunt,

caesoque publice (inthe people's name) homine celebrant barbari Tac. Ann. 1, 61 : lucis propinquis barritus horrenda primordia.

barae

arae,

mactaverant.

apud quas tribunes Tac. Ann. 13, 57

ac
:

primonim sed bellum

ordinum centuriones Hermunduris prosaciem

perum,

Cattis exitiosius fuit,quia victores diversam Mercuric sacravere, voto quo equi, viri, cuncta

Marti

ac

victa

occidioni

dantur.

corurn)

Isidori chron. Eadagaisus unus

Goth.,
. .

aera
.

(regum Gothiquorum Italiam belli feritate aggreditur,

446
:

promittens Jornandes cultura,

um nam

Christianorum diis suis litare, si vinceret. sanguinem Gothi semper asperrima placavere cap. 5 : quern Martem mortes fuere captorum, opinantes bellorvictimae

ejus

praesulem Orosius 7, 37 him

aptius

humani

makes

of lead

Eadagaisus,

sanguinis he whom Italy

:

effusione calls
a mos

placandum.2 Scythian, but

est

Goths

to

qui

(ut

barbaris

hujusmodi generis) sanguinem

1

diis

suis propinare

devoverat?

Lasaulx

die siihnopfer der

Grieclien

u.

Romer,

Wiirzburg

1841.

pp.

8"13.

Conf. COBS, de B. Gall. 6, 17 on the worship of Mars among the Gauls ; Procop. de B. Antes Goth. Slavens 3, 14 6ebv on : TOV the and and p.ev -yap eva 8r]p,iovp-yov dvnvcriv dfTTpaTrrjs avrov KOI eivai, arrdvrutv Kvpiov p.6vov

TTJS
avTM

vopi^ovcriv

6 /3da? re Kal tepeia avraj/ra. czXX' eVfiSai/ avrols ev Ttocr\v fjtir) Odvaros e'ir],fj j/o'cro) a.Xovo't fjes TroXeynoj/ fjv Kadi(TTap.fvois, eVayye'XXoi/rai /ueV, $ia"pvyaxn, Qwiav 8ta(pvy6vT"s fie $ea" avri rr/s ra" Troirjcrfiv, ai/ritca "^v^fjs flvovaiv oTrcp v7Tf(r^ovTO, KOI dvaias avrols dr) ravTTjs o'lovraiTTJV aa)TT]pia.v rfjs
.

f(i)vfj(Tdai. 3
Of him
.

orum

Augustine Romae
a

says, in
.
.

sermo

105, cap. 10

Rhadagaysus

rex

Goth-

Jovi

ubique, quod

sacrifices non

desisteret.

quotidie, sacrificabat

nimtiabaturque

SACRIFICE.

45

Procopius

de bello Goth. 2, 15 of the Thulites, i.e. Scandinavians

Ovovcrt, $6 6vSe\e%e(7TaTa lepeiwv rb Ka\\icrTov

G$'I"JI

lepeia irdvra Kal "e ra"v evayi"vcri,. ovirep cuv Sopidav6 pa)7T 6 ? eaTLV,
CO T

\COTOV

TrOiriO~aLVTO

7T

O V.

TOVTOV

jap

TO)

"Ap6L

OvOVCTlV,

von'itpvai peyio-rov eVel 6ebv CLVTOV elvcu. Ibid. 2, 14, of the 6ewv Heruli : TIVCL TTO\VV opCkov, oD? Srj KOI vofJbl^ovTes dv0 PCDTTWV Qvaiais 'Ckdcnteo-Qai ocriov elvat. Ibid. aural? eSo/cet 2, 25, of the already converted Franks at their passage of the Po :

ol "f"pdry"yoi, iralSas eTTika^o/jievoi r?}? "ye(f"vpas

ted
TO,

8e

re
o

KOI T"

vv

ac

T"V

ToTdc"v, ovsTrep

aco/jLara "9

rbv

evTCLvOd evpov irora/jibvd/c pod iv la

OVTOL,

Ie p
r ov

e v

Kal
pov

avrcov

TT

o\e

eppiir-

TOVV.

jap ol fidpftapo!,

TraXata?

Xpio-riavol 76701/0x6?, ra Qvcriais re "0^77? $v\do-o-ovcri,, ^wfievoi iepevovres,ravrrj re ra? oi"% ocria Apollinaris 8, 6 of the Saxons:
quemque

7ro\\a

TT}?

Kal a\\a Sidonius

decimnm

pavreias
mos

est

remeaturis

captorum

per

aequales

et cruciarias poenas,

Capitul. de partib. plus ob hoc tristiquod superstitioso ritu necare. Saxon. 9 : si quis hominem diabolo et in hostiam, more sacrificaverit daemonibus paganorum, obtulerit. Lex Frisionum, additio sap. tit.
42
:

qui fanum

effregerit

immolatur
'

diis, quorum

templa

violavit ; the law affected only the Frisians trans Laubachi/ who remained heathens longer. What Strabo relates of the Cimbri, and Dietmar of the Northmen, will be cited later. Epist. Bonif. 25 (ed.
: hoc Wiirdtw.)

quoque
ex

inter

dixisti, quod
venundent

quidam
;

agi in partibus illis alia crimina fidelibus ad immolandum paganis sua

were

mancipia

masters

allowed

to

sell slaves, and

captive prince

Christians sold them Graecus Avar de

to heathens

(a)Suevis

for sacrifice. The litatus pecudis more

XIII, (ch.

the

For evidences of human the Norse, goddess Zisa).1 sacrifice among Mliller's sagabibl. 2, 560. 3, 93. As a rule, the victims were see

captive enemies, purchased slaves or great criminals ; the sacrifice of women and children by the Franks on crossing a river reminds 2 the firstfruits of war, the firstprisoner ; of the Greek $ia{3arrjpia
de situ Daniae cap. 24, of the Lithuanians : draconcs of Bremen litant homines, a mercatoribus quos volucribus, quibus etiam adorant vivos in corpore habeant. diligenter omnino emunt, probates, ne maculam 2 Hence in our folk-tales, the first to cross the bridge, the firstto own falls a building or the country, pays with his life, which meant, enter the new Huns Scythiam 25, Jornandes : the et properant, ad quantosof sacrifice. cap. cunque prius in ingressu Scytharum habuere, litavere Vidoriae.
1

Adam

cum

46

WORSHIP.

supposed to bring luck. In folk-tales we find traces of for leprosy, the immolation of children ; they are killed as a cure taken,
was

XXXV. XXXVI, (ch. walled up in basements end); and feature that particularly points to a primitive sacrificialrite is, a that toys and victuals are handed in to the child,while the roofing-in they
are

is completed. likewise the victims Among the Greeks and Eomans fell amid noise and flute-playing, that their cries might be drowned, flebilishostia ne and the tears of children are stilledwith caresses,
'

immoletur kings'
sons
son

'.

Extraordinary

events

might

demand

the

death

of

up his

daughters, nay, of kings themselves. dan. 285. King mon. to the gods ; Worm and
one

Thoro

offers

Oen

the Old

sacrificed nine sons Yngl. saga cap. 29.

after the other to Oo'in for his long life; And the Swedes in a grievous famine, when

other great sacrificesproved Domaldi; ibid. cap. 18.

unavailing, offered up their

own

king

Animal

were sacrifices
as

mainly

thank-offerings, but

sometimes

also expiatory, and

they not seldom, by way of mitigation, took the place of a previous human quote the sacrifice. I will now Herculem et Martem concessis aniwalibus evidences (seeSuppl.).
such 9 ; i.e., with
'

placant, Tac. Germ.

5, 4), (Hist.
'

animals
sacrum

suitable for the purpose

as

concessurn

meaning

and

only those
men.

by

which

suitable, whose animals were to offer food to the god, It would have been unbecoming At the same have disdained. the sacrificer himself would

; against profanum flesh could be eaten

these sacrifices appear to be also banquets ; an appointed portion of the slaughtered beast is placed before the god, the rest is The people in the assembly. cut up, distributed and consumed

time

thus became

partakers in the holy offering,and the god is regarded feasting with them at their meal (seeSuppl.).At great sacri as fices the kings were expected to taste each kind of food, and down
to late times

the house-spirits and

dwarfs
"

had

their portion set

Quadraginta rustici a aside for them by the superstitious people. immolatitias Langobardis compellebantur, comedere capti carnes
Greg. M. dial. 3, 27 ; which Langobards
means no
more

than

that the heathen

permitted

or

feast1 their sacrificial

I do not know '. TRANS. expecting
"

expected the captive Christians to share These 'immolatitiae carnes' and 'hostiae imcan

how

cvmpellere

be softened down

to

permitting

or

SACRIFICE.

47
'

molatitiae, quas stulti homines juxtaecclesias ritu pagano faciunt in Bonifacii epist. 25 and 55, ed. Wiirdtw. are also mentioned
to seems earliest period, the Horse favourite animal for sacrifice; there is no doubt

In

the

have

been

the

that before the

There introduction of Christianity its flesh was universally eaten. was so of the heathen nothing in the ways offensive to the new converts, as their not giving up the slaughter of horses (hrossa-sldtr) The Christian and the eating of horseflesh ; conf. Malss. cap. 106. Northmen reviled the Swedes as hross-ceturnar ; Fornm. sog. 2, Fagrsk. p. 63. King Hakon, whom his 309. suspected of subjects hann Christianity, was at called upon skyldi eta hrossasldtr;' Saga
'

Hak

goSa

cap. 18.

From

Tac.

ann.

13, 57

we

learn that the Her-

sacrificed the horses of the defeated Catti. As late as the 25. 87 Serr. 121. 142),1 time of Boniface (Epist. ed. Wiirdtw. to abstain from the Thuringians are horseflesh. strictly

munduri

enjoined
par

Agathias
re KOL

bears witness
a\\a
aTTa

to the practice

of the Alamanni
o

LTTTTOVS

KOI /3o"z?,

fj,vpia /ca

/JLOVVT

e "?

(beheading),
the

ed. e7ri0eid"va-i, of the cutting off consecrated by

bonn.

28, 5.
"

Here
not

we

must

not

overlook

head, which

was

consumed

way

the approaching fastened to the stems

ora, antefixa

to the god. of eminence scene of Varus's overthrow,

with the rest, but When Csecina, on

saw

horses' heads

Tac.

ann.

of trees (equorumartus, simul truncis arborum 1, 61), these were no other than the Roman had

horses, which
to their gods2
'

the Germans

A Suppl.). (see
us

seized in the battle and offered up similar immolati diis equi abscissum
'

caput

meets

in Saxo gram. p. 75 ; in the North

they fixed it on

the neidstange (niftstong, stake of bewitch an enemy, Egilss. p. 389.

envy)which
In
a

to gave the power Hessian kmdermarchen

a

(no. 89)we
1

have surviving, but

no

longer understood,

reminiscence

Inter cetera agrestem caballum aliquantos comedere plerosque adjunxisti, domesticum. fierideinceps sinas. And hoc nequaquam de volatiliet iiiprimis bus, id est graculis et corniculis atque ciconiis, quae omnino cavendae sunt ab
,

christianorum. etiam et fibri et lepores et equi silvatici multo amplius Again, Hieronymus vitandi. adv. Jov. lib. 2 (ed.basil. 1553. 2, 75) SarVandali et inmimerabiles aliae gentes equorum et vulpimn carnibus Quadi, matae, delectantur. Otto frising. 6, 10 audiat, quod Pecenati (thewild Peschensere, Nib. 1280, 2) et hi qui Falones vocantur Nib. 1279, 2. Tit. (the Valwen, irnmimdis 4097), crudis et carnibus, utpote equinis et catinis usque hodie Rol. 98, 20 of the heathen : sie essaent diu ros. Witches also are vescuntur. Suppl.). charged with eating horseflesh (see 2 Also in that passage of Jornandes about Mars : huic truncis suspendebantur exuviae.
esu
" .

48

WORSHIP.

of the mysterious meaning of a suspended horse-sacrifices among the heathen Norse we

horse'shead.1
"

But

on

have

further informa

The St. Olaf's saga, cap. 113 (ed. holm. 2, tion of peculiar value. fylgSi ok ]?eirri 181), says : J?at sogn, at ]?ar vasri drepit naut ok hross til arbotar (followed the saying that there were slain neat and very end of the Hervararsaga a mentions similar sacrifice offered by the apostate half of llth Swedes at the election of king Svein (second century): framleidt hross hoggvit i a var ]?ingit, ]?a eitt ok sundr, ok skipt til
horse for

A harvest-boot).

tail-piece at

the

dts, en

bloolnu rio)?uSu
was

llottrd; kostucSu
a

hofust blot ; then

led forward

kristni ok horse into the Thing, and hewed

]?aallir Sviar

in sunder, and divided for eating, and they reddened with the blood Dietmar Fornald. sog. 1, 512. the blot- tree, "c. of Merseburg's description of the great Norse (strictly Danish) sacrificialrite, which however
was

extinct

hundred

evidently contains circumstances torted ; he says 1, 9 : Sed quia

mira

years before his time, exaggerated legendwise and dis ego de hostiis (Northmannorum)

in his audivi, haec indiscussa praeterire nolo. est unus in pago qui nomine, partibus locus, caput istius regni, Lederun Januario, post hoc annos mense Selon2 dicitur, ubi post novcm domini conomnes theophaniam tempus celebramus, quo nos
venerunt,
cum

et ibi diis suismet

Ixxxx. et ix. homines, et totidem pro

equos,
certo,

canibus

et gallis pro accipitribus oblatis, immolant,

ut praedixi, putantes

hos eisdem erga inferos servituros, et commissa 1. bene rex noster (Heinrich crimina apud eosdem placaturos. quam an. 931)fecit,qui eos a tarn execrando ritu prohibuit ! A grand
"

festive sacrifice, coming

once
"

able number
as

the

name

of animals lived hecatomb

years, and costing a consider in this there is nothing incredible. Just

in nine

was sacrificed,so here the horror of the human victims perhaps it number; sounding But the reason in bodily. threw alleged for the animal sacrifice done is evidently wide of the mark ; it mixes up what was

number

when the legend

on,

there

nothing like that likely to keep to a highwas

Brunichild to take pre 7, 5) admonishes the Great fepist. ' de Franks, her ut sacrificia sacrilega non capitibus animalium cautions with exhibeant.' 2 Zea Selon for Seloncl, ON. Stelundr, afterwards Sioland, Seeland, i.e., HleiSra, afterwards Lethra, Lederun, the Sax. dat. of Ledera, ON. land. Leire ; conf. Goth. hlei]?ra tabernaculum.
1

Gregory

-SACRIFICE.

49

at

funerals l

with

what

was

done

for expiation.

that were the bodies of nobles and rich men hunting by bondsmen animals, so that and by domestic and Suppose 99 they might have their services in the other world.
men, we

only followed in death

It

was

will say

prisoners

of

war,

to

have have

been been

to the gods, the animals

escort
no

those
ever

one

chase with

way there is something inadmissible asserted. At the new year's festival I believe that of all the victims hounds the horses alone were named and cocks sacrificed; men,

ambiguous stands for the

of the gods, to whom set apart and slaughtered horses or any beasts of the to their making So whether the a view use of them. diis (as or eisdem refers to homines eosdem just after enemies,
nor

specified cannot yet for the use

sacrificed intended to

latter), either

the legend has added of Adam of Bremen's

on.2 on

How

Dietmar's

the Upsal

story looks by the side shall be considered on sacrifice,

p. 53. Among

and most with several Slavic and Finnish nations, with Persians and Indians : with all of them the horse passed for a specially sacred animal.3 Sacrifice of Oxen (see SuppL). The passage from Agathias

that of the horse all animal sacrifices, Our ancestors have this in common solemn.

was

preeminent

(tWou? re real/36 a 5)proves the Alamannic custom, and that from the Olafssaga (nautok hross) A letter to Saint Boniface the Norse. 82, Wlirdtw.) (Epist. speaks of ungodly priests qui tauros et hircos
'

diis paganorum ad Mellitum

of the Angles
1

immolabant.' 10, 76 (Epist.

:

And

one

from

Gregory

the Great

and in Beda's hist. eccl. 1, 30) affirms loves solent in sacrificiodaemonum multos occidere.

With Sigurftr servants and hawks are burnt, Saem. 225b ; elsewhere horses dogs as well, Asvitus, morbo consumptus, cum cane and conf. RA. 344. et equo terreno mandatur antro ; Saxo gram. p. 91, who misinterprets, as though the dead man fed upon them : nee contentus equi vel canis esu, p. 92. ; ' Pro accipitribus ' means, that in default of hawks, cocks were used. Some have taken it,as though dogs to deified birds of and cocks were sacrificed But the ' pro ' is unmistakable. prey. 3 Conf. Bopp's Nalas and Damajanti, 42, 268. The Hyperboreans p. sacri ficed asses to Apollo ; Pindar Pyth. 10. Callimach. fr. 187. Anton. Liberal, 20. The same done at Delphi ; Bockh corp. inscr. I, 807. 809. metam. was In a Mod. Greek Taddpov, \VKOV KCU 429-434, a vv. poem aXanrovs StTjy^crtsto be spoken of; and Hagek's bohm. similar offering seems chron. p. 62 gives instance among an That, I suppose, is why the Slavs. the Silesians are 1668, p. 153); and if the Gottingers receive the called ass-eaters (Zeitvertreiber same be very old in Germany itself (see nickname, these popular jokes must

Suppl.).

50 The Hack
ox

WORSHIP.

and Hack
"

cow,

which they

are

not to be killed for the house

hold

887), (Superst.
a

were

free peasant on sacrificeda black bull with galia), few examples king Domaldi
a

Suplit,

sacred sacrificialbeasts ? Yal. Semior the Samland coast (Samogitia

I will add strange ceremonies.1 During a famine in Sweden under

from
:

the Norse.

fyrsta haust

Sviar }?a eflSo (instituted) (autumn)blotuSu )?eir yxnum

blot stor at Uppsolum,

; and

it

the

oxen

insufficient,they Yngl.

saga,

c.

up gradually went hann 18. J?a gekk til hofs

'

to higher

and

higher

proving kinds ; ok
nu

Freyss, (temple)
'

leiddi

gef ek ok fell niSr dauSr

uxan (an old ox),ok ]?agat gamlan bra sva uxa J?enna; en uxanum ]?er

mselti

sva

Freyr,

such a cap. ; Islend. sog. 2, 348. conf. Vigaglumssaga, and fell down dead) 9. At a formal duel the victor slew a bull with the same weapons

the (dealt

ox

viS, at hann qva"" vi5, blow, that he gave a groan

leiddr fram grdffAngr mildll ok var that had vanquished his foe: ]?a kallat blotnaut, ]?at skyldi sa hoggva er sigr hefol gamall, var J?at led forth a bull mickle and old, it was was (then called blot-neat,
Egilss. p. 506. conf. Kormaksthat should he hew who victory had), Sacrifice of Cows, Ssem. 141. Fornm. sog. 2, 138. saga p. 214-8.
"

"

The

Greek

(asthe e/caro^r)

name

shows, 100

oxen)consisted

at

firstof a large number of other beasts also. of neat, but very soon 3, 193.2 The Indians too had sacrifices of a hundred ; Holzmann

Boars, Pigs

In (seeSuppl.).
on

the Salic Law,

or

tit. 2,

higher
on

composition is set other. This seems Franks

ence
so

; else why

any a relic of the ancient sacrificesof the heathen the term sacrivw ? True, there is no vast differ
sacrivus majalis

the

votivus than

between

700

and
use

600

den.

(17 and
have

set apart for holy

there must

heathen Probably

times, they

so

that the price per head were selected immediately

of animals in great number did not need to be high. been

a

15

but sol.);

and then reared with the rest Frankish and Alamannic documents there friscing, usually for porcellus, but sometimes
in the
more

after birth, and marked, till the time of sacrificing. In

"

limited

sense

the word often occurs for agnus, occasionally of porcinus and agninus; the word may by

Berlin, monatschr. 1802. 8, 225. conf. Lucas David 1, 118-122. In many districts of Germany and France, the butchers at a set time of ox decked the year lead through the streets a fatted with flowers and ribbons, drink-money. drum fife, In Holland they call by accompanied and and collect the ox bclder,and hang gilded apples on his horns, while a butcher walks in
1
2

front with the

axe

All (beil).

this

seems

relicof

some

rite. old sacrificial

SACRIFICE.

51
but it now

its origin express

recens

natus, new-born,1

How are we of porcellus (frischling). in several writers translates precisely the that this OHG-. friscing Lat. hostia, victima, holocaustum (Notkercap. 8, ps. 15, 4. 26, 6. the
sense

lives only in to explain then,

33, 1. 39, 8. 41, 10. 43, 12. 22. 50, 21. 115, 17. osterfriscing, ps. 20, lamb unblemished kakepan 3. lamp unkawemmit erdu friscing,i.e. Hymn 7, 10), except given to earth a sacrifice, heathenism ? The Jewish paschal lamb would friscing the idea of porcellus was predominant.
as

reminiscence of not suggest it,for in

"

In the North, the

a expiatory boar, sonargoltr, offered to Freyr, was periodical sacri has continued down to modern fice; and Sweden times the practice of baking loaves and cakes on Yule-eve in the shape of a boar.

This golden-bristled boar has left his track in inland Germany too. According to popular belief in Thuringia,2 whoever Christmas on eve abstains from all food tillsuppertime, will get sight of a young brought up last at the even golden pig, i.e.in olden times it was ing banquet. A Lauterbach ordinance (weisthum) of 1589 decreed (3, 369),that unto a court holden the day of the Three-kings, therefore in
Yule
a

time,

the

holders

of

farm-steads

(hlibner)

should

furnish
was

clean

(gold-hog) gelded goldferch

the benches, the Welsh, and
no

milk ; it

led

round

afterwards.3

So among

the swine

while yet under doubt slaughtered offered to the gods

Ducange sub v. Eccard Fr. or. 2, 677. Dorows denkm. I. 2, 55. LacomGraff 3, 833. Schmeller wtb. 1, 619. blet 1, 327. 2 1834, Gutgesells beitr. zur gesch. des deutsclien alterthums, Meiningen
*

p. 138. 3 This passage from the Lauterb. ordin. I can now match by another from It says 1, 436 : the provost shall in the Alamann those of Vinkbuch country. as harvest a swine worth 7 schilling pick out in the convent and as soon pfennig, be begins, let it into the convent it generous must allowed where crewyard, fare and free access to the corn ; there itis left tillthe Thursday after St. Adolf s day, when it is slaughtered and divided, half to the farm-bailiff, half to the day there is also a distribution of bread and cheese to on the same ; parish The price of seven the parish. and a half shillings tallies with the seven fixed by the Lauterb. ordin., and is a high one, far exceeding the ordinary long continued Gott. anz. 1827, pp. 336-7) an value (conf. ; it was arrangement
"

in these ordinances, and one well suited to a beast selected and often employed is doled out for sacrifice. The Lauterbach like Vinkbuch, goldferch, that of and consumed at a festive meal ; the assize itself is named after it (3,370) ; has been forgotten or the heathenish name at Vinkbuch suppressed. only St. too. Germany Assuredly held in were such assize-feasts other parts of Adolf was a bishop of Straszburg, his day falls on 29 or 30 (Conr. v. August Dankr. namenb. p. 117), September. in beginning therefore the the of and assize Swine are slaughtered for the household when winter sets in, in Nov. or Dec. ; and as both of these by turns are called schlachtmon"t, there might linger in

52
became
one

WORSHIP.

ealgyldcn, its Anglo-Saxons, the exact of and of relation to eofor have to treat more in detail by we the worship of Froho (Freyr) The Greeks sacrificed swine to Demeter as (Ceres), who and by.

destined for the King's table.

'

It is the

'swin

irenheard

Nerthus

to NiorSr, Freyr and stands very near As friscing came Earns, Goats (see Suppl.).
"

Freyja.
to
mean

victima,

so

conversely given

name

rise to the

for animal sacrifice,Goth. saufts,seems to have for the animal itself, ON. name sauffr= wether.

This species of sacrificewas

it is seldom Only the expressly mentioned, probably as being of small value. drepinn (killed) var oc goSa cap. 16 informs us : ];ar saga Hakonar

therefore not

rare,

though

allskonar

smali, ok
more

sva

hross.

Smali

denotes (/jiijXa)

principally
'

sheep, also
to
oxen

and

added, it seems Epist. Bonif. 82. In the Swedish is spoken of in the above-quoted superstition, the water-sprite, before it will teach any one to play folkv. 2, the harp, requires the sacrificeof a Uack lamb ; Svenska
128.

generally the small beasts of the flock as opposed horses, and as alls konar (omnisgeneris) is here The sacrifice of he-goats (hircos) to include goats.
'

Gregory

the Great

he says the Langobards currentes, carmine nefando caput caprae, hoc ei, per circuitum This head of a she-goat (orhe-goat ?)was dedicantes ; Dial. 3, 28. before it. The hallowing a reared aloft,and the people bowed

of she-goats being sacrificed; offer to the devil, i.e.,toone of their gods, speaks
once

of

he-goat among the ancient Slavonian 87, 98). The goats' heads
'

David 1, Prussians is well known (Luc. god Triglav is represented with three
.

(Hanka'szbjrka23).

If that Langobardic

'

carmen

nefandum

rite than hostile eyes. About

mar's

had been preserved, we could judge more from the report of the holy father, who
beasts other sacrificial be

exactly of the viewed it with

we

cannot

dogs and hawks

on

depended

cocks, hardly any Suppl.).But even then, what (see

and

certain, for of Dietbut the last are to be

of domestic poultry, and

fowls, geese, pigeons ?

The

dove

was

Jewish

Christian

for Nov. is expressly this also a reference to heathen sacrifices ; an AS. name The common 6W"monec5. man at his yearly slaughtering gets up a feast, and (conf. mauchli, Stalder 2, 525), and sausages to his neighbours sends meat be common the a sacrifice and distribution of ili-sh. survival of may which burning of the badnyak, It is remarkable that in Servia too, at the solemn XX, like is a the Fires), (ch. whole swine is roasted, and yule-log exactly which it Vuk's Montenegro, 103-4. a ; pp. sucking pig along with often

SACRIFICE.

53

offered cocks to Asldepios, and in Touraine a of a white cock used to be sacrificed to St. Christopher for the cure bad finger (Henri Estienne cap. 38, 6). Of game, doubtless only the Greeks sacrifice,
those fit to eat
were

bears, wolves receive

a

or

fitto sacrifice, stags, roes, wild boars, but never foxes, who themselves possess a ghostly being, and
one men,

Yet kind of worship. uneatable beasts, equally with and falcons and also hounds
master.

might suppose that for expiation as slaves might be offered,just the burnt body
of their

followed

firstof all place Adam of Bremen's descrip tion (4, 27) of the great sacrifice at Upsala by the side of Dietmar's account p. 48): Solet quoque post novem of that at Hlethra (see Here
we

must

"

annos

communis

omnium

Sveoniae

celebrari,ad quam
omnes

poena

nulli praestatur transmittunt, et, quod omni et singuli sua dona ad Ubsolam crudelius est, illiqui jam induerunt christianitatem ab illis
se

provinciarum solennitas immunitas ; reges et populi,

ceremoniis
animante

redimunt.

Sacrificium
est,
mos novem

itaque

tale

est

ex

omni

sanguine in lucum

quod masculinum deos tales placari qui proximus

est.

est templo.

capita offeruntur ; quorum Corpora autem suspenduntur Is enim lucus tarn sacer est

gentilibus, ut singulae arbores divinae credantur. Ibi etiam quorum

corpora mixtim

ejusex
canes,

vel tabo immolatorum Jwminibus, qui pendent cum

morte

christianorum se in septuaginta naeniae, quae ritibus libatoriisfierisolent, multiplices sunt et inhonestae, ejusmodi ideoque melius reticendae. The number in this nine is prominent
"

suspensa narravit mihi duo vidisse. Ceterum

quidam

feast, exactly as in the Danish ; but here also all sacrificial is conceived in the spirit of legend. First, the heads of victims seem the essential thing again, as among the Franks and Langobards ;
then the dogs
come

Swedish

in support of those Hlethra

'

hounds

and

hawks/

but at the
up wolves the male striking composed

same
or

time remind us of the old judicial custom of hanging dogs by the side of criminals (EA. 685-6). That only

is in of every living creature is here to be sacrificed, an accord with episode in the Eeinardus, which was
sex

after Adam, and in its groundwork At the wedding might well be contemporary with him. of a king, the males of all quadrupeds and birds were to have been slaughtered, but the cock and gander had made It looks to me their escape.
a

less than

century

like

legend of the olden time, which and which

even a

stillcirculated in the ll-12th

centuries,

nursery-tale

(No. 27,

the

Town-

54
knows musicians)

AVOESHIP.

in heathen times something of.1 Anyhow, vide to be in special demand for sacrifice.2 As for killing animals seem one Agathias's KOI d\\a drra of every species (andeven nvpia does it would be such a stupendous not come up to that), affair,that its
have been conceivable ; it can actual execution could never only have existed in popular tradition. It is like the old something Mirror of Saxony and that of Swabia assuring us that every living horses, cats, creature oxen, present at a deed of rapine, whether

dogs, fowls, geese, swine or men, had to be beheaded, as well as the his actual delinquent (in real fact, only when they were ;3 property) Edda or like the how were relating oaths exacted of all animals beings to were The creatures and plants, and all required weep. belonging
in
case

to

man,

his domestic

animals, have

to

suffer with him

of cremation, sacrifice or punishment. Next to the kind, stress was laid on the colour of undoubtedly favourable. White the animal, white being considered the most
are

horses

even 831),

Germ. 10. Weisth. 3, 301. 311. often spoken of (Tac. 1, 189). The friscing so far back as the Persians (Herod.

of sacrifice was

probably
are

of

records snow-ivhite pigs

spotless white ; and inviolable.4 pronounced

in later lawThe Votiaks

When a white. sacrificed a red stallion, the Tcheremisses under law dun or pied cattle were the old German often required in pay ment of fines and tithes, this might have some connexion with for hue were sacrifices5; witchcraft also, animals of a particular
a black lamb, and the huldres requisite. The water-sprite demanded have a black lamb and Hack 1. 159). cat offered up to them (Asb. Saxo Gram. p. 1 6 says ; rem divinam facere furvishostiis ; does

that

mean

black beasts ?
"

We

may

suppose

that

cattle

were

Or will any one trace this incident in the Reynard to the words of the Vulgate in Matt. 22, 4 : tauri mei et altilia occisa sunt, venite ad nuptios ; hint Any which merely describe the preparations for the wedding-feast 1 about males is justwhat the passage lacks. 2 The Greeks offered male animals to to goddesses, II. 3, 103 : gods,/em"Ze The lamb a white to Helios (sun), a black ewe lamb to Ge (earth). male Lithuanians domestica sexus sacrificed to their earthgod Zemiennik utriusque animalia ; Haupt's zeitschr. 1, 141. 3 Reyscher and Wilda zeitschr. fur deutsches recht 5, 17, 18. 4 RA. 261. 594. Weisth. 3, 41. 46. 69. conf. Virg. Aen. 8, 82 : Candida foetu concolor albo sus ; and the Umbrian cum : trif apruf rufruute peiu (tres Aufrecht und Kirchh. umbr. sprachd. 2, 278-9. apros rubros aut piceos), 8 RA. Weisth. 1, 498. 3, 430. White animals hateful to the 587. 667. Tettau Temme 42. ; gods and preuss. sag.

SACRIFICE.

55

garlanded

and

adorned
cows,

requires gold-horned a coal-black in Mansfeld

a

for sacrifice. A passage in the Edda Seem. 14 la ; and in the village of Fienstadt ox with a white star and white feet, and There
were are

imposed as dues.1 he-goat with gilded horns were before being slaughtered, cations that the animals, that is how within the circle of the assembly
"

indi

led round explain the

pp. 51, 52
"

leading round

the benches, and

per

perhaps,

as

among

the

Greeks

circuitum and Komans,

currere,

to

give

them

the

also that the victim should not have been used drawn in the service that the ox had never plough or e.g., of man, For such colts and bullocks are required in our ancient waggon. law-records at a formal transfer of land, or the ploughing to death of
removers

appearance of going had to be taken care

voluntarily to death2

Suppl.). Probably (see

of landmarks.
a

the actual procedure in Norse information except from

On

we sacrifice,

have While

scarcely any
the

animal laid down its life on the sacrificialstone, all the streaming blood was (OK hlauf) caught either in a hollow dug for the purpose, or
authorities. in vessels.

With

this gore

they smeared

the

utensils, and
was

sprinkled performed by means

mixed bowls
some

participants.3 of the blood, perhaps a part of it was In the North the bloodwith ale or mead, and drunk. do not seem been large; to have (hl"utbollar, \Aotbollar)

the

sacred vessels and divination Apparently

The

and lolla sina,' Fornm. sog. 2, 309. in Strabo 7, 2 : e#o? Be n TMV

rat?
CLVTWV "yvvai"iv

Suppl.). nations had big cauldrons made for the purpose (see Swedes were taunted by Olafr Tryggvason with sitting at home ' heima Uotlicking their sacrificial pots, at ok
sitja
sleikja
A

of the Cimbri is noticed Snyyovvrai, TOIOVTOV, on Ki/jL(3p(0v cauldron

o-varparevovcra^

7rapr)Ko\ov0ovv

lepeiat, TToX/.oTp^e?,
1

Xef^ei/ioi'e?, Kapiracrlvas
Od.

Neue
;

mitth. des thiir. sachs. vereins V. 2, 131, conf. II. 10, 292.
"roi

3, 382

8'

av

eyob

fjv avrjp a."p.r)Tr)vt OVTTO) VTTO "vybv fjyayev TOI xpuo-oi/ Kepaaiv Trepixevas. eyo) pe'"o", rf)v 2 nema Oc eingu skyldi tortyna hvarki fe ne monnum, sialftgengi i burt. kill Eyrb. saga, p. 10. And none they (tortima?) neither beast nor should it man, itself ran a-tilt. unless of 3 Eyrb. saga p. 10. Saga Hakonar rauS horgin, reddened goSa, cap. 16. lata Fornald. the (stone) 1, 413. rioSa bloSi, 1, 454. 527. stalla sog. altar, Sasm. 114b 1, bloSinu Udttre, 512. the Grk Fornald. sog. rio"u"u alpa TK" Exod. 24, 8. conf.
"
.

/3ovi/ evpv/ierwTroj/, pe'"o" rjviv,

56

WORSHIP.

d/uifopewv p a %a\Kovv, e^tcocn el^ou rj 8e dvaftdOpav, \ e /377 r o 9 TOV dva/3aora fy (77 vTrepTrerrjs /Ltai^rt?)
aurov?

?yyoz" eVt

ar

baov

.8'

"

"\cuijLOTOfj,eieKaarov
6t9
TW

IK,"e fjierecopLadevra'
TIVOL

TOU

TTpo^eofjuevov ai/^aro?

Another cauldron of eVotoiWo.1 inibi vicinre the Suevi, in the Life of St. Columban : Sunt etenim moraretur, et inter habitatores illius ; quo cum nationes Suevorum
/jLavreiav Kparrjpa,

leci progrederetur,
vasque

reperit

eos

sacrificium profanum
cupam
vocant,

litare velle,

magnum,

quod

vulgo

quod

capiebat, cerevisia plenum "modios amplius minusve bant positum. Ad quod vir Dei accessit et sciscitatur,quid de illo fieri vellent 1 Illi aiunt : deo suo Wodano, quern Mercurium Bobbiensis, vita Columb. se velle litare. Jonas (from alii, Bened. 2, 26). Here the firsthalf of the 7th cent. Mabillon ann.
vocant

viginti et sex in medio habe-

filledwith ale, and not expressly told that the cauldron was that the blood of a victim was mixed with it ; unless the narrative is incomplete, it may have meant only a drink-offering. Usually the cauldron served to cook, i.e. boil, the victim's flesh;
we

are

it

never

was

roasted.

Thus

Herodotus

4, 61

describes
of the
ram

boiling

(tyew) of
From

the sacrifice in the great cauldron

Scythians.
was

this seething, according to my

the conjecture,

called

those who took part in the sacrificesu"nautar (partakers Gutalag p. 108 ; the boilings,the cauldrons and pots of the sodden), of witches in later times may be connected with this.2 The distri bution of the pieces among the people was probably undertaken by

and saufis,

priest ;

on

great holidays the feast3 was

on

held

the assembly,

other occasions each person

there and then in might doubtless take

that their women say the Cimbri had this custom, marching with by priestess-prophetesses, gray-haired, white-robed, accompanied the shoulder, wearing a brazen girdle, and with a linen scarf buckled over bare-footed ; these met the prisoners in the camp, sword in hand, and having to a brass basin as large as 30 amphora? (180 them, led them crowned gals); the priestess mounted, over the and they had a ladder, which and standing basin, cut the throat of each as he was With the blood that gushed handed up. into the basin, they made a prophecy.' 2 The trolds too, a kind of elves, have a copper kettle in the Norw. saga, Faye 11 ; the Christians Ion" believed in a Saturni dolium, and in a large Meon 3, 284-5). cauldron in hell (chaudiere, 3 They also ate the strong broth and the fat swimming The at the top. heathen offer their king Hakon, on his refusing the flesh, drecka so3~i"-andeta jlotit ; Saga Hakonar goSa cap. 18. conf. Foinm. sog. 10, 381. them
were

'

They

SACRIFICE.

57
people really ate the (conf. above, p. 46). The

his share home with him. food, appears from a number

Capitularies 7, 405

That

priests and

of passages

(an. 732)of
carnes

vescens,'

in Epist. Bonif. cap. 25 adopt the statement ' Christian et immolatitias presbyter Jovi mactans, diis mactanti, et immolatitiis only altering it to
'

carnibus

vescenti'.

We

may

suppose

that

private

persons

were

gifts to the gods on particular occasions, and a part of them consume ; this the Christians called more gentilium de Capit. daemonum part. Sax. 20. offerre,et ad honorem eomedere/ It is likely also, that certain nobler parts of the animal were allowed to offer small
'

assigned

to the gods, the head, liver,heart, tongue}-

The

head

and
of

skin of slaughtered

game

were

suspended

on

trees

in honour

them

(see Suppl.).
~burnt

Whole

where offerings,

the

The ashes on the pile of wood, do not seem 12.,33 is made Goth, allbrunsts Mk merely to translate the Gk. 2 ; and the AS. OHG. so the albrandopher, N. ps. 64, o\oKavrwfJia, Irynegield onhredft
to express purely
a

was animal converted to have been in use.

into

rommes

bloSe, Caedni. 175, 6. 177, 18 is meant

sense.2

burntoffering in the Jewish

Neither

were a

incense-offerings used ;
new

the sweet

incense

of the

Christians was Gk. thymiama Sax.

formed
wiroc

thing to the heathen.

1, 10. 11 ; and
our

Ulphilas

retains the

Lu.

Hel. 3, 22, and

the

OK

(holy-reek), weih-rauch reykelsi, Dan. rogelse are

O.

according to Christian notions

SuppL). (see

sociable, more the sacrifice of a slain animal is more is usually offered by the collective nation or universal, and honey is what any household, ; fruit or flowers, milk or community

While

are therefore give. These Fruit-offerings but they more solitary and paltry ; history scarcely mentions them, have lingered the longer and more steadfastly in popular customs

or

even

an

individual may

(see Suppl.).
When the husbandman
standing for the god who

of ears blessed the harvest, and he adorns it with

corn,
a

cuts his

he leaves

clump

Plutarch, iepciov SmTreTrpayjue'i/ov, KOL and entrails) xotXia (tongue 341. conf. De 332. 3, Od. Phoc. 1. yXcoo-o-ay Tapvfiv fiuXXeiv, and eV TTV/H In the folk-tales, lingua usu in sacrifices,Nitzsch ad Horn. Od. 1, 207. who in proof the tongue or heart, has to kill a man ever or beast, is told to bring apparently as being eminent portions. 2 Sl"v.pdliti hs. 98. obiet, to kindle an. offering, Koniginh.
.

58 To

WORSHIP.

ribbons.

this day, at a fruit-gathering in Holstein, five or six apples are lefthanging on each tree, and then the next crop will thrive. More striking examples of this custom will be given later, in treat
of individual gods.
But,

ing
were

and eatable animals for are so (frugiferae fruit-trees especially available sacrifice, 10), and grains; and at a formal transfer of arbores, Tac. Germ.

justas

tame

land, boughs

covered with leaves, apples or nuts are used as earnest The MHG. II, 25) describes Cain's poet (Fundgr. of the bargain. er wolte sie oppheren mil sacrificein the words : eine garb er nam,
*

eheren

jochmit

agenen'

sheaf he took, he would

offer it with

ears

the upper part and eke with spikes : a formula expressing at once as beard (arista), or ear well. and the whole and stalk (spica) image, Under this head we also put the crowning of the divine of a
or ; not the flowers sacred tree or a sacrificed animal with foliage faintest trace of this appears in the Norse sagas, and as littlein our From later times and surviving folk-tales I can oldest documents.

day the girls in more than one part of Germany twine garlands of white and red flowers, the cattle in the or over and hang them up in the dwellingroom stable, where they remain tillreplaced by fresh ones the next year.1

bring forward

few things.

On

Ascension

the village of Questenberg in the Ilarz, on the third day in Whitsuntide, the lads carry an oak up the castle-hill which they have set it upright, overlooks the whole district,and, when

At

fasten to it

large garland

and as big as a cartwheel. hangs,' and then they dance

tree

of branches of trees plaited together, They all shout the queste (i.e.
*

garland)

round

the tree

on

and garland Meisner mountain opening under Into this cavern the

renewed every year.2 in Hesse stands a high precipice with a it,which of the Hollow goes by the name
every Easter

are

the hill top ; both Not far from the

cavern

Stone.

Monday

the youths

and

nosegays, and then down, unless he has flowers No one cooling water. will venture have to pay a The lands in some Hessian townships with him.3

neighbouring

villages carry

maidens of draw some

~bunch

(lilies every of the valley) of mayflowers

examples,
VI. 1, 126.
volkssagen, pp. 128-9. archiv 6, 317. archiv C, 318.

year for rent.4

a

In

all these
1

which

can

easily be

multiplied,

heathen

Bragur Otmars Wigands Wigands

What

is told of the origin of the custom

seems
3
4

to be fiction.

Casselsches wochenbl.

1815, p. 928b.

MINNE-DRINKING.

59

practice

seems

to have

been

transferred to Christian festivals and

offerings.1 As it was
set aside
to place
a

to custom at a banquet primitive and widespread part of the food for the household gods, and particularly dish of broth before Berhta and Hulda, the gods were
a

The drinker, before taking also invited to share the festive drink. out of his vessel for the god or houseany himself, would pour some they drank beer, spilt some of it sprite, as the Lithuanians, when Compare the ground for their earth-goddess Zemynele.2 with this the Norwegian appears at weddings when sagas of Thor, who invited, and takes up and empties huge casks of ale. I will now in Jonas turn once to that account more ol the Suevic ale-titb (cupa)
on
"

it to explain the heathen p. 56), and use .(see drinking, which is far from being extinct under also both
races. name

practice of minneChristianity. Here

to all the

and

custom

appear

common

Teutonic

The
gaman From

Gothic

man

munum, (pi.

(pi. gamunum,
the
==

same

verb

pret. gamunda) is derived the OHG.

to remember
man, munum, a

pret. munda) signified I think ; I bethink me, I remember.

= minna loved one.

minnon language minna

we

amare, minion have the same

amor, minia In the ON.

and also minni meaning

of
amor

memoria,
was never

recordari, but the

secondary

developed.
It
was

customary

to

honour

an

absent

or
or

deceased
the

one

by

and draught was this goblet, this = funeral feast). or again minni (erfi drychja, called in ON. erfi the god or the gods were At grand sacrifices and banquets Saem. 119b minnis-ol (ale), and their minni drunk: remembered, foro minnis-full (cupful), (opposed to ominnis 61), minnis-hom, assembly minni
a
m.,

at the of him making mention draining a goblet to his memory:

banquet,

gave many morg, ok skyldi horn dreckia 1 minni hvert (they horn drink to had to um a the golf ganga at and each

m.).

minnom

ollum, Egilss. 206. 253.

minniol

signoff

asom,

Olafs helga.

Beside cattle and grain, other valuables were offered to particular gods in in even times cases, as voyagers at sea e.g.t and Christian special would vow in Swedish folk-songs, a silver ship to their as a votive ; offra en gift church Arvidss. 2, 116 blankaste en ; (vessel (of yryta af malm gryta af malm of metal), Oland Ahlqvists II. 1, 214 ; also articles of clothing, e.g. red shoes. silver) 2 In the Teut. languages I know of no technical term like the Gk. Lat. libo, for drink-offerings (see Xe//3co, Suppl.).
,

60

WORSHIP.

113. (ed. holm.) signa is crate. signa fullOSni, Thor.

saga

the German

'

segnen to bless, conse 051ns full, NiarSar full, Treys full

In the Herraufts-saga cap. goSa cap. 16.18. 11, Thor's, OSin's and Freya's minne is drunk. At the burial of a king there was brought up a goblet called Bragafull toast (funeral
stood up, took a solemn vow, and it, Yngl. emptied saga cap. 40; other passages have Iragarfull, Soem. 146a. Fornald. sog. 1, 345. 417. 515. The goblet was also
which every
one

drecka, Saga Hakonar

before cup),

Ssem. 193b. After conversion called minnisveig (swig, draught), they did not give up the custom, but drank the minne of Christ, Mary, and the saints : Krists minni, Michaels minni, Fornm. sog. 1, 162. 7, 148. In the Fornm. sog. 10, 1781, St. Martin demands of Olaf that his minni the other ases.
The
other
races

be proposed

instead of those of Thor, 05in, and

littleweaned from the practice ; its meaning, it is trans changed

were

justas

had only where the term minne lated by the Lat. amor instead of memoria j1 notably as early as in Liutprand, hist. 6, 7 (Muratori II. 1, 473), and Liutpr. hist. Ott. 12:
didboli in
amorem

vinum
causa

bibere.

salutisque mei

bibito.

Liutpr. antapod. 2, 70 : amoris Liutpr. leg. 65 : potas in amore beati

prsecursoris. Here the Baptist is meant, not the Evan gelist; but in the Fel. Faber evagat. 1, 148 it is distinctly the latter. In Eckehard S. Galli, Pertz 2, 84: amoreque, casus ut In the Rudlieb nioris est, osculato et epoto, laetabundi discedunt. 2,162:

Johannis

post poscit vinum

participat
nos

Gerdrudis

tres, postremo

quod haustum basia fingens,

amore,

vale dixit post nos gemit et benedixit. In the so-called Liber occultus, according to the Miinchen the description of a scuffle: quando

MS., at

hujusad

edictum

sed per clamorem In the Peregrinus, a 13th

et rogat ut potent

nullus plus percutit ictum, poscunt Gertrudis amorem.

cent. Latin

poem,.v. 335
amore,

2114): (Leyser

sanctae

Gertrudis

ut possent onini prosperitate frui.

The 12th cent, poem Von dem gelouben 1001 says of the institution of to Christians : the Lord's Supper, whose cup is also a drink of remembrance Conf. den cof nam darinne er mit dem minne. guote ein vil wine, uncle secjente loving cup, Thorn's Ai.ecd. 82.
1

MIXNE-DEINKING.

01
an

At Erek's departure
er

der wirt neig im

sant

den fuoz,

ze

hand

truog

irn do

ze

lieiles gewinne

'tranc sant champion 3 while killing Etzel's child, says, Nib. 1897,

armed

The Gertrude minne, Er. 4015. Hagene, Johannes segcn,' Er. 8651.
:

mi

trinken wir die minne

mac

unde

gelten skiineges win,

iz
wan

anders niht gesin trinkt und geltet Ezeln win;

Helbl. 6, 160.
it had

14. 86.

Here the very word

connexion

gelten recalls the meaning with sacrificing; conf. Schm. 2, 40.

acquired in si do zucten di suert

out
a

unde scancten eine minne Herz. Ernst in Hoffm.

(drewtheir
fundgr.

swords and poured 1, 230, 35. minne geben, Oswald

thing that
even was

m.);

schenken, 611. 1127.

Berthold
1225

276-7.

sant

Jftliannis minne
doubt the
same
'

No (see Suppl.).
'

afterwards

called
era,

ere

schenken einen ehrenwein denoted verehrung, reverence

; for

in

our

shown

to higher

older speech and loved

beings.
In the Mid. Ages
minne

then, it

was

two

saints in particular that had

of them, John the evangelist and Gertrude. John is said to have drunk poisoned wine without hurt, hence drink consecrated to him prevented a all danger of poisoning. Gertrude revered John above all saints, and therefore her memory drunk in honour
to have

been linked with his. But she was also esteemed as a peacemaker, and in the Latinarius metricus of a certain Andreas rector scholarum she is invoked :
seems

0 pia Gerdrudis, quae pacis commoda cudis bellaque concludis, nos caeli mergito ludis ! A clerk prayed her daily, ' dass sie ihm schueffe herberg guot,' to find him lodging good; and in a MS. of the 15th cent, we are informed : aliqui dicunt, quod quando anima egressa est, tune prima
nocte
cum nocte secunda arcliThis angelis, sed tertia nocte vadit sicut diffinitum est de ea. remarkable statement will be found further on to apply to Freya,

pernoctabit

cum

beata

Gerdrude,

of whom,
more,

as

well
was

as

of Hulda

and Berhta, Gertrude

as

she

represented

trude's minne

used parting friends, travellers and lovers of peace, as the passages quoted have shown. I know of no older testimony to Gertrude's minne (which presup than that in Paidlieb ; in later centuries we find poses John's)

Both spinning. by especially to be drunk

reminds us the John's and Ger

62

WORSHIP.

plenty of them : der brahte mir sant Jolians segen, Ls. 3, 336. ich daht an sant Jolians Johans segen trinken, Ls. 2, 262. sant
,

minne, Amgb.

Ls;

2, 264.
setz

varn

(to fare)mit
Johans
ze

sant

Gertrude

33b.

sant

gesunt
trinken,

lierwider Altd.

schier,

biirgen inir, daz du Hiitzl. 191b. Johannes sant

minne, komest
namen

bl. 413.

sant

Gfertrdde minne,

Cod.

kolocz. 72.

trinken sant Johannes

segen und

3103.

diz ist sancte

Johans

lande, Morolt. dem scheiden von S. Johans minne, Cod. pal. 364, 158.

3, 416. segen trinken, Anshelm 99b. Simpliciss.2, 262.1 Those

Johans

segen, Fischart gesch. kl.

Suevi

bably drinking
the
whole

Columban was then, whom pro approaching, were Wuotan's minne ; Jonas relates how the saint blew
and
eo vase

vessel to pieces dicibolum in datur intelligi,

spoilt their pleasure

manifesto

famim

god to suppose a heathen three tuns of have been meant, sdlda ol Oftni (give gefapriggja Fornm. sog. 2, 16. ale to Oolnn), gefa Thor ok Oftni 61, ok signa drecka minni Thors ok Oftins,ibid. 3, 191. ibid. 1, 280. fullasum,
may

litatorem caperet animas is drunk, we devil, whose minne

fuisse occultatum, qui per prosacrificantium. So by Liutprand's

the sign of Thor's hammer, Christians used the made for the blessing (segnung) cross of the cup ; conf. poculum signare, Walthar. 225, precisely the Norse signa full.
As the North
religious rite,apparently exists to At Otbergen, a village of this day in some parts of Germany. Hildesheim, on Dec. 27 every year a chalice of wine is hallowed by
even as
a

Minne-drinking,

to the congregation in the church to drink the priest,and handed as JoJiannis segen (blessing) ; it is not done in any of the neigh

find at Candlemas a bouring places. In Sweden we and Norway dricka ddborgs skal, drinking a toast (see Superst. ", Swed. 122).
Lips. 1675. de poculo S. Johannis vtilgo Johannistrunk, Thomasius Scheffers Haltaus p. 165. Oberlin s. vb. Johannis miim und trunk. Schmeller On Gertrude Hannov. Ledeburs archiv 2, 189. 2,593. mag. 1830, 171-6. horae belg. Hoffm. l"idr. 392-411. St. 343-5. Clignett's Huyd. 2, op espec., 79b 132a Boh Hanka's 1, 313. em. Antiqvariske 2, 41-8. glosses annaler Slovenic docu And in by Johannis that amor (holy swatd mina render m.). is tlie Glagolita xxxvii, conf. xliii) MS. (Kopitar's the Freysinger ment, i i ich im i tchesti : da klanyamse, piyem, nashe obieti modlimse, combination bibamus et obliim nesem (utgenutiectanms et precemur eis et honores eorum tchest is honor, cultus, our old era ; but gationes nostras illis feramus); TI/ZT), in a Servian in the sense I also find slava (fame, and minne, used of glory) ' ' bozhye In God. is drunk to 1 za the no. glory of slave (Vuk, 94) wine song bowl of Ukko ; Ukkon is mentioned an the Finnish mythology inalja malja, Swed. skal, strictlyscutella, potatio in inemoriam vel sanitatem.
1
=

MINNE-DRINKING.

63

75) was a hallowed cupa filledwitli beer (p. cauldron, like that which the Cimbri sent to the emperor sacrificial have already spoken, Augustus.1 Of the Scythian cauldron we
Now
that Suevic
p. 75 ; and
we

know

what

part the cauldron

plays

in the Hymis-

qviSa and at the god's judgment on the seizure of the cauldron (by Thor from giant Hymir). Nor ought we to overlook the ON. Asketill, Thorketill (abbrev. Thorkel)AS. Oscytel proper names

(Kemble 2, 302) ;
to Thor.

they point

to

kettles consecrated to the

as

and

of heathen antiquities will gain both by the study of these drinking usages which have lasted into later times, and also of the shapes given to baked meats, which either retained
the actual forms of ancient idols, or
were

Our knowledge

observances.
contain 26 names
seem some

history of German disclosures. unexpected

de consparsa

by sacrificial accompanied cakes and bread-rolls might Thus the Indicul. superstit. Baked figures of animals

simulacra

farina.
that

reverenced, or the a striking passage in the Fridthiofssaga attributes of a (fornald. sog. 2, 86) it appears that the heathen at a disa blot baked ' images satu konur viS eldinn gods and smeared them with oil :
to

have

represented god.2 From

animals

were

of

me5 dukum,' women ok bokuSu go"5in,en sumar srnurSu ok J?erc5u sat by the fire and baked the gods, while some anointed them with Baldr falls into the fire, the fat s fault a baked cloths. By FriSJriof
'

According blazes up, and the house is burnt down. the day of Paul's conversion superstit. 3, 122 on

to Yoetius

de

figure of straw before the hearth on which they were if it brought a fine bright day, they anointed it with butter ; other it with dirt, and wise they kicked it from the hearth, smeared threw
it in the water.

they placed a baking, and

therefore that is not easy to explain in popular offerings leading the boar round 54), and rites,as the colour of animals (p. (p. 59),even the shape (p.51),flowers (p. 58),minne-drinking Much of cakes, is
a

reminiscence

of the

sacrifices of heathenism

(see

SuppL).

Saipoi/TOV 2e/3ao-r"3 iepa"raroi/ Trap1 auroi? ktrabo 2. had, VII. sacred cauldron tWy 2 have been much Baking in the shape of a boar must
TOO

the Xe"i}ra,
more

most

in France than in the North alone, see below, Fro's boar ; even de 1'ac.celt. 4, 429. Year's day, Mem. cochelinsfor New

widely spread they baked

64
Beside
heathen
about
one

WORSHIP.

prayers

and

of

cultus remains divine images.

sacrifices, one to be brought The

essential feature of
out
:

the

the solemn
to remain

carrying

divinity

was

not

rooted to

spot, but at various times to bestow its presence on the entire ch. XIV). So Nerthus rode in state (incompass of the land (see so Fro travelled out XIII), and Berecyrithia (ch. vehebatur

populis),

in spring,

the sacred ship, the sacred plough was carried round figure The XIII Isis). Gothic god rode in its (ch. of the unknown May, carrying-out or (ch. VI). Fetching-in the Summer waggon Winter and Death, are founded on a similar view. Holda, Berhta
so

to the and the like beings all make their circuit at stated seasons, heathen's joy and the Christian's terror ; even the march of host may be so interpreted (conf. Wuotan's Frau ch. XXXI.

Gauden).

When

Fro had
Bern

ceased to appear, Dietrich

still showed

.(boar) or the
banquet

and Dietrich
sonargoltr

themselves

with the ber X. XXXI), (ch.

to

was (atonement-boar)

conveyed

the heroes'

and the boar led round the benches 51). (p. Among public legal observances, the progress of a newly elected king along the highways, the solemn lustration of roads, the beating
in olden of bounds, at which hardly have been wanting, are

(ch.X),

gods' images and priests can kind of thing. After all the same
times

the conversion, the church permanently sanctioned such processions, Madonna except that the and saints' images were carried, particu larly when drought, bad crops, pestilence or war had set in, so as to

bring back rain (ch. XX), fertilityof soil,healing and victory ; sacred images were even carried to help in putting out a fire. The Indicul.
tells de simulacra quod per campos portant,' on paganiar. XXVIII which Eccard 1, 437 gives an important passage from the manuscript Vita Marcsvidis (not : statuimus ut annuatim Maresvidis) secunda
'

feria pentecostes

ecclesiae in parochiis vestris longo lustrantes, et pro gentilitio vestras et domos cwibitu circumferentes ipsos mactetis et ad amlarvali in lacrymis et varia devotione vos
patronum

refectionem
pernoctantes

pauperum
super

eleemosynam

comportetis, et in hac

curti

reliquias vigiliis et cantibus solennisetis, ut determinaturn a vobis anibitum pia lustratione compraedicto mane honore debito reportetis. Confido cum plentes ad monasterium
autem

de patroni

scmina Roman

quod sic db ca gyrade tcrrae ulcrius provcniant, et variae aeris inclementiae cessent. The purifications of fields, and sacrifices were ambarvalia were

hujusmisericordia,

PROCESSIONS.

65

offered at the terminus publicus ; the May procession and the riding bounds and roads during the period of German heathenism must of On the Gabel-heath in Mecklen have been very similar to them.

burg

the

Wends
corn

as

late

as

the 15th

century

walked

round

the

budding

with loud cries ; Giesebrecht

1, 87-

CHAPTEE
TEMPLES.

IV.

the sacred dwelling-places of the gods, it will be safest to begin, as before, with expressions which preceded the Christian terms temple and church, and were supplanted by them.
our on

In

inquiries

Gothic allisfern, translates the Jewish- Christian notions of Lu. 1, 9. 21. 27, 5. 51. Mk. 14, 58. 15, 29. 2 Cor. 6, vabs (Matt. 16) and Upov (Mk. 11, 11. 16. 27. 12, 35. 14, 49. Lu. 2, 27. 46. 4, 9.
The
18, 10. 19, 45.

John

7, 14. 28.

8, 20. 59.

10,

23).

To the Goth

it would

be

time-hallowed forming

several such

nouns,

word, for it shares the anomaly of its gen. alhs, dat. alii, instead of alhais,

alhai. Once only, John hus never has the sense

should

18, 20, gudhus stands for iepov ; the simple Why of domus, which is rendered razn. Ulphilas disdain to apply the heathen name to the Christian

found the equally heathen templum thing, when and i/ao? were quite inoffensive for Christian use ? Possibly the same word appears even earlier ; namely in Tacitus, Germ. 43 : apud Naharvaloe antiquae religionis lucus ostenditur ; praesidet sacerdos muliebri ornatu, sed deos interpretatione romana
Castorem Pollucemque nullum
memorant.

Ea

vis numini,

nomen

Aids

nulla simulacra, fratres tamen, ut

nom., or a

peregrinae
"

to the

gen. Gothic alhs.

any

without

perfectly corresponds brothers heroic was worshipped, pair of hardly be can statues, in a sacred grove ; the name
A

juvenes venerantur. falcis of falx), which of alx (as

Ut superstitionis vestigium. This alcis is either itself the

ascribed to them,1 it is the

Numen
1

abode

is here the sacred wood,

of the divinity that is called alx. some or even notable tree in it.2

Bohem. A Wendicholz, Unless it were dat. pi. of alcus [oralca aX^]. holec, which has been adduced, is not to the point, for it means strictly a bald Besides, Russ. boy, Pol. beggar the Naharvali a naked wretch, golec, gholiak. Lygian have been Slavs. can the nations and other scarcely 2 The plain sense 1 am can that numen not convinced refer to the place. have), and the to be : seems the divinity has that virtue (which the Gemini Alcis,' or 'of Alx,' or if dat. pi., 'the Alcae, Alci '. May not Alcis be conn. name * with a\Kr) strength, safeguard, and the dat. aA/a pointing to a nom. aX" ; aXxa) I defend ; or even Caesar's alces and Pausanias's aX/cat elks ? TRANS.
'
"

TEMPLES.

67

Four Germany

or

five centuries after Ulphilas, to the tribes of Upper their word alali must have had an old-fashioned heathen
we

ish sound, but

with

know

it was

stillthere, preserved

of places and persons proper names Alahtac, Alahhilt, Alahgund, Alahtrut ; Alahstat

in composition Alaholf, : (seeSuppl.)

(A.D. 834),Schannat trad. fuld. no. The names ibid. no. 476. (A.D. 856),

in pago Hassorum 404. Alahdorp in Mulahgowe

Alahstat,

Alahdorf may

have

been borne by many places where a heathen temple, a hallowed place or a house of justice, of the king stood. For, not only the fanum, but the folk-mote, and the royal residence were regarded as consecrated, in the language or, of the Mid. Ages, as frdno (set apart to the
fro, lord). Alstidi, mentioned
in Thuringia king's pfalz (palatium) often in OHG. in Dietmar of Merseburg, was nom. alahsteti, Among were the Saxons, who converted later, the word
a

alahstat. kept itself alive longer.

exactly 15. 18,
or,

as

poet of the Heliand uses alah masc. 20. 22. 6,2. 14,9. 32,14. 115,9. Ulphilas does alhs (3, 130, 19.

The

129, 22.

157,

16), seldomer
Ceedm.

that helaga

Jills3, 19.
258, 11
'

godes Ms 202, 22 alhn

'

155, 8.

130,

(1. aliihaligne
regia). In
'

for eolhstedas', ealde ealhstedas (delubra) 1, 288. 296 and EalliEallistdn in Kemble conf. the proper names heard 1, 292 quasi stone-hard, rock-hard, which possibly leads us to

; temple) "holy Andr. 1642 I would

ealhstede

(palatium,aedes

read

The word is wanting the primary meaning of the word.1 documents, else it must have had the form air, gen. als.

in ON.

another primitive example, the OHG. wih

Hel. (templum), 129, 23.
wih wiges,

Of

word

the

Gothic

fragments

furnish

no

Dint. (nemus),

3, 15. 17. 19.

1, 492a ; 0. Sax. wih masc. 14, 8. 115, 4. 119, 17. 127, 10.

130, 17.
or

154, 22.
weos,

169, 1 ;
masc.
:

weoh

also

Hel. 15, friduwih, Csedm. wiges (idoli),

19 ; AS.
228, 12.

J?isne wig
wigweorSing
exon.

wurSigean

253, 14.

Casdm. 228, 24. conf. (hoc idolum colere), Beow. 350. Cod. (cultus idolorum), weohweorSing Csedm. 227,5. weobedd idol), wihgild (cultus (ara),

for weohbedd, Cgedm. 127, 8. weos for weohas, wihbedd, (idola), Cod. exon. 341, 28." The alternation of i and eo in the AS. indicates
a

I have urged in Gramin. 1, short vowel ; and in spite of the reasons 462, the same to be true of the ON. ve, seems which in the sing.,as
1

There is however a noun south of England, as Cracknor

Hard, the Hard, "c."

name

of many TRANS.

landing-places in the

68

TEMPLES.

Ve, denotes
vear

particular god ; but lias a double pi, namely, a masc. dii, idola, and a neut. ve loca sacra. Gutalag 6, 108. Ill:
one
a

lucos aut (invocare e"ahauga, a m e"astafgarjra idola aut loca palis ; trua a hult, a liauga, m circumsepta) in loco In that case (stat ; han standr i m garj?a sacro).
Imlt

haita

tumulos,
oc we

stafhave

here,

in alah, a term alternating between nemus, templum, fanum, its root being doubtless the Gothic veilia (I idolum, numen, from which also comes OHG. wihu, weih, wihum, vaih, vaihum,
as

hallow)

the
was

adj.veins
silva. Still more

sacer,

OHG.

wih ; and worship.

we

saw

applied to sacrifices and decisive is

In

p. 41 that wihan Lappish, vi is said to

on

mean

word, which becomes liaruc The OHG. course of inquiry. specially important to our masc., pi. haruga, stands in the glosses both for fanum, Hrab. 963b. 212. for delubrum, Hrab. 9G9a, Jun. 959a. for lucus, Hrab.
a

third heathen

Dint. 1, 495b, and for nemus, 'nemus in full, runs thus:

So

Diut.

1, 492a.

The

last gloss,

(or) edo includes liaruc, like on the one hanw, that wih, edo wih! fanum, and on the other that of wood, hand the notion of templum, grove, lucus.1 It is remarkable that the Lex Eipuar. has preserved,
evidently

flanzota, plantavit=/0rs"

from

heathen
was

times, harahus

to

designate

judgment, which

originally a wood (EA. 794. 903). Orosius 3, 9, p. 109. Beda 2, 13. 3, 30. masc., pi. heargas (fanum), 1, 282. Beow. 349. kean/tittf (fani set hcarge, Kemble, tabulatum), OX.
horgr
masc,

place of AS. hearg

at times idolum, simulacrum) pi. horgar (delubrum, Saern. 3Ga 42a 91a 114b 141a; especially worth notice is Srcm. 114b blool horgr hlaSinn steinom, griot at gleri orSit,roSit i nyio nauta

with neat's 3Ga blood).Sometimes horgr is coupled with hof (fanum, tectum), 'and 141a, in which case the former is the holy place amidst woods ok horgr ; Fornm. sog. rocks, the built temple, aula ; conf. hamarr
smooth,

(h.paven with

stones, grit made

reddened

anew

'

5, 239.

To both expressions belongs the notion of the place

as

well

Elsewhere the heathen term for altar, nrae. place haraga beod. Ok /3""/idy, Goth, binds, OHG. was strictly a table (p. 38) ; piot, AS. likewise the Goth, badi, OHG. p. 30)gets to mean petti, AS. bed, bedd (lectus, distorted into ara, areola, fanum, conf. AS. wSKbed. weohbcd, vxobed, afterwards lectus, kotapetti (gods'-bed, OHG. pulvinar templi),Graff weofed(ara, altare), like, Brunhild's bed and the 3, 51 ; with which compare also the Lat. lectisterLang res. 1. 239. 255 lectusdicitur,' 'Ad altare S. Kiliani, quod vulgo nium.
1

And

in

one

Suppl.). (A.D. 1160-5); (see

GROVES.

69

Haruc seems Suppl.). and the image itself(see with the 0. Lat. haruga, aruga, bull of sacrifice, unconnected whence haruspex, aruspex. The Gk re/ze^o? however means the sacred also
as

that of the

numen

23, 148. re/Aei/os -rdpov, II. 20, 184. grove, II. 8, 48. Lastly, synonymous with haruc is the OHG. paro, gen. parawes, AS. bearo, gen. bearwes, which betoken lucus1 and arbor, a sacred grove or a tree ; aet bearwe, Kemble. Seem. 109a; barri (nemus)86b 87a.
1, 255.
aras

ON.

barr

(arbor),

demo

parawe

za (al.

themo

we)

qui ad sacrificat=:de za ploazit, Diut. 1, 150 ; ara, or rather

the pi. arae, here stands for templum (see Suppl). Temple then means What figure to ourselves as we also wood. a built the farther back we and walled house, resolves itself, go, into
shut
a

holy

place

untouched

by

human

hand,

There dwells trees. self -grown form in rustling foliage of the boughs ; there is the spot where the hunter has to present to him the game he has killed, and the

in by

embowered and the deity, veiling his

herdsmen What

his horses and

a

oxen

and

rams.

writer of the second century says on the cnltus of the Celts, will hold good of the Teutonic and all the kindred nations : "/}"?, KeXrot fj,ev Ala, a"ya\/j,a Se ALOS KekTLKov Maximus

crepovai Tyrius (diss. 8, ed.

vtyrjXr)

deos

nemora

di quoque I am not maintaining

conceptions
our

Lasicz. 46 142). Habitarunt habent incolere persuasum (Samogitae). sylvas (Hauptszeitschr. 1, 138).

Eeiske

1,

Compare

ancestors

that this forest-worship exhausts all the had formed of deity and its dwellingone.

place ; it was haunt

a

only

the principal
a

Here

mountain-top,

general worship found where could it have

At
a

the grand of the rock, a no in the grove.. And of the people has its seat
cave a

and there river ; but

god may

worthier

Suppl.). (see
were

time when rude beginnings builder's art, the human must mind

all that there was have been roused to

of the higher

devotion by the sight of lofty trees under an open sky, than it could When feel inside the stunted structures reared by unskilful hands. its long afterwards the architecture peculiar to the Teutons reached

To the Lat. lucus would correspond a Goth, lauhs, and this is confirmed Engl. lea, ley has acquired the meaning I6h, AS. leak. The by the OHG. Boh. lutz, is at once lug, field ; also the Slav, grove, glade, and of meadow, to gods (see were but Not the sacred meadows wooded wood, only meadow.
1

Suppl.).

70

TEMPLES.

perfection, did it not in itsboldest creations stillaim at reproducing Would the abortion of the soaring trees of the forest ? not miserably carved or chiselled images lag far behind the form of the god which
throned
on

the youthful the bowery

imagination
summit

of antiquity pictured to itself,

a

sacred tree ? In the sweep found and under the shade1 of primeval forests,the soul of man itself filled with the nearness deities. The of sovran mighty
of influence that
of
our

forest life had

from
'

the first on

the whole
'

being

word

nation, is attested by the from which they took their

march-fellowships ; marka, the denoted first a forest, and name,

afterwards a boundary. The earliest testimonies to the forest-cultus of the Germans are furnished by Tacitus. Germ. 9 : ceterum nee cohibere parietibus
deos, neque in ullam human!

tudine coelestium arbitrantur.

ex oris speciem adsimulare magniLucos ac nemora deorumconsecrant,

illud quod sola revereritiavident.2 que nominibus adpellant secretum Germ. 39, of the Semnones in silvam ; Stato tempore auguriis

ejusdem sanguinis legationibus coeunt. est et alia luco rcverentia. nemo populi nisi ligatus ingreditur, vinculo et potestatem numinis prae se ut minor ferens. si forte prolapsus est, attolli et insurgere baud licitum :
per humum evolvuntur.4
cap. 40
:

patrum

et prism

formidine sacram3

omnes

est

in insula

oceani

castum

Waldes hleo, Tilea (umbra,umbra cnlum) Hel. 33, 22. 73, 23. AS. hleo, hlie, OHG. liwa, Graff 2, 296, MHG. lie,liewe. 2 Ruodolf Fuld has incorporated 863j the whole passage, with a few (f of in his De Alexandri treatise translatione alterations, (Pertz2, 675), perhaps from some intermediate Tacitus's words must be taken as they stand. source. In his day Germany possessed no masters could build temples or chisel who dwelling so the the statues ; grove was of the gods, and a sacred symbol did instead of a statue. Mb'ser " 30 takes the passage to mean, that the divinity
1
,

ON.

to the whole nation was common so as not to worshipped unseen, give one dis trict the advantage of possessing the temple ; but that separate gods did have This view is too political,and also ill-suitedto the isolation their images made. in No doubt, a region which included a god's hill would those times. of tribes renown acquire the more and sacredness, as spots like Rhetra and Loreto did from containing the Slavic sanctuary or a Madonna : that did not prevent the same from obtaining seats elsewhere. With the words of Tacitus worship inter Syriamque Carmelus, compare what he says in Hist. 2, 78 : est Judaeam ita vocant montem deumque, deo aut templum, nee simulacrum sic tradidere tantum ara vero et reverentia ; and in Dial, de Orat. 12 : nemora et majores, luci et secretum ipsum. In Tacitus secretum secessus, arcanum. not seclusion, 3 This hexameter is not a quotation, it is the author's own. 4 Whoever is engaged in a holy office,and stands in the presence and pre cincts of not stumble, and if he falls to the ground, he forfeits god, must his privilege. ^the So he who in holy combat not set sinks to the earth, may
=

GROVES.

71
veste contectum.

nemus,

dicatumque
Naharvalos

in

eo

vehiculum

cap. 43
.

antiquae religionis lucus ostenditur Aids, nulla simulacra, nomen cap 7 : effigieset signa (i.e. numini detractae lucis in proelium ferunt ; with quaedam effigiata signa) a connect passage in Hist. 4, 22 : inde depromptse which silvis apud
,

lucisqiie ferarum

est. genti inire proelium mos 2, 12 : Caesar Ann. Visurgim indicio perfugae transgressus delectum locum et convenisse cognoscit ab Arminio pugnae, in silvam Herculi Ann. 4, 73 : mox sacram. alias nationes

imagines, ut

cuique

conpertum

transfugis,
vocant,

nongentos pugna

Komanorum
in posterum

apud
extracta
was
arae,

lucum,
cona con

quern
fectos ;

Baduhennae though
one.1

it does Ann.

not
:

secrated
quas

1, 61

appear that this grove lucis propinquis barbarae

:

tribunes

mactaverant

; conf. 2, 25

propinquo

apud luco defossam

:

Varianae

legionis aquilam
.

modico
.

Civilis primores

by can expressions centuries later, Cons. Stilich. 1, 288

gentis be matched

praesidio servari. Hist. 4, 14 These in nemus sacrum vocatos.

others
:

from

Claudian

three

Ut procul Hercyniae per vasta silentia silvae venari tuto liceat,lucosquQ vetusta
instar religione truces, et robora numinis bipennes. larlarici nostrae feriant impune

De

bello Get. 545

liortantes his adde dcos.

nee
'

Non

somnia
vox
'

volucres, sed clam palam Alarice, moras omnes, rumpe

are

nobis, edita luco est :

It is not pure nature- worship that we could have had no eye for the mores
'

told of here ; but Tacitus Germanorum/ if their most

Gods dwell in these groves ; no essential feature had escaped him. images (simulacra, in human by name as being are form) mentioned
set up,
no

temple

walls

are

reared.2

But

sacred vessels and

altars

himself on his legs, but must finish the fight on his knees, Danske viser 1, 115 ; be so in certain places a stranger's carriage, if not set upright must overturned, 554. What is fabled of an idol called Sompar at Gorlitz (neue again, RA. lausitz. monatsschr. 1805, p. 1-18) has evidently been spun out of this passage in Tac. ; the Semnones are placed in the Lausitz country, as they had been by in Aventin 1580, p. 27b), (Fraiikf. previously who only puts a king Schwab the place of Sompar. 1 Baduhenna, Miillenhoff perhaps the name of a place, like Arduenna. Badvinna, Patunna 9, adds (Haupts zeitschr. 241). 2 Brissonius de regno Pers. 2, 28 ; ' Persae diis suis nulla templa vel altaria constituunt, nulla simulacra' ; after Herodot. 1, 131.

/1

TEMPLES.

hang on stand in the forest, heads of animals (ferarum imagines) the boughs There divine worship is performed of trees. and is folk-mote there the sacrifice offered, a and the assize, everywhere Have here sacred awe and reminiscence of antiquity. not we alak, wih, paro, technical
terms,

haruc

worship presided and lived ? During this custom many

faithfully portrayed ? How could such they described an unless organized national by priests, have sprung up in the language, over
to the introduction of Christianity,

centuries, down

endured, of venerating deity in sacred woods and trees. I will here insert the detailed narrative given by Wilibald II. 1, 242. Pertz 2, 343) of (t786)in the Vita Bonifacii (Canisius

the holy oak of Geismar (on the Edder, near Fritzlar in Hesse).1 The event fallsbetween Is autem the years 725 and 731. (Bonicum consensu facius) metas ad obsessas ante ea Hessorum
...

Carli ducis

(i.e. of Charles Martel) rediit.

turn

vero

Hessorum

jam

multi catholica fide subditi ac septiformis spiritus gratia confirmati impositionem maims acceperunt, et alii quidem, nondum animo integre percipere renuerunt, confortati, intemeratae fidei documenta

aliietiain linguis et faucibus clanculo, aliivero aperte sacrificdbant, divinationes, alii vero auspicia et praestigia atque incantationes
manifesto exercebant, occulte, alii quidem intendebant, diversosque auguria
etiam,

quibus

mens

sanior inerat, omni commiserunt. mirae

sacrificandi gentilitatis proabjecta

quorum
consultu
atque

alii quippe auspicia et ritus incoluerunt, alii

phanatione

nihil horum quandam

maynitudinis, qu"Q prisco Paganorum vocdbulo appellatur robur Jovis, in loco, qui dicitur Gaesmere, servis Dei secum astantibus, succidere tentavit. cumque mentis

consilio arborem

arborem succidisset, magna deorum suorum copia Paganorum, qui et inimicum devotabant, tissime sed ad modicum quidem
constantia confestim immensa roboris moles, divino

confortatus

quippe aderat intra se diligenarbore praecisa flatu exagitata,

desuper

confracto culmine, corruit, et quasi super! nutus solatio palmitum in quatuor etiam partes disrupta est, et quatuor ingentis magnitudinis aequali longitudine trunci, absque fratrum labore astantium

apparuerunt.

benedictionem

quo viso prius devotantes Pagani etiam versa vice Domino, pristina abjectanialedictione, credentes
in the annalist Saxo, p. 133.

A shorter account

of the

same

GROVES.

73

sanctitatis antistes consilio inito reddiderunt. Tune autem summae fratribus ex supradictae arboris materia *) cum oratorium construxit, From honore Petri dedicavit. S. in illudque that time apostoli Christianity had in this place
'

seat

in Hesse

; hard

by

was

the

id genti caput,' (Marburg), ancient capital of the nation, Mattium Tac. Ann. 1, 56 ; which continued in the Mid. Ages to be the chief According to Landau, the oak and the church seat of government.
of it stood on the site of St. Peter's church at Fritzlar. The whole region is well wooded Suppl.). (see Not unsimilar are some passages contained in the Vita S.

built out

Amandi

of the northern and tree worship wood Franks: Acta Bened. sec. 2. p. 714, 715, 718): Amandus audivit habitatores iniGandavum, esse, pagum cui vocabulum cujus loci irretivit,ut laqueis vehementer quitas diaboli eo circumquaque incolae terrae illius, relicto deo, arbores et ligna pro deo colerent,

(f 674),on

the

atque

fana

vel idola

adorarent.

"

Ubi
"

fana
Amandus

destruebantur,

statim

monasteria

in pago belvacense locum, cui domini dum verbum praedicaret, pervenit ad quendam Aronnam fluvium est Rossonto juxta respondit vocabulum
aut ecclesias construebat.
.
.

ilia, quod

ei ipsa coecitas evenisset, nisi quod ob aliam causam auguria vel idola semper coluerat. insuper ostendit ei locum, in idolum adorare consueverat, quo praedictum scilicetarborem, quae
non

erat daemoni

dedicate/,

nefandam arborem
Among

quantocius

igitur accipe securim succidere festina'.

nunc

et hanc

of groves lasted much longer. At the beginning of the llth century, bishop Unwan Brem. 2, 33) had all such woods cut down Adam. (conf. of Bremen
the Saxons and Frisians the veneration

inhabitants of his diocese : lucos in episcopatu the remoter among in quibus paludicolae regionis illius errore suo, profesveteri cum sione falsa christianitatis immolabant, succidit; Vita Meinwerci, Of the holy tree in the Old Saxon Irminsijul I will treat cap- 22. in ch. VI. Several districts of Lower Saxony and Westphalia

have

preserved vestiges of holy oaks, to Thus, which the people paid a half heathen half Christian homage. in the principality of Minden, on Easter Sunday, the young people of both sexes used with loud cries of joy to dance a reigen (rig,
until quite recent
times
1

Other MS.

have

to be thought
or

of, as

' '. ( A brazen image on the oak is not or mole metallo have been alluded to in what precedes such a thing would

'

follows.

74
circular Wormeln,

TEMPLES.

dance) round
Paderborn,

the village of old oak.1 In a thicket near the inhabitants stands a holy oak, to which
an

of Wormeln year.2 I am

and Calenberg

still make

solemn

procession

every

inclined to trace
so

Holy

Wood

common
a

likely that from itselfwould

the proper name of It is Germany. in nearly all parts of not Christian church situated in a wood, the wood

back

to heathenism

holy ; and in such forests,as a rule, there is be named be explained by Still less can the name not a church to be found. the contrary, these the royal ban-forests of the Mid. Ages; on forests themselves
appear
seems

to

have

sprung taken

out

of heathen

groves,

and the king's right which firstwithdrew

to have

the place

of the cultus

from the common use the holy wood of the In such forests too there used to be sanctuaries for crimi people. nals, EA. 886-9. Franks An of a battle between and Saxons at old account

Notteln

in the

year

779

2, 377) informs (Pertz

us,

that

badly

Saxon had himself secretly conveyed from his castle into a wounded holy wood : Hie vero curn merore se in castrum (Luibertus) magno recepit. Ex quo post aliquot dies mulier egrotum humeris clam in Vulnera nocte portavit. sylvam Sytheri, quae fuit tliegathon sacra, ibidem
animam

lavans, exterrita clamore expiravit. The strange

effugit.

Ubi

multa

lamentatione

by

T'

ayaOov

et princeps

name a (the good), deorum), which omnium somn.

a

expression thegathon is explained for the highest divinity (summus

the from chronicler borrowed have chosen purposely, to

Macrobius's avoid the

a

Scip. 1, 2, and
well-known

naming

may heathen

god
same

name

name

to be the of the wood, seems than one given to forests in more

Sytheri, (seeSuppl.). as Sunderi (southern),

district, e.g.a Sundernhart

in Franconia

(Hofers urk.

ing

by a document hillige holt is mentioned In the county of Hoya there in Kindlinger's Miinst. beitr. 3, 638. (Pertz2, 362). A long list of Alsatian stood a Hdligen-loh Hagenau in Schopflin allude to the holy forest near ; no. documents in comitatu foresto heiligenforst : cum 218 nominato

the sacred soil ? or The forest called Dat

on

p. 308). Did this heathen hope for heal did he wish to die there ?

1065) (A..D.
comitis

Gerhardi
1
2

in pago

Nortcowe.
3, 712,

no.

238

: (1106)

in

sylva

Weddigen's westphal. mag. Spilckers beitrage 2, 121.

GROVES.

75

in sacro Loubach 273 (1143) : praedium nemore no. heiligeforst. : utantur 297 (1158) no. pascuis in sacra silva. no. 317 situm. 402 (1215) no. : in sacra : in silva sacra, silva. no. 800 (1292): (1175) in Jieiligenforst. in konigesbriicken 829 (1304) no. : conventum heiligvorst. no. 851 (1310) : nemus et imperil dictum nostrum forst, pascere et pecora in foresta nostra, quae dicitur der lieilige : porcos tempore tenere. no. 1076 (1356) glandium nutriendos in

forst,silva, nemus,' are enough alternating words The name to show the significance of the term. of the well-known is probably to be explained by the heathen Dreieich (Drieichahi)
silva sacra. The

'

long time, worship of three oaks ; a royal ban-forest existed there a 498) is one of the most primitive. and its charter (I, The express allusion to Thuringia and Saxony is remarkable in to have been composed that seems the following lines of a poem
soon

after the year 1200, Eeinh. exclaims

:

F. 302 ; the wolf

sees

goat

on

tree, and

ich sine ein obez hangen, har ode borst ; ez habe in einem heiligen vorste
ze

see

fruit hanging,
or

That it has hair

bristles;

Diiringen

noch

ze

Sachseu

niht gewahsen enkimde bezzer obez uf rise.

In any holy forest Of Thuringia nor of Saxony There could not grow Better fruit
on

bough.

allusion is surely to sacrificed animals, or firstfruits of the is chase, hung up on the trees of a sacred wood ? Either the story based on a more ancient original, or may not the poet have heard

The

tell from among And

of heathenish somewhere Saxons and Thuringians ?

doings going

on

in his

own

day

(see SuppL).

ancient have inklings now and again, read der edele wait frone ; and we indestruc lasting trees, to a if not of sacrificesoffered yet of sacred trees. tible awe, and the fancy that ghostly beings haunt particular
'
'

in other poems of the Mid. Ages the sacredness of the forests still exerts an after-influence. In Alex. 5193 we

Thus, in Ls. 2, 575, misfortune, like a demon, Altd. w. 3, 161 it is said of a hollow tree:

sat

on

tree ; and

in

da sint heiligen inne, die hcerent aller liute bet.1

There That

are

saints in there,
all

hear

people's prayers

SuppL). (see
From the notion of a forest temple the transition is easy to paying divine honours to a single tree. Festus has : delubrum fustis delibratus (staff with
1

76
Still more

TEMPLES.

does this forest cultus prevail in the unmistakably North, protected by the longer duration of heathenism. The great (see p. 48) was performed sacrifice at Ledera described by Dietmar
in the island which, from its even now bore the name of Scelundr, sea-grove, and The Swedes in like manner Scandinavia. of sacrifice in animals
est

magnificent beech- woods, was the finest grove in all

grove near sacrificed: Corpora

a

solemnized their festival Upsala ; Adam says of the of Bremen in lucum qui proximus suspenduntur
tarn
sacer

templo

; is enim

lucus

est

ex morte arbor es ejus HlotJr HeiSreksson

vel tabo immolatorum we are told in the

gentibus, ut singulae Of divinae credantur. Hervararsaga

cap. 16 horse in the
a

born with arms that he was (fornald. sog. 1, 491), hinni helgu). In the grove Iwly wood (a mork
sits on
cows,

and Glasislundr

bird

the boughs Saem.

a temple and demands and gold-horned sacrifices, 140-1. The sacred trees of the Edda, Yggdrasil and

Mimamei"r,

Ssem. 109a, hardly

need reminding

of.

Lastly, the agreement of the Slav, Prussian, Finnish and Celtic light upon our throws own, paganisms and tends to confirm it. Dietmar of Merseburg 5, 812) affirms of the heathen temple (Pertz
at Eiedegost
:

quam

circumdat

magna

sylva ab incolis intacta et venerabilis ; (ibid. 816)he relates how his ancestor Wibert undique
a

about the year 1008 rooted up bure dictum, ab accolis ut deum

antiquo Eomano

grove of the Slavs : lucum Zutiin omnibus honoratum, et ab aevo

sancto nunquam violatum, radicitus eruens, martyri in eo ecclesiam construxit. Zutibure is for Sveti bor
"

holy forest, from

1012

bor

(fir), pine-barren
'

Merseburg

already

mentions 1, 162,

an

ecclesia in

of Scutibure,' Zeitschr. f.

document

An ON. saga (Fornm.sog. 11, 382) names a archivkunde, Uotlundr 1, 1 Helmold (sacrificial grove)at Strsela,called Boku, cetera says of the Slavs : usque hodie profecto inter illos, cum
bark peeled Names quern venerabantur pro deo. given to particular trees off) Hlin, time names ON. are Gna. it is worthy at the same of goddesses, e.g. of notice, that the heathen idea of divine figures on trees has crept into Christian legends, so deeply rooted was tree worship I refer doubters the people. among to the story of the Tyrolese image grew of grace, which up in a forest tree In find Carinthia Madonna figures fixed on the no. (Deutsche 348). sagen, you trees in gloomy like to be the 2, Of import seem (Sartoris groves reise 165). descriptions of wonderful maidens sitting inside hollow trees, or perched on the hausmarchen boughs (Marienkind, 3. Romance no. de la infantina, see ch. Madonna in Mar. legend. Many the 177. XVI.). wood, oaks with Madonnas Bosquet 196-7. in Normandy,

GROVES.

77

lucorum sint cum nostris,solus prohibetur accessus onmia communia fontium, quos autumant ac pollui christianorum access 11. A song in the Koniginhof MS. p. 72 speaks of the grove (hain, Boh. hai,

hag, Pol. gay, Sloven, Lex Eoth. 324, gaj; conf. gaius, gahajus, kaheius, Lex Bajuv. 21, 6) from which the Christians scared away The Esth. sallo,Finn, salo means a holy wood, the holy sparrow.1
especially a meadow pila is described by with thick underwood ; the national god TharaHenry the Letton (ad. ann. 1219): in confmio et silva pulcherrima, in quo dicebant indigenae

Wironiae

erat

mons

deum Osiliensium natum magnum qui Tharapila2 vocatur, et de loco illo in Osiliam volasse, in the form of a bird ? (see Suppl.).
"

sacred spot in the land, and a seat of the gods ; there stood their images on a holy oak hung with cloths. No unconsecrated person was allowed to set foot in the forest, no tree to be felled, not a bough to be injured, not a
was

To the Old Prussians, Romove

the most

beast to be slain. There were parts of Prussia and Lithuania.3

The Vita

many

such

sacred

groves in other d.

S. Germani
as

Autisiodorensis

3 78, (b.

448) written

early as 473 contains a striking narrative of a honoured stood in the middle of Auxerre peartree which and was As the Burgundians did not enter Gaul tillthe by the heathen.4

by

Constantius

beginning of the 5th century, there is not likely to be a mixture in if the story is purely Celtic, it it of German tradition. But even deserves a place here, because it shows how the custom widely
prevailed of hanging of sacrificialbeasts on trees.5 Eo tempore 400) territorium Autisiodorensis urbis visitatione (before Cui mos erat tirunculorum potius propria gubernabat Germanus. dare, is industriis indulgere, quam christianae religioni operam
ergo assidue venatui the heads

invigilans ferarum capiebat.

copiam Erat

strenuitate frequentissime

insidiis atque artis autem arbor pirus in

in Brzetislav burnt down the heathen groves and trees of the Bohemians 1093, Pelzel 1, 76. The Poles called a sacred grove rok and uroczysko, conf. Russ. roshtcha, grove [root fari,fatum ; roshtcha is from rosti, rasti rek rok from the grove, On threat of hostile invasion, they cut rods (wicie)
1
= =

grow].
on
3

and sent them round to summon 2 Conf. Turupid in Fornm.

ner

their neighbours. but sog. 11, 385;

"

on

1, 56. Mickiewicz Slav nations conf. Schief-

Castren 329. Joh. Voigts gesch. Preussens 1, 595 597. 4 Acta sanctor. Bolland. July 31, p. 202 ; conf. Legenda aurea, cap. 102. 5 Huic huic truncis (Marti) praedae primordia vovebantur, susptndebantur cap. 5. exuviae, Jornandes

78

TEMPLES.

urbe media, amcenitate gratissima : ad cujus ramusculos ferarum ab deprehensarum eo capita pro admiratione venationis nimiae dependebant. Quern Celebris episcopus his civitatis Amator

ejusdem
'

frequens

desine, quaeso, vir honoratorum eloquiis : compellebat quae Christianis offensa, Paganis vero splendidissime, haec jocularia, hoc opus idololatriae cultura est, non chrislicethoc indesinenter Et disciplinae/ tianse elegantissimae vir deo se dignus perageret, illetamen adquiescere nullo modo admonenti imitanda
sunt,
exercere.

hortavoluit aut obedire. vir autem domini iterum atque iteruni eum batur, ut non male arrepta discederet, verum solum a consuetudine esset, radicietiam et ipsam arlorem, ne Christianis offendiculum
tus exstirparet. sed ille nullatenus
aurem

placidam

admonenti.
manus ex

persuasionis tempore discessit. tune urbe in praedia sui juris

opperiens sacrilcc/am arborem
cum

In

hujusergo

applicare voluit die Gerquodam

beatus

Amator

opportunitatem

scidit,et ne aliqua ejusincredulis esset memoria dam illico deputavit. vero, quae tanquam

caudicibus igni concreman-

ab-

oscilla1}

tropliaea

cujus-

dam

ostentabant, longius a civitatis certaminis umbram fama gressus suos Protinus vero terminis projici ad praecipit. iram incendit, dictis German! aures suis atque animum retorquens, dependentia suasionibus
exaggerans

ferocem

effecit, ita
munere

ut

oblitus

sanctae

religionis, cujusjam fuerat ritu atque

insignitus, mortem

beatissimo viro minitaret. A poem of Herricus composed

tion of the idolatrous peartree
:

about 876 gives

fuller descrip

altoque et lato stabat gratissima quondam

urbe pirus media, populo spectabilis omni ; flavebat honore pirorum, non quia pendentum frondis : nee quia perpetuae vernabat munere
Virg. Georg. 2, 388 : tibique (Bacche) mollia oscilla ex alta suspendunt hung up, but real heads are it is however, In that the not masks story, pinu. imagines in Tac. Hist. 4, 22 necessarily images ? of beasts; are the ferarum they hung up the Does oscilla mean capita oscillantia ? It appears that when Isengr. (345. Reinardus heads, they propped open the mouth with a stick, conf. barn is well burg or 3, 293 (seeSuppi). Nailing birds of prey to the gate of a heads horses' was Hanging known, mentioned up and is practised to this day. in Corn's mansion there hung a wolf us, 10 The Grimnismal on tells 47. p. ? these mere that an eagle ; were simulacra and insignia outside the door, and over Ad the gate: Witechind sacrificing,set up an eagle over says, the Saxons, when Victoriae construentes ; this eagle aramque orientalem pertain ponuntaquilam, A dog hung the threshold is also to have been her emblem. seems up over mentioned, Lex. Alain. 102.
1

BUILDINGS.

79

capita alta ferarum Jiaerentia ramis arboris obscoenae patulis

sed deprensarum

passim

spectacula vulgo. plausum praebebant vano illic horrebant trepidi ramalia cervi et dirum frendentis apri, fera spicula, dentes,
forte molossis. tune quoque sic variis arbos induta tropaeis fundebat rudibus lascivi semina risus.

acribus exitium

meditantes

It

was

not the laughter of the multitude

priests ; they saw rate and dimmed,

in the practice a of heathen sacrifices.1

that offended the Christian degene performance, however

Thus

far

we

have

dwelt
of
our

on

the evidences which

was

go

to

prove

that the oldest worship forests and trees. At the

same

ancestors

connected

with sacred

in the earliest time it cannot be doubted, that even times there were temples built for single deities,and perhaps rude images set up inside them. In the lapse of centuries the old forest worship may have declined and been superseded by the structure of temples, fact, we come
more

with
a

some

populations

and

statements good many plete, that it is impossible to gather from them with any certainty the expressions used betoken the ancient cultus or one whether departing from it.

across

less with others. In so indefinite or incom

The

most

weighty

describes the sacred grove and the worship of Mother Earth ; when the priest in festival time has carried the the people, he restores her to her sanctuary : goddess round among

seem of the subject Tac. Germ. 40

and significant passages relating to this part to be the following (see SuppL):

deam templo reddit. conversatione mortalium 1, 51 : Csesar avidas legiones, quo latior populatio ann. foret, quatuor in cuneos dispertit, quinquaginta millium spatium ferro flammisque sexus, non pervastat ; non aetas miserationem
satiatam Tac.

found at Montecassino fanum, in quo ex vetustissimum antique more gentilium a stulto rusticano populo Apollo colebatur, circumquaque hid succreverant, in quibus adhuc eodem tempore enim in cultum daemoniorum infidelium insana multitude sacrificiis sacrilegis insudabat. Greg. Mag. dialogi 2, 8. These were heathens, but it proves the custom to have been not German the more universal.

St. Benedict

80 simul
et

TEMPLES.

attulit: profana templum,

which quod

sacra}

et

celeberrimum

Tanfanae1 vocabant,
belonged
were

this temple

solo aequantur. the Marsi and

illis gentibus The nation to perhaps

some

neighbouring ones Vita S. Eugendi

(see Suppl.).

Condatescensi
50, and famulus in

auctore monacho abbatis Jurensis (f circ. 510), ipsius discipulo (inActis sanctor. Bolland. Jan. 1, p.
acta

Mabillon,

Ben.

sec.

sicut patrum Lupicini in religione discipulus, ita etiam natalibus ortus nempe est haud extitit indigena atque concivis.

Christi Eugendus,

1, p. beatorum

570) :

Sanctus

igitur
et

Bomani
ac

ob celebritatem clausuramque Gallica lingua Isarnodori, id est, ferrei ostii templi superstitiosissimi indidit nomen. in loco, ddubris ex parte jam : quo mine quoque
paganitas

cui vetusta

provincia longe a vico fortissimam

dirutis, sacratissime colis;

atque

micant

coelestis regni culmina

dicata Christi-

inibi pater born

plebisque

testimonio
was

prolis judiciopontifical! sanctissimae If extitit in presbyterii dignitate sacerdos.

of the 5th century, and his father already was a priest of the Christian church which had been can at the erected on the site of the heathen temple, heathenism latest have lingered there only in the earlier half of that century,

Eugendus

about

the middle

at whose

commencement

the West

Gaul. invading

Gallica lingua

here

seems

passed through Italy into to be the German spoken by the

Goths

; the name of nations, in contradistinction to the Eomana more the place is almost pure Gothic, eisarnadaiiri, still exactly it Goths be Burgundian, isarnodori.2 Had or either West might

Burgundians,
so

or

perhaps

even

far,founded
name

the temple

that had penetrated in the fastnesses and defiles of the Jura?3

some

Alamanns

is well suited to the strength of the position and of the building, which the Christians in part retained (see Suppl.). A Constitutio
:

The

the following

Childeberti I of about 554 (Pertz 3, 1) contains de agro suo, Praecipientes, ut quicunque admoniti
constructa

ubicumque

fuerint simulacra

vel idola daemoni

dedicata

inscription found in Neapolitan territory, but supposed by Orelli * been made by Ligorius, has ' Tamfanae sacrum (Gudii inscript. is German, de Wai Iv. 11, the ; and formed like certainly word p. 188) untiq. p. "c. Liutana (Lngdtmum),Rabana Hludana, Sigann CSeqiwiia), (Ravenna), 2 Ir. iaran, Wei. haiarn, Yet the Celtic forms also are not far removed, iron gate, dor (porta) Armor, : haearndor uarn ; Ir. doras, Wei. (ferrum)
1

An

2053

to have

quoted in Davies's Brit, Mythol. pp. 120, 560. 3 held sacred and made Frontier mountains places of sacrificeby 2, 903. 1, 2, Hitters 79. p. vol. aufl. erdkunde nations ;

some

BUILDINGS.

81

statim abjecerint vel sacerdotibus haec ab hominibus, factum non destruentibus prohibuerint, datis fidejussoribus non aliter discedant nisi in nostris obtutibus praesententur.
Vita S. Eadegundis contemporary
nun

("(" 587) the

Baudonivia

wife of Clotaire, composed by (actaBened. sec. 1, p. 327): Dum

iter ageret (Eadegundis) se secular! pompa longinquitate terrae ac spatio, fanum quod

comitante, interjecta Francis colebatur in

itinere beatae reginae quantum hoc miliario uno erat. proximum famulis fanum igne comburi, iniquum ilia audiens jussit judicans

Deum

coeli contemn! audientes Franc! uni

omni fremitu

et diabolica
versa

machinamenta
cum

perseverans in antea (i.e.

et ipsa orante

conabantur et Christum
non ulterius)

multitudo defender",
in pectore
movit

Hoc venerari. gladiis et fustibus vel

vero

sancta

regina immobilis
quern

gestans, equum

sedebat

populi situation of I do destroyed to determine; Eadegund the temple she not venture from Thuringia to France, and somewhere was on that journeying line, not far from the Ehine, the fanum may be looked for.

inter

se

et fanum antequam firmarent. The pacem

perureretur

Greg. Tur. vitae patrum 6 : Eunte rege (Theoderico) in Agripibi fanum Gallus) pinam urbem, et ipse (S. simul abiit. erat autem diversis ornamentis refertum; in quo barbaris (1. Barbaras) quoddam
exhibens usque ad vomitum cibo potuque replebaibi et simulacra ut deum adorans, membra, secundum quod dolor attigisset, sculpebat in ligno. quod unumquemque ubi S.
tur.

opima

libamina

Gallus audivit, statim illuc cum uno tantum clerico properat, acigne, cum censoque nullus ex stultis Paganis adesset, ad fanum delubri ad coelum at illi videntes fumum applicat et succendit.
usque

conscendere, auctorem

ginatis gladiis prosequuntur

regiae condidit.
verum

incendii quaerunt, inventumque evain fugam versus ; ille vero aulae se

rex postqnam quae acta fuerant Paganis minantibus recognovit, blandis eos sermonibus lenivit. This Gallus is distinct from the one who half a century appears in Alamannia

later ; he died about 553, and by the king Austrasia.

Vita

is meant

Theoderic

I of

S. Lupi

Senonensis

(Duchesne1,
episcopum

562.

Bouquet

3,

491):

Rex Chlotarius virum Dei Lupum Vinemaco Jeustriae nuncupante

duci terrae), (i.e. nomine Boson! quern ille direxit in villa quae

retrusit in pago quodam (le Vimeu),traditum duci pagano Landegisilo

(no doubt

Frank)

dicitur Andesagina

super fluvium

82
Auciam,

TEMPLES.

614.)

ubi erant templet fanaticaa is Ansenrie, Aucia Andesagina

decurionibus
was

culta.

(A.D.

afterwards

called la

Bresle, Briselle.
Beda, Eadwine, with
men

king hist. eccl. 2, 13, relates how the Northumbrian baptized 627, slain 633, resolved after mature consultation

made

especially of understanding to adopt Christianity, and was faith by his his Coin in to waver (Ccefi) chief heathen ancient

priest himself:
quaereret, quis cumdata primus

Cumque
aras

et

fana

praefato idolorum

pontifice
cum

sacrorum

suorum

septis quibus
:

erant

cirea,

profanare

deberet ? respondit

ego.

quis enim

omnium ad exemplum aptius quam quae per stultitiam colui, nunc donatam destruam ? ipse per sapientiam mihi a Deo vero in maim Accinctus et ascendens ergo gladio accepit lanceam three unlawful and improper things for a regis (all emissarium
. .

aspiciens vulgus aestiad idola. quod insanire. nee distulit ille. mox ut appropinquabat ad mabat eum in lancea illud, tenebat, eo injecta quam multumfanum, profanare

heathen

pergebat priest),

que gavisus

succendere ille quondam

amnem

sociis destruere ac agnitione veri Dei cultus, jussit fanum cum omnibus septis suis. ostenditur autem locus

de

idolorum

non

longe

Dorowentionem

et vocatur

ab Eboraco ad orientem ultra ham, ubi hodie Godmundinga polluit

ac

pontifex ipse, inspirante ipse sacraverat, aras.1

Deo

vero,

destruxit

eas,

quas
2, p.

Vita 164
:

S. Bertuffi Bobbiensis
quandam

(f 640) in
fluvio

Acta

Bened.

sec.

Ad

villam

Iriae

adjacentemaccessit, ubi

fanum

arboribus consitum videns allatum ignem ei admovit, quoddam cernentes fani cultores pirae lignis. Id vero congestis in modum diuque fustibus Meroveum caesum et ictibus conapprehensum
tusum

in fluvium

illud demergere

conantur.

"

The

Iria

runs

into

Lombards. the Po ; the event occurs among Walafridi Strabonis vita S. Galli (f 640) in actis Bened. sec. 2 et Gallus)infra partes (S.Columbanus p. 219, 220 : Venerunt Alemanniae vocatur, juxta quern ad ad fluvium, qui Lindimacus
superiora Turicinum. pervenerunt per littus cumque venissent ad caput lacus ipsius, in locum qui Tucconia ambulantes dicitur, placuit illisloci qualitas ad inhabitandum. porro homines

tendentes

fana by heargas, by wigbed (see The A.S. translation renders arae p.67), idola by deofolgild, and the other time by getymbro. septa once by hegas (hedges), The spear hurled at the hearg gave the signal for its demolition.
1

BUILDINGS.

83
et impii, simulacra

ibidem
idola
multa

commanentes

crudeles

erant

venerantes, sacrificiis

quae contraria Sancti igitur homines cum

observantes auguria sunt cultui divino superstitiosa

colentcs, divinationes et et
sectantes.

coepissent inter illos habitare, docebant

et Spiritum
sanctum,

eos

adorare

Patrem

et Filium

et custodire

fideiveritatem.
pietatis armatus
cendit et follows an

Gallus sancti viri discipulus zelo quoque igni sucfana,in quibus daemoniis

Beatus

sacrificdbant,
in lacum.
"

quaecumque

invenit

oblata demersit

Here
on

important

passage

which

will be quoted

further

; it

says expressly : cumque ejusdemtempli solemnitas ageretur. Jonae Bobbiensis vita S. Columbani ("[" 615) cap. 17. in act. Bened. 2, 12. 13 : Cumque jam multorum societate monachorum
in eadem densaretur, coepit cogitare, ut potiorem locum ereino inVosago (i.e. construeret. quaereret, quo monasterium saltu) munimine venitque castrum firmissimo olim fuisse outturn,a supra

dicto loco distans plus minus octo millibus, quern prisca tempora Luxovium ibique aquae calidae cultu eximio constrununcupabant, ibi imaginum lapidearum densitas vicina saltus ctae habebantur. densabat,1 quas cultu-miserdbili rituque honorabant. This Burgundian tempora
"

profano vetusta
place old
then Eoman

Payanorum

(Luxeuilin
thermae

Tranche
adorned
their
own

Comte,
with

near

Vesoul)
Had
the

contained

statues.

Burgundian The
same

worship

with

these ?

settlers connected is spoken castrum of

in the
Vita S. Agili Eesbacensis Castrum
narnque intra vasta

in (f 650),

Acta

Ben.

sec.

2, p. 317

dicitur, eremi septa, quae Vosagus fuerat fanaticorum cultui olim dedicatum, sed tune ad solum usque dirutum, quod hujus saltus incolae, quamquam ignoto praesagio, Luxovium
on

lux [qu. ovium?] nominavere.

church

is then built

site : ut, ubi olim prophano ritu veteres coluerunt fana,ibi Christ! figerentur arae et erigerentur vexilla, habitaculum Deo militantium, quo adversus aerias potestates dimicarent superni

the heathen

Regis

tirones. p. 319 : Ingressique (Agilus cum hujus Eustasio) itineris viam, juvante Christo, Warascos praedicatori accelerant,

qui agrestium

fanis decepti,

quos

vulgi

faunos vocant,

gentilium

The
an

multitude
ace.

supply evidently means foliis "buxi. TRANS.]

"

of statues made the adjoining wood thicker ? Must we not lapid. imag. 1 [vicina or saltus densabat copiam speciem after in So Ovid: densae 'crowded the the part of wood adjoining
.

84

TEMPLES,

Bonosi seducti, in perfidiam devenerant, Fotini sen depulso, matri ecclesiae reconciliatos veros virus infecti,quos, errore Christi fecere servos.
quoque
errore

3, p. 609 : Pervenit in confinio Fresonum insulam, et Danorum ad quandam deo suo Fosite ab accolis terrae Fositesland appelquae a quodam latur, quia in ea dei fana fuere constructa. Qui locus a
sec.

Vita

S. Willibrordi

in (f 789),

Acta

Bened.

ejusdem

paganis ibi pascentium

tanta

veneratione

habebatur,

ut

nil in

eo

vel animalium

vel aliarum
nee

tangere audebat,
nisi tacens

etiam

rerum quarumlibet gentilium quisquam haurire a fonte qui ibi ebulliebat aquam

Vita quidam

praesumebat. S. Willehadi (f793), in Pertz divino ejus,

2, 381

discipulorum
circumquaque

compuncti

contigit, ut in morem ardore, /"7ia

et

Unde

gentilium

erecta coepissent

evertere

facto barbari, qui poterant, redigere ; quo perstiterant, furore nimio succensi, irruerunt super eos repente cum impetu, funditus interimere, ibique Dei famulum volentes eos

prout

nihilum, forte adhuc

ad

multis admodum plagis affecere. This in the Frisian pagus Thrianta (Drente) before 779.
caesum
"

fustibus

happened

Vita Ludgeri asperrimos

.
.

(beginning of the
.

9th

Paganos 1,8 : (InFrisia) cent.)

mitigavit, ut sua ilium delubra destruere corarn in fanis aurum et argentum plurimum oculis paterentur. Inventum Albricus in aerarium regis intulit, accipiens et ipse praecipiente

Carolo portionem Lex Frisionum.

ex

illo." Conf. the passage cited p. 45 in (circ. 980),

veteres,
a

from

the

Folcuini gesta abb. Lobiensium locus intra terminos pagi, quern

Pertz 6, 55

Est

fanum Marti sacraverat, Fanum (jentilitas is Farnars in Hainault, not far from Valenciennes.

loco ubi superstitiosa This Martinse dixeruut.

"

In all probability the sanctuary of Tanfana which Germanicus demolished in A.D. 14 was a mere not grove, but a real building, it a otherwise Tacitus would hardly have called the destruction of
'

levelling to the ground

are

'.

During

the next

three

we

without any notices of heathen temples come the 5th, 6th, 7th, and 8th centuries, as I have shown, we Franks, Lombards, Burgundians, upon castra, tcmpla, fana among Alamanns,
seems ticus)

four centuries In in Germany.

or

Anglo-Saxons,

and Frisians. By often to have been understood

fanum (whencefanaa

building

of smaller

BUILDINGS.

85

larger ; the Indiculus superstit. xxxi. and by templum one of i.e.fanis (see Suppl.).I admit that 4 has : de casulis (huts), German leave it doubtful whether some of the authorities cited be Eoman ones heathen temples- be intended, they might which
extent,
' '

for a twofold had been left standing ; in which case there is room German hypothesis : that the dominant nation had allowed certain in their midst to keep up the Eoman-Gallic cultus, or communities

that they themselves

had

taken possession of Eoman

buildings for

the exercise of their own religion1 (seeSuppl.).No thorough investigation has yet been made of the state of religion among the before and after the irruption of the Germans Gauls immediately ; doubt, by no some were there still, side side with the converts
heathen Gauls; it is difficult therefore
to

pronounce

of both kinds may have co-existed. lypothesis, cases ihe doubtful authorities ; but it is not all of them that leave us If the Tanfana temple could be built by Germans, any doubt.
can

for either for So much in

we

suppose

the

same

mples; and what to have been done Built Temples

the Saxon and the Frisian of the Alamann, done in the first century, is stillmore likely was in the 2nd, 3rd, and 4th.

of ways holla, templum OHG.

in early times have been named in a variety OHG. AS. OS. ON". Jwf,aula, atrium ;2" : (seeSuppl.)
must

(Hymn.

24,

AS. 8),

heal, ON.

holl

hallr, (conf.

lapis,Goth,

hallus); OHG.
"

AS. reced, domus,

salr, AS. sele,OS.seli, aula;" basilica (Ca^dm. 145, 11. 150, 16. 219, 23),OS.

sal, ON.

114, 17. 130, 20. 144, 4. 155, 20), an "aloud (Hel. obscure word not found in the other dialects ; OHG. (Drat.1, petaptir, delubrum
"

As the vulgar took Roman fortificationsfor devil's dikes, it was natural Roman Tuitiensis Rupertus castella the notion of idolatry. 't 1135) in his account of the fire of 1128 that levelled such a castellum at Deuz, which had been adapted to Christian worship, informs us that some built by Julius Caesar, others by Constantius and Constantine. thought it was In the emperor Otto's time. St. Mary appears by night to Heribert: archbishop locum in surge, et Tuitiense castrum petens, eodem mundari praecipe, ibique Deo monasterium et omnibus mihique sanctis constitue, nt, ubi quondam habitavit peccatum ibi justitia et cultus daemonum, et memoria regnet like, in Heriberti cap. 15. more Vita Conf. the the the of sanctorum/ with fanum Cologne 81. at above, p. 2 The asylum that atrium and temple offered within their precincts is in ON. gri"asta"r, OHG. OS. vrtthob, Hel. 151, 2, 9. MHG. vrone frtthof, Nib. 1795, 2 ; not at all our friedhof [but conn, vrithof, with frei,free], conf. Goth, freidjan, OS. fridon (parcere). That the constitution of the Old German sanctuaries was still tor tl^emost part heathenish, is discussed in RA.
to associate with
*

86
to which were 195*)1; (Gl. sletst.21, 32) and
"

TEMPLES.

to

betehus of a (En.2695. Earl. 339, 11.28. 342,6. Athis D 93.

use

afterwards added petahds, minores ecclesiae poets like chirihhd, AS. cyrice. The MHG. heathen temple as opposed to a Christian church
Herb. 952.

Wigal.

8308.

Pass. 356, 73.

Tit.
as
a

so 3329),

in M.

Nethl. ledeMs
own

(Maerl.

1, 326. 3,

125), much
Protestants

the Catholics in their

church, but only a (see Suppl.).0. iv. 33, 33 has the periphrase gotes hus, and ii. 4, 52 druhtines Jills. Notker no cap. 17 makes scruple of translating allow
to

countries do not bethaus, praying-house

the Lat. fanis by priest

as

chilcchon, justas

bishop

does duty for heathen

was

395.

well. In the earliest times temple T. 15,4. 193,2. 209,1. Diut. 1, 195.a
hut which
or

retained, Is. 382.

The
fanum

we

are

to picture

to ourselves

pur

bur, bower)was (A.S.

most

under the term likely constructed of logs

temple of the goddess

and twigs round the sacred tree ; a wooden Zisa will find a place in ch. XIII. With
names we
are

compelled

to think rather of

halla and some stone building.

axe

other

Christian teachers eager to lay the sacred trees of the heathen, and fire under their temples. We
see

all the

to the

It would

seem that the poor people's consent was never asked, and .almost to them the was the first thing that announced the rising smoke broken power of their gods. But on a closer study of the details in the less high-flown narratives, it comes out that the heathen were

not

the Christians so reckless. Boniface and simple, nor after taking counsel with resolved on hewing down the Thunder-oak So too the the already converted Hessians, and in their presence. Thuringian princess might not have dared to sit so immovable on
so

tame

her palfrey and give the order to fire the Prankish temple, had not her escort been numerous enough to make head against the heathen. That these did make an armed resistance, appears from Radegund's
request, after the fane firmarent. In most
was

burnt down,

ut

inter

se

populi

pacem

erected

on

it is expressly stated that a church In this way the site of the heathen tree or temple.2 of the
cases

was

the

in illo bctaptire (thechurch at Fulda) publice, Trad. Fuld. ed. in bedebur, Lacombl. no. 412 (A.D. 1162). in bedebure, Erhard 148 betbur, Meyer Ziirch. ortsn. 917. (A.D. 1121). p. 2 Sulp. Severus (ed.Amst. 1665), p. 458 : Nam ubi fana destruxerat ibi (Martinus), ant aut ecclesias statim monasteria construcbat. Dietmar of Merseb. Bishop 7, 52, p. 859 Reinbern Slav, territory, A.D. on 1015) : (speaking of Actum Schannat no.
193.

TEMPLES.

87

consulted, and they could believe people's habits of thinking were that the old sacredness had not departed from the place, but hence forth flowed from the presence of the true God (see Suppl.). At the
same

time

we

here perceive
monuments
or

the

reason

of the almost
not

entire absence of heathen in Germany proper, but

their remains,

only

where certainly such in temples existed, and more chaps. VI. X.' XVI. plentifully ; conf. temple. the temple at Sigtun, baer i Baldrshaga, and the Nornas'

in

the

North,

Either

to make for a the ground room worked into the new Christian church, or their walls and halls were building. We may be slow to form any high opinion of the build ing art among the heathen Germans, yet they must have understood

these

were

levelled with

how

of stone, and bind them firmly considerable masses together. We have evidence of this in the grave-mounds and places of sacrifice stillpreserved in Scandinavia, partly also in Friesland
to arrange

important inferences might be drawn and Saxony, from which some services, but these I exclude from with regard to the old heathen my present investigation.

the earliest seat of heathen worship was in groves, whether on mountain or in pleasant mead ; there the first the tribunals of temples were afterwards built, and there also were
results
are

The

these

the nation.

Fana idolorum lapidibus sacro

. .

church,

see

cultum, immissis quatuor Domino benedicta, novam chrismate pemnctis, et aqua purgans On into a Pantheon the the eduxit. plantationem conversion of Massmann's Eradius 476.
mare
"

destruens incendit, et

daemonibus

CHAPTEE
PEIESTS.

V.

is called to the immediate general term for one who deoram, Tac. Germ. 10) is one derived service of deity (minister is formed from the name the Goth. gu8 (deus) of deity itself. From The
most

\hen.gagudei (pietas, pius, evo-e{3r)";), gaguds (godly, euo-e/3eta) adj. I find MHG., In OHG. translated strictly reverens, pius and erhaft, but also used for venerandus ; our fromm has only lately acquired
the

being simply able, excellent. The vrum this meaning, the MHG. Matt. 8, 4, is in Goth, 27, 1. God-serving, pious man gudja (tepeu?, Lu. 1, 5. 20, 1. Jo. 18, 19. 14, 61. 11, 27. Mk. 10, 34. 63.
22.

19, 6.

Lu. 1, 8.
That

Mk 10, 33. (lepareveiv) (ap^iepeu?) gudjindn ufargudja Lu. 1, 9. (see Suppl.). (lepareia) gudjinassus
were

these

of the ON. gofti antistes), Freys goffi, Nialss. cap. 96. 117. Fornm. godbrd sog. 2, 206. in disappear found is An additional argument the (sacerdotium). from the other dialects, justas our alah dis ance of the word Only appeared, though the Goths had found alhs

expressions follows from the accordance Egilss. 754. Jwfsgoffi (fani (pontifex), heathen

unobjectionable.

faint vestige appears in the OHG. tribunus is cotinc by which Ulphilas1 associates Now as glossed, Diut. 1, 187 (Goth, gudiggs ?)."
a

gudja and

sinista

(Trpeo-fivrepos, elder,

man

in Amm. MarcelL that the sentence remarkable high priest of the Burgundians was sacerdos called sinisto: Nam omnium vocatur maximus apud Burgundies sinistus,et est perpetudiscriminibus nullis ut reges. The us,2 obnoxius connexion of

of standing, 28, 5 informs us,

a priest),

priests with the nobility I have discussed in EA. 267-8 (see Suppl.). More decidedly heathen for a priest are names the OHG.
liarugari, Diut. 1, 514b,3 andparaivari, Diut. 1, 150a, (being derived from haruc and paro, the words for temple given on p. 68-9, and
*

Strictly the Evangelist ; the"translator had no choice." TRANS. For the sense in to see of perpetuity attaching sincomposition,
meant
earn,

Gramm.

2, 554-5. _54-5. 3 If haruc

".

and Gael,

wood or rock, and harugari priest, they cairn, and cairneac priest. O'Brien 77a.

are

very like the

PRIESTS.

89

confirming

what

I have
can

synonymous). They
"

maintained, hardly have

that these two been

have

terms

were

coined

to interpret the Lat. aruspex, they must

by the glossist existed in our ancient

A priest who sacrificed was speech. named The fact that cotinc could bear the sense close connexion
comes

pluostrari

(see p. 36).
shows the

of tribunus

between

the

offices of priest and

a

judge,which

out stillmore
ewa,

dialect :

these being

peculiar to the High Germ, ea signified not only the secular, but the divine law, in the olden times, and closely connected equally
term

clearly in

sacred ; hence eowart, dwart law- ward, administrator of law, Z/O/UATO?, AS. se-gleaw, ge-lareow, Goth, vitodafasteis, one learned in the law, K. 55a 56%b. Gl. Hrab. 974a. N. ps. 50, 9. ewarto of the weak decl. in O.I. 4, 2. 18. 72. I. 4, 23. and as late as the 12th century ewarte, Mar. 21. and, without the least reference to the Jewish office, but quite synonymous with priest : der heilige dwarte, Eeinh. 1705. der baruc und die ewarten sin, Parz. 13, 25.
gotes ewarto

Wh.

of Saracen priests (seeSuppL). The very similar legislator, EA. 781. eosago, esago stood for judex, The poet of the Heliand uses the expression wihes ward (templi 150, 24; to avoid the heathen as well as a foreign term, he

217, 23

custos)
adopts the

periphrases:

frodo man homo) 5, 23. 6, 2.

'

gierddo fruot, (frot,

godcund
gumo

the

3, 19. (geehrte, honoured), prudens)3, 21. 7, 7. frodgumo (gumo,

man

expressions prudens homo, bonus homo (prudhomme, bonhomme) there lurks a reference to the Once Ulphilas renders dpxiepevs by auhuancient jurisprudence.
"

above, but may der guote man'.1

convey In the Eomance

6, 12, which sounds like in which Wolfram the peculiar sense

gudja
uses

mists veiha, John 18, 13, but With Christianity there

never came

iepevsby veiha.

The

Anglo-Saxons

adopted

in foreign words (seeSuppL). the Lat. sacerdos in abbreviated form : pontifex and by biscop and

sacerd, pi. sacerdas ; and

summus

^Elfred translates Beda's

2, 13 heathen),
same

(both pontificum of them in the ealdorbiscop. T. and 0. use

1

sense

bisgof, biscof (from

Parz. 457, 2. 458, 25. 460, 19. 476, 23. 487, 23. The godo gumo, Hel. 4, 16 is said of John ; ther guato man, 0. ii.12, 21. 49 of Nicodemus ; in Ulrich's Lander is 4620 4613. 3857, 4639. an man, ewarte, 4626 zelot, guote conf. abbot styled i.e. is But diu infra), this (v. priester. originally with connected guote.frouwe heathenish, bona socia, so that in the good man also there peeps out something heretical. In the great Apologue, the cricket is a clergyman, and is called SuppL j. Fruotbert (see Frobert (Ren. 8125) preudoms and
=

90

PRIESTS.

0. I. 4, 4. 27. 47 ; and the Hel. 150, 24 Uscop. Later episcopus), on, priester (from presbyter, following the idea of elder and superior), to be the names (papa)came most generally used ; AS. audpfajfe
preost, Engl. priest, Fr. prestre, pretre ; in Veldek, with mester, En. 9002.

prester rhymes

Caesar, bell. Gall. 6, 21, says of the Germans: Neque druides habent qui rebus divinis praesint, neque sacrificiis student, be down the statement a as or as set need not contra mistake,
"

When

dicting what Tacitus tells us of the German priests and sacrifices. Csesar is all along drawing a contrast between them and the Gauls. He had described the latter 6, 16 as excessively addicted to
sacrifices; and
mean no more

his

'

non

studere sacrificiis must

a

than to make

sparing

use

the Germans prevail among Druid-system of the Gauls ; but they did not there sacrificesof their own. The German priests, as

did

in the connexion of sacrifices. As little the elaborately finished

want

'

for priests

or

we

were review of their titles, and in judging the people.

have already gathered from a cursory in the worship of the gods employed
In campaigns,

to them
as

it were

discipline is entrusted being carried on alone, not to the generals, the whole war in the presence of the deity : Ceterum neque animadvincire
nee

vertere

neque

verberare

non nee missum, quasi in poenam, imperante, quern adesse bellantibus credunt, Germ. 7 (see Suppl). The succeeding words must also refer to the priests, it is they that from the sacred grove and carry them take the effigieset signa
' '

quidem ducis

nisi sacerdotibus perjussu,sed velut deo

into

battle.

We

learn from

the divination superintends If the occasion be not a public one, the nation. paterfamilias himself can direct the matter, and the priest need not be called in : limitation of the priestly power, and a sign how far the a remarkable rights of the freeman extended in strictly private life ; on the same
"

cap. 10, that the sacerdos civitatis it is done for the by rods, whenever

principle, I

transac suppose, that in very early times covenant the parties, without the interven tions could be settled between by tion of the judge (EA. 201). Again, when the divination was

the neighing accompanied alone

may

of the white

the sacred touch the

car,
car

steeds maintained by the state, priests and accredited the transaction. Tlie priest
by him her approaching of Nerthus, and leads attends her full of reverence,

presence

is perceived, he

PRIESTS.

91

her back

at last to her

Segestes, whom but a Roman German

Segimund, sanctuary, cap. 40. Tac. Ann. 1, 57 calls sacerdos, had priest

the

son

of
a

been

not

up the alien chaplet

(apudaram Ubiorum), and after tearing had (vittas ruperat), fled to his home.
anything but a them doubtless

These few
complete devolved

incidental notices of priests give us SuppL). On view of their functions (see also the performance

of public prayers, the slaying of victims, the consecration of the kings and of corpses, perhaps of marriages too, the administering of oaths, and many other duties.

Of their attire,their insignia and gradations, we hear nothing at Tacitus cap. 43 speaks of a sacerdos muliebri ornatu, but all ; once gives no details. No doubt the priests formed a separate, possibly
a

hereditary order, though not so powerful and influential as in Gaul. Probably, beside that sacerdos civitatis, higher there were
one

Only and low^er ones. Hessian, Libes in Strabo

other Germanicus.

is cited by

name,

the

Cattian, i.e.

rwv (Ai/Bys

Xdrrwv
to
as

German

prisoners Of him Tacitus

statement

was

dragged

Rome
we

(so far
is worthy

with in the pompa of have him) is still

lepevsi), who

of notice, that the Gothic termed pileati in distinction from the rest of the people, priests were the capillati, and that during sacrifice they had the head covered

silent.1 Jornandes's

with a hat ; conf. RA. broadhat. The succeeding

271

(see SuppL). 05inn

is called SiShottr,

to the introduction of Christi period, down information on the condition of the anity, scarcely yields any in Germany infer from priesthood continental ; their existence we

that of temples and sacrifices. A fact of some importance has been preserved by Beda, Hist. eccl. 2, 13 : a heathen priest of the AngloSaxons was forbidden to carry arms or to ride a male horse : Non licuerat, enim pontificem sacrorum ferre, vel arma vel praeterquam in equa equitare. Can this have any connexion with the regulation it is true, be equally explained from the Bible, that can which, Christian clergymen,

mounted
remarks deretur,

riding about the country, should be on asses ? Festus also and colts,not horses (RA. 86-88) : Equo flamini diali non licebat, ne, si longius digrevehi when
sacra

such
1

customs,

neglegerentur (seeSuppL). The which have impressed themselves

be Leip, Leb, O.N. Leifr, Goth. Laibs ? A

transmission
on

of

the habits of
lect.has

Libes might

var.

A#W.

92
life, would
seem

PEIESTS.

I shall try else quite admissible. a good deal in the gestures and atti where to show in detail,how tudes prescribed for certain legal transactions savours of priestly Suppl.).It is not unlikely, at sacrifice and prayer (see ceremony
to have

been

turned into Christian ones, that it places were was a also thought desirable amongst newly converted people to attract their former priests to the service of the new religion.
as

heathen

sacred

They

cultivated portion of the people, the most the Christian doctrine and recommending capable of comprehending it to their countrymen. Prom the ranks of the heathen priesthood
were

the

most

therefore proceed both the bitterest foes and the warmest The collection of the Letters of Boniface partizans of innovation.1 has a passage lamenting the confusion of Christian and heathen

would

rites,into which foolish or reckless and guilty priests had suffered themselves to fall.2 This might have been done in blameless ignor from deliberate purpose, but scarcely by any men or ance except

previously familiar with heathenism. the Norse priesthood is but very imperfectly delineated in the Eddas and sagas. A noteworthy passage in the Ynglingasaga
such as Even
were

regards the Ases altogether as colonists from Asia, makes the and their residence Asgard as a great place of sacrifice, : skyldu twelve principal Ases J?eir rafta priests (hofgoSar)
cap. 2 which

sacrificial
manna

fyrir blotum

ok

domum

i milli

(theyhad

to advise about

diar sacrificesand dooms); and it adds, that they had been named (divi) and drottnar (domini).This representation, though it be but a the high estimation in which the of Snorri's, shows

conjecture

priestly order stood, so that gods themselves were head of sacrifices and judgments. But we need not found diar and drottnar with real human priests.
1

placed

at the
con

therefore

Just as the Catholic clergy furnished as well the props as the opponents of his The notable example of a heathen priest the Reformation. abjuring ancient had he held faith, and even destroy once his hand forth to temple the putting English, been This has Beda an from was 82. on not priest sacred, quoted p. Beda, evidently for the mere a British one, though exactly purpose of more his station, designates him by a Gaefic word Coin (choibi, choibhidh, marking is not a Coifi Jamieson, see v. coivie, archdruid). cuimhi, sub. supplement Norking Eadwine it in is incredible Gaelic that name, even of ; proper and a British have British thumbria the religion, and maintained should adopted priest. 2 Ed. Wiirdtw. 82. Serr. 140 : Pro sacrilegis itaque presbyteris, ut scripsisti, tauros hircos immolabant, diis et sacrificiamorqui manducantes paganorum baptizantes tuorum. trinitatem incognitum esse, vero utruni modo Ep. 25. dixissent an non, "c. Connect with this the presbyter Jovi mactans,
.
.

"

PKIESTS-.

93

I must
nearer

all,are of as Freysvinr, AS. Fredwine, Bregowine X,

Fro

who stood attention to the fact, that certain men to the gods by services and veneration, and priests firstof SuppL). Hence such names entitled friends the gods1 (see
draw According
a

win).

to

Eyrbygg.

for heroes and kings (see ch. a pp. 6, 8, 16, 26, Kolfr was
a

there meadow, and was his son Steinn and named fore named him Thorsteinn, who again dedicated his son Grimr to the god and was him Thorgrimr ; by this dedicating (gefa), the meant named
to Landn. appointing to the officeof goc5ior priest. And (according Here we see the 2, 23) Hallstein gave his son as gool to Thorr.

Thdrs vinr ; he had

hof of that god on Thorrolfr, he dedicated to him

SuppL). priestly office running on through several generations (see II. 10, 527. Also is also called ALL However, Odysseus ""t'Xo?, ALO\O"; dOavdroLcn Oeolvi, Od. 10, 2 ; but then in Od. 10, 21
he is

"/"t'Xo? ave/jiwv, director of TttjcuV

winds, therefore

priest.

deeply the priestly office in the North encroached on the administration of justice, need not be insisted on here ; in their
How

judicial character

the priests

seem

to have

the people, whereas control over influence at the courts of kings ; on the

exercised a good deal of little is said of their political this point it is enough to read

under Christianity, the and several of the functions of heathen retained the name Gragas 1, 109-113. 130. 165. Convents, and at the same
even

ISTialssaga. In

Iceland,

judges
goffar,

time

p. 85, note) state-farmers, especially occupiers of old sanctuaries (see apparently continue in the Mid. Ages to have peculiar privileges, They have the which I shall enlarge in treating of weisthiimer. keeping of the county cauldron, or weights and measures, and above brood-animals, is favour to all,the everywhere shown which great
on
'

SuppL). (see
Uiotr (Egilssaga (sacrificulus), go"5i is also called a Uotma"r but all blotmenn p. 209), need not be priests ; the word denoted rather any participant in sacrifices, and afterwards, among Christians,

The

It tallies with the passage in Tacitus about the paterfamilias, that any iarl or hersir (baron) might per form sacrifice,though he was not a priest. Saxo Gramm. p. 176 the heathen

in general.

friunt, gotes

MHG. poets stillbestow on hermits and degen (]?egn, warrior). In the Renner heiliger gotes Jcneht (cniht, servant).[See however passim in the lives of

The

the epithets gotes monks 24587, St. Jost is called ' dei, famulus dei ' servus

saints],

94
relates of Harald after his

PRIESTS.

baptism

Delubra

diruit,wctimarios
must
mean

proscripsit, flaminium abrogavit. blotmenn, by flamens the priests.

the great Upsala
motus,

By He

victimarii he
tells
us
on

p. 104, that at

sacrificesthere

were

enacted effoeminati corporum

ac

Greek

scenicique mimorum plausus, mollia nolarum crepitacula; has to tell of choruses and dances also something antiquity

of priests. On the clothing of the Norse priests, I have not come across Was there a connexion between them any information. and the poets ? Bragi the god of song has nothing to do with sacrifices; thought a sacred hallowed thing : OSinn yet the poetic art was he and his hofgo"ar are spoke in verse, styled lioffasmidir (songYngl. saga cap. 6. Can skald (poeta, but be the

smiths),
same as

neut.)

the Even

rare

OHG.

sgalto

? (sacer)

Diut. 1, 183.

Gl. ker. 69,

scaldo.

thing

and heathen skalds. Poetry

of Christian minstrels another is told, that has

after the conversion one down to us also come about

soon

borders

so

closely

on

divination, the Roman

vates

is
a

alike songster and priestly function.

was soothsayer, and soothsaying certainly Amm. Marcell. 14, 9 mentions Alamannian A\an,avviKoL auspices, and Agathias 2, 6 /za^ret? or ^^a^dKoyoi Ulphilas avoids using a Gothic word for the frequently occur
"*

ring

Trpofajrrjs, praufeteis, Lu. 7rpo"/"r?"5

he

invariably

puts

praiifetus, and

for the

fern.

2, 36 ; why not veitaga and veitago ? The OHG. and AS. versions are bolder for once, and give wizayo, witeya.1 Was the priest, when conducting auguries and auspices, a veitaga ?

conf. inveitan, p. 29.

prophetess spdkona Mhnir were and Gripir.

is spdmadr A.S. (spae-woman, The

ON.

term

(spae-man), and
they
to
mean are

for

Such witegestre).
poems
comes

diviners
devin

In

old French

divinatores), (divini, which

uns

occasionally

4, 145. devins, qui de voir dire est esprovez, Meon ce devin, Een. 7383 ; so Tristr. 1229 : li contor dient (see SuppL).

poets : dient li

We

have
"

now

to

speak

antiquity.
a

The mundium wife stood, appears in the old heathen

of the prophetesses and priestesses of in which a daughter, a sister, (wardship) time not to have

excluded

The

erroneous

J. is become ei in our is our verb weissagen,

wissage weissager, MHG. MHG. wissagen, Iw. 3097

for wizege

(OHG.

; equally \vizagou, AS.

witegian).

PEIESTESSES.

95

from a or offices,such as sacrificing (seeSuppl.), Tacitus, after telling us the people. good deal of influence over how mightily the German women wrought upon the valour of their
them from
for greater security demanded warriors, and that the Eomans noble maidens from particular nations, adds : Inesse quin etiam sanctum
et providum

holy

(feminis) putant1,
And
ea

nee

aut consilia

earum

aspernantur,
:

aut responsa negligunt.

before that, Caesar 1. 50

Quod apud

esset, ut matres fam. eorum consuetude sortibus et declararent, utrum esset, proelium comnritti ex usu vaticinationibus ita dicere : non fas Germanos esse necne ; eas superare,, si ante
no

Germanos

proelio contendissent (see Suppl.). has While history not preserved the name vates, of one German it has those of several prophetesses. Tac. Germ. 8 : Vidimus sub Veledam (asa prisoner in his triumph) divo Vespasiano diu apud
vain

lunam

loco habitant. Hist. 4, 61 : Ea mrgo plerosque numinis nationis Germanos Bructerae, late imperitabat, vetere more, apud quo
et augescente superstitione arbitrantur plerasque feminarum/afoVfoms, Veledae deas. Tuncque auctoritas adolevit ; nam prosperas legionum Germanis res et excidium In 4, 65, when praedixerat.
' '

the people of Cologne they

were

made

the offer :

an making alliance with the Tencteri Arbitrum habebimus Civilem et Veledam

Sic lenitis Tencteris, legati ad Civilem apud quos pacta sancientur. donis, cuncta ex et Veledam missi cum voluntate Agrippinensium Sed Veledam negatum. coram perpetravere. adire, alloquique Arcebantur aspectu, quo venerationis plus inesset. Ipsa edita in
turre ; delectus

propinquis consulta responsaqiie ut intermmtius 5, 22 : Praetoriam flumine Luppia triremem numinis portabat. donum Veledae traxere. 5, 25 ; Veledam propinquosque monebat. in Her captivity was lost the probably related chapters of the fifth
e

book.2

This Veleda
a (hardly

had

been

preceded

Auriniam
ON.

Gullveig,

translation of any have gold-cup ; some

others : Teutonic name,

by

Sed

et olim

guessed

such as the Olrun, Aliruna,

Albruna) et
tamquam
1

nee complures alias venerati sunt, non adulatione facerent deas, Germ. 8. A later one, Ganna, is named

A wild force of phantasy, and the state called clairvoyance, have shown themselves preeminently in women. 2 Statius silv. I. 4, 90 : Captivaeque the first pieces Veledae ; he scans two syllables as short, which Dio's seems Zeuss more 436 than correct BeX^da. thinks BeXeSa, BeXt'Sa Vilida. Graff has a n. prop. Wallodu 1, 800. I would Valadamarca, in Jornancles cap. 48, and the Thursuggest the Gothic fern, name ingian name Walada ia Pertz I. 308. a of place
=

96

PRIESTS.

Cassius, 67, 5 j1 and in the year 577 Gunthcramnus a habentem woman consulted spiritum phitonis, ut ei quae erant Greg. Tur. 5, 14 (inAimoin eventura 3, 22 she is mulier narraret/ One much later still, phytonissa, i.e. Thiota, who had 7rv0"*)vi,o-o-a). to Mentz come Alamannia, is noticed in the Annals out of of Fulcla, 847 (Pertz anno 1, 365).2 As Cassandra foretold the fall of Troy,
'

cited by Dio

prophetesses predict the end of the world (v.infra) ; and Tacitus Ann. 14, 32 speaks of British druidesses in these words : Feminae in furore turbatae adesse exitium canebant ; conf. 14, 30. But we have the before us in the Voluspa (see sublimest example
our

Suppl.).
grayhaired, barefooted Cimbrian priestesses in Strabo (v. supra, p. 55) in white robe and linen doublet, begirt with brazen clasps, slaughtering
1

Those

the

prisoners

of

war

and

prophesying

from

Tdvva

(al. Tavva)
name

conf. the
nane,

masc. a

in
2

Lothr.

TrapOevos /xera rfjv BeXrjSai/ eV rrj KC\TIKTJ Gannascusin Ann. 11, 18. 19 ; the fern. Gonna, dat. Ganurk., as late as 709, Don Calmet, ed. 1728, torn. 1. preuves p.

265.

Traditions, which Hubertus Thomas of Liittich, private secretary to the Elector Palatine, according to his book De Tungris et Eburonibus 1541, pro fesses to have received from an Berger Joan. an out of antiquary old book he in his (libello descripto), treatise vetustissimis characteribus and which gives De Heidelbergae follows as Velleda : tempore Quo antiquitatibus, relate virgo in Bruchteria imperitabat, vetula quaedam, Jettha, eum cui nomen collem, Heidelbergensis nunc nomen est arx ubi mine et Jetthae collis etiam habet, inhabitabat, vetustissimumque incolebat, phanum adhuc cujusfragmenta nuper vidimus, dum comes palatinus Fridericus factus elector egregiam domum novam construxit, quam aulam appellant. Haec mulier vaticiniis inclyta, et foret, in hominum raro quo venerabilior conspectum prodiens, volentibus conea non silium ab petere, defenestra, prodeunte vultu, respondebat. Et inter cetera praedixit, ut inconditis versibus canebat, suo colli a fatis esse datum, ut futuris temporibus regiis viris, quos nominatim recensebat, inhabitaretur et templis Sed fabulosae ut tandem celeberrimis ornaretur. antiquitati valedicamus, lubet is liber infelici de Jetmat Egressa ipsius adscribere quae morte continebat. deambulatione tempore amoenissimo quondam ut recrearetur, progrephanum, diebatur juxtamontes, donee pervenit in locum, quo montes intra convallem declinant et multis locis scaturiebant pulcherrimi fontes, quibus vehementer ilia coepit delectari, et assidens ex illis bibebat, cum lupa famelica cum ecce divos invocane catulis silva prorupit, quae conspectam nequicquam mulierem tem dilaniat et frustatim discerpsit, quae casu fonti dedit, vocaturque suo nomen in hodiernum diem fonsluporum ob amoenitatem loci omnibus notus. t is scarcely worth in this may be genuine while trying to settle how much tradition, and how much the erudition of the 16th century foisted in, to the glorification of the new palace at Heidelberg ( Heidberg) ; the very window been copied from Veleda's tower, though on to have the hill would seem Brynhild too resides upon her rock, and has a high tower (Vols. saga, cap. 20, 24, 25 ; conf. MengloS, OHG. Maniklata ?) on the rock, with nine virgins at her knees (Sasm. 110. 111). If the enchantress's name instead of Heida were Jettha, it would suit the localitv better, and perhaps be an echo of the ON.

?uippe

Heifir.

PRIESTESSES.

97

by their blood in the sacrificial cauldron, appear as frightfulwitches the side of the Bructerian Maid ; together with divination they described apparel, we exercise the priestly office. Their minutely may suppose, resembled that of the priests. priest that attends the goddess, in her car ; in the North conversely, and guides the team of kine have handmaids story we waiting upon gods. From a remarkable

While

in Tac. Germ.

40

it is

in the

01 af Tryggv.

saga

(Fornm. sog.

2, 73

which seq.),

the

evidently presents in an odious light, we at all a virgin attended the car of Freyr on events gather that in Sweden Jcona fengin til j?ionosto its travels among the people : Frey var
Christian composer ung ok MS taken a woman young and service was Freys. Otherwise kona a is priestess is called she l Jiofgy"ja, corresponding to goSi, hofgoSi ; see TuriSr 1, 21.

Frey's (into

fair), and

called gyffja, 'hofgyoja, Islend. sog. 1, 205. Landn. ]?orlaug gyftja, Steinvor and FridgerSr, Sagabibl. 1, 99. 3, 268.

authorities likewise dwell less on the priestly functions of women, their higher gift, as it seems, than on of Valdamarr divination: Perita augurii femina, Saxo Gram. 121.

But

the Norse

konungr
en

J?o (KingV.
var

atti moftur miok hun framsyn had

was a

af

gamla ok orvasa, Fitons anda, sem

sva

at hun

la 1

rekkju,
menn

margir

heiftnir

and

there

Fornm. folk),

very old and feeble, so that she lay in bed, heathen she seized by a spirit of Python, like many to be a term which sog. 1, 76. Of like import seems mother
"

borders

higher and supernatural being, as in the It may be not case of Veleda ; and that is dis (nympha, numen). accidental, that the spakona in several instances bears the proper Islend. sog. Thordis (Vatnsd. name p. 186 seq. Fornm. sog. 1, 255.
on

the notion of

1, 140.

Kormakkss.

p. 204

; dis seq.)

however,

very early word,

which

with the Gothic filudeisei (astutia, itis,OS. idis,AS. OHG. dolus), appears to be no other than our ides (femina, nympha). As famous and as widely spread was the term volvo,2 which first denotes any magic-wielding soothsayeress

I at

one

time

connected

"

(Vatnsd. p.

44.

Fornm.

sog. 3, 214.

and is afterwards attached to a one of the oldest Eddie songs, the

1

Fornald. sog. 2, 165-6. 506), particular mythic Volva, of whom

Voluspd, treats.

Either volu
e sacro

Can our gotte, gothe, goth for godmother be the fonte) survival of an old heathen term baptized virgin. a The Slavic volkhv magus. TRANS.
"

(taufpathin, susceptrix
1
Morolt
3184

has gode of the

98 stands here for volvu,

or

PRIESTS.

the claim of the older form Vala may he Walawa OHG. an or asserted ; to each of them would correspond Wala, which above, being only derived in a suggests the Walada ThorUorg, come In the saga Eiriks raufta we different way. upon is the name not the littleVala (Edda Sseni. Hafn. 3, ty."HeicFr
4b, conf. 118b)but also of the Edda (Sa3m. only of the volva in the Sagabibl. 3, 155). Hyndla in the Orvarodssaga (conf. (canicula) one
"

is

I guess that rides on wolves, and dwells in a cave. Irpa (Fornm. sog. 2, 108. 3, 100. also that the virgins Thorger"r and to whom 11, 134-7. 142. 172), paid, all but divine honours were
"

prophetess

and the title of horgabruSr

of guS

(nympha lucorum)and

even

the

name

be excluded accorded, Nialss. cap. 89, are not to from this circle. So in the valkyrs, beside their godhood, there ch. XVI of the priestly, e.g.their virginity (see resides somewhat

(numen)was

and
have

SuppL).
We
shall return
other
names

to these

'

'

gleg

besides), who,

wise women and in accordance with

'

'

(and they
a

deeply

trespass on the superhuman. feature of our mythology, marked divination Here we had to set forth their connexion with sacrifice, and the priesthood.

CHAPTEE GODS.

VL

fully prepared for the inquiry, whether in the oldest time. All the real gods can be claimed for Germany branches language have the same for deity, of our general name and have retained it to the present day ; all, or at any rate most of them, so far as the deficiency of documents allows the chain of
we

Now,

I think,

are

evidence
terms

to

be

completed, heathen

show

the

same

or

but

slightly varying

of worship, sacrifice, temples and Above priesthood. all there shines forth an unmistakable analogy between Norse cen the Old terminology and the remains, many
notions

for the

turies older, of the other dialects : the Norse known long before, and with the same gool were Goths, Alamanns, Franks Saxons. And and the words similarity extends beyond in sacred groves the earliest human
to

sesir, biota, horgr, meanings, this

to

the
or
:

identity themselves

the

customs

offered, priests conducted all but divine authority. enjoyed The proof furnished by the sufficient and
speak their
one
own

and animal sacrifices and divinations,

victims
'

were
'

wise

women

sameness

of language

is of itself nation left to

decisive.
same

and the
nature

the several divisions of a language, then, so long as they are

When
not

to violent influences from exposed kind of belief and worship. without, they always have the same between The Teutonic Celts, Slavs, Lithu lies midway race

and

are

that acknowledge gods, populations Slav The and practise a settled worship. nations, spread over ; how widely distant regions, have their principal gods in common anians, all of them
? should it be otherwise in Teutondom As for demanding proofs of the genuineness of Norse mythology, have really got past that now. we All criticism cripples and anni hilates itself, that sets out with denying or doubting what is trea

Finns,

sured up in song and

entire people, and

story

which collect and arrange it,and

alive arid propagated amongst Criticism can lies before our eyes.

born

an

but

unfold

the materials

in their historical

sequence.

100 Then

GODS.

the only question that can fairly be raised, is : Whether the gods of the North, no longer disputable, hold good for the rest ? To say yea to the question as a whole, seems, of Teutondom inquiry, altogether reasonable from the foregoing results of our

and almost necessary. A negative answer,

maintain,
common

if it knew

guished

that the circle of Norse but by the earlier conversion were to all Germany, extin and annihilated here. But a multitude of exceptions and

about, would try to formerly gods, in substance, were

what

it was

surviving vestiges would greatly limit the assertion, and materially alter what might be made out of the remainder. In the meanwhile a denial has been attempted of quite another kind,
opinion upheld, that those divinities have never proper, and that its earliest inhabitants existed at all in Germany knew nothing better than a gross worship of nature without gods. This view, drawing a fundamental distinction between German

and

the

heathenism, and and Scandinavian discover themselves to which

unprejudiced
a

misapprehending inquiry

all the clues infallible as

evidence upon a few statements from about the

of the unity of two

on

branches of
the nature

nation, lays special stress

for the most sixth century and part proceed from the lips of zealous Christians, who did not at all concern themselves to understand or faithfully portray the paganism
they
were

of the heathen These onwards.

faith,dating

assailing,whose

purpose

against the grosser manifestations It will be desirable to glance mination. in their uniformity and one-sidedness.

rather to set up a warning of its cultus as a detestable abo

was over

the principal passages

Agathias
could only about
as

before 582), himself ("["

know the

heard
worship
KOI

Greek, who from christianly coloured reports what he had distant Alamanns, thus exhibits the Alamannic
a

newly

converted

opposed

to the Frankish
KOI

SevSpa

re

yap

nva

iXdaKovrai
axnrep

peWpa Trora/jiMV oVta Spares 28, 4.

KOI \6(f)ov$

KOL (""dpayyas,

TOVTOLS

Then

follow the words

quoted down

on

p. 47 about

their equine sacrifices. But his contrast to the Franks

breaks

hear almost exactly the we their firsthistorian Gregory cultibus visa est obsequiurn
sibique silvarum atque

same
:

account

of them generatio

from

Sed

haec

when lips the of fanaticis semper

at

once,

praebuisse,

nee

aquarum,

avium

prorsus agnovere Deuin, bestiarumque et aliorum

GODS.

101

finxere formas, ipsasque ut deum colere eisque elementorum Greg. Tur. 2, 10. Similarly, Einhard sacrificiadelibare consueti.

quoque

"

Caroli cap. 7, about the Saxons : Sicut omnes fere Gerrnaniam incolentes nationes et natura feroces et cultui daemonum dediti, nostraeque religioni contrarii. Euodolf of Euld,
in Vita (jEginhartJ)
"

2, 676) : Nam et and Einhard, adds (Pertz frondosis arboribus fontibusque venerationem exhibebant j1 and then I shall deal with hereafter (see the Irminsul, which mentions Suppl). Lastly, Helmold 1, 47 affirms of the Holsteiners : Nihil
after quoting

Tacitus

"

tantum religione nisi nomen lucorum et fontium ceterarumque

de

christianitatis habentes ;

nam

apud

eos

habetur

superstitionum multiplex Yicelinus lucos et

.

error omnes

ritus sacrileges destruens, "c.' in exactly the Conceived

spirit are the prohibitions of heathenish and idolatrous rites in decrees of councils and in laws. Concil. Autissiod. anno 586, can. 3 : Non licet inter sentes aut ad
same

arbores sacrivos vel ad fontes vota exsolvere ; conf. Concil. Turoii. Leges Liutpr. 6, 30 : Simili modo et qui ad II. anno 566, can. 22.
"

arborem,

(al. vocant, quam sanctivam, sacrivam) rustici sanguinum fontanas de Sax. Capit. 20 : Si quis atque ad partibus adoraverit. fecerit, aut aliquid more ad fontes aut arbores vel lucos votum
"

gentilium obtulerit et ad honorem

converters,

daemonum

comederit.

And

the

wrath

the Christian clergy, had for centuries to pour out their against the almost ineradicable folly. It is sufficientmerely
"

of Caesarius episcopus Arelatensis ' kalendarum Contra sacrileges et aruspices, contra quoque issimos ritus, contraque augures lignicolas, fonticolas,' Acta
to allude to the
sermons sec.

542) (*f*
paganBened.

1, p. 668. All these passages

truth.
not

That

German

contain, not heathenism

one
no

possibly

periods when but had been hotly

nigh overmastered.

for prove; heathenism

untruth, yet not the whole destitute of gods, they can was thing, because they all date from
an

longer had free and undisturbed sway, doctrine, and was wellassailed by the new The general exercise of it had ceased, isolated

partizans cherished it timidly in usages kept up by stealth ; at the in simplicity or error con same time there were Christians who by the side of Christian tinued to practise superstitious ceremonies Such doings, not yet extinct here and there among ones. the
1

Adam

of Bremen

again copies Ruodolf, Pertz 9, 286.

102
common

GODS.

from all regulating withdrawn guidance by heathen priests, could not fail soon to become vulgarized, and to dregs of an older faith, which faith we have no appear as the mere right to

people, but

in the devils and witches of more modern times the higher purer fancies of as little antiquity disguised, just ought we to feel any scruple about tracing back the pagan practices in question to the untroubled founmeasure
we

by them.

As

do

not fail to recognise

tainhead of the olden time.

Prohibitions and preachings kept strictly

and

to put their very purpose was down these last hateful remnants of the false religion. A sentence in Cnut's AS. laws (Schmid 1, 50) shows, that fountain and tree

to the practical side of the matter,

does not exclude themselves : worship adoration of the gods Hasftenscipe bi(5, deofolgild weorSige, }?iut is, )?a3t man man J?a3t fyre oftfte fl65\va3weorSige hseftene godas, and sunnan oo15e monan,
ter, wyllas

o"55e stanas oftSe ffiniges cynnes wudutreowa; Hornil. 1, 366. Just so it is said of Olaf the Saint, Fornm. 239, that he
onnur

conf. sog. 5, morg horga,

abolished the heathen sacrifices and gods blotskapar skrimsl, b?e5i hamra (many

Ok

other)

ok

blot, bieftimeiri ok ininni. skoga, vb'tn ok tre ok 611 onnur But we too, why on can conceive of another reason such occa sions the heathen gods, perhaps stillunforgotten, are passed over in
or describing silence : Christian priests avoided uttering their names It was their worship minutely. thought advisable to include them devils, and utterly uproot or all under the general title of demons

their influence

by

laying
The

an

interdict

on

of their worship.

Merseburg

poems

yet remained whatever how, by way of show

still able to transmit exception, the names of certain gods were themselves in formulas of conjuring. in its debasement Pictures of heathenism and decay have no
by Tacitus right to be placed on a level with the report of it given it was from five to eight centuries before, when yet in the fulness If the adoration of trees and rivers stilllingering of its strength. in the habits of the people no longer bears witness to the existence
of gods, is it not loudly enough defective sketches by a Roman

proclaimed

in those imperfect

and

he expressly tells stranger ? When descendants of the god us of a deus terra editus, of heroes and deo imperante), deo (velut (plures of the god who rules in war ortos), trans which the people of gods (deorum of the names

nominibus)

ferred to sacred

groves, of the priest who

cannot

begin

divination

GODS.

without
as

invoking

servant

deus, of the

himself deos) and who regards (precatus of a regnator omnium deorum), of the gods (ministros deos in aspectu, Hist. 5, (Germaniae gods of Germany
the gods

were the captured signa Eomana the diis patriis to whom between penetrate hung up (Ann.1, 59);when he distinguishes dii communes deos or dii penates (Ann. 2, 10. 11, 16), Germaniae distin he even 4, 64), and conjugates dii (Germ.18) ; when (Hist. names, to suit them with Eoman guishes individual gods, and tries Eomana) a Mars, Mercurius, (interpretatione and actually names Hercules, Castor and Pollux, Isis,nay, has preserved the German

IT), of

his son, and of a goddess, appellations of the deus terra editus and of is it possible to deny that at that time the the terra mater ; how

Germans

worshipped

take into account

liberty, the
notion

manners,

that, sunk before logs and puddles, and paid to them their simple adoration ? more knew the Germans super The opinion of Caasar,1 who be later, cannot ficially than Tacitus a hundred and fifty years allowed
ancestors
converse

is it possible, when we How veritable gods ? know of the language, the all the rest that we German!, to maintain the and virtues of the in a stolid fetishism, they cast themselves down

to

derogate

from

the truth.

He
he

wants

to

contrast
more

our

with
; but

the Gauls, with

whom

had

had

familiar

to which
a

the personifications of the sun, fire,and the moon, he limits the sum total of their gods, will hardly bear even interpretatio Eomana'.

and moon we contradict that deeply rooted put Apollo and Diana, they at once peculiarity of the Teutonic way of thinking, which conceives of the being, which could not sun as a female, and of the moon as a male
sun

forced

'

If in the place of

have

escaped deeper. And

if it had penetrated the observation of the Eoman, Vulcan, similar to the Norse Loki, but one of those

divinities of whom there is least trace to be found in the rest of Teutondom, had certainly less foundation than the equally visible and helpful deities of the nourishing earth, and of the quickening,
fish-teeming, ship-sustaining
statements
as
a

water.

can

of the
1

more

half-true and roughcast detailed testimony of Tacitus, hardly avails to cast

only look upon Caesar's opinion, which, in the face

a

Solem juvantur,

opibus aperte solos ducunt, quos cernunt, et quorum fama ne acceperunt. et Lunam; quidem reliquos B.G. 6, 21. Compare Usipetes E.G. 4, 7 the this and Tenchtheri with where immortelles dii quidem say to Csesar : Sese unis Suevis concedere, quibus ne
numero eos

Deorum

et Vulcanum

pares

esse

possint.

10-4 doubt
on

GODS.

that vouch for the early existence of individual time to their great number and gods, necessarily testify at the same Procopius ascribes a TroXu? Oewv their mutual relationship. When
o/u\o9 to the

among All the accounts

other gods, much the German!.

less to prove

bare worship

of elements

Heruli, this

Goths,

those just

of whom
together.

great host must also be good for the know we the fewest particulars, and for
Jornandes would
have
us

'

'

all the Germans

believe that with gods, viros, quos

Diceneus
cap. 11 here
:

was

the first to make

ex

the Goths

acquainted

Elegit

eis tune
numina

nobilissimos prudentiores
quaedam

theologiam

instruens
we

et sacella venerari suasit ;

the service of promoted ruler who But that Jornandes himself credited his Goths particular gods. Unde et with unmistakably native gods, is plain from cap. 10: sacerdotes Gothorum aliqui,illiqui pii vocabantur, subito patefactis

evidently

see

the

portis cum citharis et vestibus candidis obviam sunt egressi paternis diis,ut sibi propitii Macedones repellerent voce supplici modulantes. The fact here mentioned have been totally alien to the may even

real Goths, but anyhow if we And also want

gather from it the opinion of Jornandes. lying quite at the evidence about a race one that clung with great fidelity opposite extremity of Germany, have it in the Lex Frisionum, to their old-established faith,we
we

is the penalty on temple-breakers : addit. tit.13, where the subject diis quorum Immolatur templa violavit. have now We arrived at the following result. In the first rested mainly upon century of our era the religion of the Germans

gods ; a thousand or twelve hundred years later,among the northern the last to exchange the faith of its section of the race, which was fathers for a new the old system of gods is preserved the most one, perfectly.
Linked by language extremity of heathenism, fall,stands central Germany

tradition to either and unbroken both its firstappearance in history and its
from

the fifth to the ninth century. During this period the figures of the heathen gods, in the feeble upon them by the reports of recent con and hostile light thrown
verts,
come

before here
no

I must

German

gods,

faded and indistinct, but stillalways as gods. no simulacrum of repeat, that Tacitus knows l in human image shape ; what he had moulded
us

manalthho, ON. signum, statue ; Goth, manleika, OHG. Uknesld (see the Sloven, malik, idol, have sprung from manleika? Suppl.) ; can
1

Grk.

ayaXpa,

IMAGES.

105

in cap. 43, stated generally in cap. 9, he asserts of a particular case have no ground for disbelieving his assertion. The exist and we ence at least in the parts of real statues at that time in Germany,

best known
the Romans.

to them,

He

would hardly have escaped the researches of knows of nothing but signa and formas, appar
were

ently carved and coloured, which

used

in worship

as

symbols,

contained some and attributes of the several deities. reference to the nature The model of a boat, sigmmi in modum liburnae figuratum (cap. 9), betokened the god of sailing,the formae aprorum (cap. 45) the god
to be are consecrated ; and in the like sense taken the ferarum imagines on trees and at certain sacrifices (see The vehiculum veste Suppl.). contectum of the goddess Earth to whom

and

on

certain occasions

carried about ; probably

they

the boar

was

will be discussed further on. The absence of statues and

temples, considering the impotence of all artistic skill at the period, is a favourable feature of the German But it by no means cultus, and pleasing to contemplate. follows that in the people's fancy the gods were destitute of a form

like the

this, gods invested with all human without be attributes, and brought into daily contact would with man, If there was simply inconceivable. any German poetry then in
;

human

assert than deny, how should the existence, which I would sooner poets have depicted their god but with a human aspect ? Attempts to fashion images them of gods, and if not to carve or out of wood stone, at least to draw and paint them, or quite

be made the earliest ; it is possible too, that the interior at any period, even less accessible to the Romans, parts of Germany, concealed here and there temples, statues and pictures. In the succeeding cen
roughly

to bake

them

of dough

(p. might 63),

nevertheless

turies, however,

multiplied, images also, to fill their spaces, may with the greatest probability be assumed. The terminology, except where the words simulacra, imagines,
when

temples

were

which

leave

no

room

for doubt,

are

employed,

makes

use

of several

Bohem. Toin Thumb? may which malik, the littlefinger, also Thumbkin, have to do Other little, languages, idol. Slavic the [In mal with s-mall]. OHG. terms are avard ; piladi, pilidi (bild) effigiesor imago in general ; in the Mid. Ages they said, for forming or (p.23),ein bilde giezcn, eine making 211, without any refer scheme juncfrouwen ergiezen, Cod. Vindob. 428, num. ence to metal-casting ; ein bilde mezzen, Misc. 2, 186. On Troj.19626, mezzen, the Lith. balwonas, idolum, ling. Pott de Litth. Russ. 2, 51, statua, conf. bolvdn, Hung, bah any ; Russ. kumtr, idol, both lit.and lig.(object of affection).
=

10G
terms

GODS.

whose

meaning
we saw

varies, passing from

the meaning

that of temple

to that of

image,
numen.

justas

of grove mixed

up with that of rock or into the

and wilt, melt In this way the fanum, idolum. sense of altar and statue, of ara, both fana and false OIIG. about, abcuti (Abgott, god) does signify as our idola or statuae, Diut. 1, 497b 513a 515a 533b, just gotze is at (seeabove, p. 15. the false god and his image and his temple once have had a similar ambiguity, 3, 694). Idolum Gramm. must
stone

If, as is possible, that word alah (p.67),it might easily, like haruc

originally meant

it is not expressly distinguished from delubrum, fanum and In general phrases sucli as idola colere, idola adorare, templum. that images are meant, for just idola destruere, we cannot be sure

where

as

often and fana. truere

with the Look at

same

the

meaning following

we

have

phrases

adorare fana, des taken from OHG.

fana excelsorum, Diut. 1, 515a. eibcut glosses : abcuti wihero stetio, in lieilagem stetim, fana in excelsis, Diut. 1, 213a. steininu zeihan inti abcuti, titulos et statuas, Diut. 1, 49 7b. altara inti manalikun beganinti haruga, aras et statuas et lucos, Diut. 1, 513b.

afgoda

gana,

Lacombl. 249,

arch. 1, 11.

"

Saxo

idols, pp. Emmerammi

Saxonum,

320-1-5-7,
sanct.

The
Sept.

often uses simulacra for in Aribonis vita S. statement

Gram,

(Acta

6,

483) :

'

tradidera

te

genti

cultor existit' is undeniable quae tot idolorum that the heathen Saxons in the 8th century served many

evidence

in the years of Freisingen between 918-976, says of the Lebuini, written by Hucbald Saxons (Pertz 2, 361-2): Inservire idolorum cultibus

bishop (Aribo,

false gods 764-783). The vita

ancient
.
.
.

numinibus deos esse

statues
must
a

suis vota

solvens

ac

sacrificia

putatis, quosque be meant

venerando find the

colitis.

simulacra quae Here, no doubt,

(seeSuppl.).
we

In

few

instances

employed, as it had been by Tacitus : in 625) gratias ageret diis suis pro nata
The

nobler designation idem rex Cumque Beda sibi filia,

deus still

(Eadwine
of gods ;

2, 9.

following passages
not

testify to visible representations

to are to describe them, and we content condescend pick up hints by the way. The very earliest evidence takes us already into the latter half Sozomen, of the 4th century, but it is one of the most remarkable.

they

do

Hist. eccl. 6, 37, mentions the heathen Goths among

the manifold dangers that beset Ulphilas the barbarians were : While yet heathens

IMAGES.

107

(ert TWV
means

fBapjBdptov e\\rjviK(o$
fashion, and minutely,
is related
"

in heathen
more

6pr)a-tcev6vTa)v) e\\vjviic"s here is presently Opya/ceveiv (to worship)

"

described

by Athanaric

the persecution of the Christians when Athanaric, having set the statue (evidently

a on l(f" (%oavov waggon of the Gothic deity) eoTw?), apjuLa/jLafys dwellings to the of those suspected ordered it to be carried round of Christianity ; if they refused to fall down and sacrifice (Trpocncv-

their velv teal6i"6iv\

houses
a

were

to be fired

over

their heads.

By

covered carriage ; is not this exactly the was vehiculum, veste contectum, in which the goddess, herself unseen, Germ. 40) ? Is it not the vagn in which Freyr carried about (Tac.
is understood dpfidfia^a round among and his priestess sat, when in holy days he journeyed 2, ? The Swedish the 74-5) people used to people (Fornm.sog. fertility the fields,by which gods over carry about covered images

of

poems of in Saracen them, and the carroccio of the the Mid. Ages, with gods to be nothing but a late reminis Lombard seem cities (RA. 263-5) The Roman, cence of these primitive gods' -waggons of heathenism. Greek and Indian gods too were not without such carriages. Gregory of Tours tells us (2,29-31) of the baptism What of
was

bestowed

upon

them.1

Even

the Jcarrdschen in

our

Chlodovich
touched

(Clovis) and

the events

that preceded
queen

put them in her mouth, if it that the Franks had no gods or statues at all. were generally known Chrothild (Clotilda) she is try speaks thus to her husband, whom ing to prepossess in favour of baptism : Nihil sunt dii quos colitis,
qui neque lapide aut

up, and the speeches of the hardly have fictitious ; yet he would

it,is evidently especially I take to be

sibi neque ligno aut ex

aliis poterunt
ex

subvenire ; sunt

enim

aut

ex

eis indidistis,homines and Jupiter, with arguments

vero, quae metallo aliquo sculpti,nomina dii. Here she brings up Saturnus fuere, non

classical mythology; Ifercttruaque potuere ? qui potius sunt and then : Quid Mars habuere. divini numinis potentiam magicis artibus praediti quam Sed ille magis coli debet qui coelum et terrain, mare et omnia quae
haec Sed cum in eis sunt, verbo ex non extantibus procreavit, "c. movebatur, regis animus regina diceret, nullatenus ad credendum ac creantur jussione cuncta nostrorum prosed dicebat : Deorum
De simulacra quod per campos portant (Indie, superstit. cap. 28) ; one vita S. Martini cap. 9 (Surras 6, 252) : Quia esset haec Gallorum rusticis consue tude, simulacra daemonum, circandido tecta velamine, misera per agros suos cumlerre dementia.
1

drawn

from

108

GODS.

deunt ; deus vero vester nihil posse manifestatur, et quod magis est, de deorum nee esse German genere probatur (that sounds When
their little boy dies
remarks
:

enough!).

Chlodovich

after receiving Christian baptism, Si in nomine deorum meorum puer fuisset

soon

dicatus, vixisset utique ; nunc baptizatus est, vivere omnino Chlodovich's heathenism,
and from
were

autem,
non a

quia in nomine potuit. So detailed

"

dei vestri
a

report of

the mouth
no

there

scarcely years after the event, instructed of well priest, would be absurd, if truth at the bottom of it. When Gregory had once
a

hundred

put his Latin

he simply
a

of gods in the place of the Frankish followed the views and fashion of his time), he
names

(inwhich
would
as

of course go on to surround those names with the appro priate Latin myths ; and it is not to be overlooked, that the four deities named are all gods of the days of the week, the very kind it was to identify with I which quite customary native gods. think myself entitled therefore, to quote the passage as proving at
matter

least the existence of images of gods among the Franks (see Suppl.). The narrative of an incident from the early part of the 7th Alamannia. Columban concerns century and St. Gallus in 612
came

upon ergo

seat of idolatry at Bregenz

on

the Lake

of Constance

Tres

imagines

aereas

et deauratas

superstitiosa

gentilitas

ibi colcbat, quibus Creatori mundi vota magis quam reddenda Vita 2, So S. Galli the (Pertz 7) written in the credebat. says A more detailed account is given course of the next (8th) century.
by Walafrid Strabo in his Vita S. Galli

Bened. (acta

sec.

2. p. 233):

oratorium in honore S. Aureliae constructum Post orationem, cum adierunt. per gymm oculis cuncta lustrassent, placuit illis qualitas et situs locorum, deinde oratione Repererunt praemissa circa oratorium mansiunculas sibi fecerunt. Egressi de navicula
. .
.

autem

in templo dimisso
:

ires imagines

aereas

populus,

clicereconsuevit

altaris sacri isti sunt dii

nos

quas qffixas,1 cultu, adorabat, et oblatis sacrificiis veteres et antiqui hujusloci tutores, perdurant usque in praesens.
. .
.

deauratas

parieti

quorum Cumque

solatio et

et nostra

ejusdemtempli

promiscui sexus minima honorem, verum etiam

1

ageretur, venit multitude non tantum et aetatis, non propter festivitatis solemnitas

ad videndos

peregrinos, quos

cognoverant

So then, in a church really Christian, these old heathen gods1 images had let into the ivall,probably to conciliate the people, who were stillattached There are several later instances of this practice, conf. Ledebur's to them ? Thiir. mitth. VI. 2, 13 (see archiv. 14, 363. 378.

^een

IMAGES.

109

advenisse.
coepit viam

Jussu venerandi

abbatis
.

Gallus (Columbani)
.

et in conspectu populo. procomminuens omnium arripiens simulacra, et lapidibus in frusta Here in locum. His visis nonnulli conversi sunt ad dominum. jecit

veritatis ostendere

"

is

strange

jumble of

oratory built in honour stand

In an and Christian worship. statues still of St. Aurelia, three heathen

heathen

against the wall, to which the people continue to sacrifice, the Christian altar: to them, these are stilltheir without going near the images old tutelary deities. After the evangelist has knocked
to pieces and

thrown
to

them

into Lake

Constance,

part of these

heathen

turn

Christianity.

Probably

in

more

the earliest Christian communities owing

to

degenerated

places than one in like manner,

preponderance of the heathen multitude and the A doubt may be raised, however, as to supineness of the clergy. or whether by these heathen gods are to be understood Alamannish, in a district of the old possibly Roman gods ? Roman paganism
the

Helvetia is quite conceivable, and dii tutores loci sounds almost like the very thing. On the other hand it must be remembered, that Alamanns had been settled here for three centuries, and any other
That worship than theirs could hardly be at that time the popular one. on the neighbouring Lake of Zurich1 (supra, sacrificeto Woden p. 56) in his older biography of the two saints, was Lastly, the association of three di altogether German. feature in vinities to be jointly worshipped stands out a prominent

mentioned

by

Jonas

our

domestic heathenism

; when
were

the Romans
not

dedicated

temple

to

several deities,their images

"

placed side by side, but in Ratpert (Casus S. Galli, 2, 61) separate cellae (chapels). .Pertz to have confounded seems the two events, that on L. Zurich, and the subsequent one at Bregenz: Tucconiam (to Tuggen)advenerunt, quae est ad caput lacus Turicini, ubi cum consistere vellent, populumque ab errore demonum revocare (nam adhuc idolis immoldbant\ Gallo idola vana demergente, populus et in lacum mcinum confringente in iram conversus. Inde iter sanctos exinde pepulerunt. Arbona agentes pervenerunt ad castrum quod nuncupatur, juxta
.
.
.

Mone (Gesch. des heid. 1, 171-5) tries to put this WodenTuggen worship cat been heard of there, instead upon the Heruli, who had never because Jonas says : Sunt inibi of the Alamanns, wcinae nationes Suevorum. But this means simply those settled thereabouts ; there was no occasion to speak ol distant ones. Columban was staying in a place not agreeable to himself, in order to convert the heathen inhabitants ; and by Walafrid's description too, the district lies infra partes Alamanniae, where intra would do justas well.

Curiously,

110

GODS.

lacum

ibique a Willimaro presbytero honorifice potamicum, suscepti, dies cum interrogatus, a Qui sarictis septem gaudio permanserunt. in locum illorum si sciret solitudine proposito congruum, ostendit locum inhabitandum Brigantium. jocundissimum eis ad nomine

Ibique
nunc

olim reperientes templum demonum imaginibus autem

christianae

religioni dedicatum,

pollutum,

mundando
pro

et

conse-

crando

ejecerunt,
account

in pristinum restituerunt statum, sanctae Aureliae reliquias ibidem

atque

statuis quas By this collocaverunt.

"

also the temple is first of all Christian, and afterwards therefore not an old Eoman (Alamanns), occupied by the heathen Woden s statue was That one one. that were of those idola vana almost be inferred from Jonas's account of Eatpert's cantilena S. Galli has the beer-sacrifice offered to him. broken
to pieces, may

only the vague words : Castra de Turegum

Decent This Jupiter

on

adnavigant Tucconium, fidem gentem, Jovem linquunt ardentem. whom

well be Donar According to Arx

et Neptuni

the people apostatized, may very but his statue is not alluded to. (Thunar, Thor),

fire,from

(on Pertz
on

2,

Eckehardus 61),

IV.

'

quotes

Jovis

idola,' but Nigellus

I cannot

Ermoldus

Neptune.

find the passage ; conf. p. 122 It is plain that the three statues

have to do with the idolatry on L. Constance, not with that on L. Zurich ; and if Mercury, Jupiter and Neptune stood there together, deities. the firsttwo at all events may be easily applied to German
In ch. VII, I will impart my about Neptune. conjecture we may conclude from all this,that our ires imagines claim to Luxovian
1

But I think have

a

better
of

German

origin, than
on

those

imagines

lapideae

the

forest, cited

p. 831.

narratives by Gregory of Tours on statues of Diana in the Treves and country, of Mercury and Mars in the south of Gaul, though they exclude German deities, Hist. 8, 15 : thought of yet offer striking comparisons. all Trevericae Deinde in territorium nunc et estis monte quo urbis expetii, hie Dianae habitaculum, labore tainen ; cernitis,proprio reperi quod construxi Two
etiam simulacrum, quod populus hie incredulus quasi dcum adorabat. columnam in cum tegmine. qua grand! cruciatu sine ullo peduni stabam statui, Verum ubi ad me multitude vicinarum civitatum coniluere coepit, praedicabam jugiter, nihil esse Dianam, nihil simulacra, nihilque quae cis videbatur exerceri indigna ipsa, quae inter pocula luxuriasque profluas cantica ura : esse etiam cult deo fecit ac terram, digimm proferebant, sed potius omnipotent!, qui coelum laudis impendere. etiam saepius, ut simulacra dominus orabam sit Bacrificium diruto dignaretur hoc Flexit clomini nnVcridiscutere. errore ab populuni inclinaret in aurem suam meiitcm ut verba oris mei, ut scilicet rusticam, cordia iilolis dominum ex tune (et) relictis cis sequeretur, convocatis quibusdam hoc immensum, cum non poteram, simulacrum elidere propria virtute quod
.

IMAGES.

Ill

the Saxons is the The chief authority for images of gods among famous passage in Widekind where he relates of Corvei (1,12), on the E. Unstrut (circ. the Thuringians their victory over 530),

majorum memoria prodit : (ofcastle Schidungen) ponunt portam

ut

'

'

Mane

autem

facto, ad orientalem
aramque
sua

aquilam,
sacra

victoriae

construentes,

secundum

errorem

venerati sunt, nomine effigie This Graeci fferculem, loco Solem quern appellant Apollinem. important witness will have to be called up again in more than one
atione
"

paternum, Martem,

propria venerimitantes columnarum

annals, at year 1145, where the Eresburg is spoken of, the following is added by a 12th century hand (Pertz 5, 8 : Hec eadem Eresburg est corrupto vocabulo dicta, quam note) imperio et Arispolis et Julius Cesar Romano subegit, quando

connexion. To the

Corvei

nomen

ipse ab eo qui Aris Greca designatione ac Mars Duobus siquidem idolis hec dedita fait, dictus est Latino famine. id est Aris, qui urbis mcniis insertus,quasi dominator dominantium, habuit
insistentibus colebatur in qui et Mercurius mercimoniis According to this, a statue of Mars seems forensibus. to have stood
et Ermis,
"

on

the town-wall. That

contained images of gods, there seems It is true, the passage about Fosite (p. to be sufficient evidence. 84) mentions only fana dei ; we are told that Wilibrord laid violent hands
eorum

the Frisian temples

on

the

sacred fountain, not

that he

demolished

any image.

eruere ; jam enim reliqua sigillorum (the smaller Convenientibus faciliora erant, ipse confregeram. autem multis hanc funibus Dianae trahere statuam, ad missis coeperunt, sed nihil labor eorum Then came proficere poterat. prayers ; egressusque post orationem ad operarios funem ut primo ictu trahere coepimus, protinus simula veni, adprehensumque in terram, in pulverem redegi. So crum cum ruit malleis ferreis confractumque images went to the ground, whose we contemplation should think very in This Diana was Gallic a structive now. mixture probably of Roman and inscriptions The Diana 2, there are a 319). ; (Bouquet worship of arduinna in Erat 2, haud Mirac. 5 : a autem second passage stands procul cellula, haec matrona construxerat quam sepulchrum, martyris (Juliani Arvernensis) (in vico Brivatensi), grande delubrwn, ubi in columna altissima siinulachrum Martis Mercuriique colebatur. Cumque delubri illiusfesta a gentilibus agerentur ac mortui mortuis thura deferrent, medio e vulgo commoventur pueri duo in boy The unus trucidandum. scanclalum, nudatoque gladio alterum appetit runs to the saint's cell,and is saved. die, cum Quarta autem gentilitas vellet iterum diis exhibere libamina, the Christian priests offer a fervent prayer to the martyr, a violent thunderstorm arises, the heathens are terrified : Recedente in tempestate, gentiles baptizati, statuas quas coluerant autem confringentes, lacum vico amnique Soon Burgundians this, the proximum after projecerunt. settled in the district. The statues broken down, crushed to powder, and flung into the lake, every bit the same as in that story of Ratpert's.

figures) quae

possem adjutorio

"

"

112
On

GODS.

2, 339), in describing the other hand, the Vita Bonifacii (Pertz King Bedbod the heathen reaction under (circ. 716),uses this language : Jam Christi, quae Francorum pars ecclesiarum prius
erat subjecta

quoque fanis lugubriter renovata. And if it cultura exstructis delubrorum should be thought that idolorum here is equivalent to deorum, the definitely : Insanum Vita Willehadi (Pertz2, 380) says more esse
et
vanuin a

imperio, vastata

erat

ac

destructa, idolorum

et surdis fera idololatriis Quo audito, gens et subsidii sperare solatium. dicentes, non dedita stridebant dentibus in eum, debere nimium esse mortis, qui tarn sacrilegia profanurn longius vivere, imo reum contra

lapidibus auxilium

petere et

simulacris mutis

event

invictissimos proferre praesumsisset eloquia. The belongs to the middle of the 8th century, and the narrator deos
suos
"

Anskar

(| 865)

comes

hundred

years

later

warranted

his words as mere And I upon am that we have a right to take for empty phrases, what is not sure was not written till 839 : 049), which said in a Vita S. Goari ("(" in Eipuaria), Coepit gentilibus per circuitum (i.e. simulacrorum
in looking cultui

still we flourishes.

are

not

deditis et

vana

idolorum

salutis annuntiare
are

(Acta Bened.
on

superstitionis deceptis, verbum 2, p. 282). Such biographies sec.

older memorials. in every sense are the point of transition to the Scandinavians ; considering the multifarious intercourse between nothing Frisians the that also had in nations, adjoining
can

usually based The Frisians

these two

be

more

natural

than

to

common suppose with their neighbours Even Fosete's temple in the habit of temple and image worship. Heligoland I can hardly imagine destitute of images. Some facility in carving figures out of wood or chiselling them

expected from those signa and effigiesin Tacitus, and the art might go on improving up to a certain stage. Stone weapons that we and other implements find in barrows testify to a not unskilful handling of difficult
out

of stone

is

no

more

than

we

should

have

materials.

That

not

single image of time

of

Teutonic

god

has

escaped

the destructive
surprise
us

Why,

even

and the zeal of the Christians, need less than the total disappearance of the heathen temples. in the North, where the number greater, of images was

hand

and their destruction occurred much later,there is not one preserved ; The technical all the Lethrian, all the Upsalian idols are clean gone. from skera term in the Xorse was dcurdgod" (Fomm. sog. 2, 73-5),

IMAGES.

113

passages referred to, it is idolum, sculptile, from Biorn gives sfctirgoft, likneski af Freyr. because it had to be placed under (penthouse), skur, subgrundium in sheds as it were the OHG. cover, ; with which skurguta (Graff the two 6,

; in (sculpere), skurd (sculptura)

536)seems

to agree.

But there is

no

distinct proof of

an

ON.

skurgoft Dietmar's

account

in Adam
most
were

of Bremen's

is silent about the gods' images at Lethra T ; description of those at Upsal (cap. the 233),
specified, as they de superstitione

remarkable thing is,that three statues are in that temple of the Alamanns : Nunc

habet, Nobilissimum ilia gens templum pauca dicemus. longe positum a Sictona civitate (Sigtun) quod Ubsola dicitur, non In hoc templo, quod totum ex auro paratum est, statuas vel Birka. Thor trium deornm veneratur populus, ita ut potentissimus eorum

Sveonum

in medio solium habeat triclinio. Hinc et inde locum possident Wodan have nothing to do et Fricco. The further description we

with whole
might

here, but there temple

was ex

occurs auro

it also the term sculpere ; as the decorated with gold, he paratum, i.e.t
in

doubtless have described the figures of the gods above all as Saxo as those in Alamannia were aereae et deauratae. gilded, just
"

p. 13 tells of

golden statue of Othin ; cultu prosequi

Cujusnumen

Septentrionis
aureo cum

reges propensiore complexi

suae simulacro, statuam Byzantium religionis simulatione

cupientes, effigiem ipsius dignationis indicem maxima

transmiserunt,

cujus

etiam

brachiorum
stringebant.

lineamenta The

whole but can unhistorical, contrary to the genuine myths ; we only see in it the view of the gods taken by Saxo and his period, and inasmuch as golden and bedizened images of gods were consonant
with such view,
we

armillarum pondere perpassage, with its continuation, is not only

confertissimo

may infer that there still lived in his time a Suppl.). Ermoldus Nigellus, in recollection of such figures (see describing Herold's (Harald's) interview King Charles, with
.

of gods images (sculpta) the heathen, and that he was have had to said ploughshares, kettles and water-buckets forged of that metal. According to the mentions

4, 444

seq.

2, 509-10) the (Pertz

Nialssaga cap. 89, in a Norwegian to temple (goSahus) there were be seen three figures again, those of Thor and the two half -goddesses ThorgerSr and Irpa, of human size, and adorned with armlets ;
1

On recently discovered figures of

'

Odin,'

v.

infra."Wodan

114

GODS.

probably

Thor

sat

portraitures of Thor in Norway.1 One

his car. the middle on Altogether the to have been those most in vogue, at least seem in which temple were wor many skurdgoS

in

shipped, but Thor most of all,is described in Fornm. sog. 2, 153 and 159, and his statue 1, 295. 302-6; in 2, 44 we read: Thorr sat i mest tignaSr, hann var mikill ok allr gulli Itiinn ok ok var miffju

(ex auro silfri

Holm.

saga, ed. 118-9, large figure a Thor is described cap. where standing of ; 4, 245, Fornm. Isl. and sog. ed. Christ, p. 26. Freyr giorr of silfri, Landn. 3, 2. One man sog. 1, 134. carried a statuette of Thor
Thors af tonn in his pocket, so (likneski carved in whalebone gert) to worship him secretly, when as living among Christians, Fornm. was on the ondvegis-pillars, sog. 2, 57. Thor's figure, carved

et argento

; conf. confectus)

Olafs helga

Eyrbygg.
Fornm.

p. 8.

Landnamab.

sog. 2, 324. the

arm,

of gold round
1

2, 12 ; and on the prows of ships, A figure of ThorgerSr holgabruSr, with rings to which people kneel, Fornm. sog. 2, 108.2

bidrag til nordisk archaeologie, pp. 113-159. Finn Magnusen, There is another thing to notice in this passage. The figure of Thorgerftr bent its hand up, when some one tried to snatch a ring off its arm, and the have it. The same man then brought a not disposed to let him goddess was lot of money, laid it at the figure'sfeet, fell on his knees and shed tears, then letgo. The rose now the figure grasped at the ring, which up and once more I regard it as a genuine is told in the Foereyingasaga, cap. 23, p. 103. same trait of heathen antiquity, like others which afterwards passed into Christian folk-tales of the Mid. Ages (seeSuppL). Of more image of grace we than one itsfinger its foot are or a as told that it dropt a ring a shoe gift to those off off (Nicolai who prayed before it. A figure of Christ gave its shoes to a poor man abbatis peregrinutio, ed. Weiiauff p. 20),and a saint's image its gold slippers Archiv. des Henneb. 7, 584. (Mones anz. vereins, pp. 70, 71). A figure of Mary accepts a ring that is presented to it, and bends her finger as a sign that recueil 2, 296-7. Maerl. 2, 214). The two she will keep it (Meon nouv. Virgin-stories in Meon at bottom, have very differ and Maerlant, though one In the latter, a young man at a game ent turns given them. of ball pulls the in finger, Madonna his it hand a on the former, the the ; of and ring off puts his is boxing in Rome, Colosseum on the the finger of a at ring puts and youth hold the man to his heathen statue, which bends the finger. Both figures now bring But French 0. an the the youth makes afflicted poem engagement. image of Mary to bear on the heathen the one, the Mary takes the ring ofi' 13142. Conf. Kaiserchr. 13265. other figure, and restores it to the youth. Scoti chroiiicon 1, 407 (W. Scott's minstr. 2, 136), Forduni 13323. relates this fable as an event of the llth century : a nobleman playing at ball slips his
2

Even in a painting of Mary, the infant in her lap hands her slip for wrdeutsch]. a casket to give to a suppliant, Cod. pal. 341 fol. 63). Similarly, statues turn to protect, they speak, laugh, weep, eat and walk ; the face the arm out away, stretch 3, 78. 262), thus a figure of Christ turns itself away (Ls. another begins to eat beckon, to run to to bigger legenden no. (Kinderm. away 9), weep, and grow

IMAGES.

115

Frey's statue

of silver,(Freyrmarkaftr

carried about in a waggon in Jomsvikingasaga tells of a temple on Gautland (I. of Gothland), hundred densitas a gods, Fornm. which were sog. 11, 40 ; truly a imaginum/ as Jonas has it (see p. 83). Saxo Gram. 327 mentions
'

Vatnsd. p. 44. 50 af silfri), in Sweden, Fornm. sog. 2, 73-7. The

"

simulacrum

worshipped as Not only three, but

quercu divine ?

factum, carved Suppl.). (see

in

oak ?

or

an

oaktree

occasionally two figures side by side are mentioned, particularly those of Wuotan and Donar or of Mars and from the passages cited. Figures of Freyr Mereurius, as we see
in Miiller's occur together, and of Frigg and Freyja, Names of places also often indicate such joint sagabibl. 1, 92. (Thor's worship of two divinities, e.g. in Hesse the Donnerseiche

and

Thor

oak)stood
But

close by the Wodansberg

; and

explorers would

do well

to attend to the point.

neither the alleged number of the statues, nor their descrip tions in the sagas can pass for historical; what they do prove is,

that statues
out of wood,

there
some

were.

They

appear

mostly

to have

been hewn

perhaps were painted, clothed, and overlaid with silver or gold ; but no doubt stone images were also to be met with, and smaller ones of copper or ivory.1 I have put
off until
some
now

the mention

statue, with which

striking accounts
the word

of a peculiar term for of heathen idols connect

themselves. OHG. glosses have

irman"Alt, pyramides,

Mons.

360.

avar^n,

irmansdtt,

altissima columna, Gl. Schletst. 18, 1. 28, 1.

to

Doc. irmansij.l, colossus, 203b. pyramides, Florent. 987a, Bias. 86. eolossus est irminsdl, The

literal meaning

seems

to be statue,

judgeby

the synonym
no.

avard, which

in Gl. Jun. 226 is used

for

(Deutsche sagen,

347. Tettaus, preuss. sagen, pp. 21 1-5-8). In Reinbot's is flogged with rods by a child, and forced to walk away one (3258-69), which, reminds of the god Perun, whom, according to monk Nestor, Vladimir the Apostolic In an Indian be to scourged with rods. caused Antiquity story I find a statue that eats the food set before it, Polier 2, 302-3. then did not regard these images altogether as lumps dead matter, but as of The Greeks too have stories of statues penetrated by the life of the divinity. that move, their kness, close their eyes (Kara/iuo-eij) shake the lance, fall on bleed and sweat, which have been may suggested by the attitudes of ancient images ; but a a statue making movement of of the hand, bending a finger, I have nowhere in images of gods as the read, significant position of the arms held to be. was That the gods themselves xelpa inrep^xova-iv over those whom they wish to protect, occurs as early as in Homer. 1 Finn Magnusen ibid. 132-7.
Georg the idol Apollo

116

GODS.

It was not yet extinct in the 12th century, as and imago. the beginning appears from two places in the Kaiserchronik, near of the poem, and very likely there are more of them ; it is said of
statua

Mercury

(Massmann 129):
"

uf einir yrmensule
stuont

Upon Stood
Him

an
an

ein abgot ungehiure, den hiezen sie ir koufnian.

yrmensul idol huge,

they called their

merchant.

Again

of Julius Caesar (Massm.624): in ungetruweliche him untruly slew, Eomans Eomere On an yrm. they buried him. sluogen, {ifeinir yrmensul sie in begruoben.
"

And

of Simon

Magus

24C

(Massm.4432):"

On an yrmensul he climbed, uf eine yrmensul er steic, daz lantvolc im allesamt neic. The land-folk to him all bowed. him as a god. Nay, in Wolfram's Titurel, last That is, worshipped
the great pillars of the (christian) temple of the chapter, where inneren seul described, instead of Grail are of the printed MS. more the Hanover text (Halm 6151), correctly reads irmensul.
'

'

Further, in the

Frankish

of the Saxons conquest stated, that Charles the destroyed a chief seat of their heathen superstition, not far from Arm. in Westphalia, and that it was Heresburg1 called Irminsul. Karolus perrexit in Saxoniam Petav. : Domnus rex et conquisivit Erisburgo, et pervenit ad locum qui dicitur Ermensul, et succendit
ea

annals ad Great in his

aim.

772 it is repeatedly

loca

(Pertz1, 16).

Ann.

Lauresh.

Fuit

rex

Carlus hostiliter

in Saxonia, et 1,

30).

minsul Ann. Juvavenses

dicebant Saxoniam
onum

quod vocatur Irminsul (Pertz in the Chron. Moissiac., except the spelling HirThe same "c. (Pertz5, 37). (Pertz1, 295), and in Ann. Quedlinb.,
eorum destruxit/anwm
:

Karolus

idolum

Saxonorum

Irminsul

1, 88). (Pertz

Einhardi

combussit, quod Fuld. annales : Karolus

bello a.ggressus,Eresburgum castrum cepit, et idolum Sax1, 348). Ann. Ratisquod vocabatur Irminsul destruit (Pertz conquesivit Eresburc Lauriss.: Karlus in Saxonia castrum
lucum
eorum

bon.

Carolus in Saxonia

et Irminsul

1, (Pertz

Ann. 92). fanum et

Now incline us
1

famosum

Irminsul

expugnat, 1, 117). subvertit (Pertz

Aeresburg

conf. the extract from Dietmar ; but strong reasons 15 miles deeper into the Osning some the pillar (seule) push in pago Hessi forest ; Clostermeier Eggesterstein, pp. 26-7 : Eresburg, Horohus Saxonico Saracho 735. 350. Conf. Massmann's Eggesterst. p. 34. Stadtbergen,
to

GODS.

1 17

Ann.

Lauriss.

Et

inde

pen-exit partibus Saxoniae

usque et argentum fanum quod ibi repperit abstulit. Et fuit siccitas magna, ita ut aqua deficeret in supradicto loco ubi Ermensid 1, 150). Einhardi Ann. : Ferro et igni stabat, "c. (Pertz
destruxit, et
aurum

Aeresburgum

castrum

cepit, ad Ermensul

vice, pervenit, et ipsum

prima

quod Irmin1, 151); repeated in Ann. sul a Saxonibus vocabatur evertit (Pertz 1, 220, 557).1 Tilian.,and Chron. Eegin.,with spelling Ormensul (Pertz
cuncta

depopulatus, Aeresburgum

castrum

cepit,idolum

And

Dietmar

of Merseburg

ion with later events:

Sed

5, 744)further tellsus, in connex (Pertz ingressus, exercitus capta urbe (Eresburch)

juvenem praefatum

usque in ecclesiam S. Petri, ubi prius ab antiquis Irminsul colebatur, bello defatigatum depulit. Taking all these passages together, Irminsul passes through the very same grada
"

tions of meaning we fanum, unfolded in ch. IV, and signifies now lucus, now idolum itself. It can scarcely be doubted, that vast now of woodlands extended over that region : what if Osning ? the name holyin which the pillar stood, betokened a the mountain-forest Charles was wood ? The gold and silver hoard, which supposed to have seized there, may well be legendary embellishment.3 Kuodolf
into detail about the Irminsul ; after his general Saxons, that frondosis arboribus fontion the heathen statement busque venerationem Truncum he goes on: (p. 101), exhibebant'
more
'

of Fuld goes

parvae magnitudinis in altum erectum sub divo lingua Irminsid Latine colebant, patria eum appellantes, quod dicitur universalis columna, quasi sustinens omnia 2, 676), (Pertz quoque
non
1

ligni

quod vocitabant Irminstil, factura simulque columna cujus Non operis parvi fuerat, pariterque decoris. 2 6s is the Sax. form for ans (p. 25),which denoted a god, and also a moun tain ; in High G. the name be Ansninc, Ensninc. But, beside this would mons Osnengi near Theotmelli, i.e. Detmold (Pertz 2, 447), there stood also a silva Osning not far from Osnabriick (Moser urk. no 2),and a third in Ripuaria on Rhine (Lacomblet the Lower 310. 343. 354), which to have ex no seems tended towards the Ardennes far as Aachen la in Chap.), as (Aix mentioned Vilkinasaga cap. 40 ; Barsch Eiflia,illustr. to Schannat's 1, on and according 110, and HattemerS, Oseninch. Ominka, 602% the Ardennes itself was called By the Osnabriick been to have charter above, the forest there appears even foresti Aquisgranum modelled on the Osning of Aachen (ad similitudinem perThat Osning is met with in several tinentis). places, speaks for a more general meaning [thanthat of a mere proper name] ; like as, ans, and fairguni, it is the sacred mountain forest. Ledebur takes the Teutoburgiensis and saltus to be Osning. Os?iabrtick, Asnebruggi seems the (bridgeof nearly related. ases) 3 Is this Ermen-pillar hoard an allusion to the legend of Ermenrich's hoard? (SaxoGram. 156. Reinh. fuchs CLII.)
^

Poeta Saxo 1, 65 (Bouquet 5, 137) : Gens eadem coluit simulacrum

118

GODS.

great wooden pillar erected, and wor shipped under the open sky, its name signifiesuniversal all-sustain ing pillar. This interpretation appears faultless, when we take
with
it other in words with irmin. is intensified by the meaning which In the Hildebrands lied, irmingot is the
a

(seeSuppl.).Here

was

composition supreme

peculiar one, agreeing in sense with thiodgod, the (whole) people's god, formed by another streng thening prefix, Hel. 33, 18. 52, 12. 99, 6. irminman, an elevated of all,not

god, the god

Hel. 87, 13 and in Hildebr.1 In the same way I explain proper names compounded with irman, irmin (Gramm. 2, 448). And irmansul, irminsdl is the great, high, divinely honoured
race,

expression the human

for

man,

Hel. 38, 24.

107, 13.

152, 11.

irminthiod,

statue ; that it was

the

term

dedicated to any one god, is not to be found in itself. In like manner the AS. has eormencyn (genus
"

humanum), Beow. 309. Cod. Exon. 333, 3. eormengrund (terra), Beow. 1711. (and singularly in an form: ofer ealne yrmenne adj. 243, ON. (progenies). 13). eormenstrfind grund, Cod. Exon. iormungandr iormunreJcr iormungrund (terra), (anguis maximus), (taurus maximus). Erom all this may be gathered the high mythic
"

antiquity of these appellations, and their diffusion among all branches of the Teutonic race ; for neither to the Goths can they have been strange, as their famous king's name Ermanaricus

ON. (Airmanareiks,

Hvrmunduri

are

a doubt the Ib'rmunrekr) shows ; and beyond the H being (Gramm. 2, 175), properly Ermunduri

often prefixed to all such forms. Now whatever may be the probable meaning of the word irman, iormun, eormen, I shall return in due time, one to which thing is
connexion, which continued evident, that the Irman-pillar had some Mercury or Hermes, to to be felt down to a late period (p.H6),with Greek antiquity raised similar posts and pillars,which were whom

themselves The

called Hermae, a name Saxons may have known

from the 8th

which
more

suggests our Teutonic one. about this ; the Eranks, in

Upper

Germany,

irmanstil, irminsul
a

pillar.
1

Probably

century, connected with the general notion of a heathen image set up on ligni the Euodolf associated with his truncus

to the 13th

is with transposition the Lat. armus, Bohem. ramenso, both arm and shoulder ; in the Sloven, compound and it intensifies exactly like irman ; does this point to ramen-velik, valde magnus, too is worth considering ; conf. Arminius between irman ? an arm and affinity Schailarik 1, 427. The Slav,
ramo,

OHG.

aram,

means

IMAGES.

119

or without, a of a choice and hallowed tree-stem (with, into shape by the hand rather than of a pillar hewn god's image ?), sub divo, with the ; this fits in too with the worshipping of man of the chroniclers, and with the simplicity word lucus used by some

thought

image melts into the notion of the earliest forest-worship. As the Westof tree, so does the tree pass into that of image ; and our naturally suggests the idea of that phalian Irmen-pillar most Thor's-oak in Hesse ; the evangelists converted both of them into I suspect an intimate connexion between churches of St. Peter. the Irman-pillars and the Roland-pillars erected in the later Mid. in Sweden Thor'sAges, especially in North Germany ; there were ^Ethelstdn-pillars (Lappenberg pillars,and among the Anglo-Saxons
1,

376). There
as

in Neustria,

yet remains to be given an account of a sacred post Leuconensis contained in the Vita Walarici abbatis

(f622), said
ripam

to have

been composed

in the 8th century

ipsius fluminis slips erat magnus, diversis imaginibus virtute immissus, qui nimio cultu morem atque ibi in terrain magna Walaricus the log to be causes gentilium a rusticis colebatur. down : et his quidem thrown rusticis habitantibus in locis non

juxta figuratus,

Et

praebuit. Sed armis et fustibus, indigne certatim concurrentibus cum undique illis dei sui vindicarent (ActaBened. hoc ferentes invicem, ut injuriam d' Angst, 2, pp. 84-5). The place was sec. (bourg called Augusta built on the spot. near the town of Eu),and a church was
parvum
tarn
moerorem

quam

et stuporem

omnibus

there were shown, that in ancient Germany It will further be needful to consider, how gods and statues. of gods with antiquity went to work in identifying foreign names German, and conversely German with foreign.

I think I have

now

The

Eomans

in their descriptions

make themselves partially understood by preserving barbarous vocables, to do

to cared a great deal more by a free translation, than,

a

the

same

time they

did not

go

service to posterity. At arbitrarily to work, but evidently

with care. Caesar's Sol, Luna least ; but Tacitus

seems

and
never

Vulcan
to
use

are

perhaps
names

the

what satisfiesus deities, of Eoman

he names only except advisedly and with reflection. Of the gods, deified 4, Hist, Ann. 13, Mercury 57. 64); of (Germ. 9. and Mars heroes, Hercules, Castor and Pollux (Germ. 9, 43); of goddesses,

120

GODS.

his

the (Germ.9),

terra

mater

by

her German Incompatible

name

(Germ.40),
as

and the mater deum Apollo or Bacchus, are

(Germ. 45).
never

deities, such

the absence of Jupiter, and but a deity of the second was

What strikes us most, is compared. the distinction given to Mercury, who rank
a with the Eomans, the foremost of all:

mere

of merchants, but here stands out Mercurium colunt : to him alone do human maxime with while Mars and Hercules content themselves prominence
of Mercury
was was

god Deorum

sacrificesfall, beasts. This

maxime Mercurium colunt, hujus sunt plurima simulacra, Caes. B. Gall. 6, 17) ;x and that the looks of the Eomans, when directed towards Gaul in the foreground ; besides, it may have Germany, still saw been Gallic informants this light.

that this god divinity, and

is probably to be explained worshipped by the Gauls likewise the most

by
as

the fact,

their chief

frequently

portrayed

(deum

that set the German

too

divinity before them

Mars

in

Observe

the

Gaulish

juxtaposition of

Mercurius
ones

in statues

together

11), (p.l precisely as Tacitus names (Ann.13, 57). The omission of Jupiter

and the German

is obviously

yielding the precedence to that of Tacitus knew best : we shall see, as branches on the contrary we go on, that the northern and remoter On his and reserved their highest veneration for the thunder-god. Whom to Hercules I shall express my we are views further on. understand by the Dioscuri, is hard to guess ; most likely two sons of Woden, of the Edda, the brothers and if we go by the statements Baldr and Hermoftr would be the most fitting. to German This adaptation of classical names gods became

accounted for, by his worship Mercury in those nations which

by the universally spread, and is preserved with strict unanimity Latin writers of the succeeding centuries ; once set in circulation,
it remained

and intelligiblefor long ages. fashion, but one god after the Roman The Gothic historian names and that is Mars : Quein Gothi semper asperrima placavere cultura (Jornandes cap. 5), with which the Scythian Ares, so early as in
current

Herodotus

4, 62-3, may be compared. Paulus Diaconus winds up his account sane, (1,9): Wodan express announcement Gwodan
1

of Wodan

dixerunt, ipse est qui apud

Eomanos

quern adjecta Mercurius dicitur, et

with the litera

Schopflin, Als. ill.1, 435-60 ; esp. on a fanum of Mercury at Ebermiinster Conf. Hummel, bibl. deutsch. alterth. p. 229. Creuzer, altrom. cultur am. Oberrhein, pp. 48, 98.
1 , 58.

GODS.

121

ab universis Germaniae older countryman Alamanns, declares

vocant

Just so his gentibus ut deus adoratur. Jonas of Bobbio, in that account of the sacrificing
:

Illi aiunt, deo

suo

Vodano,

alii,se velle litare; upon which, a hand says less correctly : Qui apud eos Martem ilium appellant ; though otherwise Woden autem infra). resembles Mars (v.

quern Mercurium gloss inserted by another Yuotant vocatur, Latini

"

greatly

Gregory

of Tours

(supra, makes p.107)

the gods whom again Mars MercuriusquQ adored. In 1, 34 he expresses himself in

vatus, Gabalitanae
.

Saturn and Jupiter, and the heathen Chlodovich

more

comurbis episcopus. Widethe third pellitur a Chroco Alamannorum rege (in cent.). kind of Corvei names Mars and Hercules as gods of the Saxons (see
. .

general terms: daemoniis immolare

Pri-

p. Ill); and

that

little addition to the Corvei Annals and Latin denominations

(see p.lll)

couples together the Greek Ermis and Mercurius.

Aris and Mars,

8: De paganiarum sacris reckons up, under Mercurii vel Jovis1 ; under 20 : De feriis quae faciunt Jovi vel Mercurio. So that the thunder-god, of whom Tacitus is silent,is in other quarters unforgotten ; and now we can understand Wilibald's narrative of the robur Jovis (see p. 72), and in Bonifac. 723)the presbyter Jovi mactans (see epist. 25 (A.D. Suppl.). In the Additamenta Matthaei Paris, ed. W. Watts, operum Paris 1644, pp. 25-6, there is an old account of some books which said to have been discovered in laying the foundation of a church in the tenth century, and to have been at Verlamacestre (StAlbans) burnt. One of them contained invocationes et ritus idololatrarurn
are
'

The

Indiculus

Varlamacestrensium, in quibus comperit, quod specialiter civium Phoebum deum Mer solis invocarunt et coluerunt, secundario vero Voden deum curium, anglice appellatum, videlicet mercatorum,
quia cives et compatriotae Evidently et institores fuerunt.'
out
.
.

fere

erudition; would have given us far more Passages which appear to speak of a German goddess by the name a few of Diana, will be given later. Neptune is mentioned times (supra, p. 110).

of his

own

the narrator the invocations and rites themselves information. welcome

negotiatores has added somewhat

omnes

Had these been Roman first, and Mercury after.

1

gods, Jupiter would

certainly have

been

named

122

GODS.

Saxo

Grammaticus,
names

though

the

of gods, instead of his usual Thor (pp.41, instead ; yet once, he has Jupiter, p. 236, and malleus Jovialis ; Mars on p. 36 103), to stand for Othin, not for Tyr, who is never seems alluded to in Nigellus, citing the idols of the Normanni, Saxo. Ermoldus says 4, 9

Eoman

he writes in Latin, avoids applying he uses Othinus Othin, never or

Mercurius

2, 501), that (Pertz

for God

they (the Father)

Neptune
recur

and for Christ Jupiter ; I suppose names and Jupiter Thor ; the same Melis-Stoke,
as

Neptune, worshipped here mean OSin, must

4, 69. 100. 453-5.

late

as

the beginning

Frisians that the heathen remembers 17); I cannot indicate the Latin authority from which drew this.1 If the supposition

of the 14th century, still Mercury 16. (1, worshipped

no

doubt

he

and almost
the six
or

both be allowed, and it seems necessary one, that, from the first century
ones,

justifiable
and during

eight succeeding

there went
a

transfer of the above-mentioned and gods to domestic deities of Gaul and

to all the

few

uninterrupted Latin names of similar familiar Germany, and was

on

an

obtain by this alone the solution of a that has never phenomenon yet been satisfactorily remarkable half Europe of the heathen explained : the early diffusion over nomenclature of the days of the week. These names a are piece of evidence favourable to German educated
;
we

heathenism,
The

and not to be disregarded. to me to stand thus.2 seems matter

"

From

Egypt, through in

the

Alexandrians,
Asia
was

the

week

of

seven

days

(e/SSo/^a?), which
among

Western

very ancient,

came

into vogue

the Eomans,

but the planetary nomenclature Julius not till later. Under

Mart, apolog. 1, 67. rEp/*ov The institution in Clem. Alex, strom. 7, 12. and A^poSLT?)? rjfjiepa 18, about the close fully carried out, not long before Dio Cassius 37,.
Our MHG. poets impart no such information ; they only trouble their it is true Jupiter and Apollo make heads about Saracen gods, among whom Mars, Jovinus, Saturnus. In Rol. 97, 7 are named their appearance too. 2 I can here use beginning, the the not conclusion, which would be only learned for investigation, a more useful of paper by Julius Hare on the my Mus., Nov. 1831). Conf. Idelers days names the the (Philolog. of of week handb. der chronol. 2, 177-180, and Letronne, observations sur les repre'senta1

of 'dies Saturni' in connection Then fjKiov^epa in Justin 3, 18.

of the days of the week apparently Caesar occurs the earliest mention with the Jewish sabbath, Tibull. 1,

tions zodiacales, p. 99.

GODS

OF

THE

WEEK.

123

The Eomans of the 2nd century.1 nine days, nundmae=novendinae. the Jews the hebdomas, and now

previously had a week of Christianity had adopted from it could not easily guard the
had

SuppL). church against the idolatrous names of days either (see But these names, together with the institution of the week, had to Gaul sooner than the passed on from Eome and Germany,
Christian religion did. In all the Eomance have lasted to this day (mostly in names countries the planetary
a

very abridged form), for first day instead the the : except seventh and of dies solis they (Lord's day),It. domenica, Sp. domingo, Fr. chose dies dominica
; and

sabbatum, It. sabbato, Sp. sabado, Fr. samedi (=sabdedi, sabbati dies).But the heathen names these two days continued in popular use of even long after : Ecce enim dies solis adest, sic enim barbaries vocitare

dimanche

for dies Saturni they

kept the Jewish

diem dominicum
Unhappily
a

consueta

est, Greg. Tur. 3, 15.

of the Gothic names of days is denied The sabbatd dags, salbato dags, which us. in Ulphilas, alone occurs seen, proves nothing, as we have just against a planetary designation A sunnons dags, a menins of the remaining six or five days. dags may be guessed ; the other four, for us the important, I most do not venture to suggest. Their preservation would have been of the very highest value to our inquiry. I. sunndn dag, 0. v. 5, 22. Gl. bias. I76a. tac arch. 1, 6. II. mdnin (without authority, for in Graff 2,795. 5, 358 have no manitag, manotag reference ; manetag in Notker, ps. 47, 1). III. dies Martis, prob. Ziuwes tac among Alamanns; in the llth cent. Cies dac, Gl. bias. 76a;2 prob. different Bavarians Lombards. IV. dies Mercurii, perhaps among and still

knowledge

OLD

HIGH

GERM."

Lacombl.

"

"

"

abstract term, diu mittawecha already in N". ps. 93, and mittwocha, Gl. bias. 76b. V. dies Jovis, Donares tac, Toniris tac, N. ps. 80, 1. domestic, Gl. bias. 76a. Burcard von Worms 195b:
our
"

Wuotanes tac ?

quintam dag, 0.

feriam in honorem
v.

Jovis honorati.

"

VI.

dies Veneris, Fria

211, 1." VII. at last,like the Eomance and Gothic, avoiding the heathenish dies Saturni, sambaziag, T. 68, 1. K 91, I.3 samiztag, K 88, 40. sunntin aland, our sonnabend,
1 An old hexameter at the end of the editions of Ausonius Mercurio, barbam Jove, Cy pride crines (nails Wednesday, beard on on

4, 6.

tag, T. Frije

: Ungues Thursday

hair

on
2

Friday).
and cinnurn.

Cies for Zies, as the same glossist 86a writes gicimbere Sambazolus n. prop, in Karajan.

124

GODS.

already in 0. v. 4, 9, prob. abbreviation of sunnundages aband, feria dominicam, for have been meant ante vespera solis cannot [conf. Engl. Whitsun-eve] to Komthe ; and occasionally, corresponding N. ps. 23. dies dominica, frontag, ance
of the days of the week are not easily to be picked out of the abun literature ? It is true, sunnen dant remains MHG. tac of our in Berth. 118) and maniac 452, 16. mcentac 498, 22. (suntac (Parz.
Amis MID. HIGH

GERM."

Would

any

one

believe, that the

names

1648)1 admit
73a.

128),spelt Duristag in a SemiLow Germ. urk. of 1300 in Hofer p. 57), and Dornstag in one of 1495, Useners femgerichten 131 Fritac 448, 7. 470, p. ; nor (Parz. Berth. 134), Vriegtag, Uolrich 73a; nor 36, 31. 1. Walth. yet Berth. 439, 2. sunnen 138), samztac (Parz. 3880). abent (Trist.
"

Uolrich

of no doubt. Dunrestac, Berth.

Neither do Donrestac

(Donerstag,

uncertainty hangs former, by a remarkable

But

about

the

third

variation, was
not

The and fourth days. in Bavaria named Eritac,

Erdac

quite certain, eritag in Adelung's vat. hss. 2, 189. ergetag in Berth. 122 ; see examples collected from in Swabia 1, 96-7), Schm. on the contrary Ziestac, for urkunden,

(thetrue

form

Ziewestac.

of these forms, which have nothing to do with people : each other, live to this day in the speech of the common Bav. ierte, Austr. iarla, irita, Vicentino-Germ. eortd, ortd, Alem.

Both

zinstag. The insertion of zienstig,zeinstig, zinstag,ziestig, zistiff, ziestag, the liquid has corrupted the word, and brought in quite irrelevant

notions.

In

predominate rectly dinstag, there is good stag, as if from ding, thing,

central Germany in the (diestik

the

form

diestag, tiestag
our

seems

to

Pthon), whence
reason

dienstag

cor (less

spelling dingis false ; dinstag occurs in juclicium, Gaupps seen magdeb. recht p. 272. The fourth day I have never in our dialects, or modern after the god, either in MHG. named be justified as cited in the note can unless indeed the gwontig

for the

ie) ; the

"

standing
tion
'

for Gwuotenstag,
'

midweek
Zuemtig

has

that abstrac everywhere carried all before it,but it has itselfbecome

Wuotenstag;

for Monday, Staid. 2, 470 ought perhaps to be zue mentig, ze has 248b Tobler has he 1, 490 gwontig, ; yet guenti, giienti, mantage 146 Urk. no. for lb, 19 Zellwegers guonti, urk. which guentig, and 'an Haltaus by be to seems has tag,' supported which gutem In Or is only this particular Monday called sol after Lent jahrzeitb. have 'giiotemtag.' The resemblance the Cod. pal. 372, 103 (ann. 1382) we Gudensdag day to Westphalian the this (Woden's day) is purely of good accidental.
1

GODS

OF

THE

WEEK.

125

into a masculine mitlwoch, almost unintelligible by being changed mittich, Berth. 24, maktig, Staid. 2, 194, conf. the Gothl. majkadag, Almqv. 442a),an der mitkun* fern.,is found in the Cod. zaringobad.
'

no.

140

phinztac benspiegel,

(A.D.1261). 128. (Berth.

So

for the fifth day, the numeric name Ottoc. 144a. Gratzer urk. of 1338. Schwaeven

way influences, Tre^Trr??, petek, piatek, patek, though Friday (see mean Suppl.).

1, 322),or phingstag, Schm. p. 196. into some districts of Upper Germany through

has

made

its

Greco-Slavic

by these the Slavs

NEW

HIGH

GERM.
V.

IV.

mittwoch.

I. sonntag. II. montag. Donnerstag. Freitag. VI.

"

III. Dienstag.

VII.

samstag,

sonnabend.

OLD

SAXON.
some

"

The

OS.

names

are

differed in

dialects prove. the fourth day

essential points from We may pretty safely assume of the week, for in Westphalia

have wanting, but must the OIIG., as the derived

Wddanes

dag

for

Godenstag, Gonstag, Gaunstag,

Rhen.
urkunden Gudenstag, Kindlinger

Gunstag, at Aix Gudestag, Giinther, 3, 585. 611

it is still called Gguesdag, in Lower

1380-7), (A.D.

was

probably
most

horigk. p. 577-8 (A.D. 1448). The third day Tiwesdag, the fifth Thunaresdag, the sixth Friundag.
"

The

doubtless be the seventh, was it formed unlike would after dies Saturni, Sdteresdag ? conf. the Westph. Saterstag,Saiter1365). In Sachsensp. 2, 66 one MS. reads staig, Giinter 3, 502 (A.D.

for sunavend
MID.

Satersdach (see Suppl.).

"

DUTCH.

I. sondach, Maerl. 2, 159.

II. manendach,

Huyd.

Maerl. 2, 139. III. Disendach, Maerl. op St. 3, 389. maendadi, 2, 140. al. Dicendach, Dissendach, Cannaert strafrecht, pp. 124, 481 IV. Wocnsdach, Maerl. 2, 143. apparently corrupted from Tisdach. V. Donresdach, Maerl.
2, 144.

VI.

Vridach, Maerl. 2, 159.

VII.

Vrindagh"t,

Maerl.

2, 143.

157.

Saterdach,

Maerl.

gen. 2, 114.

120-3. 157-9. 276. 3, 197. 343.

also sonnacht, Maerl. 2, 164. 3, 240.

(see Suppl.).
NEW
merly

II. mdndag. zondag. dinsdag, Dissendag. IV. Woensdag,

"

DUTCH.

I.

III.

dingsdag,

for
V.

Belg. Goensdag.

Donderdag.
OLD

VI.
"

Vridag.

VII.

Zaterdag.

FRISIAN.
V.

Wernsdei. Saterdei

I. sonnadei. III. Tysdei. IV. II. monadci. Tkunresdei, Tornsdei. VI. Frigendei, Fredei. VII. all these forms in

for (references FRISIAN.

"

Richthofen).
sinnedey, sendei, senned

NEW

I. sneyn, abbrev. from

126

GODS.

the final n in sneyn, no doubt, as in OFris. Frigendei, III. decl. II. moandey. a relic of the old gen. sing, in the weak V. Tongersdey. VI. Fred, abbrev. from Tyesdcy. IV. Wdnsdey.

(conf. Frud) ;

Fredey.
even.

VII.

sniuwn,

snioun, abbrev. from

staat
van

sinnejuwn Sun(day)=

Conf. tegenwoordige bidraghen

2, 56.

Friesland
naoogst

1, 121.

Was-

senbergh's

Halbertsma

p. 281-2

(see

Suppl.).
NORTH

FEISIAN. V.
"

IV.

Winsdei.

III. Tirsdei. I. sennendei. II. monnendei. Tursdei. VI. Fridei. VII. sennin (in =
"

even).
VI.

ANGLO-SAXON.
dseg. IV. daag.

I.

sonnan

dseg.

II.

monan

daeg.
Thunores

III. 2Y?0es

Wodenes VII.
"

or

Forces

daeg.

V.

dceg.

Scetresor Sceternesdaeg.
III. Tyrsdagr,

-Fr^e OLD
Tysdagr.

NORSE.

IV.
VII.
"

I. sunnudagr.1 II mdnadagr. V. Thorsdagr. O"insdagr. VI.

Friadagr,

Frey-

judagr.
even

laugardagr. sondag. IV. tystai.

SWEDISH. Finn, lordag.

I.

mandag. Onsdag. V.

II.

III.

Tisdag,
VI.

Tliorsdag.

whence Fredag

VII.

DANISH.

c%.
We
names means

V.

II. mandag. sondag. Torsdag. VI. Fredag. VII.

"

III. Tirsdag.
loverdag

IV.

Ows-

(see Suppl.).

it is only in the seventh day that the Scandinavian depart from the Saxon, Frisian and Dutch : laugardagr
see,

end of the week. here there may Yet even connexion ; a Latin poem of the 9th century on the battle of Fontenay (Bouquet7, 304) has the illud fuit, sed Saturni dolium ; a non : Sabbatum singular verse people be some
at the

bath-day

because

bathed

devil's bath ?

conf. ch. XII, Saturn.

[The Germ,

for carnage

is

blutbad,
Even
seven

blood-bath.]
if the Germans from from the earliest times knew the week of the four phases of the lunar change,2 yet the

days

sunna

is noticeable, as in other cases sol is used rather than been formed by the Christian teachers in imita The Swed. and Dan. sondag (insteadof tion of the other Teutonic languages. have been taken bodily from a Plattdeutsch form. must Boldag) 2 To the Lat. word vix, gen. vicis (change, corresponds, without the turn) OHG. the Gothic vikti, usual consonant-change, wecha and wehsal, both refer (I give way), because change is a able to the verb veika, vaik, OHG. wiclm ' German, der wechsel ist ein weichen ']. Ulph. has viko only giving way [in ' Lu. 1, 8, where ey 777 is translated * in vikon kunjis ; it once, TTJS ragci f^^epias is evidently something more here, it expresses at the same time a part than rd^ts ', therefore lit. in vice generis of the gen. which the Vulg. renders This ON.

sunnudagr
seems

; sunnudagr

to have

'

e^/ufptay,

GODS

OF

THE

WEEK.

127

naming of the days and the order in which they stand is manifestly On the contrary supposition, there importation from abroad. an have been variation in details ; and Saturn, for whom no would

prepared to stand sponsor, would have been left god seems out in the cold. But it would be no less absurd to attribute the introduction of the week and the names of the days to the Christians. As they
Teutonic
came as

into vogue

rapid diffusion is altogether natural.1 Christianity had the Jewish week, a frequent offence to it,but were and it tolerated names which were already too deeply rooted, and could only be partially dislodged.

well among lively intercourse the

among heathen

the heathen

Romans,

they
; nay,

could

just

Gauls
between

and

Germans the
three

considering
a

nations,

Those
which

words
comes

of Gregory
more .out still

reveal the utter aversion plainly in the language of

an

of the clergy, in Syn (publ.

in 1107, them
ever

tagma

de baptismo,

p.

190)

Icelandic bishop

actually did away

mere

to their recent over of idols to be handed converts for daily use, unless they had already been long established how should the Latin gods among the people ? And in Germany, have been allowed to get translated into German as if on ones, pur

numeric names. suffered hateful names

with How

them

in Iceland, and replaced should the Christian teachers

who by

have

pose to put them within easy reach of the people, had they not already been familiar with them for centuries ? Again, the high antiquity of these translations is fully establish ed by their exact accordance with the terminology used in the first
to turn German as people came centuries, as soon gods into Roman. In days' names the introduction of the seven my opinion,

by ' in ordine vicis '. Now whether viko expressed to the Goths the alterna tion of the moon's for certain ; I incline to believe quarters, we do not know it,as the OHG. ON. vika, Swed. vecka, Dan. weha, woclia, AS. wice, wuce, The very absence of con uge, are all limited to the one meaning of septimana. It is remarkable sonant-change that points to a high antiquity in the word. the Javanese vuku means a section of time, the year falling into 30 vukus (Humb. Kawispr. 1, 196). The Finn, likely to have been wijkko is more borrowed from the Norse than from so far back as the Gothic. I remark further, that an by the Germani be inferred time observance must of sections of from the mere fact that certi dies were fixed for the sacrifices to Mercury, Tac.
Germ.
1

9.

Mainz 2, 27 seq. (Kupfert 4, no 7) describes a gesch. yon round altar, prob. of the 3rd or 4th century, on which are carved the seven gods of the week (1 Saturn, 2 Apollo, 3 Diana, 4 Mars, 5 Mercury, 6 Jupiter, 7 Venus), and in an 8th place a genius.
Roman

Jos. Fuchs,

128

GODS.

amongst us must be placed at latest in the fourth or fifth century ; it may not have taken place simultaneously in all parts of Teutondom.

natural delusion, began early to days' names to the native gods of ascribe the origin of the seven William their fatherland. of Malmesbury, relating the arrival of in Britain, says of Hengist and Horsa, that they were the Saxons
a
"

Our

forefathers, caught

in

sprung

from

antiquissimi

regium genus delirantes, ei quartum

Erant illius the noblest ancestry: enim abnepotes Voden, de quo omnium pene barbararum gentium lineam trahit, quemque Anglorum deum esse gentes

diem

septimanae,

et sextum

uxori

consecraverunt perpetuo ad hoc tempus sacrilegio 9). More circumstantially, Geoffrey of Monmouth Hengist say to Yortigern : Ingressi p. 43) makes
"

ejusFreae 1601. p. (Savile 6. ed. 1587, (lib.

sumus

regnum

tuum

duce
rex

Mercurio
inquirit

petivimus.

Ad

nomen

maria, itaque Mercui

curii erecto vultu Hengistus : deos

religionem cujusmodi atque

ceteros,

haberent?
qui

patrios

Saturnum,

Mer curium gubernant, colimus, maxime lingua nostra appellamus. Huic veteres nostri dicaverunt quartam feriam, quae usque in hodiernum diem nomen Wodenesseptimanae dai de ipsius sortita est. Post ilium colimus dcam inter de feriam, quam potentissimam, cui et dicaverunt sextam
nomine
"

munclum in Tac. 9.), (as quern Woden

ceteras

nomine ejusFredai vocamus. ed. 1601, p. 82) varies in inserted

essent

As Matthew
some

of Westminster details, his words may

(Flores,
also be

here

Cumque

tandem

patres

constituti, quaesivit eorum coluissent ?

in praesentia regis (Vortigerni) fidem, quam ab eis, quam religionem cui Hengistus : dcos patrios, scilicet

Saturnum,

atque ceteros, qui mundum gubernant, colimus, Mercurium, Voden appellamus. autcm quern lingua nostra maxime feriam septimanae, Huic patres nostri veteres dedicaverunt quartam quae in hunc

Jovem

hodiernum

diem

Vodenesday

appellatur.

Post ilium

colimus

potentissimam, vocabulo Frcam, cujus idem Frea ut volunt quidam Friday est appellamus. vocabulo from = quod Venus, et dicitur Frea, quasi Froa a frodos [A-frod-ite deam
inter ceteras

froth

?] quod
unde

est

spuma

maris, de

qua

nata

est

Venus
"

secimdiini

fabulas,

idem

dies

appellatur

dies

Veneris.

Anglo-Saxon

then, unconcerned at the jumbling of foreign and homespun fable, has no doubt at all about the high antiquity of the names its people. among

legend

GODS.

129

expresses his opinion (p. 103) critical, from the native gods, of the Norse nomenclature, that it is derived This he proves by the Latin. as but that these are not the same

Saxo

Grammaticus,

more

the fourth and fifthdays of the week Othin and Thor, after whom are and Jupiter. For Thor, named, as in Latin after Mercury being Othin's son, cannot possibly be identified with Jupiter, who

father; consequently, neither Mercury, who Thor's father, with the Eoman
is Mercury's

can

the Norse
son.

Othin,
The

is Jupiter's

discrepancy is certainly strong, but all that it can prove is,that at Othin and Mercury began to be placed on the same the time when was thought of as a Celtic divinity, probably pedestal, Mercury Saxo with attributes differing widely from his classicalnamesake. is quite right in what he means, and his remark confirms the early l heathen origin of these names of days ; yet upon occasion, as we on saw p. 122, he lets himself be carried away after all by the over SuppL). powering identity of Thor and Jupiter (see days among The variations too in the names the of the seven deserve all attention ; we perceive that they various Teutonic races were not adopted altogether cut-and-dry, nor so retained, but that The later them. control over national ideas still exercised some heathenism

of caused the- old names of Friesland and Saxony in Upper Germany they Wednesday and Saturday to live on, while to us, soon sank into oblivion. But what is especially significant to is the deviation of the Alamanns and Bavarians when we come
the third day ; how
time, could it have arisen at a later (Christian) the idea of the heathen god that does duty for Mars had when the Christian clergy, supposing already become indistinct ? how came that from them

the naming

had

proceeded,

ever

to sanction such

divergence ?

The
not know

nations

that lie behind

us,

the Slavs, the Lithuanians, do

the planetary names of days, they simply count like the Greeks,2 not because they were converted later,but because they became acquainted with Latin culture later. The Finns and Lapps

Conf. Pet. Er. Muller om Saxo, p. 79. The Indian nations also name their days of the week after planets ; and is in Sanskrit Budhuvaras, here, it seems that Wednesday remarking worth In have identified Buddha Tamil Budhunkiiramei, because some with Woden. is from distinct Mercury Budhas, son moon, the ruler of quite reality of the and ind. bibl. 2. 177). the prophet Buddhas (Schlegel's
1
2

130

GODS.

do not count, while the Esthonians again mostly do (see SuppL). decided nothing on Even the christianizing influence of Byzantium had no influence over Lithuanians and Finns, this point; Byzantium
a part only of the Slavs. These in their counting and had it over begin with Monday, as the first day after rest, consequently Tues day is their second, and Thursday their fourth,1altogether deviating

from the Latin and Icelandic reckoning, which makes Monday means and Thursday fifth. Hence the Slavic piatek (fifth) and
that

second Friday, they

Up.

Germ, pfinztag

may call middle, sreda, sereda, too High German have acted upon our ; the Finns nomenclature be well from keski have keskivrijcko (half medium). It would -week, the High German and worth finding out, when and for what reason
the Slav firstintroduced

Wednesday Thursday. (fifth) which srida (whenceLith. serrada),

(Boh. while stfeda),

to Woden

the abstract the Low German

and

Mercury.

Alone
a

trace of naming a after show from Peren, Perun, Perendan,

and sreda mittewoche kept have and the Eomance in Liineburg of Slavs, the Wends with them god; dies Jovis was

names

imitation of the German, the rest of the Slavs.2

The

as

apparently a mere in all the other days they agree with is,that, in Latin records warranted in interpret

thunder-god:

nett result of these considerations

dealing with Germany and her gods, we are Jupiter as ing, with the greatest probability, Mercurius as Wuotan, The gods of the days of the week Ziu. Donar, and Mars as translated into German are an experiment on Tacitus's interpretatio
'

Komana'.

: 1, voskresenie, resurrection (but O.S1. ne-delia, no day 4, day. 3, vtornik, second po-nedel'nik, after-no-work. ticing). 5, chetverg, fourth day. 6, piatnitsa, fifth,day. 7, subbota, sereda, middle. TRANS. sabbath. 2 It is striking, that in 0. Bohem. glossaries (Hanka 54. 165) Mercury, Venus Saturn in are the and quoted order of their days of the week ; and that

E.g. in Russian
2,

"

are any Slav deities that have been identified with Latin ones almost sure to be of the number And that over those the of preside week. whilst of the Slav Svatovit Mars to Radigast Mercury to answers (Wuotan), Perun to gods, (Ziu), Jupiter (Donar), Lada (golden dame, zolotababa, in Hanusch 241, 35b)to Venus Sitivrat to Saturn names (Fria), ; the and perhaps of the planets are construed by Mars Smrto-nos Mercury by Dobro-pan (good lord, (letifer), quite otherwise,
or

Jupiter by Krale-moc (rex Venus by Ctitel dator), rather bonorum potens), by Saturn ] Hlado-let (cupitor venerandus ?), (famelicus,or annonae caritatem Respecting Sitivrat I give details at the end of ch. XII. afterens).

CHAPTEE

VII.

WUOTAN,

WODAN

(ODINN).

THE have
a

highest, the supreme

right to assume, Gothic dialect have been Wuotan,

a

divinity, universally honoured, as we in the would among all Teutonic races, called Vddans
; he
was

called in OHG.
a

man

of word which also appears, though rarely, as the name Wuotan, Trad. Fuld. 1, 149. 2, 101-5-8. 128. 158. 161. Woatan The Longobards Wodan, spelt it Wddan
or

2, 146, 152.

Guddan,

the Old

Saxons

Wuodan, Gudan,

but in Westphalia

Guddan,

the Anglo-Saxons

again with the g prefixed, Woden, the Frisians Weda from

a

the propensity
even

of their dialect to drop

final

n,

i.1 The Norse not followed by an when Saxo Othinus, in the Faroe isles Ouvin, gen. Ouvans,

and to modify 6 form is O"inn, in

ace.

Ouvan.

Up

in the Grisons country

to which

the

name

was

and from this we may Germany diffused in Upper

"

infer the extent

"

the Romance Burgundians

sense

dialect has caught

a

the term

Vut

from Alamanns

or

very early time, and retained it to this day in the false god, 1 Cor. 8, 4.2 (see Suppl.).
It
can

of idol, of

scarcely be doubted

that the word

is immediately

derived

from the verb OHG. ON", va"a, 6", signifying meare, watan wuot, transmeare, impetu ferri,but not identical with Lat. vadere, cum

as

the latter has

gavitan, wuth, AS.

long, and is more From watan gewitan. the

a

likely connected
comes

with

OS.

the

subst. wuot

(our

ingenium, mens, properly mean and then also impetuosity, wildness ; the ON.- 58r has kept to the
as fury),

/ue'i/o? and

animus

from the gen. in the Frisian god Warns has simply been invented Wernsdei Warnsclei, compound (Richth.p. 1142),where Werns plainly for Wodens, Wedens,; r being an stands put for d to avoid collision with Wern. And it be find hard to a nom. the succeeding sd ; the will anywhere Winsdei, Frisians North the present West Frisians say Wansdey, without
1

such
2

r.

Conradis worterb. 263.

CHristmann, pp. 30"32.

132
one

WODAN.

meaning Offinn would

;
as

According to this, Wuotan, or sensus.1 of mens be the all-powerful, all-penetrating being, qui omnia
Lucan
says of Jupiter
:

vides, quoquodcunque 221 4, Virg. Georg. : Deum cunque moveris, the spirit-god2 ; conf. In the terras, and Eel. 3, 60 : Jo vis omnia ire per omnes plena. popular language of Bavaria, wuetdn is to bestir oneself, to swarm, permeat

Est

Suppl.). grow luxuriantly, thrive, Schm. 4, 203 (see have got obscured or How may early this original meaning extinguished, it is impossible to say. Together with the meaning
of wise and mighty god, that of the wild, restless,vehement, must The Christians were in the heathen time. also have prevailed, even into promin the better pleased, that they could bring the bad sense is put for itself. In the oldest glosses, wotan ence out of the name tyrannus, hems malus, Diut. 1, 276b. gl. Ker. 270 ; so wucterich, later on, and down to the present is wuterich (Gramm. 2, 516) used day, conf. ein ungestiiemer wiieterich, Ben. 431 ; as in Mar. 217. the Herod's messengers of murder are wiieteriche, O.i. 19, 18 names The form ivuotunc seems king himself yotewuoto. not to differ in Wlietunges sense poem of the 13th century says ; an unprinted by her' apparently for the 'wiitende heer,'3 the host led as it were in OIIG., Wodunc, is likewise a man's name Wuotan ; and Wuotunc
'

degraded into an evil, Trad, patav. no. 19. The former divinity was fiendish, bloodthirsty being, and appears to live yet as a form of German Low people, protestation or cursing in exclamations of the 260 ; 1, Eirmenich ! 257, Woudan Woudan, in Westphalia : 0 as

Wod ! (see : Wod, Suppl.). and in Mecklenburg Proofs of the general extension of Woden's worship present themselves, for one thing, in the passages collected in the preceding
chapter Bobbio

Mercurius, and again in the testimonies of Jonas of 56 and 121)and Paulus Diaconus, and in the Abre(pp.
on

nuntiatio, which
concurrence

deserves to be studied more closely, and lastly in the I believe have of a number of isolated facts, which

hitherto been If
we are

overlooked. he is the to sum up in brief the attributes of this god,

dulcis, 2 Cor. 2, been fully explained, Goth. v6j"is word that has never 140, 7, AS. u-efo,must 15, OHG. wuodi, Diut. 2, 304% OS. wuothi, Hel. 36, 3. be harmonized. its be or as meaning regarded wholly unconnected, either 2 Finn 621. 636. Lex. Magnusen to the same comes myth. conclusion, 3 The belief, so common in the Mid. Ages, in a 'furious host' or 'wild
1

hunt,' is described in ch. XXXI."

TRANS.

WODAN.

133

bestows shape and power, who all-pervading creative and formative beauty on men proceeds the gift of song and all things, from whom at the same whom and victory, on of war and the management time depends the fertility of the soil,nay wishing, and all highest gifts and blessings, Seem. 113a"b. is not only the world-ruling, wise, ingenious god, he is above all the arranger of wars and battles.1 Adam cap. 233, ed. 1595 says of the Norse god : Wodan, of Bremen id est fortior, bella gerit, hominique contra ministrat virtutem To the heathen fancy Wuotan inimicos Martem
. . .

Wodanem

solent. : but the strong, masterful, swift (OS. OK name of Svidr, i.e. suith) Pertz 3, 379) fortior is,no doubt, a false reading, all the MSS. (conf. sculpere

armatum, sculpunt (Sveones) To the fortior,fortis,would

sicut nostri his answer

which agrees with the conclusion arrived read 'Wodan, id est furor,' in To him, says the Edda, belong all the nobles who fall at above. folk, but this seems battle (Ssem. 77b). and to Thor the common

added merely to depreciate the latter ; in another passage (Ssem. Freya shares the fallen 42a), with OSinn ; he is named and vcdfa"ir mann at hlut(val, herfa"ir choice ; her, host). Odinn vildi )?iggja
falliat hanga
manes

or

muneris

Fornald. sog. 3, 31. Eidem prostratorum loco dedicaturum Saxo p. se pollicetur (Haraldus),

herinom,

armipotens, p. 37, auctor aciei corniculatae, ordinandi When agminis disciplinae traditor et repertor, pp. 138-9, 146. old, he teaches arraying of battle, p. 17, the hamalt at fylkja,

146.

Othinus

svinfylkja,

to bring down Fornald. sog. 1, 380 ; he teaches how with pebbles ibid. those whom SuppL). sword will not wound, p. 157 (see

We
Ziu
or

need

not

be

surprised

then
or

to find him

Tyr, the special god of

a

war,

Mercnrius
of

or 107, 111), (pp.

identified him
apud eos Latini autem
'

(p.121), correcting him thus : Qui (Alamannos) Vuotant (part. pres. of wuotan) vocatur,
with

gloss on Mercury

Jonas

with Mars coupled with Bobbio, who had rightly

confounded

Martem

ilium

appellant.

Are

Adam's
so

sicut nostri Martem

sculpere

solent/to be

words also, taken that nostri

1 Got 425, 24. hende fiiege in got ! waldes an der sige Mr ! Wh. sigehafte Dietr. 84a. OSinn, he sent the people forth to war, laid his hands on their when heads and blessed, ace. to Yngl. cap. 2, gaf ]?eim bianac ; Ir. beannact, beannugad, beandacht, Gael, beannachd, Wei. bianoch (Villemarque, essai LIX) = benedictio, prob. all from the Lat. word ? conf. Fr. benir, Ir. beannaigim.

134
mean

WODAN.

should

Saxones

He, it is true, may

legend
who

have

meant

those

mythology. acquainted with Roman Especially does the remarkable 1, 8 show that it is Wodan Diaconus

preserved

by

Paulus

dispenses victory, to whom

therefore, above all other gods, that antique name 27) sihora (p. in Eddas belongs, as well as the the epithets Sigttjr(god rightfully Ssem. 248a, Sn. 94, Sigfoffr Saem. 68a ; (father of of

victory),

victory),

Beow. in battle), 3107, sigmetod (creator of vigsigor (victor Refert hoc loco antiquitas ridiBeow. 3554 (see : Suppl.) victory), de ad Wodan, mctoriam culam fabulam, quod accedentes Wandali

AS.

"

Winilis postulaverint, illeque respondent,

oriente sole conspexisset. quos primum Wodan, et Winilis ad Fream, uxorem
que

se

illis mctoriam

daturum,

Tune

accessisse Gambaram

mctoriam mulieres

postulasse, Freamsolutos crines erga

consilium

dedisse, Winilorum
similitudinem

faciem ad barbae

componerent

wtmeque

primo

cum

videndas pariter e regione, qua viris adessent, seseque a Wodan ille per fenestram versus erat solitus adspicere, collocaorientem Wodan conspiceret oriente rent ; atque ita factum fuisse. Quas cum
sole, dixisse
:

qui

sunt

isti Langobardi

? tune

Fream

subjunxisse,

tribuerat, mctoriam condonaret, sicque Winilis ut quibus Wodan victoriam concessisse. Here deacon Paul, as a good Chris tian, drops the remark : Haec risu digna sunt, et pro nihilo habenda :
nomen

victoria enim

sed e coelo potestati est adtributa hominum, exact interpretation of potius ministratur ; and then adds a more tamen Longobard : Certum the name est Longobardos ab intactae
non

ferro barbae postmodum bart barbam

longitudine, appellatos.

cum

Nam

primitus Winili dicti fuerint, ita juxtaillorum linguam lang longam,

sane,

significat. Wodan

quern

litera Givodan adjecta

dixerunt, et ab universis Germaniae gentibus ut deus adoratur, qui non circa haec tempora, sed longe anterius, nee in Germania, sed in

Graecia fuisse perhibetur.1 The whole fable bears the stamp of high antiquity ; it has even been related by others before Paul, and with variations, as in the Hist. Francor. epitomata, which has for its author, though not Fredegar, yet
1

some

writer

of

the

seventh

century.

Here

Chuni

Godfrey of Viterbo (inPistorius, ed. Struve 2, 305) has the legend out of Paul Diac. with the names Feria for Frea. for Wodan, corrupted, Godam Godam Votam or thinking sets him word got (deus). The of the Germ, ( Toclacus historiographus 3 has evidently sprung out of * hoc loco ' unheard-of in Paul.

WODAN.

135
"

instead of Vandals : Cum a Chunis named (Langofuissent comperti, eis bellum conati transeuntes bardi)Danubium terminos sunt inferre. Interrogati a Chunis, quare gens eorum

(Huns) are

suis praecipiunt, comam ligare, quo potius virorum habitum capitis ad maxillas et mentum simulantes plurimam inultitudinem hostium ostenderent, eo quod comae erant mulierum circa maxillas et mentum ad instar barbae dixisse : hi valde longae : fertur desuper utraeque phalangae vox
'

introire praesumeret

At

illi mulieribus

deum fuisse quod ab his gentibus fertur eorum locutum, quern fanatici nominant Wodanum Wisodano, a mere (al. copyist's or reader's error for Wuodanp). Tune Langobardi cum clasunt

Langobardi

'

massent,

qui instituerat nomen,

superant.

Chunos

concederet victoriam, in hoc praelio 2, 406 ; according to Pertz, allthe MSS. (Bouquet

read Wodano.) In this account, Frea and her advice are nowhere ; is heard up in the air. the voice of the god, giving the name, It was for any one the custom to follow who bestowed a name,
it up with a gift.1 Wodan felt himself bound to confer the victory he had found a new In this on those for whom national name. consisted the favour of fortune, for the people, in dressing up their wives of nothing but swelling the apparent I need scarcely remind the reader, that numbers of their warriors. is a false one, this mythical interpretation of the Lombard name
as
men,

had

thought

for all the credit it found in the Mid. Ages.2 There is one feature in the legend that must more
"ur

not escape
on

notice.

Wodan

from

his heavenly

dwelling looks down

the

irth through a window, which exactly agrees with ON. descrip tions. Oolnn has a throne named fflidskialf, sitting on which he can survey the whole among world, and hear all that goes on
men

Oolnn settiz einn staSr er HliSscialf heitir, oc J?aer i hasseti, oc ]?a sd hann heima, oc ]?ar vissi alia luti, of alia O. is a stead that H. hight, and when J?aer hann sa (there
:

er j?ar

sat

there

on

high-seat, then
10.
oc er J?a

wist,

Sn. "c.),

allan heim, Sn. 21.

Uusiar

all countries, and hann Allfb'Sr sitr i J?vi ser J?a sseti, of i, Sa3m. 89b. HliSscialfo OSinn (listens)

saw

he

over

Lata fylgja nafni, Saem. 142a. 150a. Fornm. gefa at sog. 3, 182. 203. Mend. Sn. 151. 203. Fornm. 51. 3, 2, 133. nafnfesti (name-feast), sog. sog. 2, 143. Saxo 194. largitionem Vocabuli muneris additione commendare, Gram. 71. 2 Longobardi a longis barbis vocitati,Otto fris. de gest. Frid. 2, 13. But Oolnn himself was named Ldngbar"r.

136 When

WODAN.

Loki wanted

to hide, it was

Sn. 69. his whereabouts, imagined sitting by his side, and then she the same prospect : enjoys Oolnn ok Frigg sdto i HliSscialfo, ok sd urn heima alia, Seem. 39. bears a strong resemblance to the The proem to the Grimnismal
legend
in Paul ; for, just as Frea through, in opposition to Wodan's

from this seat that OSinn espied Sometimes also Frigg, his consort, is

pulls her
own

favourites the Winili

grief GeirroSr, whom

ever,
on

makes the

paganism, how the god-like attribute of overseeing all things depend

"

Oolnn

resolve, so favoured. Sensuous

Frigg

brings to

position or structure he gift forsakes the god when the privilege by taking

enjoy
Freyr

of a particular chair, and as the does not occupy the seat, others can his place. This was the case when

spied the beautiful GerSr away down in lotunheim ; Freyr hafdisetsc i HliSskialf, oc sd urn, heima alia, Ssem. 81. Sn. 39. The literally door-bench, from liliS to mean seems hliffscialf word

AS. (ostium, conf. Engl. lid), and skialf (scamnum), 79, 4. Engl. shelf (see Suppl). Mark the language

scylfe, Csedm. in which the

OS. poet describes the Ascension of Christ : sohta imo thena helagon half Godes, endi tlianan stdl,sititimo thar an thea suidron (right) Crist, so huat so (whatso) thius werold waldandeo all gisihit (seeth) behabet, Hel. 176, 4"7, conf. C;edm. 265, 16. This idea of a seat in the sky, from which God looks The sitting earth, is not yet extinct among our people. right hand is in the Bible, but not the looking down. formulas
loins voit 'qui
'

on

the
the The

on

haut

siet et

de
are

loing
not

mire,
cases

(supra, p. 23)

qui haut siet et in point, for men

have thought of the Deity as throned on high and everywhere Zeus also sits on Ida, and looks on at mortal seeing far around. Helios, the as men ; he rules from Ida's top, "ISrjOev ytteSeW, even eye of the sun, surveys and discerns all things, II. 3, 277. But a widely-circulated marchen tells us of a mortal into heaven, and who, led on by admitted climbing into the
man,

whom

St. Peter

chair of the Lord, from and see nil that is done on the whole earth. He sees a washerwoman steal two lady's veils, and in his anger seizes the footstool the

curiosity, ended by which one can look down

of

Lord, which

down
1

a stands before the chair (al. and hurls it chairs leg), at the thief.1 To such lengths has the ancient fable travelled.

First in Bebel, ed. 1, Tub. 1506, p. 6. Frey's Kindcrmarchen 35. no. Rollwagenbuchlein gartengesellschaft cap. 109, ed. 1556 p. 106, ed. 1590 p. 85. 1590, pp. 98-9 (herea golden Mosew vermischte schriften 1, 332. 2, settle).

WODAN.

137
3a ?

Can it be alluded to in the MHG. poem, Amgb. Der nu den himel hat erkorn,

habe ; der geiselt uns bi imser ich viirhte sere, tint wirt im zorn,

Tn

Servian

den slegelwirft er uns her abe.1 song (Vuk 4, 9) the angels descend

God's window

hence (odBozhieg prozora ; pro-zor (out-look,

zora
morn

of reminds one Wodan at early

(dawn), prozorie
looking toward

of window) (morningtwilight), and of

to earth

out

is,so the sunrise. The dawn to speak, the opening in heaven, through which God looks into the

world. Also, what

Paulus

(supra, p..18), whereby

Diac. 1, 20 tells of the anger of the Lord the Herulian warriors were smitten before

: Tanta super eos their enemies, I am inclined to trace up to Wuotan tibi, misera Herulia, quae coelitus ira respexit ; and again.: Vae flecteris ira! Domini Conf. Egilssaga p. 365 : rei"r se coelestis

rogn ok Oolnn ! wrathful see the gods and 0. ; and Fornald. sog. 1, 501 : gramr er ySr OSinn, angry is 0. with you.

in the eyes of our forefathers the firstand highest dispenser of as not merely of gifts,but they regarded Wuotan he repre victory ; I have to show next, that in the widest sense
Victory
was

has to look for every sented to them the god to whose bounty man other distinction,who has the giving of all superior blessings ; and in this sense to the Greeks (Mercury)was pre also Hermes eminently Swrcop edcov,giver of good things, and I have ventured
to guess
same

that the
us2.

name

Gibika, Kipicho

originally signified the

to

According to Greek and O. 235. ed. 1842, 4, 5, 39. H. Sachs (1563) 381. v. Norse notions, the gods have a throne or chair : tha gengengo regin oil a rokstola is God's throne, the in the Bible : heaven ginheilog got),Syem. lb. Compare Hel. Matt. 11. 12 footstool, 5, 45, his 34-5 Suppl.). (see ; and earth 1 hus wirf ich den slegel dir.. MS. 2, 6b : mit 2, 254b: Also MS. ze This dem kinde zuo einem resembles, warf. cudgel-throwing slegel er to so our throw, the the hammer's meant ancestors, and what much The OHG. is 6, thrown 773). cudgel malleus, sZec?(/e-hammer (Graff slaga from heaven hardly be other than a thunderbolt the obscure can ; and * der irre den daz fiinde,' swer proverb, rite whoso astray should ride, that slegel he the s. might find, Parz. 180, 10, may refer to a thunder-stone (see ch. VIII, Donar)which points to hidden treasure and brings deliverance, and which only have accidentally lost their way in a wood ; for light upon, who those can Wolfram trunks which reason which peeps out the calls of trees, from under ' document stone of luck, slegel's and mark (aim). slegels urkiinde und zil,' "J Haupts zeitschr. 1, 573. Lasicz. 47 names donator bonoruin. a Datanus

138
The
sum

WODAN.

graces, seems

total of well-being and blessedness, the fulness of all in our ancient language to have been expressed by a

single word, whose

named

wunnja,

has since been narrowed down ; it was meaning wunsck (wish).This word is probably derived from wunja, bliss ; wunisc, wunsc, our wonne, perfection in whatever
'

kind, what we should call the Ideal. Thus, Er. 1699 ir garwe,' wish was in her complete ; Iw. 3991 was an
'

'

der wunsch daz mir des

Iw. 6468 niht gebrast,' nought of wish was wunsches wanting; der rat, des der wunsch an wibe gert/ such store as wish can in wife ; Gerh. 1754 ' an der got wunsches crave niht vergaz/ in der God nought ; Parz. 742, 15 of wish forgot (left whom
'

out)

dir ist der wunsch gegeben'; ; Trist. 3710 wirt in beiden wunsch der wunsch Frauend. 87 von edlem obze,' the pick of noble fruit ; Parz. 250, 25 riche,'rich in all gifts of the earth ; erden wunsches
'
'

'

'

235, 24,
von

'

erden wunsches bluomen worten, von

iiberwal '; Trist. 4696. 4746

'

'

der wunsch

; Trist.

1374 'in dem

wand,

wunsche

i.e.,in perfect satisfaction. And

treasures
are

the magic

by

sweben,' whose impact

acquired,
'

was

wunschiligerta, wishing-rod ; conf.

Parz. 235, 22

wurzel

unde

ris des

wunsches/
'

root and

wish.

The

(secondary) meaning

seem these perfections would itselfto the wunsc, OK Suppl.). osk (see Among of OSinn, appears Osci,Ssem. 46b. other Eddie names Sn. 3, 24, i.e.he who men of the makes partakers of wunsch, Fornm. sog. 1, 246. highest gift. Osk, gen. Oskar, a woman's name,

desiring and of to have but accidentally attached

spray of longing for

'

Eyrbyggjasaga

Laxd. p. 12. to me to be connected with this, Another thing seems and there fore to be a relic of the heathen religion : the fact that our poets of the 13th century personify wunsch, and represent it as a mighty
creative being. Instances in proof Rudolf and Conrad : Hartmann, of this
are

cap. 7.

found

chiefly in

Got erloubte dem in,

daz
er

Wunsche

iiber

About

him,

God

gave

to Wish

full leave,

lib unde

sin

meistert nach
swa
von

sim werde.

ouch uf der erde deheinem man ze loben geschiht, desn gebrast im niht ; der Wunsch lietin gemeistert

and mind fashioned according to his worth, Of whatsoever upon earth,

praiseworthy falls, thereof lacked him nought ;
to any
man,

that he body

so

Wish

had him

fashioned

so,

WODAN.

139 glad of him for child, for he nought in him forgot :

that he
was

daz

er

sin
er

was

ze
an

wande er hetn

nihts

kinde vrd, im vergaz

yeschaffet,

kunder, baz.

he had

him

shapen, if he could,

Greg. 1091-1100.
sagt daz nie kint gewan ein lip so gar dem W unsche glich. Ex. 330.

better. They
a
a child won say that never body so wholly equal to Wish (or, exactly like Wish).

man

also

was

ez er

und ob danne
von

(dazphert) gestalt, (der werltwise man)

So

was

it wrought

horse), (the

that if he

had had (thewright)

dem
ez

den gewalt Wunsche hcete,

the command

from Wish,
should be left

daz

belibe staete

that

(hiswork)

swes

er

darzuo gedaehte, volbrsehte, fur sich stalte

erz

und daz

swenne

unaltered, whatever he attempted thereon, and when he had completed it,

erz

und er wn sinem gwalte dar abe nseme daran im missezaeme, swaz

ez volkomen also was daz er dar abe niht hete geno-

that he should set it before Him, and He at his discretion

therefrom should take away therein inisliked him,

whatever
so

"

it perfect was that he therefrom

nought

would

men

have ein har. Er. 7375-87.

so

taken
as
a

alse groz als umb

great

hair.

als
was

ez

der Wunsch

gebdt

ein wunschkint Enite was des Wunsches kint,

(bade).Er. 8213. (wasa child of wish). Ex. 8277,

der da
so

an

was

ir nihtes vergaz. Er. 8934. ir har und ir lich (lyke, lych,

body)

Iw. 1333. (like). ir (zuht, the schcene, jugent) und gar der rat (all store) des der Wunsch (or Iw. 6468. an ?) wibe gert (desires.) wunsch had they never wande sie nie gesahen (for seen) zwene riter gestalt (two knights fashioned)

gar dem diz was an

Wunsche

gelich

gar in Wunsches gewalt dem llbe und an den siten (manners).Iw. 6913. an der Wunsch im so. Iw. 7066. vluochet (curses)
so

140

WODAN.

mir hat der Wunsch

er was

gevluochet.

Hartm.

biichl.2, 113.

schoene und wol gevar (for gefarwet, coloured), Wunsch in der Gerh. 771. erkos (chose). rehte, als to them) des begunde jehen (acknowledge), min herze in (ihnen, in
an wsere

des Wunsches

bereit. fliz (zeal, care)

bar

Gerh. 1599.

der der Wunsch

mit kiusche

sine sileze lebende fruht. Gerh. 1660. daz ich ir schcene kroene
ob alien frouwen schone mit des Wunsches krone.

Gerh. 1668.

ein regen uz dem wolken vloz der uf des Wunsches ouwe goz so heizen regen (?). Gerh. 2307.
an

lobe

des (praise)

Wunsches

krone.

Gerh. 2526.

swes

ich begunde

daz geschach

der Wunsch

ie minen

des wunsches und als ich wiinschen

nach der Wunsch
vor

werken ich als wolte

(was accomplished), to my works said jach(ever yea)

solte. Gerh. 2945. des Wunsches lere. Gerh. 4500. (lore).

mit
siner

hende

wandel der Wunsch erzeiget und

an

hete si getwagen (cleansed). 1212. (change, fault) Troj. hat ane lougen (without lying, undeniably) ir sine kraft,

siner kunste rneisterschaft

mit vlize an

ir bewert hat

der Wunsch
der Wunsch
me

der

denne flizes 19620. Troj.

7569. her). Troj. in gemachet wandels vri (free 3154. Troj. of fault). laid out, hete an si geleit (gelegt, spent) any woman). uf elliu wip (more pains than on

(carefully evinced

in

so

daz

er

niemer

fur sie gescJiepfen

wibes leben ; wolde baz (better)

(measured), gewalt ir bilde maz do leit (legte) er an 19627 Troj. sie manec model.
sin

do

und
er

hsete sin der Wunsch wolde

gesworn,

und

schepfcn
min

bilden ein schcener wip, also klaren lip brechen

als Helena
er wan

miieste
er

kunde

(tragt, bears) sinen eit (eid, oath) he (for could never), niemer
treit

frouwe

WODAN.

141
for

und

solte lilden iemer

(werehe
fruht.

to shape

wunneclicher gcschepfen
ez

ever), 19526-32. Troj.

Engelh. 579.

hat

ze

sinem
an

teile der Wunsch

daz haete

der Wunsch
an

si der Wunsch der hete niht gespart

vergezzen niender. geleit. Engelh. 4703.

ir die sine

er

hete sine beste

mit ganzem

meisterschaft, kraft an fliz sie geleit. Der

werlde Ion. 84. Wolfram

Other poets personify too der zweier kurtesie Wunscke sich ze dem

however, (not,

nor

Gotfried):

9246. si ware niender uz ir schcene was an wol schin, daz ir der Wunsch gedahte. Wigal. 9281. ibid. 904. der Wunsch het sich geneiget in ir gewalt. in was der Wunsch bereit. ib. 10592. des Wunsches amie. ib. 7906. 8735. wen mohte da erlangen,

het geweten, Wigal. getreten.

da der Wunsch
der Wunsch

inne

was.

ib. 10612.
so,

het si gemachet

Amur 1338. und ist ir ze kinde mo. des Wunsches ougenweide (foodfor the

(Pf. 1343).

eye) delight). (are miner ye, and the play of my saelden spil 1068. (Pf. Wigal. 8760. Amur 1072). Martina, 259. si schepfet uz des Wunsches heilawdge (holy water). hant)ist im groz, lane unde wiz, (diu
sit ir und der het sich der Wunsch gesellet. Turl. Wh. hie stuont (here ib. 137b. der Wunsch.
zuo

38a.

stood)

dar

an

lit (therein lieth) wol des Wunsches hostez zil (highest mark 2, Ms. 100b. uf erde.
ingesinde

vliz. Tyrol E, 3.
or

si ist des Wunsches

aim).

Ms. 1, 84a.

sie ist der Wunsch sie ist des Wunsches

von so

(oneof W.'s household).Ms. 1, 6a. ir scheitel uf ir zehen (from her crown to her toes) ist niht an minneclichen wan (save, but)des Wunsches widen
We.

MsH.

3, 493a.

des Wunsches

Uuete sint entsprungen in mine herzen. Hide. Ms. 1, 191a. si trage des Wunsches des Wunsches krone tragen. Docen misc. 2, 186.

Eragm. 45b.

142

WODAN.

Amgb. sie hat des Wunsches pewalt. kint, so gar des Wunsches er was

31b

daz alle man blint, siner schoene waren before) gein (against, und doch menlich gestalt bi clarem velle (complexion) ; der Wunsch im niht gebrechen liez (let be lacking) nought

da

von

man

's

Wunsches

hint den

stately

one). Lohengr.

stolzen hiez ed. Eiickert str. 625.

(should call

the

following is outside the bounds of MHG. : an yr yst Wensches vlyt geleit. Haupts zeitschr. 3, 221. Mid. Dutch poems have no personification Wensch ; nor is there The Wunsch des
in the Nibelungen ein amie
!
or

a
:

Gudrun
must

; but

in Wolfdietrich

970

be many instances ; more I know of is found in the Entekrist from the but the earliest one fundgr. 2, 107): 12th century (Hoffm.
Wunsches There

mit Wunschis gewalta segniti sie der alte.

With The

Wish's might blessed her. old man

We

see

Wish

provided

with

hands, power, looks, diligence, art,

blossom, fruit ; he creates, shapes, produces master-pieces, thinks, is glad and angry, adopts as child, handmaid, bows, swears, curses,
all such pretty-well stock phrases would scarcely have sprung up and lived in a poetry, in a language, if they did not unconsciously relate to a higher being, of whom earlier times had a friend
:

livelierimage;

made of
our

such a basis indeed nearly all the personifications In the to me use to rest. of by MHG. poets seem majority in fairly God we the name the examples might put of place
on

of Wish, or that of Wish in the phrases quoted on pp. 17-8, which describe the joyous or the angry God : freudenvoll hat sie Got ir bilde, as mezzen is said maz gegozzen, MS. 1, 226b; der Wunsch
is just as technically gebieten, to command, applied to the one as to the other, p. 24. The 'gramr er y5r OSinn/ 'der Wunsch p. 137, might be rendered in MHG. ziirnet iu, fluochet

of God,

p. 23;

and

iu/ meaning,

At times the poet seems to the world is sick of you. be in doubt, whether to say God or Wish: in the firstpassage from

Gregor, Wish
speak,
as
a

is subordinated,
or

as

messenger, to give him leave to assume his creative function, which in other he does of his own Again, when body, figure, hair are cases might.

servant

being of the second rank, so to to the superior god; the latter has
a

said to be 'like Wish/ it exactly

reminds

us

of Homer's

WODAN.

143

II. 17, 51; and Xdpires, tlieGratiae, creatresses Xapireara-Lv opolai,, Wish, even of grace and beauty, play precisely the part of our that in addition to the personal meaning, Piiterich of there is an abstract %apt?, gratia, as there is a wish.1 ' Eeicherzhausen (Haupts zeitschr. 6, 48) speaks of die wuntsches down
to the circumstance,

ir fiieze fiiesse of a princess ; the older phrase would have been It is a genuine bit of German Wunsche dem waren gelich\ heathenism to make this creative faculty reside in a god, and not, And there are other after the Greek fashion, in a female personage.
*

'

features too, that point back to our native heathen eld. Wish's (me and brunno, or the and heilwac can be matched by Phol's ouwa by by that worn meads and holywells of other gods ; Wish's crown gods and kings. And, most remarkable of all,Wish creature as in a child ; here Woden's upon self comes created men patriarch or paterfamilias, before whom
'

in rejoices
the
scene

his
as

make

their
'

is like children, friends, domestics ; and wunschkint also used in the sense wished for, child.2 Herof an adopted, i.e. bort 13330 makes Hecuba verlorn, er exclaim : ich han einen sun appearance
; which does not gezsenie gote ze kinde (wouldsuit God as a child) in a Christian sense, God has doubtless been pleased to take mean lovely, he he was him to Himself,' but in a heathen so sense,
'
'

might

be called Wish's

'.

child

For the Norse

Oolnn

too has these

in his train (see Suppl.)3 marvellous children and wish-maidens Wunsco, OHG. To the ON, Oski ought by rights to correspond an as a even Wunscjo, not able to produce (weak decl), which I am Wunsche cannot be proved A MHG, man's name (seeSuppl.).4
1 In In wish or Wish. many places it is doubtful, whether the poet meant I Wolfram distinct from Gotfried, always personification, and who abstain admits of both by turns. prefer the abstract interpretation, while Hartmann When we wunsches zil (overwish's gar ob dem read in Parz. 102, 30 : si was beyond the phrase borders close upon the abovegoal, all that one could wish), ' " highest that Wish ever created) hostez zil (the ; quoted, si ist des Wunsches * * des 2, 126% to and it is but a step from mines paradis,' MS. wunsches ' '. is Wunsches So, ' da ist wunsch, und niender breste (here ouwe paradis or ' im nilit liez der Wunsch 88a MS. 1, one's wish, and nothing wanting),' Suppl.). gebrechen,' W. left him nothing lacking (see 2 The TRANS. Germ, an-wiinschen verbally translates the Lat. ad-opto. 3 That by boldly, Wish was the Christian poets, is personified, and very in heathen in That he believed as a person, even was ever abundantly proved. German is, I times, believe some to my thinking, far from clear. scholars TRANS. regard the notion as littlebetter than a mare's nest. 4 The Ch. dictus de ( der) Wunsch, does occur later : Johannes name Oberhess. In I. ann. 1324 (Neue mitth. des thiir. vereins the wochen4,65), blatt, Marburg 1830, p. 420, I read of a Joh. Wunsch who is probably alive at this moment.
'
=
" "

144 from 3154. 7569. Troj. 19620.

WODAN.

19726

both (Straszb. MS.),

But the whole and the strong gen. in -es forbidding. the earliest times have taken far stronger root in South Germany than in Scandinavia, since the Edda tells next to nothing of Oski, to say of while our poetry as late as the 1 5th century has so much That it was Wunsch. not foreign to the North either, is plainly
= by the Wunschdfrauen, proved by the Oskmeyjar wish-women; Oskasteinn, a philosopher's stone connected with our WunscJielrute,

the metre idea may in

Wunschwint, wishing-rod, and Mercury's staff; by Oskabyrr, MHG. fair wind ; by Oskabiom, wish-bear, a sea-monster ; all of which be discussed fully by by. fern, A more Osk will and proper name
occurs

in
were are

188a,
know,

few places ; what if the unaccountable really to be explained as Osk-opnir ? Both

,

Oskopnir, Sa3m.

Opnir,
seem

we Ofnir,

epithets of OSinn.

in relevancy to our mythology furnish no the AS. remains

word and meaning it is a stumbling-block

even

to grow

indeed, that
wu.sc

contribution,
rare,

the simple

(optio, votum) seeming

common use

to

be

the mythic meet with too lord of Wish as it were a Wfocfred, ; and to the Anglo-Saxons this being may have merely become extinct, though previously well known Suppl.). (see
; yet among

and only wyscan heroes of Deira we

in (optare)

dimly conscious up for it,their oldest poetry is still which again the Edda only mentions of Wuotan, of another name in Ssem. 46b it speaks of Oski and Omi in a cursorily, though for 0(5inn. Now breath, and in 91b uses Omi this Omi once more
But
to make

stands

related to

omr,

sonus,

fragor,

as

the AS.

woma

to

worn,

clamor, sonitus ; I have

xxxi, to which may now 52, 18. 62, 10; daegredw"ma

quoted instances in Andr. and El. pp. xxx, be added from the Cod. exon. : heofonwoma

179, 24; hildewoma

250, 32. 282, 15;

292, 22 : in this last,the mean 277, 5 ; wintres woma wiges woma ing of hiemis impetus, fragor, furor, is self-evident, and we

see

which ourselves led -up to the thought Wuotan himself : out of this living god
tions wuot

antiquity
were

connected

with

(furor), wunsch
and

woma (ideal),

evolved the abstrac fragor).The (impetus,

times

gracious

grace- bestowing

god

was

at other
a

called the
nature;

stormful, the terror-striking, who has both an Yggr even so the ON. for terror.
wuomo

sends

thrill through

The

AS.

woma

is

no

standing for OSinn, and an yggr longer found as 'Woma ; in OHG.

unknown.

and

Wuomo

are

alike

Thorpe

renders

the

WODAN.

145

by 'heaven's corners,' I doubt above in a local sense We if correctly ; in both the passages coeli fragores are meant. as an imagine Omi, Woma however air-god, like the Hindu may Indras, whose rush is heard in the sky at break of day, in the din
'

heofonwoman

'

host (see Suppl.). of battle, and the tramp of the furious Precisely as the souls of slain warriors arrive at Indra's heaven,1 takes up the heroes the victory-dispensing god of our ancestors
'

'

that

fall in

fight, into his Probably

fellowship, into
it has been

heavenly
men,

dwelling.

army, into his the belief of all good

to
a

his

be admitted that after death they would is therefore, even with deity. Dying munion

closer

com

according

to the

to God : in AS. Christian view, called going to God, turning home Csedm. 104,31. Or seeking, visiting Beow. 2360. seon, metodsceaft God: OS. god suokian, Hel. 174,26 ; fadar suokion, Hel. 143, 23;

godes riki suokian, Hel. 85, 21. 17, 17. upodashem, lioht odar, sinlif, 63, 14. 137, 16. 176, 5. In a like sense the Thracians, ace. to

Herodotus

which king of the Goths

4, 94, said Uvai irapa ZaXpofyv (TefteXeltyv) Sai/jiova, is held by Jornandes to be a deified Zalmoxis or Zamolxes

(Getae).In

the North,

faring to Offinn, being

to

simply guest ivith Offinn, visiting O"inn, meant 1, 118. 422-3. 2, 366. and was synonymous sog. Valholl, being guest at Valholl, ib. 1, 106. Among

die, Fornald.

these may

were

turned into

Ooln's have thee

far pd til O"ins ! Here is.shown (seeSuppl.).

curses
:

with faring to the Christians, Offins eigi pik !

the inversion

fain would dwell, into an being, with whom one evil one,2 whose abode inspires fear and dread. Further on, we shall in detail the way in which Wuotan was exhibit more pictured furious host driving through the air at the head of the (wiitende)
of the kindly
' '

named

after him.

Valholl

express the notion of wish and choice

(aula and Valkyrja obviously optionis) Scotch (Germ,wahl, wale).

outward appearance of this bold relief in the northern

Of the peculiaritiesof figure and brought out in such are god, which
1

Bopp's Nalas, p. 264. So Wuotan's name and of itselfdegenerates into the sense of fury (wut) has Edda instances he it. In anger ; the with revenge pricked Brynhild of the sleeping-thorn, Seem. Z94a, and she says : OSinn ]?vi veldr, er ek eigi blunnstofom. bregSa He breeds mattak enmity and strife: einn veldr OSinn 6'llubolvi, pviat bar, inimicitias Othinus Ssem. 165b. meS sifjungom sakrunar sent, Saxo gram. p. 142, as Christians say of the devil, that he sows the seeds of discord, gremi OSins, Saem. 151a (see Suppl.).
2

10

146

WODAN.

in Germany. us myths, I have found but few traces left among The Norse Oolnn is one-eyed, he wears a broad hat and wide mantle'. i heklu grcenni ok blue cloak, Stem. 40. i feldiUdm, Grimnir

Udm

Irokum,

green

cloak
man,

obliged to leave one of his eyes in pawn, Seem. 4a, Sn. 15.1 In Saxo,p. 12, he appears as grandaevus, altero ocello; p. 138, semper contentus vrbus oculo ; p. 37, armipotens, uno So in the Sagas : kom ]?ar senex maSr orbus ocidis,hispido amictu.
was

Jieklumaffr, cloaked Mind's fountain, he

and blue breeks, Fornald. sog. 1, 324. 1, 325. When he desired to drink of

gamall, there

miok
came
a

orSspakr, einsynn
an

ok

augdapr,

ok haf5i hatt siffan ;

and had

yfir ser, sa har miok (very var high), ok eldiligrok einsynn, Fornald. sog. 1, 120. kom maftr i bardagann ]?a meS si"an hatt ok heklu bid,2hann hafol
eitt auga,

very word-wise, one-eyed and sad-eyed, old man, hann hafir heJdu flekkotta wide hat, Fornm. sog. 2, 138. at beini,hann maftr var berfcettr ok hafSi knytt linbrokum

i hendi, ib. 1, 145. Od 'inn mun ]?etta ok geir (spear) ib. 1, 95. sa maSrinn gamli verit hafa, ok at visu var einsQnn, ib. 5, 250. hann mann mikinn me5 siffunhetti, meS hetti Hangatyss

incedere, Vigagl. saga, p. 168. Othinus, An Eddie os pileo, ne cultu proderetur, obnulens, Saxo Gram. 44. broad-hatted, Seem. 46b, and one him QtQkBttr, song already names

ganga,

cum

cidari Odiniana

saga merely Hottr, hatted, Fornald. sog. 2, 25-6; conf. Miillers it not for the name Were given him in the sagabibl. 3, 142. Grimnismal, I should have supposed it was the intention of the Christians to degrade the old god by in his mantle, he was trying wrapt
mean

to

clothing, or else that, conceal himself from

a we right here to bring in the pileati of Christians. Have Jornandes ? A saga in Saxo, p. 12, tells prettily, how the blind old\ him in his the a through air, cloak, and carries god takes up

prote^

but Hading,

peeping

through

the horse is stepping over of the hat with its rim turned up, he head of the wild host, who can at once

hole in the garment, observes As for that heklumaftr the sea-waves.

a

that]
thel

is

our

Hakolberend
into
a

at

be turned

Gothic

Ace. to the look int you popular religion, you must God's eye, Tobler's Appenzel 3G9b the stars at ; you point wit! neither must p. your fingers, for fear of sticking them into the angels' eyes. 2 There 14, wh( Molbech is a Swed. marchen of Greymantle (grakappan), like Mary in German tales, takes one up to heaven and forbids the opening of lock, Kinderm. 3, 407.

Conf.

Tritas in the

not

in fountain, Kuhn look into running

Hofer

1,

water,

290. because

WODAN.

147
for
is found "/"6Xoz/?7?
as

HaJculabairands,
iv. 13. 231.
"

now

that hakuls

in 2 Tim.
10,

Swedish
In

folk-tales picture Odin

bald-headed, Iduna

ancient poetry he is Harbardr, Siffgrani,Sfc"skeggr, The name all in allusion to his thick growth of hair and beard. I have elsewhere Eedbeard understood of Thor, but in Fornald. 257 the Grani and Raudgrani are expressly Oolnn (see sog. 2, 239 the
"

Suppl).
The Norse by
or

myth

Gungnir
the lance

name,

he hacks at 0 Sinn's spear, Vols. saga cap. 11. sword He lends this spear to heroes to win victories with, Ssem. 165. A sog. 5, 250 says : seldi honum passage in the Fornm. remarkable

sword breaks, when

Oftinn with a wonderful spear (geir), Sn. 72 ; which I put on a par with Ssem. 196. Sigmund's of Mars, not the staff of Mercury.
arms

him the reeden reyrspiota (gave honum yfir liftStyrbiarnar, ok

1 hond, spear) J?at skyldi hann

ok baft hann

skiota
a

whom alia ! All the enemies over doomed to death, and the shooter Eyrbyggja skaut saga p. 228 : J?a

yc5r the spear he shoots shall fly,are obtains the victory. So too the
sift til

msela

05in

Stein]?6rr spioti at fornom

heilla ser yfir flock Snorra ; where, it is true, nothing is said of the being the god's. Ssem. 5a, of OSinn the enemy spear launched over himself : fleigbl ok i folk urn skaut (see Suppl.).
To the god of victory
as
are

attached

two

animals, courageous combative The pounce upon the fallen corpses, Andr. and El. xxvi. xxvii. Geri and Freki, Sn. 42 ; and so late as in Hans wolves are named Sachs (i. 5, 499), we read in a schwank, that the Lord God has chosen
are wolves for his hounds, that they are his cattle. The two ravens Huginn from hugr (animus, and munr and Muninn, cogitatio) (mens) ; they are not only brave, but cunning and wise, they sit on the shoulders of OSinn, and whisper in his ear whatever they see

which,

wolves and two ravens, follow the fight, and

and hear, Seem. 42b 88a. Sn. 42. 56. 322.

To the Greek

Apollo

too

the

wolfand
raven,

raven

were was

him when
as
a

Koronis Herod.

informed sacred ;x his messenger the raven him unfaithful, and Aristeas accompanied
a
raven

4, 15 ;

Mithras the sun-god.

The

is perched aloft on the mantle of Gospels represent the Holy Ghost as a

In

Marc.

Cap.

1, 11, the
are

words:

'augurales
37
:

3elio

constiterunt/

transl.by Notker

to

waren

;ine wizegfogela, rabena unde albisze. To Oolnn Sasm. 167b. : Oftins haukar nstead of ravens

alites ante curriim garo ze Apollinis reito hawks are sometimes given
vero

148
dove descending

WODAN.

upon

him, epewev "TT upon Krist er sih says O. i. 25, 24 ; but Hel. 30, 1 of the gisidalta/ Is dove : sat im uppan uses drohtines ahslu (ourLord's shoulder). this an echo of heathen thoughts ? None of the Fathers have this
circumstance, but doves resting on

Christ at his baptism, Lu. 3, 22, and resting John 1, 32 : 'in avrov, mansit super eum,

in the Mid.

Ages

shoulders j1 and
the
raven

there is talk enough about frequently the dove, though the

contrasted

with

like (which,

applied to the Evil it. Oswald's raven

may one), flies to

Oswald Oswalt

and talks to it,95-6, and kneels before it,854.

nevertheless his shoulder

wolf, the Christians be put in the place of

arm,

749.

942.

Conf. Zingerle,

p. 67

(see Suppl.).2

is Wuotan under that figure of the bearded old man, apparently to be regarded as a water-sprite or water-god, answering some of the earlier which well to the Latin name of Neptunus (p. 122). In ON. he is Hnikar, Hniku"r writers put upon him Now Nikarr, Nikuz, and the hesitation between the two forms which in Nikuz Nikarr effa (or) Sn. 3 are expressly made may optional to the arise from the diversity of old dialects. Nikarr corresponds to seems Nichus AS. Nicor, and Nikuz OHG. the initial Hn to
' '
" "

be ON. alone. On these I shall have Suppl.) Another of water-sprites (see

"

more

to say, when

treating
is equally

epithet of OSinn

Ephraemi Gregor. Nyssen. encom. relates, that when Basil the Great was his right shoulder a white dove, which put words o: on saw preaching, Ephraem in his mouth. Of Gregory the Great we read in Paul. Diac., vita p, wisdom last he was 14, that when the of Ezekiel, a white dove sal vision expounding his in beak his its now head, then mouth, at which times he, upon and put and for his stylus to put down the writer, got nothing ; conf. the narrative of { Angus Myst. 1. p. 226-7. 2, 229 fundgr. Hoffm. 12th the ; cent., also poet of dove on Aquinas a theii are tine and Thomas white with perched portrayed A no. hovering heads. or over their (Kindenn. 33) makes nursery-tale shoulders two doves settle on the pope's shoulder, and tell him in his ear all that he has tc A white dove descends singing on the head of St. Devy, and instructs him do. And on other occasions the dove flies Buhez santez Nonn. Paris 1837, p. 117. No one down known to make the will of heaven. will trace the story oi Suppl. V Wuotan's ravens to these doves, stillthe coincidence is striking (see 2 There Denmark in Sweden, lately, found have been to are and said
1

rather strange reports are well-founded representations of Odin, which, if some in Zeulanc A ploughman delay. known be to at Boeslund without made ought lids is filled on the urns turned up two carved Odin with ashes ; golden two his two the on ravens wolves at his feet shoulders, and standing up, with discovered near th" Gold coins also were Kunstbl. 19, p. 80b. 1843, no. Odin raven in Gomminga Oeland, the one with of which represents village of 1844, no. 13, p. 52a. his shoulder ; the reverse has runes on ; Kunstbl.

WODAN.

149

Sn. 3 ; Seem. efta Biflindi, noticeable for its double form : Bifli"i As bif (Germ,beben) signifies motus, aer, aqua, 46b has Biblindi. lindi, ON. the quaking element, and the AS. liSe is lenis, OHG. inr

linnr) (for ; an

AS. BifliSe, BeofliSe, OHG-.

of the air,a suggested by the soft movement they gave rise to the Norse all-penetrating god ; but these forms, ifdominion longer found in AS. or OHG. Wuotan's term, are no "oth
walks
over on

Pepalindi, might be for the very apt name

the air and

over

the water
rushing

explains, how
on
"

it is that he

the gale. It is OSinn that sends wind to the ships, Fornm. sog. 2, 16, hence a good sailSeem. 165b, i.e., Oskabyrr ; byrr is from ng wind is called osJcabijrr,

the

waves,

and

comes

It is in striking accord purran, to rise, be lifted up. in the same sense ; with this,that the MHG. poets use wunschwint EEartinann says, Greg. 615 :

OHG. )yrja,

Do

sande in

(to them) der

slieze Krist

den vil rehten wunschwint

But Apollo.
other attributes of Wuotan He resembles the latter,in
cure

Suppl.) (see
point
more as

to

Hermes
him

and

as

much
severe

from

proceed

contagious diseases and their of God, and Apollo's arrows imagined

that Apollo

; any

scatter

illness is the stroke pestilence. The Gauls also

drove

away

diseases

(Apollinemmorbos
alone
can
cure

depellere, Caes. B. G. 6,
Balder's lamed
horse.

17);

and

Wodan's
on

magic

the god's shoulder exactly fits Apollo, and stillmore plainly the circumstance that OSinn invented the poetic art, and Saga is his divine daughter, just as the Greek The
raven

Muses,
and
were

of Zeus, are under Apollo's protection, in his train. On the other hand, writing and the alphabet The Egyptian priests not invented by Apollo, but by Hermes. though daughters
"

de myst. at the head of all inventions (lamblich. placed Hermes Aegypt. 8, 1), and Theutli or ThotJi is said to have first discovered letters (Plato's Phaedr. 1, 96, Bekker) while, ace. to Hygin. fab.
,

143, Hermes

learnt them

AS. dialogue between p. 100): Mercurius Epictus

'

saga
se

me,

by watching the flight of Saturn and Solomon, we read hwa serost bocstafas sette ?

cranes.

In the

(Thorpe's anal,
'

'

ic the

secge,

gygand\ Brit. mus. (MS.

'

Another Arund.
'

dialogue,

entitled
'

Adrian

and

no.

351. fol.39)asks

quis primus

fecit literas ?

Seith,'which is either a corruption of and answers Theuth, or the Seth of the Bible. Just so the Eddie Eunatals J^ttr to ascribe the first teaching of runes seems to Oolnn, if we may so

150
interpret the words
:

WODAN.

nam

ec

upp

runar,

Ssem. 28a.

J?oer ofreS, J?ser

OSinn them read out, cut out, ofreist, J?ser ofhugol Hroptr, i.e., Also Snorri, Yngl. 195b. Seem. thought out, cap. 7 : allar J?essar Hincmar idrottirkendi hann meS rdnum ok lid"um. of Eheims the invention of dice-playing : sicut isti qui attributes to Mercury de denariis quasi jocari dicuntur, quod omnino diabolicum est, et, diabolus hoc per Mercurium sicut legimus, primum prodidit, unde
et Mercurius

inventor illius dicitur, 1, 656.

:

Conf. Schol. to Odyss.

23, 198, and MS. 2, 124b folk-talesknow something

der tiuvel schuof

about

das wiirfelspil. Our this, they always make the devil

to this When Suppl.).1 play at cards, and entice others to play (see Wish's staff, recals Mercury's we add, that the wishing-rod, i.e.,

caducous, and the wish- wives, tion of the Psychopompos ; we Gallic2 or Germanic
Mercury

le.,oskmeyjar, valkyrior,
may

the occupa echo of the

fairly recognise

an

i. 6, 3. vi. 25, 10. in the 12th and 13th and German, poets, Romance deity Termagant Tervagan, transferred to a Saracen Terviant.

in the epithet Trismegistos (Lactantius Hermes in Ausonius), ter maximus which later centuries3 Tcrvigant,

described as Hermes are and Mercury when dator bonorum, and the Slavs again call the same god Dobro-pan as if mercis dominus ; it is worth noticing, that the (p.130, note), 42a, in enumerating Amgb. Misnere all the planets, singles out

Moreover,

Mercury

to

invoke
er

in the words
ze

ISTu

hilf mir,
so

geliicke, noch sselden phat (pfad).Just so I find Odin invoked Oden Asagrim ! Svenska lar songs : Hielp nu, wache! schin mir hielp mig

kum

mir saelde ich wider uf der in Swedish popu fornsangor 1, 11.

daz

To this god first and foremost the people turned when in distress ; I suppose he is called Asagrim, because of Grimnir ? among the Ases he bore the name

Othin ! 1, 69.

Reusch, sagen des preuss. Samlands, no. 11. 29. In the Old British mythology there appears a Gwydion ab Don, G. son of Davies (Celtic Don, whom researches pp. 168, 174. Brit. myth. p. 118, 204, 263-4, 353, 429, 504, 541) identifies with Hermes ; he invented writing, practised G.'s Gwydion, was caer built the the ; named way milky rainbow magic, and Woden, The British say nothing of antiquaries yet castle (Owen, sub v.). So the Irish Wodan. Gwydion near seems of kin to the above Gwodan for dies Mercurii, dia Geden, whether name modelled on the Engl. Wednesday to the form Goden, Gwoden or not, leads us (see Suppl.). 3 Even time the speak of a groszmachtige Mercurius, present nursery-tales of Kinderm. 99. 2, 86. no. 4 This Termagant Termagan, occurs especially in 0. Engl. poems, and may
1 2
=

have to do with the Irish torinac

augmentum,

tormacaim

augere.

WODAN.

151

It is therefore not without significance,that also the wanderings hovels he now in whose men, and of the Herald of gods among by lodging, those his are then takes up of parallelled especially
OSinn and

Hcenir,

or,

Our way,

olden

times

in Christian guise, of God and St. Peter, tell of Wuotan's wanderings, his waggon,
"

his

know that in the p. 128). We the Bear in the northern stars forming very earliest ages the seven thought of as a four-wheeled waggon, its pole being formed sky were his retinue

(duceMercuric,

by the three stars that hang. downwards : "ApKTOV 0\ TfV KCLL Ka\"OV(Tt,V. 67Ti/C\r)(rLV

afJUa^CLV

II. 18, 487.

Od. 5, 273.
Jiimelwagen,

So in OHG-.
Walth.

glosses : ursa wagen, Jun. 304 ; in MHG. Ib. 1. 772, 26. 54, 3.1 lierwagen Wackern. is given by Notker
cap. 64
:

The

clearest explanation

Selbiu dien
nan

ursa

1st pi demo

norde mannelichemo zeichenhaftiu fone glaten sternon, die aller der liut wagen heizet, unde
gloccun joche2 gescaffen sint, unde des mittelosten. The Anglo-Saxons ebenmichel sint,

siben

einemo

ane

(except)

or thill, pisl (waggon's pole),

called the constellation wcenes but carles ween simply fiisl, also is karlsvogn, Swed. have herrenwagen king

quoted in Jearlwagn.
in the
same

Lye,

charles wain, Dan. Is carl here equivalent to lord, as we the

sense

Engl.

of legend ? But, here, concerns us the constellation Christian what appears to have borne in heathen times the full name of Wuotanes language has The Dutch wagan, after the highest god of heaven.

or

is it

transference to the famous

evidence of this in a MS. of heure fablen heetend (the

Woenswaghen.

And

ende de poeten in dat is te segghene ourse, constell.) elsewhere : dar dit teekin Arcturus, dat wy
as

late

as

1470

heeten Woonswaglien, up staet ; het sevenstarre conf. Huydec. proeven 1, 24. I have nowhere

ofde Woenswaghen
met

"

with plaustrum himnum. d Mercurii, nor with an ON. 05ins vagn ; only vagn to in heaven It is a question, whether the great open highway of sacredness, and which people long attached a peculiar sense
"

perhaps allowed this to eclipse the older fancy of, a milky way districtscalled Wuotanes Gwydion, p. 150) was not in some (caer Wodenesweg, as the name wee or strdza (way or of a place,
"

'

'

street).

Saxony, in the case of a village near stood its ground in Lower Magdeburg, Ch. ad ann. 973 in Zeitschr. fur archivk. 2, 349 ; an
1
2

Septentrion, qne Crossbeam, such

nos as

de Ron. char el del apelon ; Roman bells (glocken) are suspended on; conf. ans,

as,

p. 125.

152

WODAN.

Wiggert in the older doc. of 937 is said to have Watanesweg (conf. Neu. mitth. des thiir. in Wodeneswege, vereins VI. 2, 22). praedium Dietm. Merseb. 2, 14 p. 750. Annal. Saxo 272. Johannes de Wdende Wodensweghe Brandenb. swege, Heinricus (Lenz.) urk. p. 74 (anno 1273),161 (anno 1301). later, Wutenswege, Godenschwege,
n. conf. Ledebur arch. 2, 165, 170. Gero ex familia Wodenswegiorum, Ann. Magdeb. in chron. Marienthal. Meibom 3, 263. I would mention here the lustration der koninges strate, EA.

Gutenswegen,

is called vidherb. balkr 23, 7 the highway karlsveg,like the heavenly wain above. But we shall have to raise a doubt by the notion of way, via, is contained at and by, whether

69 ; in the

Uplandslag

the purpose, appear the names of certain in heathen times were mountains, which sacred to the service of At Sigttys lergi, Sa3m. 248a. Othensberg, now the god. Onsberg, I. of Samsoe , Odensberg in Schonen. on the Danish Godesberg
more
near

all in Wodensweg. Plainer, and

to

Bonn,

in docs, of Mid. Ages

Gudeneslerg, Giinther 1, 211

(anno

1131),1, 274
Wodenesbcrg,

(anno

1143),2, 345
the two

Lacomblet

(anno 1265); and before that, So early as in 97. 117, annis 947, 974
forms
are

Caesarius heisterb. 8, 46

lerg vel, Tit alii dicunt, Wudinsberg. Near which Boniface brought down, there stood a Wuodenesberg, still so in a doc. of 1154 (Schminkebeschr. von Cassel, p. 30, conf. named

put together: Gudinsthe holy oak in Hesse,

Wenk

3,

later 79),
with

Vdenesberg,

confounded

Gudensberg

Gudensberg ; this hill is not to be by Erkshausen, district Eotenburg

a

(Niederhess. wochenbl.
Oberelsungen
lurg by Landau,

1830, p. 1296), nor with Zierenberg 1219. Eommel (ib. and p.

Gudenberg by
2, 64. Guden-

p. 212); so that three mountains of this name in Lower Hesse alone ; conf. montem occur Vodinberg, cum silva doc. II, no. 174. In a eidem monti attinente,' of 1265 in Wenk different neighbourhood, a Henricus comes de Wodenesberg is named in a doc. of 1130, Wedekind's notes 1, 367 ; acurtis Wodenesberg in
'

doc. of 973, Falke tradit. corb. 534. Gotansberg (anno 1275), Langs Mabillon's reg. 3, 471 : vineas duas gotansbcrge vocatas. acta Bened. sec. 5, p. 208 contain the following : in loco ubi mons
a
c

quern dicunt Wonesberth

Wdneslerch (1.
between

a Wodanesberg)

radicibus
more cor

astra petit,'said to be situate in pagus

Gandavensis,
and

but

rectly Mt.

Ardenghen

Boulogne in Lorraine

St. Omer.

Comes
2,

Wadanimontis,

aft. Yaudemont

(Don

Calmet, tome

WODAN.

153

to be the same, Wodaniseems L.), and to mean preuves XLVIII. leorg in the Sax. Chron. (Ingram pp. 27. 62), Wddnes A mons.1

later Wodnesborough,

Wansborough
'

in Wiltshire ; the

corruption

facta ruina magna ex utraque parte already in Ethelwerd p. 835 : for Wodnesberg but Florence, ed. in loco qui dicitur Wodnesbyrg ; ' '.2 A WddnesWodeni 1592, p. 225, has Wodnesbeorh, id est mons
'

leorg in Lappenberg's

conf. Wodnesbury, in Lappenb. engl. gesch. 1, 131. 258. 354. Wodnesdyke, Wodanesfeld To this we must add, that about the Hessian Gudensberg the story map
near

the Bearucwudu,

a victory that he there won goes that King Charles lies prisoned in it, a the Saxons, and opened over well in the wood for his thirsting

army, but he will yet

come

at the appointed -time.

forth of the mountain, he and his host, The my thus of a victorious army pining for

water

is already applied to King Carl by the Prankish annalists 1, 150. bring the they at (Pertz 348), out the very moment when destruction of the Irminsul ; but beyond doubt it is older and a
:

42 has it of the victorious Balder. The agree ment of such legends with fixed points in the ancient cultus can not but heighten and confirm their significance. A people whose

heathen

Saxo Gram.

faith is falling to pieces, will it,by fixing it on a new and

save

here

and

there

fragment

of

unpersecuted

After such numerous instances of ancient Mercurii when not be afraid to claim a mons annalists, such as Fredegar. Other
arium
names
occur,

veneration. Woden-hills, one need

objectof

mentioned

in Latin

besides those II.

no.

of mountains.
a

The

brevi:

Lulli, in Wenk

12,

names

'in Wudaneshusun,'

and again Woteneshusun 84. 105); in Oldenburg is a Wodemlwlt, Godensholt, now .there cited in a land-book of 1428, Ehrentraut Fries, arch. 1, 445 : to Wodensholte Tideke Tammen gut x schillinge ; Wothenower (W6'
'

place in Thuringia Schannat no. (conf.

family, Hofers urk. p. 270, anno of a Brandenburg 1334 ; not far from Bergen op Zoom and the Scheldt, towards Ant werp, stands to this day a Woensdrecht, as if Wodani trajectum. Woensel = Wodenssele, Wodani lies Eindhoven on near the aula,
seat ?),

denover

know Grenoble in Dauphine, for of Graisivaudan, a valley near Titurel has Graswaldane the but is no which there ; ground for connecting it the with god. 2 Our present -borough, -bury, stands both correctly for burh, byrig, castle, town (Germ,burg), and incorrectly for the lost beorg, beorh, mountain (Germ, TRANS. berg).
t
"

We

154
Dommel

WODAX.

in N. Brabant ;
p. 23,
was

remarkable

Taxandria,

deorum pagis aliquot, ubi amplius supersunt Mercurii in Woensel, forte culti erant, indita nomina, nominatim Mercurium honoris in Eersel, Martis in Roysel. Uti enim Woen esse omnes sciunt, ita Eoy eis dictum alias docui, et eer honorem
ostendunt illi colore sanguineo cognominatum qui tertiam indigitant. feriam Koydach In due time I shall hebdomadis of speak of Eersel and Roysel, which lie in the neighbourhood Martem
a

pointed out aperte Cymbricorum

passage to me by

on

it in Gramaye's Wolf: Imo

J. W.

Woensel,

and all of them is like the This Woensel

in the N.. Brabant

district of Oirschot.

OSinssalr, Othansale,

Wunstorp, Wunsdorf, p. 158. as Saxony, stands unmutilated tradit. corb, 770. Near Windbergen
open space in a wood bears the in Schleswig are Hadersleben Woyens formerly Wodensyen.
name

Onsala named on a convent and small town in Lower Wodenstorp in a doc. of 1179, Falke
in the Ditmar
of Wodcnslay, the- villages of Wonsbeke,

country, an Near Wonslag.

Wonslei,

An

Wodenesstoc, = contains in a boundary-settlement time betrays the influence of the* Wodani stipes,and at the same god on ancient delimitation. Wuotan, Hermes, Mercury, all seem to be divinities of measurement and demarcation ; conf. Woedensspanne,

AS. doc. of 862 Wonstoc the name

(Kemble 2, 73)

Woenslet, p. 160

SuppI). (see

denoting the waggon and the mountain of the in Lower Germany, where heathenism old god, have survived chiefly custom of the people in maintained itselflongest ; a remarkable As these
names,

It is usual, to way. points the same in afield to Woden for his hwse. leave a clump of standing corn 0"5inn in the Edda rides the eight-footed steed Skipnir, the best of is a Sn. 18. 45. 65. Sleipnis ver"r (food; all horses, Seem. 46a 93b. for hay, Yngl. saga cap. 21 : other sagas speak of a poetic name tall white horse, by which the god of victory might be recognised in battles (see Suppl.).Christianity has not entirely rooted out the than for the Saxon harmless practice for the Norse any more it continued for a long time In Schonen and Blekingen peasant. for reapers to leave on the field a gift for Oden's to be the custom is thus described by Gryse : horses.1 The usage in Mecklenburg Lower

Saxony

at harvest-time

In the Hognimssoclcen, Geyers schwecl. gesch. 1, 110. orig. 1, 123. Odini lamellae, of which the Odins flisor, large stones named Oeland, are some
i

WODAN.

155
arne

Ja, im
meiers

heidendom

hebben

tor

tid der
Woden
wenn

de (atharvest-tide)

(mowers)dem afgade for good denn (invoked corn),

umme

god

korn

de

roggenarne

angeropen geendet, heft

(each) up den lesten platz eins idem veldes einen kleinen ord unde humpel korns unafgemeiet stan laten, datsiilve baven (b' oben, den drevoldigen to samende an aren geschortet, unde a-b'ove)
men

besprenget

festooned (ears

together three

Alle meiers sin darumme her getreden, ere Jcoppe genamen (v. supra, p. 32),unde ere seisen slilven wode

times, and sprinkled). Jiode (their vam hats)

[mode ?]unde
hebben unde

geschrenke

der na (scythes) dem kornbusche (encircling)

upgerichet, und also angeropen

den Wodenduvel
:

dremal

semplik

lud averall

gebeden

W ode, hale
nu

dinem (fetch) dorn,

rosse

nu

voder,

distilunde

torn andern

jarbeter

korn !

welker noch

Daher denn ok afgodischer gebruk im Pawestom gebleven. dissen orden dar heiden gewanet, bi etliken ackerliiden an
solker tor tid der arne
same

(-leuten, men)
Woden

avergelovischer

gebruk

gesporet werd, und

jeger (the

hellish

up dem velde mit David Franck

hunter), sonderliken sik horen sinen jagethunden 1, 56-7), (Meklenb. who has
thus
;

des anropinge ok oft desiilve helsche im winter, des nachtes

in

let.1 heard the

same

from

old people, quotes the rhyme

story is told, that Odin, in turning his horse out to graze, took the bit off him and laid it on a huge block of stone ; the weight of the bit split the stone into two pieces, which Another were set upright as a memorial. story is,that Oden fight to was knew In to an tie his horse up. about not where adversary, and the hurry he ran to the stone, pierced it with his sword, and tied his horse fast through the hole. But the horse broke loose, the stone burst in pieces and Hogrumstrask the deep bog named rolled away, and from this arose ; people have tied poles together, but never Abrah. Ahlquist, could reach the bottom. Oelands historia, Calrnar 1822. 1, 37, 2, 212. There is a picture of the stones in Liliengren och Brunius, no. xviii. In the Hogbysocken of Oeland is also a Odinssten, on smooth block of granite named which, ace. to the folk-tale, the to battle, used to whet their swords ; Ahl warriors of old, when marching quist 2, 79. These legends confirm the special importance of Odin's horse in his mythus. Verelii notae on the Gautrekssaga p. 40 quote from the Clavis ' computi runici : Odin beter hesta sina i belg bunden,' which I do not quite In the Fornm. understand. sog. 9, 55-6 OSinn has his horse shod at a black leaps to Sweden, where a war breaks out smith's, and rides away by enormous

Suppl.). (see
Spegel des antichristischen pawestdoms dorch Nicolaum Grysen, (popery), the verses predigern in Rostock, Eost. 1593. 4, sheet E iiiib. With cited by him, conf. the formula in weisthiimer : Let it lie fallow one year, and bear thistleand thorn the next.
T

156
Wode,

WODAN.

Wode,
rosse nu

lialdinen
nu

voder,

distel un

dorn,
korn ! the rye is all cut, one ; no weeds flax the seeds ; from leave any flax on
Wode Wode is galloping

achter

jarbeter

He

adds, that at the squires' mansions, when there is Wodel-beer served out to the mowers
a

on

Wodenstag,

lest Woden's horse should trample

they will not spin, nor the distaff, and to the question why ? they answer, We are across. expressly told, this wild hunter horse.1

Christmas

to Twelfth-day

Near

Satuna

in

Vestergotland

are

some

rides a white fine meadows god's horses they tell of

in which the called Onsdngarne (Odensangar, ings), are said to have grazed, Afzelius 1, 4. In S. Germany
'

3, 259 ; v. Mone anz. the lord of the castle'sgrazing gray (or white), heer'. I have been told, that in the neigh infra, the wutende in Oldenburg, bourhood the harvesters leave a of Kloppenburg

and dance round it. There of corn-stalks uncut on the field, formerly. doubt there was it still, no sung over may be a rhyme I find thus described :2 the people go in Schaumburg A custom in parties of twelve, sixteen or twenty scythes, but it is out to mow so managed, that on the last day of harvest they all finish at the
bunch
same

time,
a

or

some

leave

strip standing which

or

they

can

cut down

at

stroke the last thing,

they

merely

there is stillsome aloft,pknt them stroke of the scythe they raise their implements Each upright, and beat the blades three times with the strop. beer, brandy, spills on the field a littleof the drink he has, whether the stubble, pretending
or

pass their scythes over At the last left to mow.

their hats, beat their milk, then drinks himself, while they wave Wold, Wold! and the scythes three times, and cry aloud Wold, knock

women

all the crumbs

out of their baskets

on

the stubble.

They
was

home march in use, which

:

Fifty years ago a song shouting and singing. died out, but whose first strophe ran has now

thus

Wold,

Wold,

Wold!

weit wat schiit, jiimm hei dal van haven slit.

2, 133 it Mussaus meklenb. volkssagen no. 5 ; in Liscli meklenb. jahrb. is spelt Waud, and a note is made, that on the Elbe they say fruh Wod, i.e. heer ', froho, lord ; conf. infra, fru Gaue and fm Gauden in the ' wutende 2 By Munchhausen in Bragur VI. 1, 21"34.
1

havenhune

WODAN.

157
hat hei,
:

Vulle kruken

un

sangen

upen holte wasst hei is nig barn un

(grows) manigerlei
wert

nig old.

Wold,

Wold,

Wold!
year

If the ceremony hay and corn.

being,

be omitted, the next

will bring bad crops of

left standing for the
to understand
'

Probably, beside the libation, there venerated

as

was

corn us

the

fourth

line gives

full

have crocks and shocks hath he'; and the second strophe may Heaven's giant knows what happens, ever brought in his horse. heaven from he down sees/ accords with the old belief in Wuotan's 135); the sixth line touches off the god that chair (p,
'

'

ne'er

is born

'

and

ne'er

grows

old

almost
seems
a

too

theosophically.

Wold,

though

excused
a

Wode,1 rather than A Schaumburg man related

as

by the rhyme, contraction from the

corruption of Wod,

waldand
to
me

(v. supra,
as

p.

21).
and

pronounced

name

Wauden,

follows

On

village of Steinhude Heidenhiigel, light a

of Steinhude, the lads from the after harvest, to a hill named go every autumn fire on it,and when it blazes high, wave their

the

lake

hats and cry Wauden, Wauden Such customs reveal to us

Suppl.). (see

generosity of the olden time, Man has no wish to keep all his increase to himself ; he gratefully leaves a portion to the gods, who will in future also protect his sacrificing ceased. Ears of corn crops. Avarice increased when
the
are

set apart

and

offered here

to

Wuotan,

as

elsewhere

to

kind
to

spirits and Elves,

It
was

to the elves, e.g.,

brownies

of Scotland

Suppl. (see

pixy-hoarding).
not Wuotan

fertilityon the exclusively that bestowed fields; Donar, and his mother the Earth, stood in stillcloser con nexion with agriculture. We shall see that goddess put in the place in exactly similar harvest-ceremonies. of Wuotan
In what countries the worship of the god endured the longest, are compounded may be learnt from the names of places which It is very his him. because to name, the was with site sacred

bearing the same unlikely that they should be due to men Oolnn, the god, instead of to the god himself ; Wuotan,
1

name
as

as

man's

Conf. Dutch oud, goud for old, gold ; so Woude, approximates which Have we the latter in ' Theodericus de Wodestede ? 3 Scheldt's the form Wode. 1205. mantissa p. 433, anno

158
name,

WODAN.

often ; and the meaning of the second half of the compounds, and their reappearance in various regions, are altogether in favour of their being attributable to the god.
occur,

does

but

not

From

Wddenmueg, and Hesse, I have cited (p. 151) Wodenesberg, WodenesJwU, Wddenesh'Asun, and on the Jutish border
Wonsild ; from the Netherlands
Woensdreclit ; in Upper

Lower

Germany

Germany
we

hardly show themselves at all.1 In England such names Woodnesbortf in Kent, near Sandwich : Wednesbury and
in field

find :

Wednes-

Staffordshire ; Wednesham
p. 84S.2 But where heathenism

in Ethelwerd

in Cheshire, called Wodncsfield is more their number considerable in

was

preserved longer : and if in Denmark they occur more and the Gothland portion of Sweden frequently than in Norway and Sweden proper, I infer from this a
in South Scandinavia. The chief preponderance of Odin-worship in the I. of Funen (Fion) town Odinsve (Fornm. was named sog. 11, 266. 281) from ve, a sanctuary ; sometimes also O"imey (ib. 230.

Scandinavia,

352) from
Waldemar's

in ; and later again Odense, and eyt island, meadow Liber censualis3 530. 542 Othdnso. In Lower Norway,

(Heimskr. ed. Havn. 4, 348. Othdnshylla (-huld, grace, lib. cens. Wald. Onsild. Othdnslef 519), aft. (Othinireliquiae, leavings, ib. 526), Onskv. In Halland, Othdnsdle (-saal, hall, now ib. 533), Onsala (Tuneld's now geogr. 2, 492. 504); as well as in Old Norway Woensel in Brabant, Woenssele ?). Odhinssalr (conf. an In Schonen, Othdnshdret (Wald. lib. cens. 528); Othenshdrat (Bring 2, 62. 138. 142),4 2, 397); Onslunda (-grove, now Onsjo (Tuneld 2, 449) ; Otliensvara (Bring 2, 46-7, Othenvara Tuneld 39) ; Othenstroo (Bring2, 48), from vara, foedus, and tro, fides ? In Smaland, Odensvalahult (Tuneld2, 146)and Odensjo 109. 147. (2, lorsok p. 61). In Ostergotland, Odenfors Sjoborg (Tuneld2, 72). In Vestergotland, Odenskulla (2, 264),a 284) and Odenskdlla (2, field, 2, 204. 253). In medicinal spring ; Odensaker, Onsaker (-acre,
An heim in the form
2 1

close to Frederikstad, a second O"insey 398),aft. called Onso. In Jutland,

Odensberg in the Mark

is named Darmstadt)

Wodensberg would be an If numbers I fancy the English contribution might be object, by looking in beginning with Wans-, Wens-, a gazetteer the names up swelled TRANS. Weddin-, Wad-, Wed-, Wood-, Warn-, Wem-, Wadden-, Worn-."
3 4

(now Biebesheim below Gernsof Bibelnheim in a doc. of 1403. Chmels reg. Ruperti p. 204 ; look more trustworthy.

Langebek Sven

script, torn. 7.

Bring, inonumenta

Scanensia, vol 2, Lond. goth. 1748.

WODAN.

159
conf. Gran,

Westmanland,
Odinsve

Odensvi

(I, 266.
our

p.

427),1like
eswege

the

of Fiinen ; and this

ve

Lower

Saxon

Woden

to do with

wig, will, templum in the Cod. as there occurs

(not with weg, via), and be explained the more (see p. 67). This becomes
exon.

may have by the old

credible,
sentence
:

341, 28

the remarkable

Woden
rume

worhte roderas
;

weos,

wuldor

alwealda

i.e., Woden

Deus omnipotens construxit, creavit fana (idola), amplos heathen his in had the the coelos ; recollection Christian writer sanctuaries assigned to Woden, and contrasts with them the greater is easily justified, is The plur. weos as creations of God. wih : so that an contracted into weos resolved into weoh, and weohas AS. Wodenesweoh W6= exactly fit the OS. Wodanesweg would daneswih, and the ON. Oolnsve. Also in Westmanland, an Odensjo

(Grau p. 502). In Upland, (1,144); Onsike (1,144). SuppL).

It seemed

Odensala
In

Nerike,

(Tuneld 1, 56); Odensfors Odensbaclce (1,240),(see

important of these others which have the similarity
or

needful here to group the most names together, and no doubt there are many escaped me ;2 in their very multitude, as well

as

identity of their structure, lies the full proof of their significance. Few, or isolated, they might have been suspected, and explained otherwise ; taken together, they are incontestable evidence of the

wide diffusion of Odin's worship.

to have been named and plants do not seem after this god. In Brun's beitr.,p. 54, wodesterne is given as the name of a The Ice plant, but we ought firstto see it in a distincter form. landers and Danes however call a small waterfowl (tringa minima,

Herbs

inquieta, lacustris et natans)Odinskani, OdensJiane, Odens fugl, which fitsin with the belief,brought out on p. 147, in birds conse

An OHG. crated to him. gloss (Haupts altd. bl. 2, a doubtful-looking vtinswaluwe, fulica (see SuppL).
Even
1

212) supplies
:

part of the human

body

was

named

after the god

the

Olof Grau, beskrifning ofver Wastmanland. Wasteras 1754 conf. Dybeck I. 3, 41. runa 2 There in Finn Magnusen's some are lex. myth. 648 ; but I do not agree Odenwald, Odenheim, names with him in including the H. Germ, which lack the HG. form Wuotan and the -s of the genitive ; nor the Finn. Odenpa, which means rather bear's head.

160 space between the thumb name the Greeks which

WODAN.

and

the

Xt^a?,

forefinger when stretched out, in Netherlands was the called

sacred, and Pollux = pollex ; Wodan were said to have the game await further disclosures about of The thumb
was

Woedensspanne,
and
was even

Woedenspanne,
as

Woenslet.

worshipped

thumbkin
lucky
men

the god of play, and

on

running

their thumb.
its purport, and

We

must

the
it

name,

the superstition lying at the bottom

(seeSuppl.).
that the
races,

I started with assuming to all the Teutonic common

we

worship of this divinity was and foreign to none Just because

must

Wuotan

of the intellectual god of

recognise him as the most universal and the supreme one. have succeeded in gleaning from the relics so far as we is the most idea of his being Wuotan old religion an
"

"

gods ; and

antiquity, he shines out therefore the Latin writers, when

our

above
they

all the other speak of the first of

German
Mercury.

cultus,

are

always

prompted

to

make

mention

but the Saxons, Thurinthat not only the Norsemen, and Langobards worshipped this deity ; why should gians, Alamanns

We

know

Franks, Goths, and the rest be excluded At the

was

same

time and

there

are

not always

everywhere

from his service ? plain indications that his worship In the South one. the dominant

Wish maintained its of Germany, although the personification of than in the North ; neither became extinct sooner ground, Wuotan fourth day of the week, have pre names of places, nor that of the the Scandinavians, the Swedes and there. Among served him Norwegians
seem

to have

been

less devoted sagas

to him

than the Got-

landers and Danes. one of Thor, never

several times mention images does so in an of OSinn ; only Saxo Gram, (p. 113); Adam of Bremen, though he altogether mythical way but the second place Wodan names among the Upsala gods, assigns Later still, the worship of Freyr to him, and the first to Thor.
The

ON.

seems

in Sweden. predominated An addition to the St. Olaf saga, though made at a later time, the furnishes a striking statement about the heathen gods whom I will quote it here, introduction of Christianity overthrew. Olafr konungr time to time: to it from intending to return
to have
'

kristnaol

J?etta riki

hann allt,oil blot braut

niSr ok

oil goS,

sein

WODAN.

161

ok Odin Saxa go5, ok Skiold Skanunga gob", goS, king 0. christened ok Frey Svia goS, ok Goftorm Dana goS ; i.e. all this kingdom, broke down all sacrificesand all gods, as Thor the Thor Engilsmanna
'

Englishmen's This need

god, 05in the Saxons' god, "c., Fornm. sog. 5, 239. but it seems to rne to express not be taken too strictly,
"

the still abiding recollections of the old national gods : as the to all Swedes preferred Freyr, so probably did the Saxons Woden, I wonder, did the writer, doubtless a Norwe other deities. Why,
? To them he countrymen gian, omit the favourite god of his own ought to have given Thor, instead of to the English, who, like other Saxons, were votaries of Woden.
"

Meanwhile
an

it must

not be overlooked, that in the Abrenuntiatio,

8th century document, not purely Saxon, yet Low German, 0. Prankish and perhaps Ripuarian, Thunar is named before Vuodan,

nd

Saxnot

occupies the third place.

of Thunar may we still vindicate Wuodan's in the order in which upposing that the three gods are here named heir statues were placed side by side? that Wuodan, as the greatest
jvents, that the worship

this it follows at all also prevailed in those regions; claims to the highest place by

From

f them, stood in the middle ? nhor did at Upsala, with Wodan

as,

of Bremen, according to Adam and Fricco on each side of him.

In the ON.

'horr usually Ciartan : At hann

together, sagas, when two of these gods are named The Laxdselasaga, p. 174, says of precedes OSinn.

Jjykist eiga

meira

traust

undir
weapons, The same

afli sinu

4-pnum

')heldr

trust in his more (put Thorr er sem enn J?ar

strength and ok O"inn.

ok conf. pp. 6, passage is

his sog. 2, 34. Again, Eyvindr relates how before his birth: At sa maftr skal alt til a vow )arents made dauSadags ]?iona Thor ok Offni (this man shall until death-day 'epeated in Fornm.
serve,

Fornm. "c.),
was

sog. 2, 16 1.1
thought

But

it does not

follow from this,

hat Thorr

dedicated to OSinn.

was the greatest, for Eyvindr actually In Fornm. sog. 5, 249, Styrbiorn sacrifices to

Thorr, and Eirekr to Oftinn, but

the former

is beaten.

Thdrr tok

AS. homily De temporibus Antichrist!,in Wheloc's Bedap. 495, ' heriat) 8\viSe' ; and before Thor and Eoftwen, ]?e ire enumerated hseSene men hat, Erculus se ent (Hercules hi ma3rne Apollinis }?e god (Apollo), and gigas) '. deities,not of Norse The Greek thinking of the eton and the preacher was Saxon, or he would have said Thunor And in other cases, and Woden. .he distinctly Norse gods are meant, AS. writers use the Norse form of name. "vhere ?. Magnusens lex. p. 919.
So in
an
'

11

1C2

WODAN.

fra jolaveizlu
10,

Haraldi,
the

cnn

O"inn

tok fra Halfdani, Fornm.

the at Thrandheim, popular assembly cup is drunk to Offinn, the second to Thdrr, ibid. 1, 35. In the famous Bravalla fight, Othin under the name acts as of Bruno charioteer to the Danish king Harald, and to the latter'sdestruction;

178.

In

sog. first

side there fight descendants of Frcyr, Saxo Gram. to place OSinn above Thorr. 144-7. Yet the Eddie HarbarzlioS seems A contrast between OSinn and Thorr is brought out strongly in the
on

the Swedish

Gautrekssaga
sented
as

quoted below, ch. XXVIII. 0(5in's son, as a

rejuvenescence

But, since Thorr is repre of him, the two must

often resolve into one another.1 If the three mightiest gods are O"inn, Thdr, Freyr, Sn. edda 131. voyagers
vow

named, I find Oolnn According to Fornm.

foremost

sog. 1, 16,

money

shall carry them home to Iceland

and three casks of ale to Freyr, if a fair wind to Sweden, but to Thdrr or O"inn, if it bring them

(see Suppl.).

is styled It is a different thing, when OSinn in ON. documents Thridi, the third ;2 in that case he appears not by the side of Thorr high and the and lafnhdr (the and Freyr, but by the side of Hdr

epan hoh) as the Third High* (see even-high or co-equal, OHG. Sn. 7. Yngl. saga 52. Seem. 46a. As we might imagine, Suppl.), or the grade varies : at other times he is Tveggi (duplex Again, in a different relation he appears with his brothers Vili and Ve, Sn. 7; with Hcenir and LoSr, Seem. 3b, or with Hoenir and Loki older myths, which, as all this rests upon to peculiar to the North, we leave on one side. Yet, with respect here, the trilogy Offinn, Vili, Ve, we not omit to mention must
that

secundus).

Ssem. 180. Sn. 135;

the

OHG-.
and

impetus nected
1

willo expresses not only spiritus,4and the Gothic whence

with

eligere; valjan,

voluntas, but votum, velle, is closely con viljan, it is easy to conceive and

in the songs of the Edda, Ssem. 28b 47b, OGinn is called Thundr When AS. Jmnian, tonare, and so be equivalent this may be derived from a lost bvnja from Jnindlorica. But is loricatus, it to Donar true, as they }mndr ; explain him hurl the saw Wuotan, is the noise as Voma, the rushing air, and we of does hammer. as Thorr the cudgel, 2 As Zeus also is rpiror, from which TptroycVeia is more easily explained than by her birth from his head (see Suppl.). 3 JElfric's an Altanus, like Summanus, glosses 56a, Altanus : Woden. a Altanus, Jove, Altissimus name as the the wind, ; might of else of epithet '. ' also have to do with the storm of the wiitende heer 4 The Greek p.{ vos would be well adapted to unite the meanings of courage, fury (mut, wish, will, thought.
=

wut),

WODAN.

163

and Will should touch one another (see SuppL). With the largitor opum may also be connected the AS. wela, OS. welo, OHG-. wolo, welo = opes, felicitas [weal, wealth], Wela comes times a as up several and almost personification (conf. Gramm.
4, like 752),
a

believe,how

Wuotan,

Wish

there is also
vea,

the

sense

infra Sselde, the Lat. goddess Ops (conf. ; note) Vali among the Norse gods. In the case of Ve, gen. between Ahma waver sa (Goth. may wiho, sanctus wih, idolum.
In

veiha, Holy

Ghost), and

Ssem. 63, Loki

casts

in

the teeth of Frigg her intrigues with Ye and the story in Yngl. saga cap. 3, from which we

Vili ; this refers to

identity of the three brothers,

wife of any Lastly,
one a

so

clearly gather the that Frigg could be considered the

of them.1

principal proof of the deeply-rooted worship of this being interwoven with the old divinity is furnished by Wodan's Saxon genealogies,which I shall examine minutely in the Appendix.2

Here

we

see

Wodan

invariably

in the

centre.

To

him

are

traced up all the races of heroes and kings ; among his sons and In partihis ancestors, several have divine honours paid them.
According to this story, OSinn was abroad a long time, during which his brothers act for him ; it is worthy of note, that Saxo also makes Othin travel to foreign lands, and Mithothin fillhis place, p. 13 ; this Mithothin's position But Saxo, p. 45, represents Othin as once throws light on that of Vili and Ve. more an exile, and puts Oiler in his place (seeSuppL). The distant journeys Gm\gra"5r, Gdngleri, Vegtamr, of the god are implied in the Norse by-names It is not to be overlooked, and Vi"forull, and in Saxo 45 viator indefessus. Paulus Diac. 1, 9 knows of Wodan's that even residence in Greece (quinon between Langobards circa haec tempora and Vandals sed longe of the war anterius, nee in Germania, sed in Graecia fuisse perhibetur ; while Saxo removes him to Byzantium, and Snorri to Tyrkland}. In the passage in Paul. Diac. : litera Gwodan dixerunt, ipse.est qui apud Romanos 'Wodan sane, quern adjecta Mercurius dicitur, et ab universis Germaniae gentibus ut deus adoratur, qui haec in Germania, sed in Graecia longe non nee tempora, circa anterius, sed fuisse perhibetur ' it has been proposed to refer the second ' qui 3 to Mercurius instead of Wodan (Ad. Schmidt zeitschr. 1, 264), and then the harmony of But Paul is dealing with this account with Snorri and Saxo would disappear. legend related in 1, 8, whose unhistoric basis the absurdity of the Langobardic he lays bare, by pointing out that Wodan between at the time of the occurrence had in but in Greece Winili, Germany, the Wandali ; which not ruled and is the main point here. The notion that Mercury should be confined to Greece, has wider bearings, and would shock the heathen faith not only of the Germans but of the Romans. The heathen gods were supposed to be omnipresent, as be seen by the mere fact that Woden-hills to exist in were may admitted
1
" " "

the country ; so that the community spots all over of this god to Germans, Greeks and Romans difficulty. no raised 2 This Appendix forms part of the third volume. In the meanwhile, be glad to see for themselves the substance of these pedigrees, readers may I have extracted from the Appendix, which and placed at the end of this TRANS. chapter.
various
"

WODAN.

and that Saxntit who in the 8th Germany was rent my not yet rooted out of N.W. ; and in the line ""l his progenitors, Heremtid and Gedt, the latter expressly pro in legends, Wodan these nounced a god, or the son of a god, while himself is regarded more But we as the head of all noble races.
cular, there appear
as sons,

Balder

easily
"Wodun

come

to

see,

that from
one

merge

into

higher point of view both Geat and being, as in fact Oftinn is called 'alda Gautrl
a

Ssern. 93b 95b ; conf. infra Goz, Koz. In these genealogies, which in more direction are than one visibly interwoven with the oldest epic poetry of our nation, the gods, heroes and kings are mixed up together. As heroes become
deified, so

heroes ; amid such reap"peanuices, the order of succession of the individual links varies [in
can

gods also

come

up

again

as

different

tables].
pedigree

ends with real historical kings: but to reckon back from these, and by the number generations to get of human The heroes and gods, is preposterous. ;it the date of mythical kings that are historically certain full into the earliest Anglo-Saxon
h, sixth lil'i
or

Each

seventh

century ; count
you
cannot

four, eight him

or

twelve

genera

tions up
third
or

to

Woden,

push

back

farther than

the

fourth century. Such calculations can do nothing to shake The our adoration of of his far earlier existence. assumption beyond long AVodon to immemorial a times, way must reach up in the firstnotices given us by the Komans of Mercury's worship Germania.
There

is

one

more

by the Germans
is
a

reflection to which the high place assigned Monotheism to their Wuotan may fairly lead us.
so

heathens, amidst natural, that almost all their motley throng of deities, have consciously or unconsciously in him a supreme ended by acknowledging god, who has already th"- attributes of all the rest, so that these are only to be regarded from him, renovations, as of him. emanations
thing
so

necessary,

rejuvenescences
come,
one

This explains how

to this, now

certain characteristics
why

to
or

he

assigned,now

to that particular god, and

to

according

supreme, but he stands

the difference of nation, comes Thus our Wuotan power. resembles

higher
than
a

another of them, to be invested with

these

two;

and Mercury, contrariwise, the German

Hermes

Donar

(Thunor, Thorr) is
to the
one,

weaker

Zeus

or

added

had

to be

subtracted

from

what was the other ; as for Ziu

Jupiter;

WODAN.

165

he Tyr), (Tiw,

hardly does

more

in name yet is identical offices, so : and Greeks and Eomans

administer one of Wuotan's with the firstand highest god of the keep meet all these god-phenomena

than

ing and crossing one another. Wuotan a youth, the Teutonic Yngl. (the old). Froho
are
mere

The
as
'

Hellenic Hermes
a

is pictured hinn

as

patriarch
'

OSinn

on saga cap. 15, like the old god Suppl.). (see emanations of Wuotan

p. 21.

gamli Ziu and

GENEALOGIES

OF

ANGLO-SAXON

KINGS.

Descending

Series.

According

to this, Woden

had

seven

!
egius,

"nl^ }^e,MWhere "?, Withlegms Beldegius,

et

he

1'

SaXOn

to two (B*lda"gbeing common three" e'9- Wil- Malm. p. 17 : tres filii from kinos the Kentish the whom Northumb"* kings respectively were
sons

Ascending

Series.

the line

was

connected

with Noah, and

so

with

dam

CHAPTEE
DONAE, THUNAE,

VIII.

(THOEE).

himself god who rules over clouds and rain, who makes in the lightning's flash and the known rolling thunder, whose bolt the earth with deadly aim, was cleaves the sky and alights on designated in our itself,OS. Donar ancient speech by the word
Thunar, AS.

The

Thunor,

ON.

Thorr.1 both
a

called in ON.
which was the Goths

"ruma, or

duna,

is natural phenomenon fern, like the Gothic J?eihvo,

The

perhaps

adopted

from

Finnic

language.

Thunrs. would, I suppose, give the name in Harpestreng tordon, Dan. torden (tonitru), which stillkeeps the form
same

To the god The Swed.

way

thordyn, thordun, is compounded of the god's name and that Thordunaf duna, ON. (seeSuppl). In exactly the same fulmen), in the Westgothl. Laws the Swed. term aska (tonitru,

or driving, from asikkia,2 has arisen out of asaka, the god's waggon In Gothland they as, deus, divus, and aka, vehere, vehi, Swed. aka. Thorsakan, Thor's driving ; and the ON. reiff say for thunder

signifies not
are J?ruma, over
a

only vehiculum, thunderclap

and
as

tonitru, and lightning. For, a

near as

but

reiSarslag, rei(5arwaggon

rumbling

vaulted space cpmes The crashing of thunder. it spread among Hesychius many
sub.
v.

comparison nations : 8o/cet OX^/ACL

possible to the rattling and find is so natural, that we

rov

Jto?

rj

fipovrrj

elvai,

thunder the

is to this day

^aci^povra. In Carniola the rolling of it is gottenfahren. [To the Eussian peasant

his prophet Ilia driving his chariot, or else grinding corn.] is more Thorr in the Eclda, beside his appellation of Asa]?6rr, minutely described by

Oku"6rr,i.e. Waggon-thorr
he-goats

(Sn. 25) ;

his

waggon
i

is drawn

by two

(Sn. 26).

Other gods have their

dialects, durstag for donrstag, Engl. Thursday, in High German So even donnern for (Schm. 1, 390). In TMrr it is not RR, but and Bav. doren, daren being that is an abbrev. of NH, j i.e. flectional), only the firstR (thesecond for enre minre. Dut. ere, mire, M. in R, as the N suffers syncope before much a 159. drive Conf. Onsike (Odin's ?)supra, p.

THUNAR.

167
but (see pp. 107, 151),

waggons

too, especially OSinn

and Freyr

Then-

is distinctively thought
riding, like Oftinn, drives, or he walks
nor
on

of as the god who drives ; he never appears is he supposed horse : either he to own a foot. We are expressly told : Thorr gengr
'

til domsins, ok vec5r ar,' walks to judgment, the rivers and wades (Sn.IS).1 The people in Sweden still say, when it thunders : is taking a drive, Ihre G96. godgulrien aker, the good old (fellow)
gofar kor, the gaffer,good father, drives (see SuppL). They no longer liked to utter the god's real name, or they wished to extol his fatherly goodness (v. supra, p. 21, the old god,

740. 926.

gofarakar,

Dan.
varme,

vor

gamle

fader). The

Norwegian

calls the lightning Thors-

Faye p. 6. -warmth, Thunder, lightning and rain, above all other natural phenomena, God, are looked upon his doing, his as proceed directly from business
a
common

SuppL).2 When (see

expression is : you the uproar ; in France : le bruit est si fort, qu'on n'entend pas Dieu tonner. As early as the Eoman de Eenart 11893 :

great noise and racket is kept up, could not hear the Lord thunder for
a

Font

une

noise si grant
tonant.

quen
29143
:

ni oist pas Dieu

Et commen^a duel si grant, un que len ni oist Dieu tonant.

Ogier 10915

Lor poins deterdent, lor paumes Dieu tonant. ni oissiez nis ame Nes Dieu
tonnant

vont

batant,

Garin 2, 38
And
in the

ni possiez oir. 1599, p.

Eoman

de

Maugis

(Lyon

64):

De

la noyse

quils faisoyent neust Ion pas ouy Dieu tonner. But thunder is especially ascribed to an angry god ; and in this attribute of anger and punishment
resembles Wuotan 18, 142). In (pp.
a

and

avenging again Donar

the people say to their children : the gracious God is angry ; in Westphalia : use hergot kift (chides, Strodtm. osnabr. 104); in Franconia : God is out thunderstorm

to reiS,

Scarcely contradicted by his surname Hldrrifti ; this riSi probably points by assimilation from hloSriSi, to me to come a waggon ; HlorriSi seems HloSyn. XIII, the conf. ch. goddess 2 A peasant, being requested to kneel at a procession of the Host, said : I don't believe the Lord can be there, 'twas only yesterday I heard him thunder Amst. 1643, p. 277. up in heaven ; Weidners apophthegmata,

168

THUNAR.

there scolding ; in Bavaria : der himmeltatl (-daddy) greint (Schm. 1, 462). In Eckstrom's poem in honour of the county of Honstein 1592, ciib,it is said:

Gott der herr

dass The
same
:

er

warlich from sein (must be really nicht mit donner schlegt drein.1
muss

kind),
nations.

sentiment

appears

among

the

Letton

and

Finn

Lettic

started dievas

kahjas, wezzajstehws barrahs (theold father has wezzajs Stender lett. gramm. 150. to his feet, he With chides), (god)and dievaitis (godkin,dear god) the Lithuanians
idea
of the
:

associate chiefly the dievaitis ji numusse.

murrisep waljan, 116.

thunderer:
wanna

dievaitis
wanna

! grauja
essa

Esthonian
father

issa hiiab,

(theold

Eosenplanters growls), wages

war,'

beitr. 8,

'The

Lord

scolds,' 'heaven

Joh. Christ. Petris

Ehstland Now

2, 108

(see Suppl.).

fits in significantly the with this Donar of the Germani is handed down to us in Lucan 1, 440 ; Gallic Taranis whose name all the Celtic tongues retain the word
taran

for thunder, Irish toran,

with which
thinks
an

one

may

directly connect from

rn

the
more

ON.

form

Thorr, if But
=

one

assimilation

the

likely

inscription

The
was

gives us also Tanarus for Thursday, dia Irish name

perhaps borrowed from So in the Latin Jupiter

the

(Forcellini sub v.) Tordain (dia ordain, diardaoin) one a Teutonic Suppl.). (see father, Diespiter) God there (literally,

old Taranis.

an

predominates

equivalent 9, 7. Fasti 2, 69.

is idea of the thunderer ; in the poets Tonans Martial vi. 10, 9. 13, 7. Ovid Heroid. to Jupiter (e.g., Metam.
1, 170.
are

Claudian's
not

Stilicho 2,

439) ;

and Latin poets of the Mid. Ages

the
149.
name

at all unwilling

to apply

to the Christian

God

Yen.

Fortunat.

p.

de deo 1, 1. satisfact. (e.#.,Dracontius 212-9. 258). And expressions in the

lingua
courre

vulgaris coincide with this: celui qui fait toner, qui fait la nue (p. 23-4). An inscription, Jovi tonanti, in Gruter 21,

6.

is who sends thunder and lightning (/cepatwo?) II. 8, 75. 170. 17, 595. J*o? Zevs eVri/Tre, styled Ktpavveios. from the because he sends them down II. 15, 379.2 And

The

Greek

Zeus

In a poem made up of the firstlines of hymns and songs : Acli gott vom liimmel sieh darein, und werfe einen donnerstein, es 1st gewislich an der zeit, dass scliwelgerei und iippigkeit zerschmettert werden mausetodt ! sonst schrein \vir bald aus tiefer noth. 2 Jupiter with Tina to connect One might be tempted the Etruscan infra, Zio). Tonans and Donar ; it belongs more immediately to Z^i/ (v.
1
=

THUNAR.

169
name

height of heaven, he
dwelling Olympus,
on

also bears

the

mountain-top Athos, Lycaeus, Casius, and other mountains on of Greece and Asia Minor. lay stress on And here I must the fact, that the thundering

the

and is pictured a'/epto?, Zeus is enthroned on (atcpt,*:).

Jupiter and a fatherly as one, god is conceived as emphatically Diespiter, as far and tatl. For it is in close connexion with this, that the mountains sacred to him also received in many parts such Thorr himself was likewise as Etzel, Altvater, Grossvater.1 names

called Atli, i.e. grandfather. A high mountain, along which, from the earliest times, the main road to Italy has lain, in the chain between the Graian and Pennine Alps, what we now in the early call the St. Bernard, was

Mid. Ages Frankish

named

mons

Jovis.

This

name

occurs

frequently in the

1, 150. 295. 453. 498. 512. 570. 606. 2, 82), annals (Pertz in Otto fris.de gest. Frid. 2, 24, in Eadevicus 1, 25, who designates

it via Julii Caesaris, modo Jovis ; in AS. writers munt mons Jofes in ^Elfr. Boet. p. 150 muntgiow ; in our Kaiserchro(Lye sub. v.), nik 88d monte job. The name and the worship carry us back to
"

the time of the Eomans ; the inhabitants of the Alps worshipped deus, or a Penina dea : Neque his ab transitu a Peninus montibus Poenorum inditum, nomen norunt ullo Veragri, incolae jugi

ejus

sed

ab

eo

(al. deo) quern

in

summo

sacratum

Quamvis adpellant ; Livy 31, 38. quae ibi colitur Alpes ipsas vocari ; Servius on Virg. Aen. 10, 13. An inscription found on the St Bernard Spon miscellanea (Jac. Lucilius deo antiq. Lugd. 1685, p. 85) says expressly : Lucius
montani Penino
was nus,

vertice peninum legatur a poenina dea

opt. max.

donum

understood to be no Micali storia 131-5. head, and

use mons

dedit ; from which it follows, that this god Conf. Jupiter apenniother than Jupiter. Zevs
Kapaios
occurs

in Hesych.

[icdpa

means never
summus

does the Celtic pen, len\. The classic writers Jovis, and the tabula Antonini names only the
so

Penninus

and the Penni

mons

lucus ; but
to have

between

the 4th and

7th centuries Jovis

1

seems

taken

the place of these,

des hess. vereins 2, 139-142. Altd. blatt. 1, 288. Haupts Finnish: isainen panee (Eenval.118a), the father thunders. and is a surname uliko signifies proavus, senex, of the gods denotes Ilmarinen. But itself Ukko the thunderand of also is both avus tonitrus the Swedish Lapps aija god (v.infra).Among (see and zeitschr. 1,26. To the Finns Wainasnomen

Zeitschr.

Suppl.).

170 perhaps with reference German Gallic or even

to the god's
name.

THUNAR.

[notso
sense

much

to the old Roman,

as]to
on

the

which

had

then

come

to be attached

Remember

that German

isarnodori

the Jura

mountains

not
names

far off

(p. 80).1
in

Such

perfect safety ascribe to

one
on

knows

may with deity. Every the worship of the native in the Rhine palatinate the Donnersberg (montTonnerre) of mountains

Germany

itself we

Worms, the borders of the old county of Falkenstein, between Kaiserslautern and Kreuznach ; it stands as Thoneresberg in a doc.

probat. p. 9. Another of 869, Schannat hist, wormat. situate on the Diemel, in Westphalia, not far from

Thuneresbery Warburg,

Germete by the villages of Wormeln, and surrounded in a doc. of 1100, Schaten mon. first mentioned paderb. 1, 649 ; in the Mid. Ages it was still the seat of a great popular assize,
originally due, ThuneresberJic
berg
no
'

and Welda, is

doubt, to the sacredness of the spot : comes ad Wigands feme 222. comitia de Dunris(anno1123), I. 1, 56.
a

'

the vicinity of this mountain stands the on holy oak mentioned p. 72-4, justas the robur Jovis by Geismar To all appearance the two in Hesse is near a Wuotansberg, p. 152. deities could be worshipped birge in Hesse includes a DonnerluM
close to one Donnerkaute. The Kniillgeanother. is a In the Bernerland

Wigands (1105), arch. ib. 58. Precisely in (1239),

nostro judicio

Thonresberch

(doc. of
in other

1303,

Joh.

Miiller 1, Probably

619), called
One

Tonrbul

in
are

Justingers Berner
to be found

chron. p. 50.
parts

more

Donnersbergs

of Germany.

in the Regensburg

is given in a doc. of 882 under the name of Tuniesberg, de Donnersperch A Sifridus marschalcus 60. Ried, cod. dipl. num. country
is named in a doc. of 1300, MB. 33, pars 1, p. 289 ; an but Duonesberc, 4, 528 Donersperg, MB. 4, 94 (in1194),

Otto

de

(in1153),

and Tunniesberg
1

11, 432.

In the Thuringer

wald, -between Stein-

so that we fairly keep to the literal sense there must have been mountains ; and of itself It is in more that than one this name region. quite possible monjoie from an came that with the god's hill there earlier monjove(mons Jovis), of bliss (seeSuppl.). associated itselfthe idea of a mansion

monjoie
can

be distinguished from mons Jovis must This mons gaudii, "by which the Rome Mid. Ages meant a height near : Otto frising 1. c. 2, 22 ; the Kaiserchr. In Romance 88d translates it verbally mendelberc. of the 12- 13th poems is the French battle-cry, generally with the addition of St centuries, monjoie Denis ! Ferabras 365. Denis, e.g. enseigne S. sant monjoie monjoya,monjoya Joinville declares Ducange in his llth dissertation on Denis ! Garin 108. diminutive of mont, since in other passages inadmissible as a mere
it denotes any place of joy and bliss, a paradise, (Roquefort 2, 207)

THUNAR.

171
'

is a Donershauk bach and Oberhof, at the rennsteig Suppl.). (see tree specially sacred to the A Donares eih, a robur Jovis, was a in god of lightning, and of these there grew an endless abundance forests. the German
'
"

does Scandinavia lack mountains and rocks bearing the Wildegren's name (conf. of Thorr : Thors Hint in East Gothland Ostergotland 1, 17);Thorsborg in Gothland, Molbech tidskr. 4, 189. Neither where this god was The nevertheless heard of none.
south-west
corner

From

Norway,

pre-eminently honoured, I have peasant in Vermland calls the

the
summer

of the sky, whence

tempests hafder 1,
are

mostly

rise, Thorskala

cave, (-hole,

Svearikes Geijer's
of the

268).
to be
over

And

the Thunder-mountains Near Milleschau

Slavs

not

from stands a Hromolan, hrom, thunder, in other dialects grom. One of the steepest moun is Grimming, i.e., SI. germnik, tains in the Styrian Alps (see Suppl.)

looked.

in Bohemia

OS1. gr"mnik, thunder-hill (Sloven, gr'mi, it thunders, Serv. grmi, Russ. grom gremit, quasi /Spo/xo? ; and not far from it is a /fye^et)

rivulet named

Donnerslach.1

The

Slavs
and

then

have

two

different

words to express the phenomenon Perdu, Pol. Piorun, Boh. Peraun

seems

the god: the latter -isin OS1. Slavs it the Southern ;2 among

to have

died out at
names

derivatives and word

to

earlier time, though it is stillfound in (inst. of places. Dobrowsky 289)traces the

an

to the verb peru, ferio,quatio

[general meaning

rather pello,

this tolerably apt signification may have contributed I think it has dropt a to twist the word out of its genuine form.3

and push],

the Lithuanian,

Lettish and OPrussian

thundergod

is Perkunas,

com names of places are and a great many Perkunas pounded with it. Lith., Perkunas grauja(P. thunders), musza (P. strikes, ferit) ; Lett., Pehrkons sperr (the lightning

PehrJcons, Perkunos,

is now Slav, perun applied seldom is it lightning's flash. Procopius (de personally, used chiefly of the Bello Goth. 3, 14) says of the Sclaveni and Antes : 6eov pev yap
strikes,
see

Suppl.). The

"va

TOP

r^9

da

p mrf]

""

Srjfjiiovpjov cLTrdvrwv icvpiov [lovov

ainov

Kindermann, Steiermark pp. 66, 67, 70, 81. abriss von The Slovaks say Parom, and paromova for perunova ; bolt) strela (P.'s Parom, from Kollar, in Hanusch 259, 260. phrases about 3 Might be connected 1 Still nearer to perun with Kfpawos nepawos Perun be to Sansk. borne by Indra seem the a name as would Parjanyas, Jupiter pluvius, literally,fertilizing rain, thunder-cloud, thunder. A hymn to this rain-god in Rosen's Vedae specimen p. 23. Conf. Hitzig Philist. 296, and Holtzmannl, 112, 118.
3
=

172
elvai, KOI
Again,

THUNAR.

Ouovcnv

avrw

/8oa?

re

KOL

lepeia

airavra,

the oak was consecrated to Perun, and old documents define boundaries by it (do perunova duba, as far as P.'s ; and the

oak)

juglans, called the the acorn i.e.joviglans,Jovis glans, the fruit of the fatherly god. is supposed to strike oaks by Lightning Suppl.). preference (see Now Perkun suggests that thundergod
27), and, what (p. as which (Igrant),
sonification.
means

Romans

of the Morduins, Porguini is more worthy of note, a Gothic word also, used by Ulphilas, was already stript of all per
neut.
noun

The

fairguni (Gramm.
if it
were

2,

175.

453)

0/009,

mountain.1

What
a

once
name

especially the
of the god

Thunder-mountain,
\ Suppl.)

and

lost Fairguns

the

(see

fairguni with its simple meaning of into mons Fafrguns or Fairthat masc. unaltered, may we not put the sense guneis, and consequently into Perkunas, of the abovetop \ a fitting surname for mentioned aKpios, he of the mountain Fergunna, the thundergod. ending like Patunna, p. 71, signifies in the Chron. moissiac. anno 805 (Pertz 1, 308) not any particular the metal-mountains Virgunnia (erzgebirge) ; and (Virgundia, Virgunda, conf. Zeuss p. 10) the tract of wooded mountains between Ansbach Wolfram, Wh. 390, 2, says of and Ellwangen. his walt-swenden Virgunt (woodwasting T) : der Swarzwalt und lie waste and V. must In the compounds, thereby. without which it would have perished altogether, the OHG. virgun, AS. firgen may either bear the simple
miiesen
von

Or, starting with

spot, but

da

cede ligen, Black

Forest

Be that of mountainous, woody, or conceal the name of a god. find fairguni, virgun, firgen connected with divinelyas it may, we honoured beings, as appears plainly from the ON. Fiorgyn, gen.
sense
"

Fiorgynjar, which
Earth
:

in the

Thorr

Jar"ar
a

mother, the goddess burr, Ssern. 70a 68a. Offins son, Ss"m. 73a 74b.
means

Edda

Thor's

And

Fiorgynn, gen. Fiorgyns, Fiorgvins, appears as the father of OSin's wife Frigg, Sn. 10, 118. Seem. 63a. In all these words we must fiorgas the root, and not divide take fairg,firg,
beside her,
male

them

as

fair-guni,fir-gun,fior-gyn. Now
are

it is true that all the Anzeis,

all the Aesir

enthroned

on

mountains
one

25), (p. and

Firgun

might

have been used of more than to claim it specially for Donar

i

of them; but that we have a right by Perun, and his molfier, is shewn

Matt. 8, 1. Mk 5, 5. 11. 9, 2. 11, 1. Lu. 3, 5. 4, 29. 9, 37. 19, 29. 37. 1 Cor. 13, 2. in Lu. 1, 39, 65 ; never Bairgahei (f) the simple bairgs.

opeii/i?)

THUNAR.

173

Perkun, and will be confirmed presently by the meaning of mount and Zeus is As hamar. in lies so the called eVa/cpto?, is word rock which his daughter Pallas atcpia, and his mother opearepa Td, /ndrep avrov
to his the myth transfers from him have Of Donar's mother our very marchen mother and daughter. doubt, the stories of a things to tell (Pentam. 5, 4) ; and beyond

AIDS

Philoct. 389); (Sophocl.

but a vulgarization are the devil and his bath and his grandmother Lasicz 47 tells us : Perof heathen notions about the thundergod. fessum tete mater cuna est fulminis atque tonitrui quae solem balneo excipit, deinde lotum et nitidum pulverolentum postera die emittit. It is just is by matertera, meant and not mater, that
ac

teta elsewhere.

Christian mythology among the Slav and certain Asiatic nations has handed the thunderer's business to the prophet Elijah., over horses a chariot and who drives to heaven in the tempest, whom

of

fire receive,

2 Kings

2, 11.

In the Servian

songs 2, 1. 2, 2 he is

lightning and thunder (munya and expressly called gromovnik Iliya} he shuts up the grom) are given into his hand, and to sinful men the earth (see clouds of heaven, so that they let no rain fall on

SuppL). This

last agrees with the O.T. too, 1 Kings 17, 1. 18, 41-5, conf. Lu. 4, 25, Jam. 5, 17 ; and the same view is taken in the OHG. 12, 13 : poem, 0. iii.
giwaro, Helias sis ther mdro, ther thiz lant so tharta, then himil so bisparta,

Quedent

sum

ther iu ni liaz in notin regonon then liutin, thuangta si giwaro harto filu suaro.2

especially is, that in the story of Anti christ'sappearance a littlebefore the end of the world, which was throughout the Mid. Ages current (and whose striking points of I shall agreement with the ON. mythus of Surtr and Muspellsheim
we

But what

have

to note

speak

Helias again of later), Thorr thundergod. overcomes

scarcely
venomous

occupies the place

of the northern

the

great

nine paces from it, when moved breath, and sinks to the ground

has serpent, but he he is touched by its

dead, Sn. 73.

In

the

Udri
Greg,
cum

gromom,
tur.,

gromovit

Iliya ! smite
2
cum

with

thunder,

thunderer

Elias,

1,77.
2

pluvias

pref. to bk et voluit abstulit,

Meminerit sub Heliae tempore, (lector) libuit arentibus terris infudit, "c.

qui

174
OHG.
"

TIIUNAR.

54, Antichrist and the devil do indeed poem of Muspilli 48 in the fight : fall, but Elias also is grievously wounded wanit des vilu gotmanno1 daz Elias in demo wige arwartit

Doh

daz Eliascs pluot in erda kitriufit,

sar so

so

inpriunant
on

die perga ;

the earth sets the mountains on fire, and the is heralded by other signs as well. Without Judgment-day in their completeness the notions of the devil, Antichrist, knowing Elias
8th were the 7th or current which about fully appreciate this analogy between Elias cannot century,2 we There was and the Donar of the heathens. nothing in Christian

his blood dripping

and

Enoch,

the supposition of Elias receiving a wound, becomes The comparison still more and that a deadly one. sug in half-christian Caucasus fact by races even the the that gestive lucky The Ossetes think a man worship Elias as a god of thunder.
tradition to warrant

who is struck ~by lightning, they believe Ilia has taken him to himself ; survivors raise a cry of joy, and sing and dance around the body, the people flock together, form a ring for dancing, and sing : 0 Ellai, Ellai, eldaer tchoppei ! (0 Elias, Elias, lord of the
the cairn over the grave they set up a long pole supporting the skin of a black he-goat, which is their usual manner Suppl.).They implore Elias to make of sacrificing to Elias (see Olearius their fieldsfruitful,and keep the hail away from them.3
rocky

summits). By

already had put it upon record, that the Circassians on the Caspian sacrificed a goat on Elias s day, and stretched the skin on a pole in praying that a thunder with prayers.4 Even the Muhammadans, the name of Ilya? may be averted, name Now, the Servian songs put by the side of Elias the Virgin invoked Mary ; and it was she especially that in the Mid. Ages was.
storm

for rain.

The

chroniclers mention

rain-procession

in the Liege

priest ? Conf. supra, pp. 88-9. legend likewise assumes The Rabbinical that Elias will return and slay 2, 696. 851. Sammael the malignant ; Eisenmenger
1

Gotman,

divine,

3
4

Klaproth's
Erman'a

travels in the Caucasus

2, 606. 601.

archiv fur Russland 1841, 429. Ad. Olearius reiseschr. 1647, pp. 522-3.

THUNAE.

175

country about the year 1240

people march round because in calling upon all the saints they had forgotten the Mother of God ; so, when the saintly choir laid the petition before God, Mary opposed. In a new was procession a solemn salve regina serenum tempus ante fuisset, tanta inundatio pluviae sung : Et cum
'
'

1244 j1 three times did priests and but all in vain, (nudispedibus et in laneis),
or

facta est, ut

sventa)

qui in processione aderant, hac illacque dispergerentur. With the Lithuanians, the holy goddess (dievaite is a rain-goddess. Heathendom probably addressed the
omnes

fere

petition for rain to the thundergod, instead of to Elias and Mary.2 in ON. legend, Yet I cannot call to mind a single passage, even where
we
are

Thorr is said to have bestowed rain when only told that he sends stormy weather

Olafs Tryggv. saga 1, 302-6 (see SuppL). But into account his general resemblance to Zeus and Jupiter (who are and the pre pluvius, II. 12, 25 : ve Zevs cruz/e%e?), expressly veno?,
valence of votis imlrem
wcare

asked for ; he is angry, when we may fairly take

it was

among

all the neighbouring Eoman

nations

(see SuppL).
A
description by Petronius cap. 44, of
a

rain, agrees closely with that given above from Antea stolatae ibant nudis pedibus in clivum, passis capillis, mentibus puris, et Jovem aquam itaque statim urceatim (in exoralant ;

procession for the Mid. Ages :

bucketfuls) pluebat,
tanquam
mures.

aut tune

aut nunquam,
eavrov (eZs

et

omnes

M. Antoninus prayer
w

5,

7)

ridebant, uvidi has preserved the

rain
:

beautifully

simple

'AOrjvaiwv, vcrov, teal

TWV

TT}? ""t\e According to Lasicz, SuppL). (see 7re$lo)v

thus
:

vcrov,

for of the Athenians dpovpas Zev, Kara

r?}?
dirvu

the Lithuanian

prayer emend in meum ego

vero

ran

Percune

devaite niemuski

und

mana

(so I
neve

dievu), melsu
agrum tibi hanc

tavi, palti miessu. immittas calamitatem

Cohibe

te, Percune,

(more simply,

The Old Prussian succidiam dabo. Lith. ! spare us, = said to have been : Dievas Perkunos, absolo mus ! To all this I will add a more apsaugok mus extended petition in Esthonian, as Gutslaff3 heard an old peasant say it as late as the
2, 267-8). Chron. belg. (Chapeauville
,

strike not), formula is

Aegidius
ad Other
ann.

aureae

vallis cap. 135

3, 263). (Pistorius

magn.
2

1244

in to prayer, as St Mansuetus saints also grant rain in answer Sens in Pertz 6, 512b. 513b ; the body 1097, Lupus St at carried about of Pertz 1, 106-7. Conf. infra, Rain-making. 3 Joh. der falsch heilig geGutslaff, kurzer bericht und unterricht von

176
17th century
ox
'

THUNAR.

Dear Thunder

(woda Picker),we
we

offer to thee

an

that hath two

our

horns and four cloven hoofs,

straw ploughing and sowing, that our Push elsewhither all the thick black grain be golden -yellow. clouds, fens, high forests, over But us great unto and wildernesses.

for

would pray thee be copper-red, our

ploughers Thunder

and

sowers

give

fruitful season
our

(poha Picken), guard

above, and Esthonian
=

rain. it bear that seedfield, good

and

sweet

Holy
straw

below, good ears would in modern the

Finnic Esth.

pitkdinen Diet, however

or good grain within/ be called Pitkne, which comes near Thunder thunder, perhaps even ; Hiipel's

Picker

Picken

thunder
the
name

as gives both pikkenne and pikne simply The Finns (impersonal). usually give their thundergod Ukko only, the Esthonians that of Turris as well,

and divinity the oldest and appear of agri to bounty they look for the thriving of cultural nations, whose their cornfields and fruits (see Suppl.) Adam of Bremen too attri
rains, Pitkdinen

Suppl.).1 evidently from the Norse Thorr (see As the fertility of the land depends on thunderstorms
Zeus
as

butes thunder dominion

over

and lightning

to

Thor

weather and fruits : et fruges qui tonitrua et fulmina, ventos imbresque, serena giibcrnat. Here then the worship of Thor coincides with that of Wuotan, to likewise the reapers paid homage 154 as on the other 7), (pp. whom
"

expressly in connexion with Thor, inquiunt, praesidet in aere,

Oftinn guides the events of war, and receives his share of the spoils (p. 133). To the Norse mind indeed, Thor's victories and his battles with the giants have thrown his peaceful Nevertheless to Wuotan's office quite into the shade. mightiest
hand Thor
as

well

as

is Earth herself, and who is also named Perwhose mother kunos, we must, if only for his lineage sake, allow a direct relation to Agriculture.2 He clears up the atmosphere, he sends fertilizing
son,

Even in his Dorpt. 1644, pp. 362-4. nandten bache in Liefland Wohhanda. hard to understand ; it is given, corrected, time the language of the prayer was in Peterson's Finn, mythol. p. 17, and Rosenplanter's beitr.,heft 5, p. 157. 1 Ukko is,next to Yumala (whom I connect with Wuotan },the highest Pitkainen literally means Finnish god. the long, tall, high one.
in his essay on Thorr, has penetrated to the heart of the ON. ingeniously out the thought, that the very conflict of the myths, and worked the summer-god with winter-giants, itselfsignifies the business of bringing land that the crushing rock-splitting force of the thunderbolt under cultivation, hard the prepares stony soil. This is most happily expounded of the Hrungnir in Orvandill to it so well. some answer seems the not and sagas ; others of
2

Uhland

THUNAR.

177

Thor's showers, and his sacred tree supplies the nutritious acorn. drunk to the prosperity of cornfields. minni was doubt represented, like Zeus The German no was thundergod still calls him and Jupiter, with a long beard. A Danish rhyme
Magnusen's lex. 957). But the ON. sit lange -skidg (F. define him more as narrowly red-bearded, of sagas everywhere in allusion to the fiery phenomenon course of lightning : when the
1

Thor med

'

god is angry, he blows in his red beard, and thunder peals through the clouds. In the Fornm. sog. 2, 182 and 10, 329 he is a tall, handsome, red-bearded youth : Mikill vexti (in ok ungligr,

growth),

friSr synum

to (fair

Men skegyja"r. toko ]?at the ra5 (adopted plan)at

183.
nam

; in 5, 249 maSr rauftok rau"skeggja"r see), his red beard : Landsmenn in distress invoked

heita

hit )?etta
:

rauffa skegg, 2,
var

When

in wrath, he
nam

shakes

his beard

was dyja(wroth Seem. 70a. More to bristling, hair to tossing), general is the (let sink the brows over phrase : let siga brynnar ofan fyrir augun is often mentioned : his His divine rage (asmoftr) Sn. 50. eyes),

at hrista,scor

at

J?a, scegg he then, beard he took

EeiSr

Thorr var5 reiftr,Sn. 52. Especially interesting is the story of half broken Thor's meeting with King Olaf 1, 303 ; his power seems doctrine ; when by this time, giving way to the new the Christians approach,
a

follower of Thorr
mot

exhorts

]"eyt J?ui

J?eimskeggrodd beard's ut, ok lies Thorr fast i kampana, ok voice).]?agengu j?eir they out, and Th. blew hard into freytti skeggraustina (thenwent his beard, and raised his beard's kom ]?a J?egar andviSil moti voice), konungi sva styrkt, at ekki matti vi5 halda (immediately there came
illweather i.e., at
curses,

brave resistance : thou against them thy J?ina (raise

to
a

him

against the king so strong, that he might not hold out, sea). This red beard of the thunderer is stillremembered in and that among the Frisian folk, without any visible connex
"

ion with Norse ideas: 'diis ruadhiiret donner regiir!'(let red-haired is to this day an exclamation of the North Fris thunder see to that)
Thorr of the the Icelanders call a fox holtafiorr, holt,2it is probably in allusion to his red fur (see Suppl.). ians.1

And

when

The

ancient

languages

distinguish three acts in the natural

Der geizhalz auf Silt,Flensbiirg 1809, p. 123 ; 2nd ed. Sonderburg 1833, p. 113. 2 Nucleus lat.in usum scholae schalholtinae. Hafniae 1738, p. 2088.
1

12

178
phenomenon
:

THUNAR.

and the Uitz, was The lightning's flash, which we name expressed in our blic,Iw. older speech both by the simple plih, Graff 3, 244, MHG.
649. Wigal.

the sound, aa-rpaTnj, SuppL). stroke, fulmen,/cepawos (see

the flash, fulgur,

tonitrus,ftpovrij,

7284, and
a

by

plecliazunga

derived (coruscatio), Diut. (fulgere),

from

plechazan,1

frequentative

they also used the

name

of plechen plechunga, Diut. 1, 222.

1, 222-4 ; Pleccateshem, Pertz 2, 383,

Blexen ; the MHG. has Uikze (fulgur) : of a place, now in die blikzen und die donerslege sint mit gewalte siner pflege, MS. 2, 166b. Goth, lauhatjan, Again lohazan (micare, pre
"

coruscare),
From the

supposes forms his Iduhmuni

lohen, Goth, lauhan.

same

root

the Goth

(aarpaTrrj), while the Saxon from blic made a liorni, Swed. Uicsmo AS. leoma ON. (fulgur). (jubar, fulgur), Dan. lyn. A Prussian folk-tale has an expressive phrase ljungeld,
"

the with the Uue whip chases the devil/i.e. flame was held specially sacred, and people giants ; for a Hue by it, North Fris. donners blosJcen (blue help ! in swear
:
'

for the lightning

'

He

'

sheen)
was

Hansens

geizhals p

123 ; and

Schartlin's

curse

blau

feuer!

SuppL). (see
donar, the OHG. have at its command would capreh .Beside from hrab. for 963b, Gl. the (fragor) (frangere), prehhan which MHG. 12231. 14693, and krach from kracheii, often has klac, Troj.
: mit (crepare)

krache

gap

der

doner

is synonymous with rizen crash), fern, for thunder, Parz. 378, 11. Wh. 389, we also find wolkenriz 18 ; gegenrfe, Wartb. kr. jen.. 57 ; rent als der wilde dunrslac von doner, N". Cap. 114; himel kam gerizzen, Ecke 105. der
krachen

duz, Parz. 104, 5 ; and to burst with a (strictly

as

chlafondo

heizet toner ; der doner stet gespannen, Apollon. 879. chlafleih I connect the Gothic peihvo fern, with the Finnic teuhaan (strepo), der teuhaus
mean the noisy, that it would Some L. Germ, dialects call thunder grummet, Strodtm. uproarious. Osnabr. 77, agreeing with the Slav, grom, hrom (see SuppL).
so (strepitus, tumultus),

For

the notion

of fulmen

we

possess only

compounds,

except

nuclari ; pleckan, plahta (patere, writing plechazan, I remember blecken, blacte, Wigal. 4890 ; which, when used of the sky, means : the still say of forked and sheet opens, as we clouds open, heaven doner sich lightning ; conf. Lohengr. p. 125 : relitalsam des himmels bliz von is we to If this must (fulgur), suppose two verbs akin plih plechan erhlccket. first. Slav, blesk, from derived the the second plihhan pleih, and plehhan plah, blisk, but Boh. bozhi posel, god's messenger, lightning-flash. Russ. molniya,
1

While

bleak),MHG.

Serv. munya,

fern, (see

THUNAR.

179

: sluoc when the simple donner is used in that sense alse ein doner, hiure hat der scliur (shower, Eoth. 1747. erslagen, MS. 3, storm) donnerschlag, blitzschlay. OHG. blig-scuz (-shot, 223a ; commonly

fulgurum
and

blickeschoz,Barl. 2, 26. 253, 27, cap. 13; MHG. Martina 205a ; fiurin donerstrdle,Parz. 104, 1; donblicschoz,
scuz

N. jactus),

rcslac,Iw. 651; ter

erscozen

tero fiurentun

donerstrdlo (ardentis fulminis),

mit tien donerstrdlon, N. Bth. 18. 175; MHG. wetterstrahl, blitzstrahl, donnerstrahl. MHG. wilder donerslac, Geo. 751, as lightning is called wild fire, Eab. 412, Schm. 1, 553, and so in ON. Sn. 60 (see SuppL). villi-eldr,

red hair ascribed to him, thunders a waggon, he who smites has some and he who weapon being that he shoots. But here I judge that the notion of arrows
as

So then,

the god

who

lightens has

donre snellet,Troj. 7673. doners pfile, 35. 150)was merely imitated from the icrj\a Teutonic Donar throws wedge-shaped to?, tela Jovis ; the true dar er enkseme von stones from the sky : ez wart nie stein geworfen der shot (wilder pfil Turnei von Nantheiz
uz

dem

'

ein vlins (flint) daz 9, 32. ein herze von donrestralen, Wolfram von vlinse ime donre Wh. 12, 16. wsere (aheart made of the flint in thunder), gewahsen 33, 83. so slahe schawerstcin, Suchenw. scMrestein, Bit. 10332. it donnerM, We now call mich ein donerstein ! Ms. H. 3, 202a. from

der schdre,' there high), unless it came

was

never

stone

thrown Ecke

there 203.

the (into

castle

the storm,

in popular belief,there darts out of the cloud together with the flash a black wedge, which buries itself in the earth as deep as the highest church-tower is high.1 But every to the surface, and time it thunders again, it begins to rise nearer

Swed. isk-vigg

(-wedge) ; and

house in find it above ground. Any may by lightning ; when which it is preserved, is proof against damage Such stones are is coming on, it begins to sweat.2 a thunder-storm after
seven

years you

donnersteine, donnerhammer, (-axes) albschosse Thors Swed. Engl. thunder-bolts, (elfshots), strahlsteine, teufelsfinger, infra, ch. XXXVII),3 and stone vigge,Dan. tordenldle,tordenstraale (v.

also called donnerdxte

hammers

and knives found in ancient Saxo Gram. p. 236 : Inusitati ponderis

1

tombs

bear the

same

name.

malleos, quos Joviales voca-

This depth is variously expressed in curses, "c. e.g.May the thunder strike, you into the earth as far as a hare can run in a hundred years ! 2 Weddigens 3, Wigands 713. westfal. mag. archiv 2, 320, has nine years instead of seven. 3 The Grk name for the stone is /3eXe/mY?;y a missile.

180
bant,

THUNAR.

cupiens religione cultos ; prisca virorum rerum causas similitudine comusitata enim antiquitas tonitruorum fragores cieri credebat, ingenti aere prehendere, malleos, quibus coeli was fuerat (see Suppl.).To Jupiter too the silex (flins) complexa held by those taking an oath. From the mention sacred, and it was infer a connexion of the elf-sprites of elf-shots above, I would
.
. .

'

'

to be employed. in whose service they seem with the thundergod, The Norse mythology provides Thorr with a wonderful hammer tudes, which he hurls at the named Miolnir (mauler,

contundens),

68b ; it is also called firu"hamar,strong giants, Ssem. 57b 67b Seem. 67b 68b, and has the property of returning into the hammer, As this hammer after being thrown, Sn. 132. god's hand of itself, kemr a lopt, Sn. 16), harm the giants know through the air (er flies
it,lightning and
nsest sa of it : J?vi harm (nextsaw he, giant HrungnirJ eldingar oc heyrol frrumur Thor i asmoSi, for hann akaflega, oc reiddi hamarin storar, sa hann J?a kastaffi, Sn. 109. This is obviously the crushing thunderbolt, oc

thunder

precede

the throwing

which

nevertheless after lightning and thunder, which was that ; hence perhaps weapon regarded as the god's permanent Saxo, p. 41, represents it as a rising of the bolt out of the earth. informs us that Hother in a battle without a handle, but club (clava) the manubium clavae ; this agrees with with Thor had knocked off it when of the hammer, the Eddie narrative of the manufacture too short (at was in it that the handle was accounted a fault descends forskeptit
var

heldr

skamt),

Sn. 131.

It

was

dwarfs,1 and in spite of that defect, it was Saxo p. 163, Thor is armed with a torrida chalybs?

cunning In their masterpiece.

It is noticeable, God the Father: The

forged by

how

2, 214b expresses himself about der smit tiz Oberlande warf sinen hamer in mine schoz.

Frauenlob

MS.

ham

mer,

bodies considered sacred, brides and the it, Sasm. 74b. Sn. 49. 66 ; men consecrated with of the dead were blessed with the sign of the hammer? as Christians did with the sign long regarded in the lightning was of the cross, and a stroke of
as a

divine tool, was

by the Curetes or Cyclopes. As Zeus's lightning was had not been for the hammer That in ancient statues of the thundergod late the by pretty statue of a dorper to be proved evidence, e.g. gotten, seems XVIII, in connexion with the giants (ch. quotation from^Fergut). mentioned MusXXV, axe (ch. And in the AS. Solomon and Saturn, Thunor wields " fiery
1
2

pilli). 3

In the Old

Germ,

law, the throwing

of a

hammer

ratifies the acquisition

of property.

THUNAK.

181
to any

Mid. Ages

as

happy

initiatory

omen

undertaking.

Thorr

hallows dead bones, and makes them alive again, with his hammer Sn. 49 (see Suppl.).But most important of all, as vouching for heathen faith, appears to the wide extension of one and the same
"

me

that beautiful poem

in the Edda,

the

Hamars

heimt

(hammer's

by Thor's whose action is motived mallei recuperatio),1 being stolen by a giant, and buried eight miles underground: hammer for iorS nedan,' 'ek hefi HlorriSa hamar atta rostom umfolginn

homing,

together with the popular belief I have quoted, that the thunderbolt dives into the earth and to the surface again, mounting or nine years to get up takes seven
unmistakably drottinn, At bottom Thrymr, J?ursa mile every year. hammer lord of the durses or giants, who has only got his own identical with Thorr, being an older nature-god, back again, seems
as

Seem. 71a.

This

hangs

it

were

in whose
ases;

keeping

the thunder

had

by his name, this is shown Jmima,tonitru. The compound is in the same case as aes tinniens)

before the coming of the be derived from must which (whichBiorn explains J?rumketill

been

as

the better-known

]?6rketill

Suppl.). (see
pos proof that this myth of the thundergod is a joint is supplied by session of Scandinavia and the rest of Teutondom, itself. Hamar in the first place a hard means the word hammer
Another rock,2 and secondly the tool fashioned out of it ; the ON. hamarr stillkeeps both meanings, rupes and malleus (andsaks, seax is particularly again is a stone knife, the Lat. saxum). Such a name
stone
or

Donar, well-suited for an instrument with which the mountain-god Now Tairguneis,' achieves all his deeds. as the god's hammer our 'thunder strike you' and 'hammer strike strikes dead, and the curses
thing, there sprang up in some the same parts, especially you' meant Donar, Lower Gemany, a personification of after the fall of the god in the sense of the word Hamar of Death or Devil : dat die de
'

Hamer
1

vor

den

Hamer

de Hamer

sla !

'

are

phrases

still

itself so intergrown with the people's other lay of the Edda shows Danish North its in Swedish, the songs, ; and Norwegian poetry of plot survives Hildefolk-song Edda bear in as to our same the the that of which relation Thor no longer appears as a brand and Alebrand does to our ancient poesy. is robbed of his but Thorkar Thord as or Hafsgaard, (Thorkarl) who god, af 1, 3. Arvidsson 2, hammer, 188. Iduna Nyerups 8, 122. udvalg golden conf. Also the remarkable Schade's beskrivelse over Mors, Aalborg 1811, p. 93. oen legend of Thor me" tungum liamri in Faye's norske sagn. Arendal 1833, p. 0, loses he where also and seeks his hammer. 2 Slav, kamen Tiam. ; fcam gen. kanmia, stone ; Lith. akmu gen. akmens
No
=

182
current

THUNAR.

Ilamer for exchange among the people, in which you can Diivel, but which, one and all,can only be traced back to the god dat is en In the same that strikes with the hammer. way :
'

Hamer,
kennt
se

en

hamersken

kerl,' a rascally impudent

know

all ! the devil may merlein, mcister Hdmmerlcin,

the
curses

them

cheat.1 de Hamer all, Schiitze 2, 96. Hem-

of which
common

which couple Thor, old Thor, the for By gammel the ancient god. stood mean they long the devil ; in Sweden people in Denmark

signifiedthe evil spirit. Consider also ! both the two names ; donner und teufel

The Lithuanians worshipped an enormous protested by Thoregud. hammer, Seb. Frankes weltbuch 55b (see Suppl.). It must have been at an earlier stage that certain attributes Judeo-christian legends, were and titles of the Saviour, and some
transferred to the heathen god, and particularly the myth As Christ by his death overmastered to lormungandr.
serpent
orm

of Leviathan

the monster

that encircles the and similar epithets world), between are the resemblance given to both.2 Taking into account it need not seem the sign of the cross and that of the hammer,

(Bar!78, (-worm, snake

39 to 79,

so 14),

Thorr

overcomes

the miSgarSs-

converted Germans surprising that the newly should under the name of Christ stillhave the lord of thunder and the giver of rain the Mother present to their minds ; and so a connexion with Mary
of God

(p. 174) could be the more troubadour (Diezp. 15. Eaynouard

The earliest easily established. 4, 83) actually names Christ

stillas the lord of thunder, Jhesus del tro. fairy-tale in the Pentamerone A Neapolitan thunder of seven knows and lightning
e lampe} as (truone a

5, 4 personifies beautiful youth, brother

'.

spinning virgins, and son of a wicked old mother who higher truone lampe no Without e assert oath than pe ing any external connexion between this tradition and the German
'

Brem. wtb. 2, 575. dat di de hamer sla ! Strodtm. p. 80, conf. Schm. 2, 192. or a great hammer the hammer, strike you ! Abeles kunstl. unordn. 4, 3. Ge299. 1, 2, 673. 382. 79. verhamert diir,kolt, Schiitze 2, 96=verdonnert, richtsh. How deeply the worship of the god had taken "c. blasted, verteufelt, cursed, is by these almost ineradicable curses, the once root among proved people, donner ! donnerwetter heiliges ! : solemn protestations gewitter (holy thunder ! And, the Christian symbol : kreuz donnerwetter ! Then, adding storm) disguised : bim (by the) dummer, ! duminer potz dummer euphemistically dummer 3, bim Slutz 1, 56. hammer ! 2, 3, bim 123. 161-2. dumstig. 51. auch dunnstig ! as in Hesse : donnerstag ! bim hamer ! In Flanders : bi Vids morkel hamer! Willem's vloeken, p. 12.
1

Finn

Magnusen

lex. 48 i-5.

THUNAR.

183
a

one,1
a

we

discover in it the

same

idea of

kind and

beneficent, not

hostile and fiendish god of thunder. The

cervus,

lucanus large beetle,which we call stag-beetle or fire-beetle, districtsof South Ger is in some XXI, beetles), taurus (ch.
named
donnergueg, donnerguye, donnerpuppe

many

(gueg, guegi,

because he likes to live in oak-trees, the tree sacred For he also bears the name to thunder. eichochs, Swed. ekoxe (oaki.e. feuerschroter, fiirboter (fire-beeter, kindler),2 ox); but then again indicates his relation to borner or haus-brenner (-burner), which

beetle), perhaps

thunder

and

lightning.

It is

redhot coals into a roof, and belief mentioned in Aberglaube, p. xcvi, that lightning will strike a house into which this beetle is carried. In Swed. a beetle is still horntroll (see SuppL). named Among herbs and plants, the following are to be specially noted tectorum, houseleek, semper vivum or the donnerbart, stonecrop which, planted on the roof, protects from the lightning's stroke3 Fr. Jbubarbe barba Jovis vulgari more vocatur (MacerFloridus 741), Append, p. Iviii) a shaggy tangled (conf. ; the donnerbesen (-besom),
"

saying, that on sets it alight ;

his horns he carries definite is the more

nest-like growth on boughs, of which superstition ascribes the gen eration to lightning ; otherwise called alpruthe ; the donnerkraut, fumaria bulbosa; the donnerflug, the donnerdistel, eryngsedum;
"
"

"

ium

the Dan. tordenskreppe, burdock. campestre; call the iris perunik, Perun's flower, while the
"

"

The

South Slavs call

our

Lettons

How by the comes the Ital. to have a trono (Neap,truono, Span, trueno) Has ? the R side of tuono ? and the Provencal a irons with the same meaning Rom. 10, sonus, sliptin from our donar, or stillbetter from the Goth, drunjus, 18 (conf. dronen, 'cymbal's droning sound' of Dryden)? or did the Lat. thronus ' tonnert, pass into the sense ein of sky and thunder ? iorcnst nicht, wanns
fallen ? ' Garg. 181b. The troubadour's ' Jhesus del tro ' lord of the firmament. might then simply mean 2 * I wol don sacrifice,and lyres beete,} beetle itself? AS. Hence Chaucer. bytel. TRANS.
iron werd
vom

himmel

"

A Provencal troubadour, quoted by Raynouard says : e dasub v. barbajol, Beside this hauswurz quel erba tenon pro li vilan sobra lur maiso. (hauswurzel, Superst. 60),the hawthorn, albaspina, is a safeguard against lightning (Mem. del' acad. celt.2, 212), or as the the laurel was the ancient Romans, among branches 'palm white vine planted round a house; conf. brennessel (Superst. ; 336) laid upon on the hearth, are coals, lighted candles, a fire made good for a thunderstorm,' Braunschw. The crossbill too is a protector anz. 1760, p. 1392. (Superst. 335); because his beak forms the sign of the cross or hammer ? but the nest-making redbreast or redstart appears to attract lightning (ch.XXI, he, because of his red plumage, sacred to redbreast ; Superst. 629. 704) ; was the redbearded god 1 (see Suppl.).

184 hederich

THUNAR.

(ground-ivy? hedge-mustard?) pehrkoncs;

woman's

Perunika

oak above all trees was to the Thunderer 67, 72): quercus Jovi placuit, Phaedr. 3, 17 ; (pp. Jovis antique robore quercus, Virg. Georg. 3, 332. At magna Dodona Aw, Od. 14, 327. 19, 297, but at stood the Sp{5?
name.

like Iris,a

The

is also, dedicated

v^tKOfjLos

Troy the leech often named in the Iliad: $77709 Jto? v^rj\r) aiyioxpio, 5, 693. 7, 60. A particular kind of oak is in Servian grm, and is doubt in close connexion no (jrmik quercetum, with grom or The is acorn (tonitrus), grmiti grmlieti (tonare). spoken of

above, p. 177. Apparently

to

some

names

subject liimmelsziege (Thursday horse),

or

do

with

this

of the snipe donncrziege :

have (scolopax gallinago) (-goat), donnerstagspferd (capella ; because he seems coelestis)

to bleat

sky ? But he is also the weatherbird, stormbird, rainbird, and his flight betokens an approaching thunder Dan. myrehest, Swed. horsgjok, Icel. hrossagaukr, horsegowk storm. whinny
or

in the

cuckoo, from his neighing;

he

prognosticates to men superstitious fancies cling to the bird.

Jeasa,pehrkona

the firsttime he is heard in the year, their fate (Biornsub ; evidently

v.)

His Lettish

name

pelirkona

ahsis

(thunder's she-goat
In Lithuanian

with

the

German.

and he-goat) agrees exactly 1, 294. 2, 271 too, Mielcke

name

gives Perkuno ozhys as heaven's goat, for which another tikkutis. Kannes. pantheum p. 439, thinks the name
"

is

donners-

belongs tagspferd

to

welcome, if it can the AS. firgenycet (ibex, rupicapra,

to cornus),

be the goat itself, not to the bird ; this would be made Some confirmation is found in good.

(capriand firginbucca chamois),

an

which that in

would

correspond

OHG.

virgungeiz, virgun-

analogy of fairguni to Donar holds The wild creature that leaps over rocks would better become good. In the Edda, Thorr has the god of rocks than the tame goat. he-goats yoked to his thunder-car : between these, and the weatherpocch ;
so

these the

fowl described there beast),

It Suppl.).

by turns
exist

as
some

might

a car-drawing goat and horse (always half-obscured link of connexion (see

is significant also, that the devil, the modern repre having created goats, sentative of the thunder god, has the credit of both he and she ; and as Thorr puts away the bones of his goats
to life again after they have been picked, that he may bring them so the Swiss shepherds believe that the goat has (Sn. 49. 50),1
i

The

myth

of the slaughtered goats brought to

life again

by hammer-couse-

THUNAK.

185
was

something

of the devil in her, she

made

especially smack Did the German

of their origin, and are in particular have thundergod

by him, and her feet not eaten, Tobler 214a.

he-goats and sheOld Roman or Etruscan where
to

goats sacrificed to him

tridental(frombidens,

(supra, p. 52) ? The lamb)signifies the place

:

lightning had

struck and killed a man Jupiter, and the man's

there
was

lamb

body

not

sacrificed to burned, but buried (Plin. 2,

had

be

If the Ossetes and Circassians in exactly the same way offer a goat over the body killed by lightning, and elevate the hide on a likely by a great deal that it becomes the more p. 174), pole (supra,

54).

the goat-offering of the Langobards For hanging Donar. up hides was

was a

intended

for

no

other than
was

Langobardish

rite,and

In practised on other occasions also, as will presently be shown. Carinthia, cattle struck by lightning are considered sacred to God ; one, no the poorest, dares to eat of them (Sartoris reise 2, not even

158).
with that of the thundergod, of places compounded Donnersbergs besides the numerous already cited, are forthcoming Donnerschwee, Near Oldenburg lies a village named in Germany.

Other

names

cration, and of the boar Ssehrimnir (Sn.42) being boiled and eaten every day to re-appear in more than one and coming whole again every evening, seems In following Wolfs Wodana, on the witches in passage shape. p. xxviii, de Ferrara is quoted from Barthol. de Spina (f 1546), strigibus : quaestio bovem Dicunt etiam, quod postquam comederunt aliquem pinguem vel aliquam sen et consumpserunt evacuarunt panibus vegetem, vino vel arcam cophinum iliapercutit aurea domina maim ea vorantes, gestat ea vasa vel loca, virga quam inde fuissetassumptum. ac ut et statim si nihil prius plena sunt vini vel panis bovis Similiter ossa cor turn extensum, ipsumque per super ejus congerijubet mortui ossa revolvens virgaque percutiens, vivum bovem reddit ut quatuor partes super diabolical witches' meal The jubet ad locum suum. prius, ac reducendum But we are that thundergod. the also told in legends, very well matches of it out of the bones ; and so that the saint, after eating up a cock, reanimated early as parson Amis, we find the belief made use of in playing-off a deception had been eaten, threw 969 (1. seq.).Folk-tales relate how a magician, after a fish As the bones into water, and the fish came alive a^ain. with these eatable have in so tales there occurs the creatures, of persons who other reanimation in been cut to pieces : in the marchen Machandelbom the vom ; (juniper-tree) devoured being by Tantalus, Pelops Zeus the myth of where and shoulder of Demeter (Ovid6, 406) reminds us of the he-goat's leg-bone being split for the to life again ; in the myth of Osiris marrow, and remaining lame after he came Then in Adalbert DS. St 62, and Ezekiel 37. no. (Temine p. 33); conf. and limbs his Lemminkaimen's the eighth Finnish rune, the mother gathers all of body, and makes live again. The fastening of heads that dismembered them have been chopped off to their trunks, in Waltharius 1157 (conf. p. 93)seems in to imply belief in their reanimation, and agrees with a circumstance a ftorske eventyr pp. 199, 201.

186

THUNAR.

formerly Donerswe,1 Donnerswehe,

Oldenb. and 2,

Donnerswede

55), which
us

leaves
or

temple,

weg

reminds us of Oolnsve, equally in doubt whether to understand The Norwegian folk-tale tells us a way.

handb. von (Kohli Wodeneswege (p. 151), wih

of
an

is to be actual Thors vej(way,Faye p. 5). A village Donnersreut Bohemia, Donnersted in Thedinga found in Franconia towards

hauseu

bailiwick, Kemble

Brunswick,
2, 115.

in Thunrcsfeld [Thurfield]
"

AS.

documents,

195. 272, "c. "c.

Many

in Scan

in Denmark, dinavia, e.g.,

;2 (Thors engi, ing)

Torslunde

boundary-deed land, Gutalag

(mountain) and Thorshofn Fornm. in Norway, a sb'g. 4, 12. 343; Thorsmork (wood, (haven) Thors nes (nose, Nialss. cap. 149. 150.3 holy one ? ), Saem. cape), 155a and Eyrb. saga cap. 4 (see Suppl.).Thors bro (Thors brii, in Schonen, like the Norwegian Thor's-way, leads us to bridge)
that prevalent belief in devil's bridges and other buildings, which for peculiarly shaped is the popular way of accounting rocks, God devil or : the paths only precipices and steep mountain could

several in of Ostergbtland, Broocman Thorsbiorg p. 107. 260.

lundr, Tosingo (Thors grove), Tors mase Sweden, in a (gurges)

1, 15, Tkorslorgm

Goth

have burst them

As
a man's

so. name,

Donar

noble family on the Ehine Its derivatives and compounds in are not common mach. 5, 144. any High Germ, dialect ; a Carolingian doc. in the Cod. lauresh.
no.

in its simple form is rarely found ; one Donner Lorheim, Siebwas von named

which I take to be the ON. Thorffr ; and the is the ON. Thdrdlfrinverted. Trad. fuld. 2, 23 Albthonar, which far more frequent in the North, where Such name-formations are 464
the

has Donarad,

long : Thorarr (OHG. service of the god prevailed so Donarari ? ),Thorir, Ttidrffr, Thdrhallr, Tkdrdlfr Thunerulf in (OS.

Calend.
Thorun,

merseb. Thorarna

Tlwroddr, Septemb.), like diorna, (formed

I cannot
see
names

and the feminines Thorn, Gramm. 2, 336),Th6rkatlat the editors of the FornThorgeirr, Thorliorn, as

Thdrhildr, Thordis, "c.

manna

why

sogur deprive such proper

'

to

Donerswe,

dar heft de herscup

den

tegenden

Land(teind, tithe),'

register of 1428.

specified in Suhin, krit. hist. 2, 651. The settlers in Iceland, when they consecrated a district to Thorr, named it Thorsmork, Landn. Donnersmark 5, 2. ed. nova From (Zschb'tor p. 343. the Silesian family of Henkel tokely)in the Hungarian county of Zips, comes Donnersmark. von Walach. manura : die Donnersmurkt.
Others
3

THUNAK.

187

Thdrsleinn, Thorketill,TMrvaldr,

long vowel ; it is not the abstract with, and the Nialssaga, e.g. cap. 65, spells IVtdrgeirr, pounded TAorkatla." The frequent name Thorketill, abbrev. Thorkell, Dan.
supra, kettle, if it a vessel, of the thundergod, signifiesa p. 63), resembles Wuotan's 56). The Hymisqvifta sings of sacrificialcauldron (p. Thorr fetching a huge cauldron for the ases to brew ale with, and

TMrger"r, "c. of their Thorfinnr, ]?or, audacia, that they are com

Torkild, AS.

Turketulus,

Thurkytel

(Kemble

2, 286, 349.

v.

is very like the strong wearing it on his head, Ssem. 57 ; which Hans (ans, as ? ) in the nursery-tale man clapping the church bell his head for a cap. The in on coupling of Alp (elf) with Donar
"

and Thoralfr is worthy of notice, for alpgeschoss (elf-shot) for the thunderbolt, and Alpruthe for the is a synonym (elf-rod) donnerkraut [donnerbesen ? see p. 183]. An intimate relation must

Albthonar

though 180), subsist between the gods and the elves (p. Suppl.).1 of the latter a subordinate one (see

on

the part

It is observable that in different lays of the Edda Thorr goes by different names. In Lokaglepsa and HarbardslioS he is Thorr,
4

in Hamarsheimt HlorrioY (yet Thorr as Asa}?6rr,'but Ving]?6rr, well), in Alvismal always in HymisqviSa 'Veorr, Hlorriol,' not VingJ?6rr,' to mention the periphrases vagna verr (curruum verr, dominus), Sifjar
' '

in p. 167, note. Vingthdrr they derive from vsengr, ala ; as if Wing-thunder, the winged one, aera quatiens ? This appears to be far from certain, as he is else where called fostri Vingnis, Sn. 101, and in the genealogies this
sonr. was

OSins

Hlorriffi

touched

upon

Especially important is side of him. Veorr, which outside of Hymisqvifta is only found once, Sa3m. 9a, except in the nom. and never sing. ; it belongs doubtless to ve, holy consecrated being, distinct from the a wih, and so betokens appears the

Vingnir

by

Ve, gen. Yea on p. 163 ; the Wihar ? (see Suppl.).

As OSinn
was

OHG.

form

must

have

been Wihor,

represented
engaged

journeying abroad,
in

to the Eastern land

(p.163),so
austr, 78a"b;

is Thorr
a

austrvegi, Ssem. 59,

In these
1

austrforom he fought journeys

i eastward travels: Thorr var austrvega 68a ; for or austrvegi, 75 ; ec var fra, 68a. J?inom scaltu aldregi

segja seggjom
the giants
:

with

and

slew

var

hann
"

the

sons

To the Boriat Mongols beyond L. Baikal, fairy-rings in grass TRANS. the lightning have danced."

are

where

of

"

188

THUNAR.

farinn i austervcg
the ancient and

at
at

troll,Sn. berja
that
time

46.

And

this again points to

'

still imforgotten
'

Teutonic

nations

with

Asia ; this

connexion of the is told of faring east-ways

the race other heroes too, Sn. 190. 363 ; e.g., of the Skilfingar is expressly placed in that eastern region (su kynsloS er i austrve-

gum), Sn.
situated. Thorr

193 ; and

lotunheim,

the world

of the giants,

was

there

strongest him Edda OSin's the differing the son, therein of all gods ; makes entirely from the Roman view, which takes Jupiter to be Mercury's as an father ; in pedigrees, it is true, Thorr does appear ancestor of Oftinn. Thorr is usually named immediately after Oftiim, some
times

was

considered, next

to OSinn, the mightiest and

before

him,

In Saxo Suppl.). nullam virium

possibly he was Gramm., Eegner

feared

more
:

than

Oolnn

(see

confesses

Se, Thor deo excepto,

monstrigenae

magnitudini

virtutis potentiam expavere, cujus (sc. Thor) humanarum divinarumque digna rerum nihil
He

possit aequalitate

national god of the Norwegians, landds (patrium numen), Egilss. p. 365-6, and when dss stands alone, it means Seem. V0a, as indeed especially him, e.g., conferri.
the very meaning of ans His temples guneis.

is the

true

(jugum mentis) agrees

and
statues
were

with

the most

that of Fai'rin numerous

Norway

and Sweden, and dsmegin, divine strength, is understood Hence the heathen chiefly of him. religion in general is so frequently expressed by the simple Thdr biota, Seem. 113b, het

d Thor, (called)
He

Landn.

1, 12, trAffi (believed) d Thor, Landn.

2, 12.

assigns to emigrants their new honum Landn. 3, 7 (shewedhim),

we

place of abode : Thorr visaffi 3, 12. From the Landnamabok

things about the worship quote many of Thorr : J?ar Thors steinn, 2, 12. ganga til fretta vi"5 Thor, 3, 12. stendr enn Thorr is worshipped most, and Freyr next, which agrees with the Thorviffr and Freyvidr occurring in one family line 2, 6 ; names
could vi5r is wood, does it here OSinviSr does not occur,
mean

tree, and

imply

a name a

priestly function? of mark,

a a

but

Tyviftr is the that hallows

plant, ch. marriage, I show in into the

XXXVII.
and the runes, ch. XXXIII devil of the

It is Thor's hammer
as

acquired in boorish the process, for some nature of the giant of the clumsy the giants likewise were turned into fiends. The foe and pursuer

find plainly stated on the stones. how Thorr under various aspects passed Christians, and it is not surprising if he
we

THUNAR.

189

Ases, he himself appeared a lubber of all giants in the time of the to the Christians ; he throws stones for a wager with giants (conf. he eats and in the Eddie Thrymsqvifta, ch. XVIII). But even folk-tale like a giant, and the Norwegian drinks immoderately
makes

him

take up

conf. the

proverb

cask after cask of ale at the wedding, Faye p. 4; Asathor afdrecka (outdrink). enginn mundi

is by his very name Conversely, the good-natured old giant Thrymr a Donar (conf. ch. XVIII). The delightful story of the hobergsknown far and wide in was man of the mountain, gubbe (old

giant)

the North

: a

poor

man

invites him

to stand godfather
or

to his child,

hearing that Thor but he refuses to come on bidden guest (conf. ch. XVIII) ; he sends present
p.

Tordenveir
a

however
no.

is also handsome

Molbech's Afzelius 2, 158. (conf. 935). In spite of all divergences, there

eventyr appears

62, F. Magn.

in the structure

of this fable a certain similarity to that of Gossip Death, ch. XXVII, for death also is a devil, and consequently a giant ; conf. MiillenThat is why hoff, schl. hoist, p. 289. some of the old tales which
in the Christian times try to saddle him stillstood their ground him out a diabolic being of a with all that is odious, and to make Finnr drags kind than OSinn ; conf. Gautrekssaga p. 13. worse to King Olafr, splits and burns it up, then the statue of Thorr
mixes
meet

the ashes that hounds

This is
on
a

in furmety

2, 163. relates

and gives it to dogs to devour : 'tis did eat,' Fornm. sog. sons eat Thorr, who his own knows the Edda calumny, of no such thing, it

'

the contrary that M651 and Magni outlived their father (see Suppl.).Several revived sagas, like that of the creation of into the good God, and Donar wolves and goats, transform Wuotan

into the devil.

From
theogony, Jupiter. Latona

the the Not Jovis

time

they

became

writers identify only is dies Jovis

acquainted the German

called in AS.

with

the

Roman

thundergod

with Thunresdseg, but

modur , and capitolium is trans lated TVidrshof by the Icelanders. Conversely, Saxo Gram. p. 236 by his Jupiter the Teutonic Thor, the Jupiter ardens above means
mater
'
'

is Thunres

(p. 110);

did that
seems

mean

Donar?

As

for that Thorr devouring

his

aggravated by] a down as the Norse right confusion of Jupiter with his father Saturn, just The genealogy made Thorr an ancestor of Oolnn. presbyter Jovi
'

children, it

[a mere

importation,

190

THUNAR.

mactans/ and the

'

'

sacra

and

feriae Jovis

'

have been dealt with above, p. 121. Letzner (hist. Caroli magni, Hildesh. 1603, cap. 18 end)relates: The Saturday Laetare, by to the little after year year, cometh farmer thereunto a cathedral-close of Hildesheim specially ap pointed, and bringeth two logs of a fathom long, and therewith two lesser logs pointed in the manner of skittles. The two greater he planteth in the ground one against the other, and a-top of them the skittles.

(inIndicul. pagan.)

Soon there

come

hastily together all

manner

of lads

and youth of the meaner sort, and with stones or staves do pelt the skittles down from the logs ; other do set the same up again, and the pelting beginneth a-new.. By these skittles are to be under stood the devilish gods of the heathen, that were thrown down by
the Saxon-folk when they became Christian. Here the names of the gods are suppressed,1 but one of them have been Jupiter then, as we find it was must afterwards.2 Among the times

farmer's dues
a

at

Hildesheim

there
name

occurs

down

to

our

own

Jupitergeld.

Under

this

the village of Grossen-

had to pay 12 g. grosch. 4 pfen. yearly to the sexton farmer had every year to bring to of the cathedral ", an Algermissen the cathedral close an eight-cornered log, a foot thick and four
feet long, hidden in
a

Algermissen

sack.

The

and

crown,

and
stones

throwing

attacked the first from one

schoolboys dressed it in a cloak Jupiter as they then called it,by side, then from the other, and at festivity was
often attended with interdicted, pickets were set to

last they burnt it. This popular disorder, and was more than once
carry

prohibition into effect; at length the royal treasury Possibly the village of Algermissen remitted the Jupiter's geld. had incurred the penalty of the due at the introduction of Christi the anity, by its attachment
to the old

religion.3

Was

the

pelting of

1 In 1590, cap. 18, Letzner thinks it was the god the Corbei chron., Hamb. HelmersMS. by Fontanus, Con. to a Irrnensul. He the accounts refers of haus Benedictine of the 13th century. 2 A Hildesheim up at the end of the 14th century or register drawn laetare vor so sunnabends beginn. of the loth cent, says : * De abyotter (idols), Algermissen hausmann von von gesetzet, (Letzn. sonnab. wcich laet.') einem davor (for hide) landes gehort zur. sankmeisterie which) ihm eine hofe (hufe, hausmann dem von (chantry ?), nicht gesetzt worden, gehort und wie seiches landesblatter 1833, p. 30. Cantori de hove landes.' Hannoversche 3 Liintzel Hannov. 1830, p. 205. farmers' burdens in Hildesheim on mag. ' Stoning Jupiter,' On the Protocols of 1742-3 in an 1833, p. 693. of article Hannov. landesbl., ubi supra.
'

THUNAR.

191
In

the logs to express

throwing

contempt the water

'

Switzerland

of stones

on
:

pelting ; otherwise

releasing, ransoming I do not pretend

can

is called Heiden werfen, losen,' den Herrgott losen, vater und mutter ? Tobler 174a (seeSuppl).
to think it at all established, that this Jupiter

the well-known heathen-

be traced back to the Thunar

of the Old Saxons.

The custom

is

only vouched for by protocols of the last century, and clear evidence Letzner's account, of it before that time is not forthcoming; but even

differing as it does, suggests which is worth noting, even

The

very primitive practice of the people,

if Jupiter
one

has nothing

to do with it.

definite date
'

'

laetare
out

'

reminds

Germany
and

of

driving Death

Death/

of the custom universal in of which I shall treat hereafter,

set

in which

is likewise

up

to

be

pelted.

Did

the

? skittle represent the sacred hammer An unmistakable relic of the worship is the special observance of Thursday,

paid to the thunder-god

was not which extinct is It the in till times. among people quite recent spoken of quite ' documents Mid. Ages Jovis diem in : early of the nullus otio 'de feriis Aberglaube p. xxx. quae faciunt Jovi vel

observet/

Mercurio,' p. xxxii. quintam feriam in honorem Jovis honorasti, On Thursday evening one p. xxxvii. must neither spin nor hew ;
Superst., Swed. think Thursday 55. 110. and Germ. holier than Sunday.1

517. 703.
What

The

Esthonians

punishment

overtook

the transgressor, may be gathered from another superstition, which, it is true, substituted the hallowed day of Christ for that of Donar : He that shall work on Trinity Sunday (the next after Pentecost), anything sewed or knitted (on that day), shall be Suppl.). stricken by thunder ; Scheffer's Haltaus, p. 225 (see If Jupiter had these honours paid him in the 8th century, if
or

shall

wear

the Capitulare of 743 thought it needful expressly to an ec enjoin forsacho Thunare' that related to his service remained and much urieradicated a long time after ; it cannot well be doubted, that at
'

held by stillearlier time he was and one of their greatest. If

we

our

forefathers to be

real god,

him with Wuotan, compare intellectual and elevated, Donar has

material strength, which
was

though the

the latter is
of
a

more

advantage

the very thing to recommend

sturdy him to

Etwas

iiber die Ehsten, pp. 13-4.

192
the

THUNAIl.

prayers, oaths, peculiar veneration of certain races; oftener and longer than that of any retained his memory But only a part of the Greek Zeus is included in him. god.

curses

other

CHAPTER

IX.

ZIO,

(TIW, TYR).
has the
name

The
Eddie

ON.

name

for dies Martis, Tysdagr,

for it. god Tyr (gen.Tys, ace. T$) to account Ziestac scarcely have the simple name Tiwesdseg and OHG. of the but it may be safely inferred from company, god left to keep them runic for The Gothic further name be discussed on. the letter Ti, Ziu, will to be found ; according to all analogy day of the week is nowhere it would be Tivisdags, and then the god himself can only have been a series like These forms, Tiu-s, Tiw, Ty-r, Zio make called Tins.
:

of the The AS.

them

it must

have

been

in AS.

Tiw} in OHG.

Zio.

The

dio = the similar J?iu-s, ]?y-r, puer, J^eow(}"iw), had somewhat If the idea of our thundergod in a measureless expanse. of Zio lands us cognate belonging
a

servus. narrow

limits, that
non-Teutonic of terms up

The

[Aryan]languages
to

confront

us

with

multitude
us
'

the

root

div, which,

while

enabling

to make

brightness, sky, div, tiv, zio, yield the meanings day, god Of Sanskrit words, clyaus (coelum) stands the closest Zeu?, Tins. to the Greek and German gods' names fuller formula
'.

GREEK.

GOTHIC,
Tius

Zev
A I Fa, A [a

Tiu Tiu Tivis

AiFL Ait
To the digammated
lere

Tiva

corresponds

arid older form of the Greek oblique cases also the Latin Jovem, Jovis, Jovi, for which we

.jusciilum,

It might have been Teow, from the analogy of ]?eow Lye quotes to Kr. Tiig, Mars, TiigesMartis. The dies Tiis-daeg, : references vel 1838, p. furnish, 520 no. glosses brought to light by Mone (Anzeiger actually The change of lettersis like that of briiff, 14o),2 ^^g, Mars ; also Oehler p. 35 1 for briw ; and we may at least infer from it, that the vowel is long,
1

without

Epinal

13

194
must
assume
a nom.
"

zio.

Ju, Jus, though

Jus
pater, Zeu?
seems

it has

survived

j as y] [pronounce fuller dj in Djus, Djovis, which

softening of the has preserved itself in Dijovis, just as Zevs actually preserved in presupposes an older Aevs which was the ^Eolic dialect. These Greek and Latin words likewise contain
a

compound Jus, Jovis

Jupiter

irarrjp.
to be
mere

only in the For, the initial in

idea of the heavenly a personification of the sky. god, i.e., Dium, divum is the vault of heaven, and Zeus is the son of heaven, Ovpavov mo?, SuppL). vaiwv (see ovpdvios, Zevs
the

aiOepi

But apart from 'dyaus, Zeus and Jupiter,' the three common nouns devas (Sansk.), 6eos and deus express the general notion of a divinity ; they are related to the firstthree, yet distinct from them.

The
its u,

Lat. deus

to come nearest to our might seem like the o in 0eo?, belongs to the flexion, not
answers

Tius, Zio ; but

to the root, and

therefore
have

to the

in devas.1

Nevertheless

deus

too must

devus, and 0eo? from 0efo?, because the very 6 instead of 8 in the Greek word is accounted for by the reaction of on the initial. In the shortness of their e they both the digamma sprung from

differ from

devas, whose
comes
nearer

(" ai) grew

to it.2 But

by guna
the

out of i, so

that the

Lith. dievas

adjectives

from Sto? (not

as

Sao?, but rather for

divitis (p. 20) to

approximation between divus to confirm the origin of deus out of devus or divus and deus serves helpful to us is the fact that Still more with short i (seeSuppl.)3, has a plur. tivar meaning the Edda gods or heroes, Stem. 30a 41a ; 52a ; rich god, p. 20),Stem. 72a 93a ; valtivar, rikir tivar (conf. This tivar, though not sigtivar, 189a 248a ; the sing, is not in use.

"'fo"?) and divus This devatas (deus).

correspond

to devas

dives

immediately

related to Tyr, yet

;
a

seems

0eZo9 are

to Zeu?

dialect contracts
tiv
a

its i is established short iv into y ; thus

related to it as 8409,#609, by the fact that the ON.

we a

tiv, in Sanskrit by the side of div

a

obtain by the side of dev, and in Latin by the

or

side of deus

divus, these

being strengthened

guna

forms

of the

Kuhn, in Zeitschr. f.d. alt. 2, 231, has rightly pointed out, that Zio can to deus and fcos ; but he be immediately related only to dyaus and Zevs-, not be it that mediately must related to these last also. ought to have admitted by O. Miiiler in Gott. been That div was the root of Zeus, had already shown
1

aiiz.

1834, pp. 795-6.

2

Conf. piemu and kiemas Kw^rj haims. irot^v, 3 If, the notion of bind conn, as hinted on with Se'co, p. 26, dlos deus were ing must have arisen first out of the divine band, which is hardly conceivable.

zio.

195

root div, tiv

god of our Tivisco, Tiiisco,it shews on heavenly being, leaving it an

to understand

If the (splendere).1 Zeuss nation, stands (as

earthborn Tuisco, the ancestral for p. 72 has acutely suggested) its very face the meaning of a divine open
question

himself, from
The

it of "VVuotan or any other it is derived (see Suppl.). whom

whether we will choose god, barring always Tius

it was

Jovem
sub with
"or
v.

light of day is a notion that borders on that of heaven, and likewise honoured with personification as a god : Lucetium lucis esse causam appellabant, quod eum credebant ; Festus

interdiu, dio)is itself connected To begin with, dies (conf. deus and divus ; Jupiter was called Diespiter, ie.,dieipater,
was

the old gen.

dies.

Then

the word
as

Between

the

the suffix n, so the Lith. and Diana, just

and fern, genders; and is shaped into the fern, forms

masc. name

in the sing, fluctuates Ju, Dju with the masc.

Juno

for Jovino,

Djovino,

Slav, den, dzien, dan, is

:or

masc.

for day, diena, is fern.,while the The Teutonic tongues have no word
we

sky
:

or

day taken

from
rrfv

this root, but

rjfjuepavvocant

Greek

Cretenses Aia

point the day (call

can

to

one

in

ipsi Zeus),

Romani quoque The Sat. 1, 15.

Diespitrem

poetic and Zdva, Zavos, Zavi, for Aia, Aios, Ait, correspond to the above Dina ; 0. "filiations ;2 and the Etruscans called Jupiter Tina, i.e. Miiller 2, 43
A

appellant, ut diei patrem ; Mac-rob. Doric forms Zrjva, Zrjvos, Zijvt, and

(see Suppl.).
the
to with another suffix seems ? ),3 Stem. 6b, AS. tir,gen. tires tivor (deus
same

derivative from

root

)resent itselfin the OK

Cod. tiir,

exon.

with which ;he Lat. decus, decor, decorus.

to

331, 18 gloria, and OS. tir,gen. tiras, tireas; splendor), I connect the OHG. ziori, ziari,zieri (splendidus), and

The

AS. poets

use

the word
summus

tir only

intensify other words: Caedm. 143, 7 ; a3sctir wera

tirmetod

(deusgloriae,

deus),
;
a3sca
exon.

124, 27 (hasta gloriosa virorum),

metr.

tir,127, 10 ; tirwine, Boeth.

25, 41 ; tirfruma, Cod.

13,

21 ; tirmeahtig 72, 1 ; tireadig (felicissimus) (potentissimus), Csedm. 189, 13. 192, 16; tirisest (firmissimus), 64, 2. 189, 19;

1 Sometimes, find another ON. dtar, Saem. 91a. Sn. 176. though rarely, we Xngl. saga cap. 2 ; it agrees 6f6s more than with bios. with 2 We know to what shifts Socrates is driven in trying to explain the forms a Cratylus p. 29, Bekker) ; 6c6s he derives from 6elv, (Plato's and Am

mrrere

(p. 32). Or must we :epar 1

3

read it tivor, and

connect

it with the AS. tifer,tiber, OHG.

196
in the
when
a

zio.

much Now

same

way

as

the AS.

eormen, us

OHG.
in the

irman

is prefixed.

similar prefix
tir and

t^meets
Ty-r.

tyhraustr

tyspakr (fortissimus),

writings, e.g. Sn. 29, it confirms (sapientissimus),

OK

the affinity between

These entitle which
us

to intricate etymologies were not to claim a sphere for the Teutonic

level with a places him on Coin's Represented in the Edda as him

avoided : they god Zio, Tiw, Tyr, the loftiestdeities of antiquity.

son,

be

he

may

seem

inferior to

in power and moment ; but the two really fall into one, inas both are directors of war as and battle, and the fame of much victory proceeds from each of them alike. For the olden time resolved all glory into military glory, and not content with Wuotan
and Zio, it felt the need of a third war-god Hadu ; the finer distinc It is not to be over tions in their cultus are hidden from us now.
"

looked, that

OSinn

hangatyr, farmatyr
pugnae

Hroptatyr, Gautatyr, is often named Sigt^r, bodvartyr, quasi 30. 47. 248a. Sn. 94-6), (Ssem.

Thorr, deus, geirtyr (Forum,sog. 9, 515-8) ; and that even Jupiter's lightning has been handed over, as to whom appears In all these i.e. Beifrartyr,Eeidityr (Sn.94), god of the waggon.1

which general sense poetical terms, we see that tyr bears that more Tyr higher ones. makes it suitable for all divinities, especially the Add moreover, identical with Zeus. has a perfect right to a name
in a special degree accorded, not that the epithet of fatherw*as only to Jupiter, Diespiter, but to victory's patron Marspiter* Further, this lofty position is claimed for Zio by the oldest
accounts
1

that have

reached

us.

Mars

is singled out

as

chief god

frequently, It occurs I do not reckon Angantflr this set of words. among last 119b 9a in Sa3in. 114a both in the Hervararsaga this ; passage calls and '. as appears The true form is doubtless Anganfiyr, O'o'inn Friggjar angantjr Angandeo from the OHG. Ongenfrio (Trad. fuld. 1, 67), and the AS. Ongenpcoiv, in in AS. been have 4945-67. 4770. 5843-97. 5917-67); (Beow. Tteow, -tyr would to be a mis 1, 132. 5, 87, which seems Graff gives an Agandeo OHG. -zio. Agathiu (for name spelling, though the Trad, wizenb. no. 20 have a woman's The Agacien 029). Agathien, ace. to the (Walthar. Anganthiu), which add * is said to be brudhar' illrar doubtful; is meaning angan of angan, ongen, 'delieiae malae mulieris,' but Biorn interprets it pedisequa, and OSinn might in the Edda are That some iitly be called Friggae pedisequus. proper names OHG. be to from Hamdir, is Ham]?yr, which ought everywhere corrupt, plain llamdie MHG. lauresh. Cod. 2529), no. ]Jamadio, Hamideo 576. (Schannat
'

(MsH
can

3,

213h).
a

contain figurative sense.

2

nor I am This much sure of, that neither AnganHi is almost always compounded tyr, which with genitives in

Ham"J|
a

Gellius 5, 12.

zio.

1G7

nations, and mentioned side by side with Mer of all the Germanic The evidence is collected on p. 44.1 Tacitus, in Hist. 4, 64, cury. deis, et praethe Tencteri say right out : Communibus makes occasion to apply cipuo deorum Marti grates agimus ; we have no

the highest place usually belong?, as particular races may have assigned that to Zio. The still clearer testimony of Procopius 12, 15 to the worship of Ares among the dwellers in the North,2 which says expressly : eVel Oeov avrov the passage to Wuotan,
to whom

with the statements of Jornandes on the Gothic Mars ; in both places human sacrifices Zeuss, 22, is for it are the subject, p. and therefore understanding were of Wuotan again, because to him Tacitus says that men sacrificed; but he does not say to him alone, on the contrary,

ought fjieyLo-Tovelvdi, fjLi"va-i,

to be compared

"

offering,Ann. 13, 57, where viri were before Mercury. And Jornandes, also slain, Mars stands mentioned who identifies the Gradivus pater of the Getae in Virg. Aen. 3,
anent

the Hermundurian

'

'

'

'

35

with the Mars

of the

another in name favour of this view are the Scythian and Alanic legends of the by and by : if the Getic, war-sword, will be examined which it is on this of Scythian and Gothic traditions meet anywhere,

special god of war, not of a interpenetrate one as they

Goths, must higher and

have
more

thinking of the general one, intimately All in and nature.

been

Jl/ars-worship.

representa Mars 5, 423) of the Saxon tion at a later time (Pertz set up on high. Donar and Wuotan, with whom at other times he is combined in a significant trilogy, appear, like Jupiter and Mercury, to retire before him. But it is quite conceivable how the glossist quoted on by Mars, and Widukind p. 133 could render Wuotan glide easily from Mars to Hermes, i.e., Wodan, particularly if he had in his

Neither

can

we

disregard Widukind's

the analogy of those prefixes irman- (of which he is speaking) and tir-. The ON. writers, while they recognise Coin's influence Ion war and victory, speak no less distinctly of Tyr, who is emmind

jeoruin

A passage in Florus 2, 4 : 'mox de nostrorum Ariovisto duce vovere militum Marti de torquilms intercepit suo torquem Jupiter : nam praeda votum, Jovi Flaminius aureum tropaeum erexit,'speaks of the Insubrian Gauls, beaten in the consulship of Flaminius But these Galli B.C. 225. who were are both in like Germani, name the other respects very of their leader is and that of the Suevic (Swabian) king in Caesar. 2 but he expressly includes GovXmu (men of Thule)is their generic name, he rightly regards as a different people from the j among them the Tavrot, whom ToYtfoi, conf. Gott. anz. 1828, p. 553.
1

198

zio.

Sn. 105, and again : (deusproeliorum), phatically their VigaguS hann er diarfastr ok best hugaftr, ok liann rceffr mioc sigri i orostom, Sn. 29

Suppl.). (see
doubt
there
were

hallowed to Zio, as well as to mountains is, to know Wuotan god, which and Donar ; the only difficulty May we by a particular name. Wuotan or Zio, was place meant to his credit the name of the abbey of Siegburg in the Lower the in 1064 a founded on was Ehine, which where mountain No held? From that time the moun ancient assize of the people was to have been tain was sancti Michaelis after the called Mons but the heathen Sigcbcrg could not be dislodged, Christian conqueror, to explain the name it was only distorted into Siegburg j1or are we
by the river Sieg, which

flows

through

the district?

The

ON.

Sfgtysberg
or

Ssein. 348a (OS.Sigu-tiwis-berag?), The

has map Ziesberg, both in Lower

to Tyr.

Weimar

might belong to Oolnn in section 38 a Tisdorf, and in.

section 48 a A place in Zealand,

Saxon
there
are

districts

on

the Elbe.

about which in Zealand are 2, 20); also (Thiele In Jutland, Tystatlie, Tiislunde. Tyved.

folk-tales, is TyUerg

Zierlerg in Bavaria

Tysting ; in (Ti's well), Tistad, Tisby, Tisjo, Sweden: Zirberc, MB. 11, 71-3-5-6) (Cirberg,

Tisvelde

be derived from the collateral may Mart is at Paris (Montmartre), of de bell. Par. 2, 196 makes Abbo even mention, has to do which Mars, whom take to be Belus, others Hesus. some with the Gallic Martis (yet conf. Waitz's With far better right than the Parisian mons Martis, now we Salic law, p. 52), may assign to Zio the fanum in Hainault Famars (p.84),according to Herm. Miiller the Old

Hesse and Zierenberg in Lower The mons form (see Suppl.).

Frankish

of form Latinized be a DisGreg. tur. 2, 9, Chlodio's castellum. would Dispiter, Diespiter ; there is no of Tis = Tives, perhaps recalling is thor Gallic word like it looking towards Mars, and the district have Saxnot Liphtinae close by, where we oughly Frankish, with As for Eresberg and by the side of Thunar and Wodan. named in I have compared the oldest documents Mersberg (3 or 4 pp. on), already Seibertz: no. 11 (anno962) gives us Eresburg; no. 25 (1030) Mersburg berg ;
no.

'

Disbargum

(or Disbargus)in

termino

Toringorum'

; 1, 98

(1043)mons 70 (1176)mons
i

Eresburg Eresberch
;

no.

51

no.

85
203-4.

Eres mons (1150) (1184)Heresburg;

Docum.

in Lacomblet,

no.

zio.

199 153

no.

115

(1201)mons
; ;
no.
no.

Martis;

no.

(1219 Mersberch;

no.

167

(1222)Eresberch
mons

179
189

Heresberg

(1228)mons (1230) mons

name,

Mons

Martis

was

the

learned
mons

Martis ; no. 186 (1229) Martis and Mersberg. Mersberg the popular, and

and castellum are used by turns, 2, 11 and Dietmar 2, 1 berg and burg are equally right. Widukind they describe the taking of spell Heresbwrg and Eresburch, when

Eresberg the oldest.

As

the
are

to the Ann. Corb. (Pertz According 5, 8), they place in 938. (Mars and Mercury). sacred to both Ares and Hermes I dare The names of plants also confess the god : ON. Tysfiola,

(aconitum), say after the Lat. viola Martis, march- violet; Tyrhialm hat), (helmet, conf. Germ, sturmhut, otherwise Thorhialm, Thorhat
with magic power, whose eisenhut, Dan. troldhat, a herb endowed helmet-like shape might suggest either of those warlike gods Tyr and Thorr; Tym"r9T!y" wood, Dan. Tyved, Tysved (daphne
in the Helsing. dial, tis,tisfbast, the flower
mezereon, a

mezereum),

beautiful poison-

Suppl.). (see
these
names

plants sufficiently vouch for lay particular stress the wide-spread worship of the god, we must for the third day of the week, which on one thing, that the name of places and started with, bears living witness to him at this moment, (ON. Tysdagr, Swed. Tisdag, not only in Scandinavia and England Dan. Tirsdag, AS. Tiwesdseg), but among the common people in Tiestag, diestik, beside our Swabia uni and Switzerland (Ziestag, is what
we

While

versal

Schm. Dienstag);
one
more

there is yet

in Swabia, which we Suapa,' MB. 'Cyuvari =

4, 214 brings all the forms together. And testimony to the high antiquity of Zio-worship may gather from an old Wessobrunn gloss

7, 375 and

Diut. 2, 370;

does, pp. 146-9, but colentes, warian expressing, like Lat. colere, both OepcLTrevew,so that the Suevi are OepaTrovTes "Aprjos. Teutonoari,
as

be not

Zeuss

which I take to Ziowari Martern habitare

and

But
name

that is not

all : further and

await

weighty
us

disclosures

on

the

and nature

of the war-god

at the hands

of the Eunic

alphabet. It is known these

names

has a name to itself, that each separate rune and less to more or the that use them, vary nations according mostly
name

but they
to bestow

are

the

The very ancient words. dorn on D, and tac on

name

OHG.

runes

having

aspirate Z which

closes the alphabet the

T, require for their of Zio. In the ON.

200

zio.

for ]", and AS. alphabets, dag stood for D, Tfjr and Tiw for T, J?orn being the same three words, only in different places ; occasionally Tir or Tis. Whenever list of runes a the Anglo-Saxons wrote

keeps thorn for Th, and dag the Cod. Tsidori paris. and

for D, it is

sure

to have

Ti for T St Gall

(as

cod. Brussels is improperly dorn 9565, 260 and the except that put for The thorn, and tag for dag, but Ti stands correctly opposite T.
Paris cod. 5239

bruxell.) ; so

it is in the

Ziu, that of Salzburg dhorn, Ti, daeg : everywhere the form Ziu shows the High Germ, accepta in Cod. vatic. Christinae 338, spelt Tu, tion, and the form Ti (once, The u in Ziu seems to be the Low Germ., the Saxon. perh. Tii)
tac, (dhorn),

has dhron

of Zio, which has kept pace with the dialect,and follows the analogy of regular progress of the OHG. dio, servus be seen u ; this relation between perhaps and o may
more

archaic than

the

in its true light, as we go on. But stillmore able, is that in the Vienna cod. 140 the name
an

what

is very remark Tyz is given to T in

comes
as

alphabet which
our

uses

the Gothic letters,for Tyz Tius.

very

near

to

Goth. conjectural

As well the retention

the unavoid

in the runes of the various races, able alterations of this divine name may be taken as proofs of the antiquity and extent of Zio- worship. it that no rune has taken its name How from \Vuotan or comes OSinn, the inventor may and
' K = reiS, rad,' i.e., of writing itself? waggon, indirectly at least be referred to the god of the Thunder-car ; interpretation signifies Freyr. F according to one Anyhow,

'TrzTyr'

the the

name runes

honoured appears to have been a supremely symbol, and of this god to have been specially sacred : in scratching of victory on the sword, the name of Tyr had to be twice
194b.

inserted, Seem. resemblance

set upright

The

shape

of the

rune

to the old-established symbol

obvious Mars the of planet when expressly says

certain
; sign)
:

has

an

bi5 tdcna

where form is derivative to tir the the the employed explain simple again Tiw or Ti. Occasionally the poets speak of tire tacnian,' to mark 753. Jud. 137, 18), and 'tires to tacne,' as mark of tir with tir (El.
'

and an -", is one sum (tir

AS. poem

on

the

runes
a

tir

of the tokens, is

gloria, decore insignire, in symbol of the god, gloriae signum/ and still think of the heathen it done at the solemn blessing of the alepretty much as we saw

(Beow.3306);

we

may

expound

it

'

as

cups

Suppl.).1 (see
1

Conf. note to Elene

155-6.

EOR.

201

have dealt with the runic name Tiw, Zio, and Tfr, But here the same no other. out with a sharp dis alphabets come First, in the AS. tinction between two names of the selfsame god.

Thus

far

we

lists, in addition to ^ Tir, we barbs added ^ and the name

alphabets, after using

to which
some

of them
are

similar arrow with two Ear attached to it.1 Then the OHG. for tac, find a use for that very symbol ^ Zio, others again Eo, EOT, give the name
come

upon

Aer. the two

And
names

there

It is evident for one names

that actually set down by ^ Tir and Ear, though Tir had already been given to ^ Zio and Eo, EOT two were then, that Tir and Ear have been current among the god, and both must

AS. alphabets

"

"

several races, Evidence

both Low
as

German

notable seat of pagan worship in a district of Westphalia, in the immediate neighbourhood of the Irmansul (v. Siegsupra, p. 116). That it was strictly Eres"er^ (as follows both from the Latin originally Sigberg, p. 198), Mersberg* whose Martis, and from its later name rendering mons ' initialM in could be explained by the contraction of the words
was

occurring mresburg, Aeresburg

Ear

regards Low in Anglo-Saxon, being

and High. is found Germany

both

in the
name

rune

and
a

in the remarkable

of

given to

burg

dem
name.

Eresberge, Aresberge,'3
There
was
a

or

it may
Marsberg
a

be

downright

imitation of the Latin in another districtof West

an

phalia.4
more

This Eresberc then is

closely an Areopagus, *Apeios (Aeschyl. Eum. 690).

Ziesberc, a Sig-tiwes-berg, and yet Mars' hill,ApeioTrayos, irerpa Trdyos T* High

Still Bavarian

more

plainly

are

(Marcomannic) pointed

especially the for the to by that singular name

races,

German

third day of the week, Ertag, lertag, Irtag, Eritag, Erclitag, Erichtag, Eor, and up to this moment lives to part to the rune which answers off the Bavarians, Austrians and Tyrolese from the Swabians and

Swiss

as (who,

former

line of these
Eor-worship

races

Ziowari, stick to Ziestag) ; along the boundaryformerly the frontier between must also have run True,

and

Zio-worship.

the compound

Ertac

lacks

In
ea.

one

poem,

Cod.

exon.

481,

18, the

rune

contains

simply

the vowel

sound
2

This Eresburg or Mersberg stands in the pagus Hessi saxonicus (registr. Sarachonis p. 42, 735) ; conf. Wigands archiv I. 1, 36-7. II. 143. 268. 3 So in dem Otgers hove [and, then once, the nonce : Motgers "c.]. 4 In Marstem, Marsem to the Weser, near Marshem, the pagus (close Marklo), reg. Sarachonis 42, 727.
= =

202
the genitive ending -s which been so fortunate as to hunt the 13-14th
names

zio.

is preserved in Ziestac, and I have not up an Erestac1 in the older records of

the coincidence of the double should be conclusive here, and

centuries ; nevertheless

for the day and

must

for the

rune

Erestac, to match One the Eresberg. suppose an OHG. might be led to imagine that in Ertag the Earth (Erde according to the forms given at the beginning of ch. XIII) was But meant.
we

the ancient way

of thinking

placed

the earth in the centre

of the

the planets ; she cannot therefore have given among to a day of the week, and there is no such day found in any name into the earth. To bear and Ereyja nation, unless we turn Venus world, not
"

company, p. 154 from Gramaye, XVI, cation Era (ch.

of the wreek.

this Ertag

of a place Eersel, quoted in which neither era honor, nor its personifi XXIX) is to be thought of, but solely a god
name

there is that

as noticing, that Ertac and Erdag occur Eersel was but a littleway men's names ; also, that the Taxandrian in Hainault (see Suppl.).Now comes off the Tisberg or Eanmars
"

It is worth

far something director of wars,

"Apr]? the

more we

important.
see

As

glance had given the rank of Zeus as the Germans son ; and of Zeus to their Wuotan, Tyr and consequently Eor appears as the son left of getting at the Have we any means now of the highest god. sense of this obscure root Eor ? The description of the
thus
:

at

is identical with Zeus as that Eor, Er, Ear, is one with

Zio

rune

in the AS. poem

gives only

slight

hint, it runs

Ear

bi(5 egle eorla gehwilcum,

faBstliceflsesconginneS J?onne

hra?-w colian, hrusan blac to gebeddan.

Ear i.e.,

ceosan

blaeda gedreosaS, incipit

wynna geswicaS ; gewitaS, wera hominum fit importunus cuicumque, quum

caro

terram corpus eligere conjugem. tune refrigescere, pallidumque The foedera cessant. enim gloriae dilabuntur, gaudia evanescunt, description is of death coming on, and earthly joys dropping off; but who can that be, that at such a time is burdensome (egle, to
men

ail-some)
no use

The

ordinary meaning

of

ear,

spica, arista,can

be of

here ; I suppose
1

that approaching

dissolution, a personified death

passage from Keisersberg quoted by Schm. 1, 97, it is spelt Eristag, ' dies aeris.' apparently to favour the derivation from
In
a

EOR,

SAXNOT,

CHERU.

203

is to be understood, from which of battles, the ftpoToXoiyos,

fjuaifyovos

transition to the destructive god "ApTjs is easy to conceive.1

"Aprjs itselfis used abstractly by the Greeks for destruction, murder, is for furor and belli impetus,2 and Wuotan as our pestilence,just the Latin Mars for bellum, exitus pugnae, furor bellicus, conf. 'Mars
=cafeht,' gefecht, fight,in Gl. Hrab. 969a ; as conversely the OHG. 1, 740) seems occasionally to denote the wig pugna, bellum (Graff Mars 'Wicgcli quoque est' says Ermoldus personal god of war. 2, JSTigellus (Pertz carry off,as Hild

468), and he is said to farneman, AS. forniman, does elsewhere : dat inan wic fornam, (Bellona)

Hildebr. lied ; in AS. : wig ealle fornam, Beow. 2155 ; wig fornom, Cod. exon. 291, 11. Do we battle snatched or not still say, war them all away ? A remarkable gloss in the old Cod. sangall. 913,
p. 193, has 'turbines
'

ziu

(we have

no

business to write
trux,
saevus,
or

which zui),

the storm of war, may mean literalwhirlwind, on which mythical names a so it is either Zio himself, or synonymous

the Mars

are

possibly the bestowed; sometimes personification to dio (ancilla)

female
as

Ziu, bearing

the

same

relation to

Zio

diu

(servus).
Here
comes

annalists, we may fairly bring in the Goth, hair us, AS. heor, OS. heru, ON. hiorr, en sis, cardo, although the names of day rune the the the the of and week always appear without aspirate. For in Greek we already have the two unaspirated words "Apris and aop, sword, weapon, to compare with one another, and
these point to
a

of them may by the Frankish

in another string of explanations, overbold as some As Eresburg is just seem. as often spelt Heresburg

nuntiatio

names

Then Abregod of the sword. again the famous Woden, Saxndt, of three heathen gods, Thunar,

have been but littleinferior to the other two the third can whom in power and holiness. Salisnot is word for word gladii censors, ; who ensifer [Germ,genoss, else but Zio or EOT and the

sharer]

Greek

Ares ?3

The

AS.

genealogies preserve

the

name

of Sascnedt

be Ares : ' war Or, without the need of any transition, Ear might at once is burdensome in old age'. TRANSL. 2 The notions of raving (wiiten) and insanire are suitable to the blustering Homer dovpos the wild, and a(ppa)v the war. ptormful god of calls Ares insensate, os ovnva is said of other gods But II. 5, 761. 0e"to-ra, /natVrai of"e too, particularly Zeus (8, 360) and Dionysos or Bacchus (6,132). 3 One miglit think of Fro, Freyr (ch. X), but of course glittering swords were to Poseidon (Neptune)wields a deivbv more one than thus ; attributed god aop, II. 14, 385, and Apollo is called xpvo-dopoS) 5, 509. lo, 256.
1
"

204 the
was

zio.

as

son

of Woden,

Tyr
But

the

son
as

further,

and it is in perfect accordance with it,that of Oftinn, and Ares the son of Zeus (see Suppl.). the Saxons were so called, either because they
of stone I think

wielded the sword so of their race,

synonymous, nay Heru Eor, from
"

placed this god at the head the Cheruscans of Tacitus, a people identical with them, were after CJieru, named
or (saxum),

whom

their

name

can

be derived.1
us

After

this

weighty

consonance

of facts, which
'

opens to

old national name, and at the same firstof all pronounced cheru,' and last of all eru, may also bring in the Gallic war-god Hesus or Esus
'

the meaning of the was time teaches that heru

'
'

er,'

I think

we

(Lucan 1, 440),

and state, that the metal iron is indicated by the planetary sign of Mars, the AS. ' tires tacen,' and consequently that the rune of Zio and Eor may be the picture of a sword with its handle, or of a spear.2 The Scythian and Alanic legends dwell stillmore emphati the god's sword, and their agreement with Teutonic ways of thinking may safely be assumed, as Mars was equally prominent in the faith of the Scythians and that of the Goths.
cally
on

impressive personification of the sword matches well with that of the hammer, thinking each confirms the other. and to my Both idea and name into the of two of the greatest gods pass over
instrument

The

by which they display their might. Herodotus 4, 62 informs us, that the Scythians under the semblance
or

Ares

symbol
on an

of
enormous

an

(d/civaKT)^), which was elevated in length furlongs three [' and

rovrov eKaaTOKTi'

worshipped iron ancient sword stack of brushwood

: ']

breadth,
K

but

less in height

eVl

Crj

rov

oy/cov

t, v a

rj 9

"r

peos iBtf
ro

/cal TOUT'
ne

Marcellinus
aut

rov"Aprjos 31, 2 says of the Alani : Nee

ecm

t'Spimu ap^cuo^ Amrnianus ayaXfia.

apud
eos

templum

visitur

delubrum,

tugurium

potest, sed gladius Alartem, regionum

tectum cerni nsquam quidein culmo barbarico ritu humi figitur ut nudus, eumque

verecundius praesulem, quas circumcircant he had previously asserted of the Quadi also, a And colunt. Eductis mucronibus, qiios decidedly German 358): people, 17, 12 (A.D.
pro numinibus
1

se permansuros colunt,juravere

in fide.

Perhaps

all

of heru, far better suffix -sk would hardly fit with the material sense Heru. with personal 2 Does the ON. or, gen. orrar, the author overlook, or deliberately reject, ? Among Erigt"g, Erget"g ; erge AS. arwe, arrow occur the forms for Tuesday TRANS. "c. is to arwe, to as sorge to sorwe, morwen, morgen The
a
"

zio.

205

the Teutonic
the

nations

swore

weapon,1 just as the frameam, Juvenal 13, 79.

by their weapons, with a touching of did per Martis Scythians and Eomans
So

Arnobius

6, 11

Eidetis temporibus
.

Scythiae nationes, priscis coluisse acinacem hastam, ut Varronis indicant Musae Eomanos
hasta of it the

pro Marte ; this framea and

.

Eomans

Jornandes, following how

came

is altogether like the Scythian sword.2 Priscus 201, 17, tells of the Scythian sword, hands
of

into the

Attila, cap.

35

Qui (Attila),
ei tamen

quamvis

hujusesset

naturae

ut semper

conficleret, addebat

reges semper confidential!!gladius Martis inventus, apud Scytharum Priscus historicus habitus. Quem tali refert occasione detectum, buculam conspiceret pastor, inquiens, quidam gregis unam quum

heifer walking lame), tanti one nee causam (noticed claudicantem vulneris inveniret, sollicitus vestigia cruoris insequitur, tandemque
venit ad gladium, quem

depascens

herbas bucula

effossumque protinus ad Attilam defert. Quo latus, ut erat magnanimus, arbitratur se totius mundi principem Martis esse constitutum, et per gladium potestatem sibi concessam bellorum.
some
"

incaute calcaverat, illemunere gratu-

But

the

sword

degenerated

into

an

unlucky

one,

like

Lambert swords. northern relates, that a queen, Solomon Otto, duke a present of it to of Hungary's mother, made by way of loan to of Bavaria, that from this Otto's hands it came the younger Dedi, margrave Dedi's son, then to Henry IV., and lastly
to Lupold

far-famed

of Mersburg,

who,

being
was

thrown

the

same

sword

transpierced,

buried

his horse, and by It is a at Mertenefeld.

by

Mersburg can question whether these local names and Mertenefeld have any reference to the sword of Mars. A great while after, the duke of Alba is said to have dug it out of the earth again after the battle of Miihlberg (Deutsche heldensage p. 311). We what lengthened periods popular tradition could go on itselfon this world-old worship (see Suppl.). With
the word
a see

through

nourishing

"Aprjs the Lat. Mars

appears

do, being

of Mavors, and the being even the reduplicated in Mamers ; so between Eresburg and Marsberg will not hold.
contraction

nothing to indispensable initial fancied

connexion

to have

In the Old Eoman

worship

of Mars

prominent

place is given

des

swer,'
2

Conf. RA. 896 ; and so late as Wigal. 6517 : " Swert, uf dinem Sword, on thy pommel it. I swear Juro per Dianam Plaut. Mil. glor. 5, 21. et Martem,

knopfe ich

206
to the legend of Picus,
to
nurse

zio.

son

of Saturn,

the babes
seem

later. Romulus shown consecrated the third month of the year to Mars, his progenitor ; it after a deity who our ancestors also named may perhaps be identified with Mars. That is to say, the Anglo-Saxons called antiquities
as

and to recall him,

Eemus

Romulus
will be

wood-spirit who helped ; certain features in our

March

Hredemdnad',

which

Beda

without

hesitation traces

to

goddess Hreffe; Jfreda ? These

possibly other
names

races

come would hroc5r, OHG. hruod, OFrank. chrod, which helped to form many Hruodgang, Hruodhilt, OFrank. Chrodoancient words, e.g.OHG.

might explain it by a god from hr65 gloria, fama, OX.

the gang, Chrodhild ; did Hruodo, Chrodo express to certain races shining god of fame ?x The Edda knows of no such epithet for Tyr as Hr65r or Hroeol (see Suppl.).

have been guided simply by the several surviving names of the greatest gods of our of one olden time, to whose attributes and surroundings we have scarcely we any other clue left. But now may fairly apply to him in the
or

To these discoveries

we conjectures

main, what the poetry of other nations supplies. Zio is sure to have been valiant and fond of war, like Ares, lavish of glory, but "Apya, II. 5, 289. 20, 78. 22, aaai stern and bloodthirsty (al'/^aros he is that and rages like Zeus and Wuotan, old hearts blood-shedder he Servian of the of gladdens the song, follow him to fields of battle, although ravens and wolves, who

267);

he

'

raves

'

these creatures

again must
makes

be assigned

more /cvves

to Wuotan

Greek
1

phrase

them

olwvoi and

(p. ; the 147) (birds and and dogs),

In this connexion one might try to rescue the suspicious and discredited legend of a Saxon divinity Krodo ; there is authority for it in the loth century, in none Mid. 3, 286) Ages. Bothe's Sassenchronik the (Leibn. whatever earlier East his during 780, King Charles, the the that relates under year conquest of Saxons, Hartesburg Saturn, idol on to the an overthrew which the similar Krodo. it had If happened, an people called event such really would most likely have been by like the the mentioned of the overthrow annalists, Irmansul. For all that, the tradition need not be groundless, if other things Unfortunately the form Crodo for Chrodo, Hrodo, would would only correspond. Rodo [like Catti, aiterw. Chatti, Hatti, Hessen] is rather too ancient, and I can find no support for it in the Saxon find A doc. of 1284 (Langsreg. 4, 247) speech. 1 1 li /liofno "*'/*" "\Ti f 1^ vf *a TVToTT Jf.vnir\lf nOQ Ol^Qb *i has Waltherus dictus Krode, 2()8b a "YVo in Nithart's MsII. 3, a Krotolf, r\rJ oi-"/l a' and song which however has no business to remind us of Hruodolf, Ruodolf, being not but a nickname, a proper name, and so to be derived from krote, a toad, to be referred many names must which of places, Krotenpful, "c., which have been form for Upper Germany The idol. true to the mistakenly jiscribed would not tolerate a Kr, but only Hr or II (see Suppl.).
~

tivno

r\

or\t-tf~f

1-"

r\

zio.

207
KVVWV

the fields of the slain,where the hounds hold revel, are called II. 13, 233. 17, 255. 18, 179. Battle-songs were fj,e\in}0pa,
sure

also

to

be

executed

the praises of Zio, and *Apr)l, II. 7, 241),from (pekTrevOai tuned

to

perhaps

which

war-dances I derive the

persistent and widely prevalent custom of the solemn sword-dance, The Edda exactly the thing for the god of the sword. nowhere lays particular stress on the sword it knows of war, nothing of Sahsnot, indeed its sverSas is another god, IleirnSallr ;x but it sets

jaws one-handed, because the wolf, within whose he laid his right hand a as pledge, bit it off at the joint, whence This Seem. 65a. Sn. the wrist was 35-6. called ulfliSr,wolf-lith,
us
as

Tyr before

incident must have been well-known and characteristic of him, for likewise says, under letter T : Tyr er the OK exposition of runes The rest of Teutonic legend has no einhendr Asa ; conf. Sn. 105,
trace of it,2unless
we

are

to look for it in Walther's

'

onehandedness,
'.

and

find in his
the

name

the

mighty

wielder of hosts

I prefer to

Tyr appears explanation,3 that the reason why one-handed is,because he can only give victory to one part of the dispenses the fortune of combatants, as Hadu, another god who

adopt

happy

war,

and

painted

Plutos and Fortuna blind, because they

as

Now, Suppl.).

victory

was

are the Greeks and Eomans, among deal out their gifts at random (see esteemed the highest of all fortune,

the god of victory shares to the full the prominent a of luck in general, partiality arid fickleness. And of our nation may have used names which bore upon
Amongst

characteristics
remoter

period

this.4

appear certain beings fear mythic who personify the notions of and horror. Aelnos 4, 440. 11, 317. 15, 119) answer to the Latin Pallor and $o/3o5 (11. and
Conf. Apollo xpvo-dopos above, p. 203, note. forced to put his hand Cod. pal. 361, 65a tells of Julian, that he was in den munt into the mouth Mercury's Die hant statue : stiez er im of hant, mid die im dar, darinne uobte sich der valant (devil), er clemmete im daz irlosen so er (could not get loose). vaste, mohte gehabete sie sich niht limb, Woens-let, p. 160. Besides, the wolfs limb has a likeness to the Wuotan's 3 Wackernagel's, in the Schweiz. mus. 1, 107. 4 The II. Greek epos expresses the changefulness of victory (VLKTJ eVepaXK^y, Ares, by 8, 171. 16, 362 ; VIK.J] an epithet of ai/Spay, 6, 339) eVa/Liei/Serai 'AAXoTrpoo-aXXoy A certain many-shaped 5, 831. 889. transforming, and allBaldbeing, with a name Vilanders (Ls. 1, 369-92), almost exactly the same, has indeed no visible anderst, Baldander (H. Sachs 1, 537. Simpliciss. bk 6, c. 9), The but it may have been the name connexion of a god. with the god of war, Villanders Tyrol, in the similaritv of this Vilanders to the name of a place is, Vulunuturusa, Brixen near to Steub. p. 79. 178) is merely ace. (Velunutris
2

the

train of Ares

Mars

there

accidental.

208

zio.

and Pavor ; it is the two former that harness the steeds of Ares, $6/3os is called his son (13, 299), and in Aeschylus he is provided out of which he suddenly leaps. with a dwelling (pekaOpov tectum),

So

bands, chase them, press on their necks and squeeze out of their throats a loud cry (Koniginh. hs. 84. 104); they are ghostly and spectral. This borders upon terms designate the Omi and Yggr (pp. 119, 120), Voma, which
on

in the old Bohemian burst out of forest shades

songs, Tras

(tremor) and

Strdkh

(terror)

the enemy's

sons or servants, yet they again god himself, not his companions, between Wuotan bear witness to the community there was and in our Thorr was When Zio. called 6tti iotna, terror gigantum.

phraseology fear 'surprises, seizes, shakes, deprives of sense,' personification is not far off; in the Iliad also 17, 67 j(Kwpov Seo? like (neut.) embodiments alpei, pale fear seizes ; but masculine Bel/mo?, pallor, pavor, tras, strakh, bring it more vividly before
modern

(/"o/3o9,

us,

by passing into the fern, paura, peur weakened and pavor was hine se broga ongeat (terror AS. J?a eum invasit), of the Eomance. N. ps. 54, 5 , forhta forhta chain mih OHG. Beow. 2583. ana, diu sorge im was so verre anafiel ubar inan, T. 2, 4 ; conf. MHG.

fear was fled so far from entriten, sie mohte erreichen niht ein sper, 280, 10 (see him, a spear could not reach it, Wh. SuppL). But further on, we shall get acquainted with a female Hilta, comparable
to the

Lat. Bellona

and

the

Gr. Enyo

and

Eris, who

is really

one

with war and the war-god. Tyr is described in Sn.

of Oolnn, but in the HymisqviSa as a kinsman of the giants. His mother, whose name is not found, but whose beauty is indicated by the epithet all-gullin, 105
as a
son

all-golden, Ssern. 53a, must to Oolim this immortal son

have

been

giant's daughter, who

bore

SuppL). (see

CHAPTER

X.

FRO,

(FREYR).

that stands next in power and glory, is in the Norse to 4, 7); with the Swedes he seems Freyr (Landn. even mythology have occupied the third place. His name of itself proclaims how The god
a races, the other Teutonic prevailed among Being even in christname sacred enough to be given to the Supreme ian times. There must have been a broad pregnant sense underlying

widely

his worship

it equally fit for the individuality of one the word, which made notion of dominion, whether sacred god, and for the comprehensive or secular : to some nations it signified the particular god, to others
the soverain with deity in general, pretty much Zio, Zeus, the more the proper names the
names

found, connected general term deus, 0e6?.

as we

to an abomination gods became of other heathen have grated Thunrs or the Christians, and a Gothic Vodans would itself, harshly on the ear; this one expression, like the primitive guj? I could remain yet a long time without offence, and signify by turns

While

the heavenly

lord and
names

an

earthly

one.

The ON. do not correspond quite exactly. Freyr gen. Freys, which Saxo gives quite correctly in its Danish form as Fro the Swed. likegen. Fros (whence Froso, Fro's island),
It is true, the

Fro, ought to be in jwise Ulphilas page |3very

of

Gothic

Fraus

or

Fravis,1 instead of which,

translating tcvpw, shows frdujagen. fraujins, form (Freyi, pn the other hand, the ON. dialect lacks both the weak languages Freyja), and the meaning all of lord. The remaining

Wd

with the Gothic.

In OHG.

the full form

frouwo

was

already

Lost, the
UW
l

writers preferring truhtin; it is only in the form of address that the min!' (0.i. 5, 35. ii. 14, 27. v. 7, 35. Ludw. lied)

|k

Frey

Fravi,

as

hey

havi

(hay), mey
14

mavi

(maid), ey

avi

(isle),

1210

FRO.

word

as that antique preserved, just earthly lord was 27) lasted longest in addresses. In the Heliand sihora and sire (p. too, when the word is used in addressing, it is always in the short ened form fro min ! 123, 13. 140, 23. fro min the godo ! 131, 6.

for a divine

or

134, 15. 138, 1. 7.

waldand

fro

min

! 153,

8.

drohtin

fro

min

do find the complete froJio 15, 3 ; but in other cases we gen. frohon 3, 24 ; frdho 119, 14, gen. frahon 122, 9, fraon 3, 24. 5, 23 ; froio 93, 1. 107, 21.
synonyms it,never

Still the OS. poet uses the word seldorner than the drohtin and herro, and he always puts a possessive with

(like mari drohtin, riki drohtin, craftag drohtin, adjective liob herro), sigicompounds with it (like still less does he make freezing up. The AS. that the word was : all symptoms drohtin) freaan, freawan) has a wider sweep, it not only fredgen. frean (for but also forms (frea relmihtig, Csedm. 1, 9. 10, 1), admits adjectives
an

folcfrea compounds: agendfrea, Caedm. 135, 4. aldorfrea 218, 29. 111, 7 : and even combines with dryhten : freadryhten, Crcdm. 54, 1585, dat. freodryhtne 5150." But 29, gen. freahdrihtnes, Beow. rigid (indecl.) frono, which, placed before or after substantives, imparts the notion gradually developed a of lordly, high and holy ; out of this was flexible more fronisc and again an of like meaning fron,
now

by

the side of

our

OHG.

fro there is found

adj.

(pulcher, mundus,
MHG.
and
even

inclytus,

arcanus),
we

OS.
a

adj. In f rdnisk. fronisk,

compounds

with vron, as to do service to

modern also the

one's

German

have

good many

in adj.

is the above sense, while frohnen,frdlmen lord, to dedicate. The Frisian dialect contri The added publicus. be explained by the Gothic frdujinon Gothic fraujinisks, as probably no

butes
-n

"frdn,dominions, and/ran^,minister

in all these derivatives can dominari, though there was

fronisc

seems

not to have

been

formed

tillafter the contraction fro

the simple j fravis (like navis veKpos, Eom. 7, 2),i stem, I look for it in a lost adj. as the OHG. the same fro gen. frouwes, OS. fra gen. frahes, MHG. j frolic,"c.], [frohlich, and signifying mitis, laetus, vrd, and our froJi dialects derive frouwi, gaudium, frouwan, blandus ; whence the same "c. (see laetum reddere, frouwida, laetitia, Suppl.).
not

and frono had set in. But even the Gothic

frdujadoes

present

to

us

I do not
as

mean

to assert

that

by the distinctly worshipped Saxons in the first centuries of our

Frouwo, Fraho god Frauja, Franks Goths, Alamanns,

era,
as

was

Freyr

was

and long after in

FRO.

211
that the form

Scandinavia;
harboured
a

it is

even

possible

fraujaalready

Fravis = generalization of the more vividly concrete less offensive to the Christians. But Freyr, and therefore seemed in both words, the reference to a higher being is unmistakable, and in the Mid. ages there still seems
to hang
a sense

about

the

compounds

with vrdn something weird, unearthly, for the rare occurrence may account

and

of old sacredness; this the early disappearance

fro, and even immobility for the grammatical of of the OHG. frono ; it is as though an echo of heathenism could be stilldetected in them.

of certain by Anglo-Saxons, the proper names and poetic epithets, especially to which name, jThe Goths even of later times use Frdujaas a man's hardly attribute the sense can we i of lord simply : an envoy from

worship

of Fro may

be inferred

even

from

the

use

king Hadafus j
2,

to Charles

223),perhaps
in

Froila

1, 184. is called Froia (Pertz in a Frewilo occurs OHG. (Fraujila) ; an

the Great

document
i

Neugart
name

no.

162.

The

AS.

genealogies

contain

is often found elsewhere (Beda 138, 19. 153, the god or lord of wishing (p. 5), 144). and seems suitable to Woden in to the point is the poetic fredwine (freawine folca) .Equally 4708. 4853. 4871, where it is a mere epithet of divine or godloved heroes and kings. But the Wessex pedigree can produce its

Wtiscfred ; the

JBeow.

Fredwine, whom documents 3HG.

JDeen
uses

(better Frowinus) ; calls Frowinus likewise have the proper name Frowin (Trad, iuvav. p. 302, Cod. lauresh. 712, but Friowini 722), in and several families, the distinguished one of the Yon Huttens, it has :ioble e.g., kept up till modern What is remarkable, the Edda times.
of
a

Saxo

Gram,

hero Freys

mnr

like (Seem. 219b),

the AS. freawine, only

Sigiiror is jmcompounded:

or perhaps liisvotary and servant, again frea, freyr, cannot have merely the ;'ro, general meaning of lord, any lord, rhe Swedish heroes in the Bravalla fight, who boast their descent
rorn j

Frey's friend and protege, in the way shown on p. 93. Here

Fro,
our

are

exactly

p. 144, called Fro dei necessarii,which is Freys vinar. In the same way the AS. and ON. poetries, myths, Beow. have
2638,

in Saxo,

'.nd consequently the red Ingwina (gen.

in

common

the

expression

(gen.sing.) freyr, pi.), Lngunnar/reyr, Seem. 65b, Ingi/m/r(Thorlac. obs. bor. spec. 6, p. 43), is to be understood a hero or dominus,' god, not 'junior i"ywhich Thorlacius, p. 68, supposes. Yngvi/m/r is called Coin's son, Sn. .s

Ingvinar

212 211a.

FRO.

I shall
names,

come

back

to

this mysterious

I come to speak when and to skalds append this freyr to other names in Kormakssaga, pp. 104 122, 'fiornis freyr,
mythical
more

combination of two The ON. of the hero Ingo.

common nouns,
mean

e.g.,
no

myMfreyr'

than hero

or

man

in the heightened

noticed in the words irmin, tir and t^r. frau, woman, lady, Kormakss. means freyja
All that I have

general sense which we In the same way the fern.

p. 317.

made out thus far on the name light and confirmation when god, will receive new his divine sister Freyja. The brother and amine alike in all their attributes, and each
can

and idea of the

we

come

to

ex

sister are

made

stand for the other.

Fro does not appear in the series of gods of the week, because for him there ; if we must translate him by a room no there was
scarcely be any other than that of Liber, whose association with Libera is extremely like that of Fro with Frowa (Freyrwith Freyja).As Liber and Libera are devoted to the
name,

Koman

it can

stand in close union service of Ceres or Demeter, Fro and Frowa Fro's godhead seems to hold a middle place between with Nerthus. the notion of the supreme lord and that of a being who brings about has Wuotan's He love and fruitfulness. creative quality, but performs
consumed
most
no

he gives away, when deeds of war ; horse and sword with longing for the fair GerSr, as is sung in one of the

Snorri says, rain and sunshine are glorious lays of the Edda. in the gift of Freyr (as and Donar, pp. 157. elsewhere of Wuotan drs oc of the soil and for peace (til 175) ; he is invoked for fertility Swedes cap. 12). The revered Bremen Adam one says that at of their chief gods, and of his statue stood by those of Thor and Wodan Suppl.). (see
28 ; conf. Yngl.

Sn. fri"ar,
him
as

saga

Upsal

Also in Saem. 85b he is named

as

next

the third god. frequent

Adam

calls him

and Thorr (asabragr) Fricco,1 which is precisely parallel

to OSinn

to the

of the two goddesses Freyja and Frigg, But he paints him as a future time. which I shall deal with at a Tertius est Fricco, pacem voluptatemque god of peace and love : finguut inycnti laro-iens mortalibus, simulachrum etiam
confusion

cujus

Which fuld. 386.

occurs

elsewhere

as

man's

iiame,

Friccheo in Scliannat,Trad, e.g.,

FRO.

213

Fricconi. offerunt) priapo ;l si nuptiae celebrandae sunt, (sacrificia Then there is the story, harmonizing with this, though related from the Christian point of view and to the heathen god's detriment, of Prey's statue being carried round the country in a waggon, and of
his beautiful young
takes place, for men make
'

er }?a

This priestess, Fornm. sog. 2, 73-8. drbot' when hann skal gera monnum

progress

he shall
car,

year's boot ; the people

flock to meet

the

bring their offerings, then the weather clears up and men for a fruitful year. The offerings are those which Saxo, p. 15, Frobldt;

and look

names

live animals were (Vigagl. presented, particularly oxen to explain seems Islend. sog. 2, 348), why which saga, p. 56. for an ox, Sn. 221a; in Freyr is reckoned among the poetic names
to him, such was a one consecrated 140 ; and human called Frcyfaxiand accounted holy, Vatnsd. p. Freyr possessed Saxo Grain. 42. victims fell to him in Sweden,
manner,

like

horses

were

Gullinbursti, whose 'golden bristles' lighted up named the night like day, who ran with the speed of a horse and drew the It is therefore in Frey's worship that the deity's car, Sn 66. 132. 51);2 in Sweden cakes in the shape atonement-boar is sacrificed (p.
a

boar

of a
many

boar

are

baked

on

Yule-eve.

"

And

here

we

come

upon

good

done to the god, even outside of relics of the service once We hear of the clean gold-hog (-ferch, IScandinavia. whence dimin. in the popular customs Thuringia farrow) of the Wetterau .and (p.51). In the Mid. Dutch poem of Lantslot ende 374, a knight says to his maiden : ic heb u liever dan en everswin,
"

Sandrii),

al waert

van

finen goude

swine, all were habit of making

gkewrackt,' I hold you dearer than a boarit of fine gold y-wrought ; were they still in the gold jewelsin the shape of boars ? at least the

remembrance of such a thing was may also have had a hand in a

however I

puts

famous

and his boar superstition of Gelderland, which hero in the place of the god : Derk met den
not

yet lost.

Fro

friofr identify the ON. friof semen 1With priapus "rptWos I would foecundus ; conf Goth, fraiv, seed. looks Bremensis The statement of Adainus Wolf in his Wodana better, since xxi. xxii. xxiii brought to light the festivals This ters and images of Priapus or Ters at a late period in the Netherlands. is shy of uttering the name Us the AS. feora, OHG. 4054 zers, and Herbert
the nations of antiquity widely spread among innocent veneration the generative principle of | a later age, conscious of its sins, After all is said' which prudishly avoided. there is an in Phol too and the avoidance of his name inkling of the same thou8h * do not venture exactly to identify him with 0aXXo'r. 2 XT Not only Demeter, II. 19, 197. 251. but Zeus received boar-offerings,
so

Aerses

Phallus-worship,
arisen

must

have

out of

an

'

214
leer

FRO.

his round on Christmaseve night, and people are careful to get all implements of husbandry within doors, else the boar will trample them about, and make
with the

Derrick (Theoderic,

boar) goes

them Berhta

unfit for

use.1

In the

same

Christmas

season,

dame

Holda

or

sallied out, and looked after the ploughs and spindles, instead of Fr6. motherly goddesses instead of the god, Frouwa With this again are connected the formae aprorum worn as charms by the
remote

Aestyans,

Suevorum'.

Tacitus

who Germ. 45

yet

have

the

'ritus habitusque the

says, these

deum/ of a female worship of the 'mater what is conclusive on this point, the Edda
Gulliriburstito
"

figures represent Fro, i.e., of Freyja ;

and, (Ssem. 114a)assigns the

though Freyja,

elsewhere

he belongs to Freyr

(see

poetry, above loar-badges, these gold swine. When his sleep, he is said to be

Suppl.).Anglo-Saxon

all,makes mention of these Constantine sees a vision in

tectus

(apri be]?eaht signo eoforcumble

El. 76 ; it must have been fastened as an auspicious omen over th head of the bed. Afterwards again, in the description of Elene' waes on stately progress to the east : J?eer eorle eSgesyne grimheli
in duce apparuit horrida cassis,ex (tune manig, cenliceoforcumlul El. 260. The poet is describing a decoration o cellens apri forma), is the helmet's crest, and the king* the old heathen time, cumbul

helmet

Severa appears to be adorned with the image of a boar. doubt : beyond a passages in Beowulf place the matter coforlfa ferhwearde scionon ofer hleor beran gehroden golde, fan and f^rheard heold quae formam (apri
varia igneque heaSosteapne hedfodsegn, galeam

videbantur supra genas gerere auro 605 ; het durata vitam tuebatur),
helm

comptam Jm inberaD

eofor

(jussit afferri
4300

prominentem), 2574 ; swin (sus supra galea), ealgylden, eofor a helmet placed on aper instar ferri dums),2216, i.e., (" ; helm befongen Fredwrdsnum pile as a costly jewel
hine fyrndagum

signum,

in pugna

capitis ; sivin ofer helm( irenheard (sus aureus

the funera

aprum,

OHG.

Fro-

swa worhte waepna smi5, reisanum), hine licum, j?eet siSJmnno brond ne beadoinecas bitan ne (galea ornata Frohonis signis, sicut earn olim fabricaverat

besette swinmeahtan
armorum

faber, circumdederat 2905 ; earn

earn as
a

possent),

laedere apri formis, ne gladius ensesve to protect in sacred divine symbol, it was

Staring, in the journal Mnemosyne, in Westendorp's Noordsche mythologie,

1

Leyden Dordrecht

1829.

1, 323 ; quoted thence 1830. p. 495.

FRO.

215

battle and Eparhelm

occur

affright the foe.1

The

OHG.

proper

name

Epurhelm,

(eber, placed eofor, aper),

no.

in the Trad, patav. appropriate

20; MB.

by the side of Frohelm (both 28b, 18)acquires thus a special

boar-crests might still serve as to Christian heroes, after the memory even ornaments of Fro was (see simply as jewels obliterated, and long continue to be wrought Suppl.).Some other traces of boar consecration have lasted still and meaning.

Such

"

later, especially in England. explained

occasions in EA.
a

The
even

custom

900-1.

As

of the boar-vow at the present day on

the

I have festive

wild

boar's head

serve show-dish, they used garnished with laurel and rosemary, to carry it about and play all manner of pranks with it : Where stood a boars head garnished With bayes and rosemary e,' says one ballad about Arthur's Table ;
*

among in the Mid. Ages to

is

seen

other dishes as a it up at banquets,

when

three

strokes
a

have

been

given

with

the knife of

that can carve virtuous man its appearance in the hall, and a bold a live boar makes times, even hero chops its head off. At Oxford they exhibit a boar's head on Christmas day, carry it solemnly round, singing: Caput apri defero, prove the Germanic a link of fellowship between nations and the Finnish (Circas and Asiatic ; it is well worth noticing, that the Tcherkass worship a god of woods and hunting, Mesitch by name, who

rod over it,it is only the firstslice. At other

a

Reddens

laudes Domino

Suppl.).Those (see

Aestyans

may

sians)
rides
a

boar vrith golden bristles? To most of the other gods tame animals are sacred, to Fro the daring dauntless boar, as well befits a god of the chase. Perhaps also a huge boar with white

wild

tusks,3 who in Slavic legend deity. a kindred

rises foaming

out

of

lake, is that of

attributes to Freyr a sword of surpassing virtue,which could put itself into motion against the brood of giants, Seem. 82. His giving it away when in straits,proved his ruin afterwards ; it held to be the cause was he at the Eagnarokr of his death, when

The

Edda

had
1

to

stand

single combat

with

Surtr

(swart), and

missed

his

this point again, the statement of Tacitus about the Aestyans agrees it seems that gentes. exactly, worth quoting in full : Aestyorum deum Matrem habitusque Suevorum. : venerantur quibus ritus insigne superstitionis, formas aprorum id tutela gestant ; pro armis omniumque deae cultorem etiam inter hostes praestat. TRANS. securum 2 Erman's archiv fur wissenschaftl, kunde Russlands 1842, heft 1, p. 118. 3 AevKov aCs* XevKai oSo'm, Od. 19. 465. oSoj/ra,II. 11, 416.
so
.
.

On

-,

"

216
trusty blade. Sn. 73.

FRO.

There

also afloat about this sword on the strength of it we placed the well-known Wodan, Saxnot beside Adam of Bremen's
'

appear to have been other traditions far-fetched,if j1 and it would not seem trilogy of Thunar, Wodan, Thor and Asabragr, Freyr,'2 that is to say, if we
' '

Fricco

'

or

the Eddie
=

'

OSinn,

took

Freyr, Fricco

Fro

to

be

the

same
never

as

Sahsndt

the sword-

Add to this, that the Edda possessor. Tyr. Nevertheless there are stronger being Zio : this for one, that he was
Freyr
comes

reasons
a

mentions the sword of in favour of Sahsnoz of Wuotan,

to

son

of NiorSr, the dwarfs had constructed a wonderful ship SkiSblaSnir, which could fold up like a cloth, Ssem. 45b, Sn. 48. Yngl. saga cap. 7 (see
the
son

mentioned For the

of NiorSr, though some bring him into connexion

genealogies with Woden. beneficent

whereas be presently

brilliant Freyr,

Suppl.).3
Besides the Swedes, the Thrsendir in Norway Freyr
were

devoted

to

Occasionally above all other gods, Fornm. sog. 10, 312. the 10th priests of his are named, as ThorSr Freys go"i (of century), Landn. 4, 10 and Nialss. cap. 96 ; Flosi appears to have succeeded office; other Freysgy"lingar are cited in Landn. 4, 13. The Vigaglumssaga Freys kof at Upsala, cap. 19 mentions and cap. 26 his statue at Thvera in Iceland, though only in a nightvision : he is pictured sitting on a chair, giving short and surly
his supplicants, so that Glumr, who in cap. 9 had sacrificed an old ox to him, now on awaking from his dream neglected his service. In the Landn. 3, 2 and Vatnsd. pp.
answers (stutt ok reiSuliga)

his father in the

to

44. 50
was

we

are

used Landn. 4, 7 is preserved the usual formula Freyr ok Nior"r ok hinn almdttki as sva
that almighty

told of in drawing

Freyr giorr (made of silver), which of silfri lots ; conf. Verlauff s note, p. 362. In the
for
an

oath
me

Hialpi

mer

(sohelp

ds)!

by which

last is to be understood

F. and N. and Thorr rather

by Galant himself poetry I find a famous sword wrought Froberge or Floberge (Garin ], 263. 2, 30-8); named later Flamberge the latter reading has no discoverable sense, seems though our fro-bergende to have sprung from it. Froberge might very well be either a mere (lord-protecting) weapon, or a reminiscence of the god Fro's sword ; conf. the 2, 486. There are townships called in word-formations quoted in my Gramm. Helidberga, OHG. Marahaberga (horse-stable). The ON. has no Freybiorg that I know of, though it has Thorbiorg fern.,and Thorbergr masc.

In old French

Wayland), and (Wielant,

Also in Sn. 131, OSinn, Th6rr, Freyr

are
'

Pliny N. H. 5, 9 mentions

Ethiopian

speakers of doom. naves plicatileshumeris

translatas.'

NIKDU.

217
p. 365, Freyr, Nidrffr
In

than

05inn,

for in the

Egilssaga

landds

(Thorr)are

likewise

mentioned

together.

and the the same

Egilss. p. 672, Freyr ok Nidr"r are again placed side by side. The (-monile ; append, to Sn. 354) says, Oftinn story of the Brisinga-men

had appointed both Freyr and Niorffr to be sacrificial gods. 12, 2, 53, freSr sang (Fornm. 49) : sog. conf.

Hall-

Mer

narft laet ek ae)ul Niarftar, skyli Freyr oc Freyja, liknist groin vi5 Grimni gramr ok Thorr enn rammi ! in these passages

That

Freyr

should

be

brought

forward

with

Freyja and
Of any
not
more

Nior'Sr,is easy to understand (see SuppL). Niorffr our German would have nothing to tell, mythology him by that name, had than Saxo Gram, ever mentions

touch of a goddess Nertlius, put in for us that happy identity with the god is as obvious as that of Fro with whose The Frouwa. Gothic form Natrjniswould do for either or for both sexes even ; possibly Frauja was considered the son Tacitus

of the goddess the circuit which

as Nairjms,

Freyr

the

goddess

and fertilityto mortals, we father NiorSr. According ings

were
'

believed
as N.) (rich

to
was

publishing peace recognise of Freyr or of his to Yngl. saga cap. 11, these very bless proceed from NiorSr also : auftigr sem
can

is of the in her makes

god
car,

NiorSr, and

in

that

'

NiorSr

Vatnsd. p. 202. for he instructed

would be
nearer

proverbial saying for a wealthy man, Snorri, in Formali 10, identifieshim with Saturn,
a

mankind

with Dionysus

with Noah, if any stress is to be laid on NiorS's abode being in Noatun, freyr was As affixed heroes to other names I find geirnidrffr used for a hero (p. 211-2), of in general, Stem. 266b ; conf. geirmimir, geirniflungr, "c. The
or

the mark Liber, or

vine-dressing and husbandry ; it to think of him and Freyr in connexion

even
'
'

in

name

itselfis hard

to explain ; is it akin

In Seem. 109b ? norSr, Goth. naur]?s firma, or pensilis ? I have met with no Nirdu, Nerd, Nird among OHG. in the AS. writings. nor proper names, with a NeorS Irminon's polyptych 22 2a has Narthildis (see SuppL). been oc appears to have greatly honoured : hofum hb'rgum hann Ssem. 36a ; especially, no doubt, rseSr hundmorgum, The Edda him among people that lived on the sea coast. makes rule over wind, sea and fire,he loves waters in Tacitus bathes in the lake (Sn.27); from and lakes,
as

north, AS. norS, OK there is niarSlas for sera

to

Niordr

Nerthus

the mountains

of the

218

FRO.

midland
shore;
a

he

longs to be away

where

the

swans

sing

on

water-plant, the spongia marina, bears the name vottr, Niorft's glove, which elsewhere was very likely passed on to his daughter kinds of orchis for some Freyja, and so to Mary,
too, from

the cool of Niarcfar

their hand-shaped

root,

are

called Mary's

hand, lady-hand,

god's hand (Dan.gudshaand). As Dionysus stands outside the ring of the twelve Olympian by rights not to have been gods, so NiorSr, Freyr and Freyjaseem
they the Ases, though reckoned among Vanir, and were them in Sn. 27-8. They the view Asgar5, lotnar
are

marshalled

among
to

of the elder Edda, different from did the Vanir in Vanaheim, the Alfar in Alfheim, so Ib'tunheim.
Freyr

therefore, according Ases ; as these dwelt

in

the

in
were

Vanir

entered Alfs and fancied Vanir

regarded as into intimate

lotuns

always that the Alfs and

is called Vaningi, Seem. 86b. The intelligent and wise, Seem. 36a ; and they fellowship the Asen, the while with Some have opposed to them. remained
lotuns

stand

for Celtic

races,

for Slav; and building chiefly on an attempt of the Tanais in Tanaqvisl (orVanasaga cap. 1 to find the name by inference an they have drawn actual boundary-line qvisl !), between formerly Eussian Wennelane
though

and the in the Yngl.

Aesir

and

Vanir

German!

and

Slavi

in
sure

the

regions

occupied is to this day

;
even

by

them

(see Suppl.). And

the

called in Finnish name of the Wends

a enough Wenaila'inen, in Esth.

might

be dragged

in,

Granting that of Tacitus point the other way. foundation for these views, still to my mind there may be some the conceptions of Aesir, Vanir, Alfar in the Edda are sketched on to be a ground altogether too mythical for any historical meaning
the Vandili

Ases and Vanir, regards the contrast between no essential difference in the cultus of the several be right to lay on the fact that stress it may gods ; and, whatever Priye, it does not at to a Slavic goddess Frouwa, Freyjaanswers

got out of them I am aware of

as

and all follow that Fro, Frouwa deities than the rest. Germanic
Liber,
as

Nerthus
Tacitus

were

in
on

less degree

is silent

the German

Jupiter, yet we a are entitled to assume though the Gothic fairguni is universal veneration of Donar, even Peruri ; so also, to judge by what better represented in Perkunas or Fro, Freyr appears so firmly established, have, Frauja, clues we he
is
on

our

that, considering

the

scanty

information

we

have

about

our

FRO.

219
a

antiquities,no
some

German

race

can

be denied

share in him, though

have worshipped him more than others; and nations may even that is not easy to ascertain, except in Scandinavia.1 It is worthy of notice, that the AS. and ON. genealogies bring Fred into kinship with Woden, making Finn the father of a Frealaf

(Frioleifr), and him

links, FriSuwulf
stands thus the
:

again of Woden and FriSuwald,

;
so

some

of them

insert two

more

Finn,

complete pedigree FricTuwald, Woden in Fredldf, Friftuwulf, (or,

that the

Fred of Frealaf, our old acquaintance wine). Here are thing, a evidently FriSuwulf, Frealaf, FriSuwald all the same This follows even mere from a quite expansion of the simple Fred.
place different ON.
Burr genealogy, Fornald. sog. 2, 12, which makes (= Finn; conf. Eask, afh. 1, 107-8)the immediate progenitor of OSinn, and him of Freyr, Nib'rftrand a second Freyr. The double Freyr corresponds to the AS. FriSuwulf as the and FriSuwald,

expressing glad, free and fair are near of kin to one Lastly, when AS. genealogies by turns call the same another. is supported by Finn's father Godwidf and Folcwald, this last name
words

here

the

'Fin

Folcwalding'
again

(-ing
=

son) of

Cod.
must

exon.

Beow.
race,

2172, where
for the Edda

the

reference

320, 10 and of be to Fred and his

87a, conf. 10a)designates (Siem. Now

Freyr
no

'

folcvaldi

(al. folcvaldr) gooY.

this folkvaldi

means

dominator, princeps, i.e. fred, fr8,and seems, as the same On the linking of Freyr and NiorSr with pass into a proper name. 05inn, there will be more to say in ch. XV (seeSuppl.).If
Kronos of Niorftr with the justification, evidently Poseidon (Neptune)
come nearer

other than like it,to

Snorri's comparison

have (Saturn)
son

any

to
Troops same

our

referred to means the

sea-god ; and Lith. pats, Sansk. patis, Goth. (lord,

Fro.

Teutonic

would UocretScwy might be

of Kronos

fa]?s), which
would

as

Only

then

both

Fro

and

Nirdu

again belong to the eldest race

1

of gods.

Miiller, Nibelungensage 148, wishes to extend the Vanir pp. 136 Germans, gods only to the Sueves and Goths, not to the western and to draw a distinction between to me the worship of Freyr and that of "Wuotan, which looks very doubtful. As little I give up the point, that NiorSr and Nerthus can brother and sister, were and joint parents of Freyr and Freyja; this is grounded not only on a later representation of Snorri in the Yngl. saga cap. 4, where yet the female NiorS is nowhere named, as Tacitus conversely knows only a female Nerthus and no god of that name JSaem. 65a : ' vi(5 systor thinni ; but also on gaztu slikan mog,' with thy sister begattest thou such brood, though here again the sister is left unnamed.
"

Wh.

CHAPTER

XL

r ALTAR

(BALDER).

of the most ingenious and beautiful in been also handed down in a later us form with variations : and there is no better example of fluctuations in a god-myth. The Edda sets forth, how the pure blameless deity is struck with Mistiltein by the blind Ho5r, and must go down to

myth of Balder, one the Edda, has happily for

The

the nether world, bewailed by all ; nothing can fetch him back, and In Saxo, all is pitched Nanna the true wTife follows him in death. in a lower key : Balder and Hother are rival suitors, both wooing Nanna, and Hother to procure a magic the favoured one manages

sword, by which alone his enemy has wavered long between of war

is vulnerable ; when the fortune them, Hother is at last victorious

near

Hel, glad at the and slays the demigod, to whom herself beforehand. But possessing him, shews

prospect
the

of

here

grand

funeral pile is prepared for Gelder, a companion of Balder, of whom in the Edda knows The worship of the account nothing whatever. 2, the god is attested chiefly by the Fri(5]?iofssaga, v. Fornald. sb'g.

63 seq. (see Suppl.). Baldr, gen. Baldrs, reappears

in the OHG.

611)51 and lord, king, signifying a prince, and seemingly used only with a gen. baldor, CsBdm. 163, 4. pi. before it : gumena wigena baldor, Jud. 132, 47. sinca bealdor, Beow. It is 4852. winia bealdor 5130.
no.

(inMeichelbeck

450. 460.

P altar proper name in the AS. bealdor, baldor,

remarkable

that in the Cod.

even

exon.

276,18 nuegSa

bealdor

(virginum

I know of only a few examples of a maiden. in the OX. : baldur i brynju, Seem. 272b, and herbaldr 218b are Fornm. sog. used for a hero in general ; atgeirs baldr (lanceae is said princeps)

vir),
noun

5, 307.
1

This conversion

from

proper

name

to

appellative

aro

Graff 1, 432 thinks this name of stands for Paltaro, and is a compound by analogy ; in the ninth and tenth this is unsupported forms are find Epuraro centuries, weak not always yet curtailed, and we never Epurar. (eberaar, boar-eagle),

(aar, aquila),but

PALTAR.

221

fro, frea, and the ON. t$r. As bealdor exactly reminds us of frduja, is already extinct in AS. prose, our Paltar seems proper name likewise to have died out early ; heathen songs in OHG. may have known
a

paltar

princeps.

Such

Gothic

forms

as

Baldrs, gen.

Baldris, and baldrs (princeps), may fairly be assumed.1 in strictness appear to have This Baldrs would

no

connexion

Paltar with the OHG. nor with the Goth, batys(bold, paid, audax), Baldr with the ON. ballr. As a rule^ the Gothic Id is represented nor by OK Id and OHG. It : the Gothic 1" by OK 11 and OHG. Id.2 But the OS. and AS. have Id in both cases, and even in Gothic, OK. and lan OHG. a root will sometimes appear in both forms in the same guage;3 so that a close connexion between balj?s and Baldrs,4 paid and it is even Paltar, is possible after all. On mythological grounds is also the bold one, from nenna to probable : Balder's wife Nanna in have been Nanjjo from dare ; in Gothic she would nanjyan, from gi-nendan. The Baldr of the Edda Nandd OHG. not may

distinguish himself
valiantly ; and complete 5,

by

bold

deeds, but

in Saxo

he

fights most

neither of these narratives pretends to give a the Gothic Balthae (Joraccount of his life. Perhaps
their origin to
a

nandes

29) traced Suppl.).

Yet
even

divine

Batys or

Baldrs

(see

bold this meaning of the god or hero might be a later one : the Lith. laltas and Lett, baits signify the white, the baltas exactly good; and by the doctrine of consonant-change, to the Goth. bal}?s to this, that the answers and OHG. paid. Add AS. genealogies call Woden's Beldcg, which would lead us
I confess I have other proper
1

'

'

son

not

Bealdor, Baldor, but Bceldceg,

an

to expect

OHG.

Paltac,

form

that

nowhere

read.

But

both

dialects have
:

names

compounded

with dseg and tac

OHG.

plenty of Adaltac,

Paltar, must be kept distinct from Baldheri the compound 420. 448), Paldheri (Trad, patav. no. This JBaldhere. AS. 35), Paldheri is the same as Paldackar no. (Trad, 18). patav. 2 Goth. kalds ) C gtilk vil"eis hutys ON. kaldr V- but 1 villr hollr gull. OHG. kold. hold (wildi 3 Conf. Gothic aldis, also aldrs ; Goth, fatyanand OHG. atyan and al]?s faldan, afterwards faltan. As ]? degenerates into d, and d into t, any d put for fadr stands for fa]?r, by : the Goth, or t for d, marks a later form we as see ]?, ' feeder, have 1000 AS. a must [the usurpation of pater modor,' after years, father, mother ' given place to the truer again].In the ON. valda pret. olli, we must regard the 11 as older than the Id, in spite of the Goth, valdan and OHG. waltan [somewould prefer to call valda an archaism]. 4 Baldr may be related to bal}?, as tir to ty, and zior to zio.
Baldrs,
no. (Schannat

chaltj

'

222
Alptac,

PALTAR.

Ingatac, Kertac, Alfdag

; AS.

Helmtac,

Hruodtac,
1,

Regintac,

Sigitac;
Liuddag, has the

OS.

Alacdag,

Pertz (Albdag, Wegdaeg,

Hildidag, 286),
;
even

Osdag,
name

Wulfdag

Swefdseg

the

ON.

Svipdagr.

Now,

and is synonymous with Sigar, Sigheri)1 ; or

either Baeldseg simply stands for Bealdor, Eegintac with Reginari, Sigitac e.g., with it (as

recognise in the word docg, dag, tac itself a personification, such as we found another root 1 94-5)in the words div, divan, dina, dies ; and both undergoing (p. else
we

must

alike would express a shining one, this the Slavic biel,bel,we have no

for Bealdor

or

anything

Prefixing to god. need to take Bteldseg as standing else, Bod-dasg itself is white-god, light-god,
a

white

one,

he that shines as sky and light and day, the kindly Bielbogli, BelWgh of the Slav system (see Suppl.).It is in perfect accord with this explanation of Bael-dseg, that the AS. tale of ancestry assigns
to him

Brand, of whom the Edda is silent,brond, brand, ON. fax, titio. Baelda3g therefore, as regards brandr, signifying jubar,
a
son name,

his

would agree with Berhta, the bright goddess. We have to consider a few more circumstances bearing on this Hann point. Baldr's beauty is thus described in Sn. 26: eisv"fagr honum, hvitt, at liartr lysir oc er sva eitt gras alitum ok svd at
'

af

iafnat

marka and bright that he shines of himself, there is a grass so white that it is evened with Baldr's brows, it is of allgrasses whitest, and thereby his fairness both in hair and body. This thou mark mayest after the god's white eyebrow,2 is either the anthemis cotula, stillcalledBarbro in Sweden, Balsensbro, Ballensbm in Schonen, and Barbrogr"s in Denmark, or the matricaria maritima plant, named

er allra grasa hvitast oc ]mreptir mattu tilBaldrs brdr, ]?at hans fegurS bseol a hfiriok liki ; he is so fair of countenance er
'

Baldrsbrd

inodora, whHi retains the original name In Skane there is a Baldursberg, in

in Iceland

Suppl.).3 (see
a

the

Ottingen country

Baldern, and
such
men,
names

in the

Vorarlberg,

of places demand Baldar or Baldheri, I

more.

of Bregenz, ^Balderscliwang ; caution, as they may be taken from

east

several Breiffablik, nom.

But

god i.e. broad 41b, Sn. 21-7), pi. (Ssem.

the

therefore withhold heavenly of the abode

the

mention
was

of

called

splendors,

hardly analogous : Bceld-osj and Regin-fac. TRANS. Kvavta. the dark brows 6"j"pvs ot Zeus emphasizes and Hera, Conf. \cvic6(f)pvs Artemis Diana. Xev/co^pvj/r/, white-browed and 3 Germ, names : kuhauge, of the camomile rindsauge, ochsenauge (ox-eye). Dalecarl. hvitet-o.ia in Bahuslan hvita-piga (white (white
1

The

cases

are

"

Homer

eye),

girl).

HADU.

223

may have reference to the streaks of the milky way ; a place Lethra, not far from Eoeskild, is said to have borne the name near in a poem of the of Bredeblick.1 This very expression re-appears

which

twelfth century, though not in reference to a dwelling-place, but to over the battle a host of snow-white steeds and heroes advancing in brahte Dietheriches vane field : Do clusint lossam zvencik In Wh. 381, 16 : ' daz foeither llickin uber lant, Both. 2635.

bluot

uber blood flow

die Uicke
over

floz, si wurdn almeistic rotgevar,' did the the shining silks ? the paths of the field,or over

If Bceldcey and Brond reveal to us even had a definite form of its own
may

that the worship of Balder outside of Scandinavia, we

conclude
names
as more
a

proper

this myth as will be personal

the general diffusion of all the most essential into there, that the main plot of the myth entering The goddess Hel, known to all Teutons. whole was from fully shown in ch. XIII, hella. Hoffr OHG. halja,
as a answers

to the Gothic im

noun

Ho5, (ace.

gen. HaSar,

dat.

HeSi), pictured
who

without malice Hotherus in Saxo, and implies Hadu, 0 Frank. Chado, of which

blind god discharges

of tremendous the fatal arrow

a
we

Goth. Hapus,
have

strength (Sn.31), at Baldr, is called AS. Hea"o, OHG.

proper names Hadupald,

and poetic compounds. Hadumar, Hadupurc, Hadufrid,

stillundoubted traces in Hadupraht, Hadufuns, OHG.

Hadulint,

Haduwic

in Tacitus "c., forms which abut close on the Catumerus (Hedwig), (Hadumar, Hadamar). In AS. poetry are still found the terms Csedm. 193, 4. Beow. "737.4927 ; heaSorinc (vir egregius, nobilis), impetus, fervor), Coedm. 21, 14. 147, 8. Beow. 164. heaSowelm (belli Beow. 2919. 3211. 3334; heaftowsed 5633; heaSoswat (sudor bellicus), Cod. exon. Beow. 78 ; heaSubyrne bellica), (lorica bellica), (vestis Cod. exon. 297, 7 ; heatJosigel and heaSogleam jubar), (egregium Beow. 1862. 438, 6; heatfolac (pugnae ludus), 486, 17 and Beow. 1090. 5378 ; heaftosioc 3943 ; heaSogrim (atrocissimus), Beow. 2490. Beow. 5504 ; heaSosteap (celsus), (pugnavulneratus), 4301. In these words, except where the meaning is merely intensi fied,the prevailing idea is plainly that of battle and strife,and the god or hero must have been thought of and honoured as a warrior.

Therefore phenomena
out

Hafius,Ho"r,
of
war

as

well
was

as

Wuotan

; and

he

imagined
"

and Zio, expressed blind, because he dealt

at random

good

hap
8

and

ill (p. 207). Then, beside Hoftr, we

crit.hist. 2, 63.

Suhm.

224

PALTAR.

have

Hcrmo"r

interweaving

himself

in

the

history ; he is dispatched to Hel, to demand In Saxo he is already forgotten ; the back from the underworld. AS. genealogy places its HeremoS Woden's ancestors, among and his son Sceldwa in Sceaf names or as the either renowned story,
whereas in the North he and Balder alike are the offspring of OSinn ; in the same (p. 219) Freyr taken for the father as well way we saw A later Heremod as the son 1795. appears in Beow. of NiorSr. that with the old races ; he is perhaps by the side of Sigmundr in Saem. 113a, to whom hero, named OSinn lends helm and hauberk. AS. title-deeds also contain the name; Herimuot, Herimaot, occurs 1, 232. 141 ; and in OHG. Kemb. very often

of Haider's his beloved brother thread

3417, but still in kinship

(Graff2,
244.

699 260.

anno

782, from
story has

MB.

7, 373.
Eied.

Neugart
no.

no.

170. 214.

annis
nor

8U9-22-30-34.
a

21

anno

821),but neither Suppl.).

song

tale to tell of him

(see

So much the more discovery ; not only Germany, with it a When,

valuable are the revelations of the Merseburg fully assured now are we of a divine Balder in but there emerges again a long-forgotten mytlius, and to the North. even name new unknown
'

day were one and Wodan says the lay, Phol (Balder) riding in the forest, one foot of Balder's foal, demo Balderes volon,' habitants was the heavenly out of joint, whereupon wrenched their best pains on setting it right again, but neither Sinngund and Sunna, nor yet Frua and Folia could do any good, the wizard himself could and heal the limb only Wodan

bestowed

conjure

Suppl.). (see
The Norse

whole incident is Yet what legends.

as
was

little known
told in
a

to the Edda

as

to other

before the
in

conjuring
Denmark

spell in Thuringia found lurking tenth century is still in its substance folk of Scotland known formulas to the country heathen

and

(conf. ch.

XXXIII,

Dislocation), except that they

Wodan. apply to Jesus what the heathen believed of Balder and It is somewhat odd, that Cato (Dere rust. 160) should give, likewise Sabine form of Old Roman for a dislocated limb, an or perhaps is evidently spell,which is unintelligible to us, but in which a god invoked: Luxum
si quod
est, hac cantione
sanum

fiet. Harundinem mediam

cantare

prende tibi viridena pedes IV aut V duo homines teneant ad coxendices.

longam, Incipe

diffinde,et in alio S.F.

HERIMUOT.

PHOL.

225
durn

motas
coeant.

vaeta

daries dardaries astataries Dissunapiter ! usque What follows is nothing to our purpose.

The horse of Balder, lamed and checked on his journey, acquires full meaning the moment we think of him as the god of light or
stoppage

and detention must give rise to serious mis chief on the earth. Probably the story in its context could have informed us of this ; it was foreign to the purpose of the conjuringof the four goddesses will be discussed in their here is,that Balder is us proper place ; what concerns called by a hitherto Phol. The eye for our name, second and unheard-of
names

day, whose

spell. The

antiquities often merely wants opening: has resulted in clear footprints of such hand, in several names of places. In Bavaria there
was a

a
a

noticing of the unnoticed god being brought to oar Pholesouwa, ten

Pholesauwa,

or

twelve

miles from Passau, which in a document drawn up 2, p. 21,

no.

the Traditiones patavienses firstmention between 774 and 788 (MB. vol. 28, pars later ones of the same district: 23), and afterwards many

it is the present village of Pfalsau. Its composition with aue quite fits in with the supposition of an heathen The old worship. gods were on but inclosed by brooks on eas worshipped not only mountains,
'
'

and rivers,where fertilemeadows yielded pasture, and forests shade. Such was the castum nemus of Nerthus in an insula Oceani, such Fosetesland with its more willows and well-springs, of which Baldrshagi in the Fri5presently. (Balderi mentioned
was "fofssaga,
an

enclosed

pascuum), sanctuary (griSastaoY), which

for which
'

none

might
vener

damage.

I find also that convents, preferred,

were

time-hallowed
'

often situated in eas ; and of one in the maids' ouwe,' nunnery the very word is used : in der megde 1, 357).1 The ON. mythology ea (Diut. supplies us with several eas

able sites were

'

in Fiinen, another named after the loftiestgods : OSins"??/(Odensee) Oolnsey (Onsoe) in Norway, Fornm. sog. 12, 33, and Thorsey, 7, 234.

9, 17

Hlesscy

in (Lassoe)

the Kattegat, "c., "c.

Donaresouwa,

We

do not know
is equally

any OHG.

Wuotanesouwa,

but Pholesouwa

to the point.

Very
1

similar must

have been Pholespiunt

(MB. 9, 404

circ.1138.

an.

So the Old Bavarian convent (MB. 2Sa, 103 of Chiemsee was called ouwa the there 'der herren iverd,' 890), and afterwards monastery and the nunnery 'der nunnen Stat 'zo gottes ouwe' in Lisch, mekl. jb.7, 227, from a werd'. fragment belonging to Bertholds Crane. Demantin 242.

15

226 Pfalspiunt, 5, 399

between Eichstadt
anno

PALTAR.

now 1290),

Pfalzpoint

on

the Altmiihl,

in a considerable forest. Piunt and Kipfenberg, if an ea could be conse an means enclosed field or garden ;* and Graff 3, 342 has a place called crated to a god, so could a field. like Yiswunpiunt, which, to judgeby the circumstances, may with

be assigned to the goddess to Bavaria (see SuppL).

reason

Frouwa;

no

doubt it also belongs

this

In

the Fulda

Traditions

(Schannatp.
comes

291,

no.

85) occurs

remarkable

passage:

Widerolt

tradidit sancto

Bonifacio

in Pholesbrunnen in provincia Thurquicquid proprietatis habuit ingiae. To this Pholesbrunno, the village of Phulsborn has the first from the towns claim, lying not far from the Saale, equidistant documents Mid. Age Apolda, Dornburg and Suiza, and spelt in Phulsborn and Pfolczborn ; there is however another village, Falsin the Franconian Eberach Falsbronn, on brunn the Eauhe or

Steigerwald. divinity

Now

(and that,
has

Pfolesbrunno all as there Balder),

the
are

more

plainly

suggests
:

a a

the produced from Rhine Palatinate,2 and it has been shown that the form ought to be to Baldenhain corrected into Baldersbrunno as well as the modern f.d. alt.2, 256) Baldershain (Zeitschr. ; and Bellstadt in the Klingen

Baldebrunno

been

also Baldersbrunnen the Eifel mts, and from

district of Schannat

Schwarzburg-Sondershausen

was

formerly

Baldersteti,

the dioec. Fuld. p. 244, anno 977 (seeSuppL). From Norse mythus of Balder, as given by Saxo, we learn that Balder in the heat of battle opened a fountain for his languishing army: Victor Balderus, ut afflictum sitimilitem opportuni liquoris beneficio
recrearet,

altius rimatus aperuit, quorum agmen hianti passim ore captabat. scatebras sitibundum erumpentes Eorundem pristina vestigia sempiterna firmata vocabulo, quamquam
novos

humi

latices terram

scaturigo desierit,nondum admodum This spot is the present Baldersbrond Saxo, p. 120). But the legend may

prorsus exolevisse creduntur. to Miiller's Roeskild (note near

be the
same

legends, which at a later time placed to king 117, and infra, Furious host)that which heathendom

old German Charles's account (p.

as

had

told of

locum
2

Salzburg doc. of the tenth cent., in Kleinmayrn duobus pratis, quod piunti dicimus. cum

p. 196

Curtilem

1285 : in villa Baldeburne. Conf. Schopflin's Alsat. dipl. no. 748, anno a place Balderbroc, A Westphal. doc. of 1203 (Falke trad. corb. p. 5G6) names palus, campus Balderi. which might mean

PHOL.

227

Balder ; in that
fountain, whence But the name

case

the still surviving name the myth of Balder emerges

of Phol

has
anew.1

itself proved

is established more firmly still. A Heinricus de Pholing frequently appears in the Altach records of the 13th century, MB. part 11, a Eapoto de Pkolingen, Phaling, in MB. 12, 56. 60 ; this place is on the left bank of the Danube below

Straubingen, between
Polling in other

the two

convents

of Altach.

I doubt

if the

records (and there are several Pollings in the be the same Aminer can word, as the aspirate is wanting country) Gotha is Pfullendorf or Follendorf near and the liquid doubled.

in docs, of the 14th century Phulsclorf. A Pholenlieim in Schannat, Vinci, lit. coll. 1, 48. 53. Not far from Scharzfeld, between the Harz
Polde, called in old village named early records and writings Polidi, Palidi. Palithi, Pkolidi (Gramm. 2, 248), have the seat of a well-known convent, which again may
mts

and

Thuringia, is

an

been founded

on

with the god can in his name. gather from it the true value of the varying consonant Of Phol so many interpretations crowd upon us, that we should be puzzled if they could all be made good. The Chaldaic lei or lal
seems

If a connexion the site of a heathen sanctuary. be established in this case, we time at the same

to have

been

mere

title pertaining The

to

several gods

bel=

Finnish palo means fire, the AS. lael rogus, and the Slav, pdliti to burn, with which OK Ictt, Lat. Pales and the Palilia. Of phallm have already we connect
spoken.
names

Uranus, bel= Jupiter, bel=Mars.

We
for
a

must

first make

sure

divinity of whom as bare name (see Suppl.).On the question as to the itself, I set aside the notion one might stumble on,
a

of the sounds in our native know but we the yet nothing

sense

of the word that it is merely

fondling form of Paltar, Balder, for such forms invariably preserve initial the of the complete name ; we should expect Palzo, Balzo, but not Phol.2 Nor does the OHG. Ph seem here to be equivalent
'HpaxAe'a 8 6 8e At/3a5a. ^evra fJUKpav zv^aardai eViSei^at CLVTOV dvedooKe f)v 6ea(rdp.fvos 6 Ai/3u8a, Kararpu^eo-^at, pfyas Kepavvbv piKpav 'Hpa.K\f)s in II.20, 74). KOI TO (Scholia 7rAov"na"repoi" eVoajcre (pe'peo"$al els ovon/my This spring was 'HpaK\f}os Scamander, by be the \ij3ds the side of set and may Pfolesbrunno Pfolesouwa, as being as both Xifido'iov well mead and ea ; and does not the Grecian demigod's pyre kindled on Oeta that suggest of Balder ? 2 So I explain the proper name from Folbreht, Folrat, Folmar, and Foh the like ; it therefore stands apart from Phol. [The Suppl. qualifies the sweep ing assertion in the text ; it also takes notice of several other solutions, as Apollo, Pollux, foal, "c.]
"pa"ri
TOV

Greek

tradition tells of Herakles TO Atl rrarpi

and Zeus:
ai"r""

228
to the

PALTAR.

ordinary F which

corresponds
to

to the

Saxon

be
an

aspirate which, answering Old-Aryan media B. But we

is found

an

the Saxon

F, but rather to tenuis P, represents

know

that

Saxon initialP=OHG.

Ph

almost

putti, phuzi ; peda, pheit) form Pol is really made must out, we P, or as a rare exception, in which
does assert itself, an

exclusively in foreign words1 (porta, phorta ; for in it follows Phol, case the Sax. that ; either look for such the law
a

foreign

Old- Aryan

B.

of consonant-change I incline to this last hypothesis,

Phol and Pol (whoseo may and connect very well have sprung from a) with the Celtic Bcal, Beul, Bel, Bdcmis, a divinity of light fire, the Slav. Bielboyh, Belloyh (white-god), biel, bel or the

adj.

Lith. baltas, which last with its extension T makes it pro (albus), bable that Basldaeg and Baldr are of the same root, but have not Phol and Paltar therefore are in their undergone consonant-change.

beginning
ments

one,

but reveal to
same

us

two

divergent

historical develop

of the

mythology So far

word, arid a not unimportant of the several Teutonic races.2

we
can see,

difference in the

under the name worshipped god was of Phol chiefly by the Thuringians and Bavarians, i.e.according to the Hermunduri yet they and Marcomanni, ancient nomenclature Paltar or Balder, while his other name to have also known seem
as

the

is,really borrowed words, as port, paternal, palace, in which the Low Germ, makes no (like that in filth,father), and therefore the High change Germ, stands only one stage instead of two in advance of Latin : Pforte, Pi'ul/, TRANS. ""c. Such words stand outside the rule of consonant-change. 2 I have thus far gone on that Phol and Balder in the the assumption is strongly divine being, which Merseberg spell designate one and the same Baldrshagl, and supported by the analogy I have pointed out between Pholesouwa Pholesbrunno and Baldrsbrunnr ; and his cultus must have been very familiar in suc him by different names to be able to name to the people, for the poem Else one might suppose by the cession, without fear of being misunderstood. be different gods, and there would two that Phol and Balder were names, If by Phol ? leftfor the question, who can possibly be meant plenty of room is W, which is contrary -to all analogy, and PH almost could here represent V in PF PH, by names those ; then the places of all out court persistent of put OHG. Saxo, 45, in ON. Ullr, Ollerus we try the (like wolla, nil, which p. might \\6dan in be Wol, (Ullr OHG. so that'Wol ok endi wool) would Ullr was connected with Baldr, who in Stem. made a perfect alliteration. And Ullar sen,' sib to U., Ulli cognatus 93a is called (see Suppl.). But the gen. L would have to be Wolles, and that is contradicted by the invariably single to is conclusive against Wackernagel's The same in Pholes. reason proposal take Fol for the god of fulness and plenty, by the side of the goddess Folia ; I Pilnitis ; v. for it by an OHG. think the weak form Folio would be demanded internal does Haupts Still 2, 190. the more of the song consistency zeitschr. itself require the identity of Phol and Balder ; it would be odd for Phol to be at the beginning, and no further notice to be taken of him. named
1

That

"

OSinn)]

'

FOSITE.

229

Bceldccg prevailed among the Saxons and Westphalians, into a common Now noun. as the and the AS. bealdor had passed Zio, we ought to find Bavarian Eor stood opposed to the Alamannic
Baldag,
out whether

Phol
most

was

in like

manner

unknown

to

the Alamanns

and

the

races

akin to them.1

Lastly, from
west

eastern

Germany

we

are

transported

to the north

appertaining closely to the Balder cultus, and again The Edda linking itselfwith the Edda. the Ases a cites among Forseti, who like his father dwelt in a son of Baldr and Nanna,
by
a name

shining hall Glitnir

and
most

silver, and

who

built of gold (glit, kliz) nitor, splendor, OHG. (asBaldr himself had been called the wisest, mildest

god, whose verdicts are final, Sn. 27) for the wisest of judges; he settled all gods and men passed among 42a. Sn. 31. 103), disputed matters (Srem. and we are told no more eloquent
and

SuppL). about him (see This Forseti is well entitled to be

god
Fositc, concerning whom
some

compared biographies

with

the Frisian

valuable information. ninth century gives us Wilibrordi ("(" 739),written by the famous Alcuin
as

in the composed The vita sancti

("[" 804),relates

follows, cap. 10 : Cum ergo pius verbi Dei praedicator iter agebat, Fresonum insulam, et Danorum ad quamdam pervenit in confmio dco SILO Fosite ab accolis terrae Fositesland appellaquae a quodam
tur, quia

in

ea

ejusdem

dei

fana

fuere

constructs
ea,

qui

locus

paganis in tanta veneratione habebatur, ibi pascentium, vel aliarum quarumlibet

tangere audebat,
nee a

ut nil in
rerum,

vel animalium

gentilium quisquam ibi haurire etiani fontequi ebulliebat aquam Quo cum est, nisi tacens praesuinebat. vir Dei tempestate jactatus ibidem mansit aliquot dies, quousque sepositis tempestatibus opportunum
1

navigandi tempus

adveniret.

sed parvipendens

stultam

inquiry, how far these names reach back into antiquity, is far from 1 have to the P/oZgraben the Pfalhecke (-ditch), exhausted yet. called attention for which devil's dyke is elsewhere used ; then the raising of (-hedge, -fence), is ascribed in some the whirlwind parts to the devil, in others to Herodias in others again to Pfol. Eastern Hesse [meaningH.'s daughter the dancer], beginning with Bullfor the whirlwind, on the Werra has a ' very queer' name Boil- ; and in the neighbouring or Eichsfeld Pulloineke is pronounced with
The

Niddawitz A 1842, p. 762). shyness and reluctance (Miinchner gel. anz. family district UoT/foperg name same the the 327) ordinance (3, contains of The spelling Bull, Boil, would agree with the con (Polesberc ]),Pfoylsperg. hazarded jecture above, but I do not connect with this the idol Biel in the Harz, for Bielstein leads back to bilstein, i.e.beilstein. Schmid's westerw. id. 145 has pollecker, bolleckerfor spectre, bugbear (see Suppl.).

230

P ALTAR.

loci illiusreligionem, vel ferocissimurn regis animum, qui violatores damnare illius atrocissima morte sacrorum solebat ; tres homines invocatione sanctae Trinitatis baptizavit. in eo fonte cum sed et
animalia in
ea

terra

pascentia

Quod
etiam

pagani veloci

intuentes,
morte

in cibaria suis mactare praecepit. arbitrabantur eos vel in furorem verti, vel
cum

perire ; quos
tamen

nil mali

cernebant

stupore

perterriti, regi nimio deorum injurias

retulerunt.
suorum

Qui

furore

tribus vicibus sortes suo Deo defendente sors, vero suis cadere potuit ; martyrio
coronatus
nee

quod viderant in sacerdotem Dei vivi ulcisci cogitabat, et per tres dies semper damnatorum more mittebat, et nunquam
succensus
suos, unus

Radbodo

pati, factum

super

servum

Dei aut

aliquem

ex

nisi

tantum

ex

est." Eadbod

feared

sociis sorte monstratus king Pippin the Frank,

and

let the
was

evangelist

go

unhurt.1

What

Wilibrord

had

left

unfinished,

by another priest, some time accomplished .after by Altfrid (f 849), tells of as the vita sancti Liudgeri, composed the year 785 : Ipse vero (Liudgerus) studuit fana destruere,
....

erroris pristini abluere sordes. curavit quoque ulterius doctrinae derivare flumina, et consilio ab imperatore accepto, transfretavitin confinio Fresonum ad quandarn insulam, atque Danorum
et
omnes

quae a nomine del sui falsi Fosete Foseteslant est appellata insulam, destruxerunt omnia Pervenientes autem ad eandem ejusFosetis fana, quae illic fuere constructa, dem et pro eis Christi
....

habitatores terrae illiusfide Christi fabricaverunt ecclesias, cumque imbueret, baptizavit eos cum invocatione sanctae Trinitatis in fonte, qui ibi ebulliebat, in quo sanctus baptizaverat, a quo etiam fonte
tacens
"

Willibrordus
nemo

prius homines
aquam

tres

prius haurire

nisi

2, 410). Altfrid evidently had the work (Pertz praesumebat From that time the island took the name of of Alcuin by him. it bears to this day ; here also the helegland, Helgoland, which in the interest of Christianity, careful to conserve, evangelists were
oi of sacredness already attaching to the site. Adam describe; in his treatise De situ Daniae Bremen, (Pertz9, 369), in Finm the island thus : Ordinavit (archiepiscopus

the

sense

Eilbertum, (Fiihnen)

Farriam in
oceano,

quern tradunt conversum insulam, quae in ostio fluminis Albiae

episcopum) (1. captum) a

longo
secessu

piratis latet

primum reperisse constructoque monasterio habitabilem. haec insula contra Hadeloam sita est.
1

in

ea

fecisse

cujuslongi-

Acta sanctor.

Bcned.,

sec.

3. pars 1, p. GOO.

FOSITE.

231

tudo vix VIII milliaria panditur, latitude quatuor; homines stramine Sermo fragmentisque est piratas, si pro igne utuntur. navium inde vel minimam tulerint, aut mox perisse nauquando praedam
aut fragio,

quapropter redisse indempnem occisos ab aliquo, nullum cum magna solent heremitis Hi viventibus decimas praedarum offerre ditissima volucrum feracissima frugum, devotione. et est enim
"

nullam, scopulis arborem nutrix, collem habet unicum, pecudum includitur asperrimis, nullo aditu nisi uno, ubi et aqua dulcis (the locus venerdbilis omnibus spring whence they drew water in

silence),

nautis, praecipue in hanc dicatur.

accepit ut Heiligeland piratis,unde nomen vita sancti Willebrordi Fosetisland appellari dicimus, quae sita est in confinio Danorum sunt et et Fresonum. tarn memoaliae insulae contra Fresiam et Daniam, sed nulla earum
vero
"

Farria, appearing here for the firsttime, either rabilis. The name from confounding the isle of Fohr with Helgoland, or we must arose By the customs emend the passage, and read a piratis Farrianis.'
'

of these
assure

mariners and vikings even holy the place ourselves how

may of Christian times, we was accounted in the heathen

time

(see SuppL).
an

In

island lying between

Denmark,

Friesland and Saxony,

we

to all three. common might expect to find a heathen god who was to the It would be strange if the Frisian Fosite were unknown Norsemen a totally ; and stranger still if the Eddie Forseti were It is true, one would have expected a mention of this differentgod.

is quite silent about it ; deity in particular from Saxo Gram., who but then he omits many may others, and in his day Fosite's name have died out amongst the Frisians.

There

is

some

discrepancy

between

the

two

names,

as

was

natural in the case of two nations : ON. Forseti gen. Forseta, Fris. Fosite gen. Fosites. The simplest supposition is, that from Forsite
arose

by assimilation Fossite, Fosite, or that the E, dropt out, as in in the Frisian Low OHG. for morsar, Germ, so mosar mosar; Angeln, according to Hagerup p. 20, fost, foste == forste, primus.
Besides, there
is hardly any

other -way

of explaining

Fosite.

In

is praeses, forseti a fitting name forasizo,

ON.

princeps, apparently translatable into OHG. for the god who presides over judgment, and

arranges
same

bears almost the all disputes. The Gothic fatiragaggja later writings, attached in much sense, which I also find, even

to

our

word

vorganger

(now

predecessor).

More

complete

AS.

232
perhaps

PALTAR.

genealogies would
son.1

name

Forseta

or

Forsete

as

Bseldseg's

If proof of the extent of Balder's worship. that the god loved we and Baldrshagi may infer from Pholesouwa in point, where the flocks of his is a case isles and eas,' Helgoland son grazed ; and so is perhaps the worship of the Hercules-pillars,

Forseti, Fosite

are

'

which, following Tacitus,

1

we

might

fix

on

some

other island

near

it.2

Later writers have turned Fosete into a goddess Foseta, Phoseta, Fosta, to her to the Roman Vesta ; maps of Helgoland, in which are found approximate ' ' Fostae a templum of the year 768, and a 'tempi um marked vel Phosetae in Vestae' of 692, were Cimbrien (Plon, Major's made up 1692), conf. WiebeFs Hamb. The god Foste and Fosteland could 1842. iiber Helgoland, programm into Vita Suiberti cap. 7. find the their way spurious easily 2 to Another thought has struck my mind about Fosete. In the appendix brothers. Fasat Vasat, Ecke, Abentrot The form Heldenbuch, are the styled instead of the usual Fasolt need not be a mistake ; there are several QHG. in OS. in so names that Fasat and Fasolt can hold their men's -at, and -ad, -id, Fasolt Now known by (conf. ch. XX. Storm) and Ecke were side. ground side daemon light. Abentrot Ecke-Oegir As as a as god-giants of wind of and water, on the Eider and in Lassoe, so might Fosite be in Helgoland. was worshipped be let go, but its meaning For-seti, The connexion as not with Forseti must dubious, and I feel inclined to explain it as For?-eti from Fora-sizo becomes ' fors [awhirling stream, ' force in Cumbld],Dan. fos, and to assume a daemon of the

Nichus), with which Fositfs (conf. ch. XVII. whirlpool, a Fossegrimm Again, Heldenbuch the tally. gives those three brothers sacred spring would Nandcjer OHG. a father Nentiger (forso we must read for Mentiger) and Nandd ? does not he suggest Forseti's mother Nanna
"

CHAPTER

XII.

OTHER

GODS.

addition to the gods treated of thus far, who could with distinctness be in Teutonic or the perfect most pointed out of all races, the Norse mythology a enumerates series of others, whose
track will be harder
a

In

to pursue, if it does not die out altogether.

are

To

great extent

they

those of whom

the North

itselfhas littleor

nothing

to tell in later times.

1.

(HEIMDALL.)
no

Heimffallr,or in the later spelling Heimdallr, though

in Saxo, is, like Baldr, mentioned hvitastr asa Saam. (whitest of ases,
a

longer

gracious god : 72a),1 sverSas hvita, Ssem. 90a, hviti as, Sn. 104 ; he guards the heavenly bridge (the and rainbow), dwells in Himinbiorg heavenly heim in first The the (the hills). and part of his
seems agrees in sound with himinn ; ]?allr Swed. tall,Swiss dale, Engl. deal J?611, (pinus), gen. J?allar 259, conf. Schm. 2, 603-4 on but J?611 also means
name

bright

akin to 1, (Staid.
a

mantala),
by-name

Sn. 43, and Sn. 37. 154.

other

Freyja bears

the

All this remains Teutonic tongues answers

river, Mardoll, Mardallar, of gen. dark to us. No proper name in the

to

HeimSallr;
noun

41b 92b) or the common (Sasm. Yngl. saga cap. 39),we can connect Himilinbcrg haunted (mons coelius)

liorg

with Himinhiminfioll (Saem. 148a but

of other hills :
a

the

names

Pertz 2, 10 ; Himelberc lesberg in the Fulda country, Schannat

1

by spirits,in the vita S. Galli, in Lichtenstein's frauend. 199, 10 ; a HimiBuchon.

vet. 336
; several in

When this passage says further, * vissi hann vel fram, sem Vanir a"rir,' ' liter. he foreknew like Vanir,' his is well, other wisdom merely likened to it is not meant that of the Vanir (Gramm. 4, 456 on that he was one of ander], ' in Homer, Greeks and other Trojans' them, a thing never asserted anywhere [so means as and Trojans weW]. The Fornald. sog. 1, 373 calls him, I know not heimskastr why, allra asa,' heimskr usually signifying ignorant, a greenhorn, MH.G. by tump. the what poets mean
' '

234

OTHER

GODS.

Hesse

(Kuchenb.anal.
1834

11,

pp. 106, one, alleged to be Heimdall's, Himinvdngar, Srem. 150a, the

wochenbl.

137)near Iba and Waldkappel (Niederh. 2183);a Himmelsberg in Vestgotland, and

in Halland.

At

the

same

time,
a

OS.

hebanwang,

hebeneswang,

paradise (v.ch. XXV), the AS. some p. 158, and the like names,
to be studied, but yield
as

Heofenfeld coelestis
individual,
some

campus, Beda general, deserve

yet

no

savour points about him of nine made out to be the son Sn. 106. Laxd. p. 392 ; he wants

Other

safe conclusion about the god. almost of the fairy-tale : he is mothers, giantesses, Saam. 118a'b. less sleep than a bird, sees a

hundred

miles off by night

ground and the wool on Gulltoppr, gold-tuft, and he himself has golden teeth,2 hence the by-names Gullintanni HallinsM"i, tennur HallinskiSa/ and It is worthy Fornm. of remark, that Hallinskiol and sog. 1, 52.
'

day, and hears the grass grow on the the sheep's back (Sn. 30).1 His horse is
or

Heimdali
As

are

quoted and

among

the

names

for the

ram,

Sn. 221.

warder of the gods (vorftr go5a, Ssem. 41), Heimdali winds a powerful horn, Giallarhorn, which is kept under imparts, 5b 8a. Sn. 72-3. What the Voluspa a sacred tree, Sxm. be of a high antiquity (see must Suppl.).
watchman

of that poem, all created beings great and small are called megir Hcimd'allar, sons or children of the god ; he appears therefore to have had a hand in the creation of the
at the very outset

Now

exalted part than is and to have played a more world, and of men, Zio pre As, in addition to Wuotan, assigned to him afterwards. sided
seems over

fruitfulness, so the creative faculty and Fro over OSinn and Heimftallr. to have been divided between
war,

song

of suggestive

design

in the

Edda

makes

the

first

Heimin classes proceed from the same of mankind arrangement ffallr, Suppl.). of Rigr (see who traverses the world under the name later German There is a much tradition, very prevalent in the last few centuries, which I have ventured to trace to this heathen one, Mgr, to explain otherwise.3 As for the name its origin being difficult
it
seems
an

from

connect
1

sprung, like dis from idis,by aphaBresis older form, which I cannot precisely determine, but would Irinc, as in ON. an n before g or k often with the MHG.
to
me

to

have

Conf. KM. 3, 125. Li diente d' oro, Pentam. 3, 1. Of a certain Haraldr litrd, Fornald. 1, 366. sog. ok gulls 3 Conf. ch. XIX. Zeitschrift f. d. alt. 2, 257"267.
2

tennr

voru

miklor

HEIMDAIL.

BRAGI.

235

drops out (conf. Jmnki), and, as will be shown stinga stack, ]?acka Eriksgata.1 to a Swedish answers later,Iringes straza, Iringes wee
descends shining galaxy would suit extremely well the god who from heaven to earth, and whose habitation borders on Bifrost. Norwegian names of places bear witness to his cultus : HeimThe dallarvattn,
a

lake
a

in

Guldbrandsdalen

Heimdallshoug,
mentioned

hill in

Nummedalen

(GuSbrandsdalr), and (Naumudalr) ; neither is

in the ON.

sagas.
2.

(BRAGI, BREGO.)

like to see a more general would other god, one in Bragi was ON. the whom gift vested veneration of the revived, He is called the best of all skalds, Saem. of poetry and eloquence. 46a. Sn. 45, frumsmiSr bragar (auctor and poetry itself is

Above

any

poeseos),

given bragi gen. braga, and between (p.60); the form appears to waver bragr gen. bragar, at all events the latter stands in the phrase bragr karla = vir facundus, praestans, in bragr deorum asa
'
'

bragr.2

In honour

of him

the Bragai\\\\. or

bragarfall

was

'

85b. Sn. 21 la, but Bragi 211b), princeps = Thorr (Sasm. and femina praestantissima (Seem. bragr qvenna 218a).3
' '

even

distinct from the god, poet and king of old renown, himself bore the name of Bragi limn gamli, and his descendants A minstrel was were as styled Bragningar. pictured to the mind old and long-bearded, si5skeggi and skeggbragi, Sn. 105, which
a

Then

recalls Oolnn with his long beard, the inventor of poetry (p. 146)j and Bragi is even said to be Oftin's son, Sn. 105 (see Suppl.). In the AS. poems there occurs, always in the nom. sing.,the
term

brcgo

or

breogo, in the

sense

of

rex

Beow.

4387 and Andr. 209 is thronus

Now,

princeps : bregostol in regius; bregoweard in Csedm.

or

140, 26. 166, 13 is princeps.4

as

gen. plurals

are

attached to

1 Der Erik, gaminel Erke (old has now to mean come gammel E.), old Nick Swedish in ; conf. supra p. 124, on Erchtag. 2 Ssem. 113b, of OSinn : gefr hann brag skaldom (datcarmen poetis). 3 Does not the Engl. brag, Germ, prahlen explain everything ? (gloriari) high-flown Showy to poetry. speech would apply equally to boasting and ' Then, for the other meaning, the boast, glory, master-piece (of men, gods, women, we can angels, bears),' either go back to the more primitive sense ' in prangen, prunk, pracht, bright, or still keep to brag. Beauty (gloria) is be TRANS. Conius. nature's brag, and must says shewn/ 4 In Beda 4, 23 (Stevens, p. 304)a woman's Bregosuid, BregoswiO name ; in Kemble 5, 48 (anno 749)Bregeswi"estdn, and 1, 133-4 (anno 762), 5, 46 (anno 5, 59 (anno 798) a man's Bregowine. In Beow. 3847 bregorof is name 747),
"

clarissimus.

236
it : brcgo

OTHER

GODS,

engla, Caxlm. 12, 7. 60, 4. 62, 3 ; brego Dena, Beow. 8i8 ; hseleSa brego, Beow. 3905 ; gumena brego, Andr. 61 ; beorna brego moncynnes, brego, Andr. 305 (conf. Cod. exon. 457, 3) ; there
grows up karla,' and
names an

instructive analogy
to

to

the

'

above-mentioned

bragr

the

Tyr, Fred
seems

genitives similarly connected with the divine 196, 211, 220). The AS. brego and Bealdor (pp.
a

veiled divinity, though the forms vowel-relations do not exactly harmonize.1 to hunt up the Their disagreement rather provokes one equally
to point to

and

root

under

which

they

suit the purpose. High Scandinavian or

could reconciled verb briga brag would The Saxon and Frisian languages, but not the be
:

for term unexplained regen pluvia, therefore better written cerebrum : AS. briigen (like Engl. brain, Fris. brein, Low Sax. bregen ; I think so than braegen),

German,

possess

an

the notions understanding, cleverness, eloquence, Now imitation,' and is connected with $pevos, (frprjv, -$"povo"$. -cfrpcov, ' braga the ON. bragr, beside poesis, means also mos, gestus, and
answers

it

to

'

'

eftir einum it,nor any

referre aliquem

But,
or

as

such proper detected we

we

name

has nothing gestu, imitari. OHG. as Prako, Brago, Brego. the Saxons
stress
on a

like

god's document

son,

may

among lay some

faint trace

the

of the god fact that in an OS.

occurs as the name of a place, v. of 1006 Burnacker Bragi Now Llinzel's Hildesheim, p. 124, conf. pref. v. (seeSuppl.).

dwelt in Brunnakr, Sn. 121a, and she is called and his wife I5unn Brunnakrs beckjar sedis ornatrix, as Sk. ger5r,' Brunnakerinae Thorlacius interprets it (Spec.6, pp. 65-6). A well or spring,
'

for
name

more

than
'

one

reason,
'

suits

like Springfield

is so

time a god of poetry ; at the same natural that it might arise without any
a

reference to gods. Bragi appears to have stood in some pretty close relation to Oegir, and if an analogy between them could be established, which is unsupported hitherto on other grounds, then by the and side of briga brag the root braga brog would present itself, OHG. the AS. broga (terror), pruoko, bruogo, be akin to it. The

however

'

'

'

'

connexion

of Bragi

with

Oegir may

be

seen

by

Bragi

appearing

in the poem Oegisdrecka, and prominently Oegir in Sn. 80, so that in intimate converse
out
1

by his sitting next to with him he brings called Bmgarocdur,

almost

stories of
'

the

gods,

which

are

thence

as

The Irish breitheam, brethemb (judcx) is said to be pronounced brehon,' Trans, of Irish acad. 14, 167.

AKI,

UOKI,

OEGIR.

237

It is with great propriety, no doubt, that these speeches of Bragi. narratives, during which Oegir often interrupts him with questions Gangleri does Har when holding forth in the first part as 93), (Sn.
of the Edda,
were

put in the mouth

of the patron

of poetry.

3. AKI,
This

UOKI

HLER). FIFEL, (OEGIR,

GEOFON.

older god of the giant kind, not ranked among the Ases, but holding peaceable intercourse with them, bears the
an

Oegir,

The root of the terrible,the awful. aga 6g had given birth to plenty of derivatives in our ancient speech: Goth, agis 6g ""o/3o?, OHG. ^o/Beo/juaL, akiso, egiso, AS. egesa horror, OHG. aki, eki, AS.
name
'

'

ege

1 (ege awe)

terror, ON.

terrori cegja

esse,

To the proper name spelt with ce, not 3d. Goth. Ogeis, AS. fige, a Uogi, instead OHG.

which Oegir would

can

only

be

lay my
the
sea

hand

on

the weak

form

Uogo, Oago.

itself: sol gengr i ceginn, the sun cegi-sior pelagus is like the Goth, mari-saivs ; the AS, eagor and egor (mare)is related to ege, as sigor to sige. I attach weight to the agreement 'fliceavosand 'fiyijv, of the Greek whence coiceavds,
the Lat.
oceanus,

of which But cegir also signifies goes into the sea, sets ;

correspond I can only

Oceanus

was

borrowed,

but aequor

(rnare placiand

dum)

seems

not

cognate, being

related to aequus, not to aqua

Goth, ahva (see Suppl.).1 The boisterous element awakened immediate

and

awe, was

and the

sense

of

god's

OSinn

presence. Omi and

As
Yggr,

Woden
so

also called Woina poets

use

(p. 144),
woma,

the AS.

the terms

sweg, broga

phenomena highly appropriate

and egesa almost synonymously (Andr. and El. pp. xxx

"

xxxii).

for ghostly and divine Oegir was therefore a

name,
on

and is in keeping

with the notions of fear

p. 207-8. This interpretation is strikingly confirmed by other mythical The Edda tells us of a fear-inspiring helmet, whose conceptions.
name

and horror developed

is Oegishialmr
a one

such

gold and Ssem. 188a ;

1

brceSast at sia, Sn. 137 ; did Hreitmiar wear, and then Fafnir when he lay on the terrible to all that looked upon him, seemed the more
:

er

oil qvikvendi

vera

(tobe) undir

Oegiskialmi, bera Oegishialm

yfir

Oegir is also called Gymir, Saem. 59. Gdmir, Sn. 125. 183 possibly no ON. the epulator ? but I know other meaning attentio, gaumr than cura, of though the OHG. OS. both means cura gomna, goma and epulae, the AS. gyming both cura and nuptiae.

238

OTHER

GODS.

Laxd. saga, p. 130. to inspire with fear or reverence, einum, means Islend. sog. 2, 155 ; ek bar Oegishialm yfir alia folki,Fornald. sog. 1, 162 ; hafa Oegishialm t augum, ibid. 1, 406, denotes that terrible
stand, and the others cannot piercing look of the eyes, which i auga, was famous basilisk-glance, ormr something similar.1 Now man's name I find a clear trace of this Norse helmet in the OHG.

Egihelm

fuld. 1, 97 (Trad.

i.e. Agihelm,

which

am

126, p. 286 Eggihelm), identical with the strengthened- vowel form Uogihelm, But in the Eckenlied itself Ecke's unable to produce.
no.

; in Schannat

Ortnit's and Dietrich's, and elsewhere even or are mask called Hildegrim, Hildegrin ; and the ON. grima has now for helmet (inSsem. 51a a name turned up in a night) Eulda gloss, Dronke p. 15 : scenici = crimfan presupposes a sing.
costly magic helmet,
'
'

krimd

larva, persona, galea ; (Gramm. 1, 188)the name of

'

so a

we

can

now

understand

Krimliilt

Walkurie
'

armed

daemon in another also why egisgrimolt. The AS. egesgrime is equally a mask, and in El. 260 the helmet that frightens by its figure of a boar is called a grim1 venture to guess, that the wolf in our helm. ancient apologue
terror, and
was

with the helmet of gloss is rendered by

wearing such a helmet of dread, and hence his name of Isangrim, iron-mask, Eeinh. ccxlii (seeSuppl.). NOT have we to the end of fancies variously playing into one another : yet come terror, so must his shield as the god's or hero's helmet awakened imagined

and sword ; and it looks significant,that a terrific sword fashioned forms, viz. in the in the two by dwarfs should likewise be named Vilkinasaga Eckisax, in Veldek's Eneit Uokesahs (nota letter may Ecken in the Eckenlied Ecken sahs, as Hildegrin was we

alter),

helm, Eckes

I do not look for any verbal 15, 310. 17, 593), affinity,but this shield of Zew aiyioxo* (H. 229. 447. 5, 738) and Apollo (15, (2, wielded at times by Athena
helm. In the Greek

alyk

around, like Oegishialmr, too, which Eckisahs ; Pluto's helmet Hildegrim rendered and That ancient god of sea, Oceanus invisible, may be called to mind. whose hall glittered with gold, Saem. 59,2 and Oegir (seeSuppl.), 318.
361. 24,

20), spreads

dismay

"

tfgishialmi. The spelling with f sog. 9, 513 : gekk alvaldr und for the former, not can as an 02, se, our stand y only and refute Gramm. 1, 473. deriv. for the latter ; conf. mor the mceri, inyri and 2 In the great feast which he gave to the gods, the ale came (sialft up ofitself in the Hephsestus's barsc ]?ar tripods ran as out of and avTopdrot ol, "Su"m. 59), Even so Freyr had a sword er Qdov aywi/a, II. 18, 376. (that swings vegiz sialft back of itselfeverytime it is thrown. Seem. 82a, and Thor's Miolnir comes itself),
1

Fornm.

goes to confirm

AKI,

UOKI,

OEGIR,

FIFEL,

GEOFON,

HLER.

239

would
name

have

the of all others wear from him. From all we been Aki or Uoki ; and
that in the Ecke of our precipitate of the heathen

glittering helmet find, his name can it requires no heroic legend,

takes its which in OHG. must

great

boldness
over,

to
we

suppose
see
a

giant all

Ecke's mythical nature is god. by that of his brothers Fasolt and Abentrot, of whom confirmed hereafter. As the Greek Okeanos has rivers given him for more
sons

and

daughters, the Norse the Edda

Oegir

has by Ban and

nine

daughters, We might
of of

whose
expect

names

applies to waters

waves.

to

find that similar relations to the seagod

our

were

old
as

rivers also, most female [and stillbear feminine And there is

one

ascribed to

own

of which

were

conceived

names].
in which he may be clearly divides the Saxons from the

The recognised. Northmen, is called by the Frankish annalists in the eighth and Aegidora 1. 355-70-86. (Pertz ninth centuries Egidora, Agadora,
The ON. spells Egdora. writers 28. 11, Geogr. 31, Oegisdyr more (Fornm.sog. conf. plainly write of door, sea-outlet, Northman, ocean's a p. 15),i.e., ed. by Werlauff

such local name Eider, a river which

2,

620-31) ;

Helmold

1, 12. 50

ostium, Again,
a

perhaps

2, where
comes

here with a collateral sense of the awful. in Iceland, Landn. 5, place called Oegisdyr is mentioned latus oceani. Further, it Oegissifta, we also find 3, 1 an
even

out

that by the AS.

name

in Fifeldor

Cod.

exon.

321, 8 and

975, p. 760 is ad ann. the Eider again, stillthe aforesaid Oegisdyr ; while a various meant 975 in reading in Dietmar agrees with the annalist Saxo ad ann. Now, seeing that elsewhere giving Heggedor = Eggedor, Egidor.
by the
Wieglesdor

in Dietmar

of Merseb.

26, 51. El. 237) Fifelstream, Fifelwseg (Boeth. the AS. poems use for the ocean, and Fifelcynnes eard (Beow. 208) for the land of the ocean-sprites, we may suppose Fifel and its corruption Wiegel to be of Oegir. obsolete name OS. Geban, a being may hold good of the AS. Geofon, whose godhead is sufficiently manifest from the ON. Gefjun, who is to a giant. the Asynior, though reckoned she bore sons among another and The same
an

The Saxon compound

Geban however
Gebenesstrom

was

god ;"the Heliand shows 90, 7. 131, 22, but the AS.
a

only the poets, in

addition to Geofenes begang, Beow. 721, Geofenes staft,Caedm. 215, 8, and the less personal geofonhus (navis), Csedm. 79, 34, geofonflod, Cod. exon. 193, 21, have also a Geofon standing independently in

240 the

OTHER

GODS.

An gifen geotende, Beow. 3378. OIIG. Kepan is nowhere found, even in proper names, though Stahlin 1, 598 gives a Gebeneswtlare. I know to take not whether
nom.,

Cacdm.

206,

6, and

for the root the verb giban to give, in which 122, and Wuotan's relation to Neptune (pp.

case

G-ibika

(p. 137)

here ;

or

to look

away
snow

are which synony Oegir. In Fundinn mous Noregr the 369. Fornald. with (Sn. sog. 2, 17) we Forniotr 3 : hett read atti syni, einn Hler, er vcr kollum hight Hler, whom Ocgi (one Logi, JmdjiKari we annarr call Oegir),

and the notion of And the North

yi"*v ice and giants. itself furnishes some names

to

the

Greek

in 148) would come fern. \XL^V"hib-ernus ?]

(Rask, afh.
been

1, 95

Kari).

the older name, spoken of in Sn. 79, and after which his dwelling-place was Hles-cy (Stum. Lassoe in the Cattegat. 78b 159b 243b), now

Hler, gen. Hies, appears from this to have in use the giants, by which Oegir is among

named

4.

(FORNIOTR).

to tell (see SuppL), but his nothing more father Forniotr has left a notable trace of himself behind ; he belongs even less than Oegir to the circle of Ases, being one of the

Of

this HUr

I have

older demonic

giants, and

proving

that

even

these

demigods

or

the personified powers of nature must also have borne sway among Teutonic races Forniotr is to be explained, outside of Scandinavia.
not
as

for-niotr primus

occupans,

lotr

(Rask, afhand.

giants, and be shown which

.1, closely connected further on. Now

"

78),a

forn-iotr,the ancient' particularly apt expression for those with iotunn itself,AS. eoton, as will in the AS. Liber medicinalis, from
as

but rather

80 gives insufficient extracts, there pp. 176 according to Lye's dictionary a plant of healing virtue spoken by the name (twiceapparently, from the various

Wanley,

is

of of

spelling)
must

Fomcotes

Fornetcs folme,

folme
to

Forneoti (i.e.

manus).
be
the

As
a

none

of

the ON", writings allude of the have

this herb, its name

remnant

Saxon
been

people's own called Firnez,

in Beow.

mythology.
and the

In

OHG.

remember

how,

plant Firnezes 1662, Grendel has torn off the

giant may We folma.

hand

of

as Tristan water-sprite, and presents it as tacen of his victory, just chops off the giant Urgan's hand, and takes it with him to certify The amputation the deed, 16055-65-85. of the huge giant-hand seems

therefore part of

an

ancient

myth,

and

to

have

been

iitly

LOKI,

GRENDEL,

SATURN.

241

of a broad-leaved vegetable ; there is also a retained in the name than one legend the Evil one s-hand, and in more plant called devil' leaves the print of his hand on rocks and walls. If these last allusions have led us away deities rather to hurtful demons and malignant
an

j
{

from

the beneficent
have here

we spirits,

the teaching of the Edda repre easy transit to the only god whom reckons him among sents as wicked and malevolent, though it still the Ases.

5.

SATURN. GRENDEL), (LOKI,

seen,
was a

Logi, as

we

have

three brothers Hler, Logi, Kari

water, fire and

elements. by Logi the side of Loki, a being from the giant province 60)places beside a kinsman and companion of the gods. This is no mere play thing from different upon words, the two really signify the same
air

as

second son of Forniotr, and the to represent on the whole seem Now 54. a striking narrative (Sn.

points of view

Logi the natural force of fire, and

shifting of the sound, a shifting of the sense : has been made a sly seducing villain. The two may be compared to the Prometheus (Vulcan) and the Hephaestus of the Greeks ; Okeanos was a friend and kinsman of the former. But the two get In Loki, sa er flestuillu raetfr (Sn. up. 46), who devises the we see most of ill, also the giant demon who, like Hephaestus, sets the gods a-laughing ; his limping reminds us of Hephaestus and the lame fire (N.Cap. 76), his chaining of Prometheus's, for Loki is put mixed

Loki, with a of the burly giant

in chains like his son Fenrir. As Hephsestus forges the net Ares and Aphrodite, Loki too prepares a net (Sn. in which 69),

for

he

is caught himself. Most salient of all is the analogy between Hephaestus being hurled down from Olympus 1, 591-3) by Zeus (II.
XXXIII, and the devil being cast out of heaven into hell by God (ch. though the Edda neither relates such a fall of Loki, nor sets Devil),

him forth

cunning smith and master of dwarfs , probably the fuller once. Loki's former stories of Loki and Logi were much fellowship with OSinn is clearly seen, both from Ssem. 61b, and
as a

from

three creative deities on their travels, Offinn,Hcenir, Lo"r, Saem. 3a,instead of which we have also O"inn,
or

the

juxtaposition of

Hcenir, Loki, Saem. 180,

Sn. 80. 135

in

different order O"inn, Loki, Hcenir,

p. 162). This trilogy I do not venture to identify with that of Hler, Logi, Kari above, strikingly as OSinn corresponds to the t? CLVC/JLOIO ; and though from the creating OSinn 16

(conf. supra,

242

OTHER

GODS.

from Lo"r (blaze, as proceed breath and spirit (ond), glow) come imparts blood and colour (la the connexion of Hcenir, who ok litr), is not so clear : this Hcenir is one sense of the (65), with water

of the Norse mythology, and with phenomena unmanageable But the he has vanished without leaving a trace. in Germany us fire-god too, who of sounds ought according to that gradation Loho, or in Goth. Luka and either to be in Goth. Laiiha and OHG.
most

OHG.

Locho,

again purely in Scandinavia, and

as

to have come the loss of his name up in the character of the later devil. He lasted longer
seems

with

myths

everywhere
'

show

approaches Logi the giant. Thorlacius Loki fer yfir akra over that in the phrase (passes
'

nearly Loki the 7, 43) has proved (spec. the

how

fields), and
the
water,

in the Danish
burning
when Loka
sun are

'

Locke
meant,

dricker vand

'

fire and (drinks water),

sun

justas
in

we

say the

is drawing

he
daun

shines

brimstone

two streaks between clouds. for fatuus is ignis Icelandic the (Lokiiodor) exhaling (Lokiiincendium)for Sirius ; 44); Lokabrenna (ibid.

through

bright

Loka sposnir are

very noxious and there is

chips for firing. In the north of Jutland, a weed is called Lokkens havre, to cattle (polytrichum

comm.)

Locke sin havre,' now proverb his oats, i.e., the devil his tares ; the Danish lexicon translates sows fatua, others make it the rhinanthus crista galli. Lokeshavre avena
'

Nu

saaer

Lokken

Faye the fire crackles, they say Lokje smacks his children/ Lokke Molbech's Dial. lex. p. 330 says, the Jutland phrase p. 6. is equivalent Lokke driver idag havre idag (to-day),' or what saaer

When

'

'

'

is spoken of vapours that out his goats),' med sine geder (drives When birds drop hang about the ground in the heat of the sun. their feathers in moulting time, people say they gaae i Lokkis arri eventyr (pass under L.'s harrow ?) ; 'at hore paa Lockens
'
'

means (adventures)

'

to listen to lies

or

idle tales

(P.Syv's

gamle

Nomenklatur, there ordsprog 2, 72), According to Sjoborg's All of them Lokehall. is in Vestergotland a giant's grave named linger to this day among conceptions well deserving notice, which the common people, and in which Loki is by turns taken for a bene

danske

ficent and for the

same

hurtful being, for

sun,

fire, giant

or

devil.

Exactly

sort of harm

is in Germany
as a

kindly god of light is thought of

ascribed to the devil, and the devastating flame (see Suppl.).

On

this identity between

Logi and Loki

rests another

vestige

LOKI,

GKENDEL,

SATUEN.

243

of the Norse daemon, If Logi comes races.

fall to the root
means

lukan

the other Teutonic which is found among from liuhan (lucere), Lold will apparently (claudere, ; the ON. lok conf. claudus lame)

devilish spirit,a Grendel and his mother, Grendeles modor thyrs (Beow.846)named An AS. a veritable devil's mother (4232-74), arid giant's mother. 2, 172 mentions document a of 931 in Kemble place called
we come

finis,consummatio, bar closes. In Beowulf

and

loka repagulum, upon

an

because

bolt

or

odious

Grendles

mere

(Grendeli palus).

Now

the

AS.

grindel, OHG. the

as name

krintil,MHG.

Grendel

seems

grintcl is precisely repagulum, pessulus ; so in the same way related to grindel (obex)

Loki to

loka ; the ON. grind is a grating, which shuts one in like bolt and bar. Gervase of Tilbury (inLeibn. 1, 980)tells of an English firedemon named Grant. It is very remarkable, that we Germans have
third synonymous expression for a diabolic being, its hell'; hollriegel meaning heightened no doubt by composition with vectis infernalis, hell-bar, a hell-brand, devil or the devil's own ; a
use a
'

stillin

shrewish old hag is styled hollriegel or the devil's grandmother ; Langenstein (Martina 4b)already used this Jiellerigcl and Hugo von Now hell was imagined as being tightly bolted of abuse. and barred ; when Christ, says Fundgr. 1, 178, went down to Hades in the strength of a lion, he made die grintel brechen'. Lastly,
as
a

term

'

we

may

even

connect
or

the OHG.

dremil
mean

Graff (pessulus, both cacodaernon

'

5, 531) with

the ON.
seems,

trami

tremill, which
'

J?ik skulo ! gneypa and in the Swedish song of Torkar, trolltram is an epithet of the devil who stole the hammer. As this is the Thrymr of the Edda, one might guess that trami stands for J?rami, with which our dremil
clathri, cancelli
:

tramar

and also, it Stem. 85a ;

accord. Thus mythical notions that prevailed on the merging of Logi into Loki must
would
more

exactly

from this

several sides

we

see

the

and be of high antiquity. Foersom (on Jutl. superstit. p. 32) alleges, that the devil is conceived of in the pole with which a load is tied down. the form of a lassetra, i.e.,
Beside Loki the
as,

hands, joining subject

Snorri sets another

before

us

in the Edda,

Utyar"aloki, as

Thorr ; it was Loki himself, Sn. 54

1
'

king whose deceive even arts and power godlike his household one that the of other outdid
seq.1

Saxo, who

in the whole

of his work

Thorlacius's theory, of an older nature- worship supplanted by the Ases, to the antithesis of an Oku]?6rr on of Logi to Loki, and probably of Hler to Oegir, each pair respectively standing for thunder, fire,
rests mainly

Asaf"6rr,

244
never
'

OTHER

GODS.

Loki, tells wonderful things of this Ugarthilocus,' pp. 163-6 : he paints him as a gigantic semi-divine land, is invoked in a storm like monster, who dwells in a distant Thorkill, A valiant hero, named other gods, and grants his aid. brooks the adventurous journeyto Ugarthilocus : all this is but
once
names

the Eddie

legendary

in Snorri, Thorr pays to variation of the visit which, Stillit is worth noticing, that Thorkill plucks out one UtgarSaloki. hairs, and takes it home with him of Ugarthilocus's huge spear-like borders of the the uttermost (Saxo 165-6). The utgar"ar were habitable world, where antiquity fixed the abode of giants and have been present that i.e., hell; and here also may monsters, to that it were the entrance notion of the bar, closing up as inaccessible region of ghosts and demons. in very early times there was also a Saxon LoJco and Lcihlw, or only a Grendil and Krentil ; what is of Alamannic an To in the myths themselves. is the agreement capital importance Our more. was cited above, I will here add something what Whether nursery -tales have made plucked off the devil as familiar with the incident of the hah lap he lay asleep in his grandmother's three tale makes corresponding Norwegian
us

(Kinderm.29).

The

feathers be pulled out of the dragon's tail,not after he is dead. Loki, in

while he sleeps, but

in chains, like of his misdeeds, is put punishment but he is to be released brought fire to men; Prometheus who One of his children, Fenrir,1 i.e., again at the end of the world. in the shape himself in a second birth, pursues the moon of a wolf,

and

threatens

to

swallow

her.

According

to

Sn. 12. 13,

an

old

in wolfskin girdles, giantess in the forest gave birth to these giants is to being Mdnagarmr who (lunaecanis) the mightiest of them sun, devour the moon ; but in another place, while Skoll chases the
Hati, Hroffvitnis
were
sonr

dogs (Soem. 45a)

about
them

the

moon. were

Probably
never
'

there

fuller legends
;
an

all, which

written the tayl of

down
water.

old Scotch

story is stillremembered

about

To the elder series must be added Sif= earth, and the miSgarSsormr the place of? (world-snake).But what nature-god can OSinn have taken ' None ? And was his being not one of the primeval ones 1 "c. [Quotedfrom SuppL, vol. iii.] 1 fahnentrager, it be our Fanari, Feniri ? can Goth. Fanareis ? OHG.

pannifer 1 the Goth,

to to have the word answering the early Norse does not seem fano (flag). fana, OHG. [Has the fox holding up his tail as a do with beasts in war the against birds, anything to of unrighteous standard, this ?]

But

LOKI,

GRENDEL,

SATURN.

245

But the popular tlie wolfe and the warldis end' (seeStippl.). to have extended generally, and that from the earliest belief seems it. We Germany, times, all over still say, when and beyond

baneful and perilous disturbances arise, the devil is broke loose/ as in the North they used to say Lola er or bondum (ch. XXIII). In Berlichingen, p. 201 : the devil was the Life of Goz von every
'
' '

'

where

at large

'

; in Detmar's

chronik

1, 298

'

do

was

de duvel los

Of any one who prevailed. threatened from a safe distance, the folk in Burgundy used the ?1 ironical phrase : Dieu garde la lune des loups ! such meaning, in the same the end of the world ; threats would not be fulfilledtill IV. expresses the far end way the French popular song on Henry disorder and violence geworden/ i.e.,
'

the wolf's teeth shall get at the Fischart a ce que Ton moon : jusqu' prenne la lune avec Us dents? in several places speaks of this wolfdes mons? and most fully in his Aller practik grossmutter : ' derhalben dorft ihr nicht mehr fur
as

of the future

the time

when

'

ihn betten, dass ihn werden

Gott

vor

den

ihn diss jahrnicht erhaschen 3 In they won't get her this

wolle leliuten,denn sie ivolfen (neednot pray for the moon,

'

year).
'

the people rhymes among being thus distinguished :

about
um

several places there circulate the twelve hours, the last two

bricht das

zwolfe 12 bursts come the vault, the wolves, at i.e., death out of the vault. Can there be an echo in this of the old beliefin the appearing of the wolf or wolves at the destruction of
at 11 gewolbej

elfe kommen

die

um wolfe,

the world and the bursting of heaven's vault ? In a lighted candle, it burn away ifa piece of the wick gets half detached and makes is in the candle ; this too fast, they say a wolf (aswell as thief) Eclipses of sun or :oo is like the wolf devouring the sun or moon.
' '

noon

have

been

terror to many

heathen

md

increasing obscuration of the luminous the gaping jaws of the wolf they think by loud cries to bring it succour
when loose of the wolf

nations ; the incipient orb marks for them the threaten to devour
XXII, (ch. it,

inoment

md The breaking Loki from

Eclipses).
o(
war

his chains, who

the ultimate enlargement at the time of the Eagnarokr will

and

the gods, is in striking accord with the release tgainst and overcome Zeus is then to be overthrown. )fthe chained Prometheus, by whom
Lamonnaye, glossaire to the noei Conf. Ps. 72, 7 : donee auferetur 3 May in this connexion we think to 'lie moon, the eat up well which he
2

bourguignon, Dijon 1776, p. 242. luna. of the fable of the wolfwho goes down takes for a cheese ?

246
The be

OTHER

GODS.

formula,

'

unz

Loki verSr lauss

exactly

answers destroyed),

riufaz regin, tillthe gods to the Greek Trplv av etc Secr/iwi/

'

(=unz

Xa\da0r) npowdevs

Prom. 176. 770. 991); the writhings of (Aesch. 69. Sn. 70), the fettered Loki make the earth to quake (Ssem. just Prometheus in the case as (Aesch.1081). of %0a)v "reo-d\evTcu Only Edda the Greek
Titan

was

presents Loki as a Loki was fair in form, evil in disposition ; his father, a giant, his mother Farbauti Laufey (leaf-ea) (boatman ?), and named

noblest excites our hateful monster.

sympathy,

while

the

Ndl
them

(needle ; thin

words Loupouwa, Nadala, though

never

and insinuating, mio ok easy to translate into OHG.

are such names but always sonr,

355), all of auttyreiflig, Farpozo as (remex),

He is nowhere found. after his mother, Loki had

called Farbauta

Laufeyjar sonr

its origin in in prose (Sn. but held its ground even 64) and in the alliteration, Loke Lejemand of the later folk-songs. Loke Lovmand, Locke Loje,

(Seem. 67a 72b 73a), which

This Laufey
was

is firstof (Swed.Lofo)

personified, and here again By his wife Sigyn Loki had element.

of a place, which all the name there is doubtless reference to an

a

son

Nari

or

Narvi, and by

giantess Angrlofta three children, the aforesaid Fenrir, the serpent It is worthy of notice, that he Idrmungandr and a daughter Hel. himself is also called Loptr (aerius), and one of his brothers Hela

Uindi, which
names,

is likewise

name

of OSinn.

justthrow

out these

German mostly foreign to our enlisting for them future inquiry.

Once
turn

mythology,

in the hope

of

again forward

we

must

our

attention

brought
a

among

rare our

concurrence

the gods of the week of isolated facts seems almost

already for which 125-6), (pp.

to
secure
a

to

name

in
one

native antiquities. The

High

German

week

leaves two

place days, ,

But in the middle and one at the end, not named after gods. a for Wuotanstag, was sambaztag for Saturday, as well as mittwoch sheer innovation, which the church had achieved or gladly accepted

"

for those two

The firstsix days were days at all events. called after! Donar Zio, Wuotan, the moon, the sun, and Fria ; what god was I of the seventh day ? Four German j entitled to have the naming deities were available for Mars, Mercury, Jupiter, Venus, but how|
was

Saturn

to

be

put

into

German

The god

Mid.
:

Ages

went

on

explaining the seventh

day by the Roman

our

KaiserchronikJ

LOKI,

GRENDEL,

SATURN.

247
names no

which German

even

for the third, fourth, fifth and sixth days gods, but only Mars, Mercury, Jupiter, Venus,
:

expresses

itselfthus clumsily

An

sameztage sa einez heizet rotunda", daz was ein herez betehus,

dem

Then
Is
a

on

the Saturday

thing named rotunda That was a lofty temple,

The

der got hiez Saturnds, darnach was iz aller tiuvel 6re.

god was Thereafter

Saturnus, named it to all devils' was honour.

built the worship of Saturn is connected with the pantheon in honour of all the gods or devils, which Boniface converted into The Anglo-Saxons, English, Frisians, Dutch a church of St. Mary.
Here and
name

Low
:

Saxons

have

left to the

'

dies Saturni

'

the

god's very

Sceteresd"y or
even

Sceternesdzeg, Saturd"y, SaterdQi, Saterd"ch,

Satersdag, and

the Irish have adopted dia Satuirn or Satarn ; whereas the French samedi, Span, sabado, Ital.sabato, agrees with High Germ, samstag. Here is identity, not only of idea, as in our

the

case

of the other gods, but of

seems

name,

and the absence of borrowing

:

conson

ant-change

to

betray

downright

have been accidental, and a genuine resemblance have been modified in imitation of the foreign one ? In OHG Sazarnestac can be found ; but in AS. a neither a Satarnes- nor insidiae, insidiator (OHG. sazari,conf. saza, MHG. saze scetere means
a

the may German name

or

sitting in wait,

as

laga, lage is lying in

document of Edward

; wait)

with the name of a place Setter further, Wodnesbyrig a on the ; par with esby rig,quite in AS. plant gallicrus,our hahnenfuss, Engl. crowfoot, was sdtorld"e Saturni taedium as it were leiol, OHG. ON. I (-loathing, leidi).1

remarkable, a antiq. rot. M. no. 1.

more

the
us

and what Confessor

is still

(chart,

Kemble

4,

157) supplies

the ancient Franks spoke of Saturnus call to mind, that even as a heathen god, and of Saturni dolium, though that may referred to the mere planetary god (see SuppL).

(p. 88)
have

The
1

last name

for the

'

'

sabbath

brings

us

to the

OK

laugar-

In the AS. are preserved various dialogues between Saturn and Solomon, but similar to those between Solomon and Marculf in continental Germany, from more dressing their or antique and, apart Christian setting up, not unlike the questions and discourses carried on in the Edda between OSinn and VatyruSHere also the nir, between Ving]?6rr and Alviss, between Har and Gangleri. Saturn seems name for my point, and to designate a god of Teutonic to make paganism.

248

OTHER

GODS.

dagr, Swed.
doubt

logerdag, Dan.
or

equivalent but Zo^adagr, Zo^adagr have )?vottdagr originally shows ; may been in use,1 and Logi, Loki might answer to the Latin Saturnus,2 as the idea of devil which lay in Loki was popularly transferred to the Jewish Satan and [whatseemed to be the same the heathen thing] Saturn,
We

washing

loverdag, by which bathing day was meant,

in later times
as

no

the

and

Locki in

I prefer to take the first form as equivalent to Sannr (true) and Sanngetall. from the middle of the llth century But that AS. Sceteresbyrig irresistiblyrecalls the burg on to the Harz mts, built (according
'
'

take might even Saem. 46a, Saftr or perhaps

seducer, tempter, trapper. into consideration a by-name in of OSinn

ON.

is likewise

Sa5r, though

our

hitherto

despised

accounts

of the

15th

idol Saturn, which common people called Krodo ; to this we may add the name in p. 206 touched (HreSe, HreSemonaS),for which an upon We are told of an image older Hruodo, Chrodo was
to the Sachsenchroriik)

century in Bothe's Saturn, it is added, the

conjectured.3

of this Saturn

standing and
a

on

wheel

which represented the idol as a man great fish,holding a pot of flowers in his right hand, furnished Saturn was erect in his left ; the Roman
or

Krodo,

Suppl.).4 with the sickle, not a wheel (see Slav Here some conceptions appear to brazen simulacrum 5, 463) mentions a (Pertz
Slavs of the tenth century, without Bohemian 14a and glosses in Hanka Mercurius is called Radihost vnuk first,
'

overlap.

Widukind

the among at all describing it ; but Old 17a carry us farther. In the
Kirtov
'

Batumi

(Radigast grand
'

son

of
1

in Kirt),

the second, Picus

Saturni films is glossed

ztracec

lex. pp. 1041-2, dagens tider p. 7. Conf. Finn Magnusen, I suppose the author had in his mind Homer's constant epithet, Kpovos Kronos. TRANS. dyKv\op.r)TT)s wily, crooked-counselled 3 To Roysel (later Hrodo be now names those might referred spelling Roydach in Gramaye, them Reusel)and who understands of Mars ; ancient firstplace it beyond doubt, which day of the week is meant. documents must in OHG. 5, 362), There is an actual Hruodtac, a man's name (Graff and an OS. be related to is found in Trad. corb. " 424, ed. Wigand HrGddag ; these may Hrodo as Baldag to Balder, and the contraction Roydag, Rodag would Hruodo, be like Roswith for Hrodsuith. If Roydag should turn out to be the seventh day of the week, it would be a strong testimony to the worship of Chrodo ; if have to add, that the third month also was sacred to it remain the third, we by the Anglo-Saxons. Mars, and was ffrefremonaS called 4 ' The Kaiserchr. 3750 says, to Saturn we offer quicksilver ; whereas now Saturn is called Satjdr.The In lead. Megenber;;, Saturn's symbol signifies
2
"

Saturn is supported Saxon from Suppl., vol. iii.)

by

Hengest's reference to that god

'.

(Extracted

LOKI,

GRENDEL,

SATURN.

249

Sitivrat's Sitivratov zin' (woodpecker, and in a third 20a, Saturn son); does not see that Sitivrat is the is again called Sitivrat. Who which leads us at the first glance to sit= 13 On.) is the son of Stracec= Picus ; Mercury Eadigast= (p. satur ? treat Picus (ZTt/to?) him as Zeus, making and in fact Greek myths Hermes. Picus is Jupiter, son to his son of give up the kingdom Slavic
name

for Saturn,

learnt another for name Krodo to be our Saturn, namely Kirt, which certainly seems and Sitivrat and Kirt confirm Saturn and Krodo ; I do not Hruodo.

Saturn ; but

beside

Sitivrat

we

have

the Slavic word is to be connected with the Boh. whether I should prefer to put krt, Pol. kret, Euss. krot, i.e., the mole.1 know into the other sieve-turner,
so name

Sitivrat the subordinate meaning be almost the same that it would

as

of sito-vrat, kolo-vrat,

wheel-turner, and afford a solution of that wheel in Krodo's hand ; move both wheel (kolo) round, and an ancient spell and sieve (sito) Slav mythologists have identified Sitivrat rested on sieve-turning.
in a great deluge is saved by Satydvrata, who with the Hindu Vishnu in the form of a fish. Krodo stands on a fish ; and Vishnu is represented wearing wreaths of flowers about his neck, and hold

ing
are

wheel

in (chakra)

his fourth

hand.2 they myth,

All

these coincidences

still meagre antiquity

more

and of
one a

insecure;

but

suffice to establish the

high

Slavo-Teutonic
quarter.

which

starts

up

thus

from
1

than

born. Hardly with Crete, where Kronos ruled and Zeus was Lond. Pantheon, 1810, tab. 13 and 23."' Sitivrat, Edw. Moore's Hindu according to Kuhn, who corresponds to Saturn, is the Indian Satyavrata, i.e., Dhritavrata, he that hath kept-vows so he that hath veracious (fulfilled) vows; Varunas, Ouranos.' (Quotedfrom Suppl., vol. iii.)
2
=

CHAPTEE

XIII.

GODDESSES.

inquiry could aim at treating of gods, the course of our the several personalities ; the goddesses l it seems separating advisable to take by themselves and all at one view, because there is a common idea underlying them, which more out will come
clearly by
that

In

method.

They and

are

thought

of chiefly

as

divine

mothers who travel round learns the occupations race

spinning,

the human visit houses, from whom and arts of housekeeping and husbandry:

weaving,

tending

labours memory

bring

with

them

These the hearth, solving and reaping. peace and quiet in the land, and the
.

of them

than
as

that of wars hold themselves women

But
as

lastingly more abides in charming traditions even most goddesses as well and battles, from which
aloof.
on

goddesses also take kindly to war, so do gods other hand favour peace and agriculture ; and there arises an or offices between the sexes. change of names
some

the

inter

1. ERDA, In almost

NIRDU,

GATJE, FIRGUNIA,
the Earth

HLUODANA.
female, and the breeding, teem
as

all languages

is regarded

encirling her) as ing fruit-bearing mother: Goth, airpa,OHG. erada, erda, AS. eorffe, from ON. iorff, Gr. epa (inferred humus ; Lat. terra, tellus,

(incontrast

to the father sky

epa^e)
'

Slav,

zeme',

ziemia,
yala,

zemlia,
'

Lith. zieme,

ala, %a/iafe),
mate,

yfj: the

indicates the goddess. itself a derivative ; the simpler

ero

mother subjoined The form erda

Gr. xaM (? whence in A^^rrjp,Zema

OHG.

noh
1

ufhimil, earth

nor

heaven)and

is herda) air)?a, (also ero the Wessobr. prayer : (in hero (in a gloss, for solurn,

OHG. in Notker has only the strong form gutin gen. gutinno, MHG. Trist. 4807. 15812. Barl. 246-7. seldomer gutinne, MS. 2, 65b ; AS. gotinne, Mones gyden pi. gydena, but also weak gydene pi. gydenan, gl. 4185 Proserpito giclenan (1. iiam togydenan, additional (whichmight ; ON. gytya goddess) be dea or sacerdos fern.), better dsynja (seeSuppl.).
=

EEDA,

NIRDU,

GAUE,

FIRGUNIA,

HLUODANA.

251

Graff 4,

999)might

be

masc.

herd (like

fern, still.1 The

Goth, mulda,

OHG.

solum, Graff 4, 1026) or molta, AS. molde, ON. mold,

=

of soil,dust ; equally impersonal is contain only the material sense ON", fold,conf. feld, field,Finn, peldo AS. folde, the OS. folda, Hung, (campus),
flesh, at
once

fold

But (terra). daughter

the

ON.

lord' appears

in the

wife

and

(Sn.11.
her
was

39.

123), who

in Saxo, and more coarsely painted ; her is the OHG. name cortex, hence crusta soli vel rinta, AS. rind is closely related. As terrae, and to crusta the AS. hruse (terra)
=

Rindr, another 91a 95a 97b), called Einda

of Thorr of Oftinn, and mother is often called larSar burr. Distinct from wife of OSinn, and mother of Vali (Saem.

this literalsense

is not found

in the North, neither is the mythical

Suppl.). (see meaning in Germany But neither in Ior5 nor in Eindr has the Edda brought out in is this more clear relief her specially maternal character ; nowhere
expressed than in the very oldest account we that Tacitus It is not to all the Germani possess of the goddess. Eeudigni, imputes the worship of Nerthus, only to the Langobardi (?), purely and simply Aviones, Angli, Varini, Eudoses,

Suardones

40): Nee
Nerthum*

hominum,
nemus,

notabile in quicquam intervenire rebus id est Terram matrem colunt, eamque invehi populis, arbitrantur. Est in insula oceani castum
in
eo

(Germ. and Vuithones singulis, nisi quod in commune

dicatumque

vehiculum,

veste

contectum,

sacerdoti concessum. lubus feminis multa

Is adesse penetrali deam

cum

attingere uni intelligit, vectamque

festa loca, quaecunque ineunt, non arma sumunt

tune
tam tantum

Laeti tune dies, veneratione prosequitur. bella adventu hospitioque dignatur. Non
; clausum
omne
:

ferrum idem

pax

et quies

nota, tune

tantum

amata

donee

conversatione mortalium

deam

templo

et vestes,

et, si credere velis, numen

Servi ministrant, quos

statim

idem

reddat. ipsum secreto lacu alluitur. hinc lacus haurit.3 Arcanus

sacerdos satiaMox vehiculum

1 The Eor, Cheru, attri two forms ero and hero remind one of the name buted to Mars (supra, pp. 203-4). 2 has nehertum (Massmann in The MSS. collated have this reading, one Aufsess and Mones anzeiger, 1834, p. 216);I should prefer Nertus to Nerthus, in Tacitus have TH, because no except Gothini and other German words herda Herthus, though the aspirate As for the Vuithones. conjectural Gothic ^in having it, is for it, the to seem termination the against -us plead might 1580, p. 19a) spells Nerth. not airbus. Besides, Aventin already (Frankf. air"a, 3 had assisted at the secret bathing. The lake swallows the slaves who em More than once this incident turns up, of putting to death the servants for its bed dug in the as those out river of secret ; who work any ployed

252
terror

GODDESSES.

sanctaque

ignorantia, quid sit illud, quod

tantum

perituri

Suppl.).1 vident (see This beautiful description agrees with

notices of the worship were attributed. In

of a godhead it was Sweden

find in other to whom peace and fruitfulness Freyr, son of Niordr, whose
what
we

curtained

car

went

all praying and like his father, and he again like his namesake the goddess Nerthus. The spring- truces, harvest-truces, plough-truces, fixed for certain
seasons

round the country in spring, with the people holding feasts (p. 213); but Freyr is altogether

of husbandry, have struck deep roots in law and land-usages. Wuotan our and Doiiar also make their appearance in their wains, and are invoked for increase to the crops and kindly rain ; on p. 107, anent the car of a Gothic god Sozomen withholds, I have hinted at Nerthus. whose name

and German

implements

of male and female deities is, luckily for us here, set in a clear light,by the prayers and rhymes to Wuotan as god have quoted above (p. 155 being in other of harvest, which we The
interchange

seq.),
a

Low

German

districts handed
we are

over

the cottagers,

told, are

stalks stand, tie flowers among work,

When goddess. rye, they let some mowing of the them, and when they have finished

straight to

assemble

round

the clump
over

left standing, take hold of the

:

ears

of rye, and shout three times

Fru

Gaue, haltet

ju fauer,

Lady

Gaue, keep you

on
on

some

fodder,

diit jarup den wagen, dat ander jarup der kare ! 2 Whereas
Dame of the

This year Next year

the waggon, the wheelbarrow.

Wode
seems

had

Gaue

better fodder promised him for the next year, to receive notice of a falling off in the quantity
In
a

gift presented.

both

cases

see
as

the far

shyness
as

of the

Christians at retaining

heathen

sacrifice:

old gods

great things of themselves In the districtabout Hameln, it was the custom,

are
no

to think

words go, the in future.

in binding sheaves passed

one

over,

or

left anything

reaper standing in the

when

Alaric's funeral
5, 12
1

or (Jornand. cap. 29),

those who

have hidden

treasure, Landn.

Suppl.). (see

Speaking of Nerthus, we ought to notice Ptolemy's Nertereans, though he places them in a very different locality from that occupied by the races who Nerthus in Tacitus. revere Braunschw. Hannov. 1751, p. 900. anz. 1751, p. 662 [is not gel. anz. haltet ' a mistake for ' hal ' and something In Altenburg the else ?] country they call this harvest-custom building a barn. Arch, des henneb. vereins 2, 91.
'

ERDA,

NIRDU,

GAUE,

FIRGUNIA,

HLUODANA.

253

to field,

by calling out : scholl diit dei gaue frue (or, at him jeer 'l defru Gauen] hebben (isthat for dame G.)? In the Prignitz they say fru Gode, and call the bunch of ears

'

i.e.,dame G ode's left standing in each field vergodendeelsstrtiss, Ver is a common contraction for frau [asin portion bunch.2 jungfer] ; but a dialect which says fauer instead of foer, foder, will equally have other fro, fru by Woden the fro ; and, explaining older for Wonsdag, Gaunsdag (conf. p. 125) will denote a lord

Gaue

for Gode, Guode.

This

Guode

can

be

no

than Gwode,
or

Wode

fro Gaue

and

god, not

goddess,

so

that the form

coincides with those addressed to Wuotan, in the note on p. 156 (seeSuppL). If one joined of a female divinity, which, later at all events, attached to the term fru, we
sog.
2,

completely and the fruh Wod sub prefer the notion

was

of prayer

might

perhaps

undoubtedly bring in the ON". Goi

(Sn. 358.
February

Fornald.
was

17), a

The Greek named. the question here. In an AS. formulary for restoring fertility to fields that have

mythic maiden, after whom Tala or Fi)is, I consider, out of

remarkable addresses ; the firstis crce, erce, erce, modor I by which not the earth herself, but eorfian her mother however, the expression is still to be meant; seems
there
occur

been
'

bewitched,

two
'

Can there lie disguised in erce a proper name Erce gen, enigmatical. Ercan, connected with the OHG. adj.erchan, simplex, genuinus, it ? be more germanus correct to write Eorce 1 ought surely would it to suggest the lady Erche, Hcrkja, Herche, Helclie renowned in
our

heroic legend ?
Herke

The
or

distinct traces in Low

Saxon

districtsof

significant. In Jessen, a littletown on the Elster, not far from Wittenberg, they relate of frau Herke what in other places, as will be shown, holds good of Freke, Berhta and Holda. In the Mark she is called frau Harke, Christmas and and is said to fly through the country between
name, are

divine dame,

Harke

by

Twelfth-day, the maids

goods in abundance ; by Epiphany have to finish spinning their flax, else frau Harke gives earthly

dispensing

Hannov. 1751, p. 726. More pleasing to the ear is the short gel. anz. Lithuanians, to their prayer of the heathen in drinking earth-goddess, when they spilt some of the ale on the ground : Zemenyle ziedekle, pakylek musii Earth, bless the work ranku darbus ! blooming of our hands. 2 Adalb. Kuhns markische sagen, pp. 337. 372, pref. p. vii. Conf. in ch. '. II the cry of the dwarfs : ' de gaue fru is im dot (dead)
1

254 them
a

GODDESSES.

good

find in was current ; we of the name (Meibom 1, 235) the following account, which therefore reaches back beyond 1418 : Quodautem Hera colebatur a
earlier times a Gobelinus Persona vulgares recitant se audivisse ab antiquis, prout et ego audivi, quod inter festum nativitatis Christ! domina Hera volat per aera, quoniam ad festum epiphaniae Domini deputabatur. Et Juno Junoni aer quandoque quod apud gentiles

scratching or simpler form

soils their distaff

In (seeSuppl.).1

Saxonibus, videtur

ex

eo

quod

quidam

depingebatur cum tintinnabulis et alis, et appellabatur Hera dicebant vulgares praedicto tempore : vrovje sen corrupto Here illam de vro sibi conferre rerum nomine vlughet, et credebant
Hera

temporalium "Epa, Hero AS.

Erce

abundantiam.
meaning

Have

earth ? and

here stillextant the old Ero, does "Hpa belong to it ? If the

we

also contains the same, Herke must be of high antiquity. The second address in the same
'

then

even

the diminutive

form

Ml
men

wes

thu

folde, firamodor

'

AS. ritual is a call to the earth hale (whole) be thou earth, mother

of

; which

The

widely

agrees with the expression terra mater in Tacitus. extended worship of the teeming nourishing earth

doubt give rise to a variety of names fore no our would among fathers, just as the service of Gaia and her daughter Rhea mixed itself up with that of Ops mater, Ceres and Cybele.2 To me the resemblance the cultus of ISTerthusand that of the Phrygian mother of gods appears well worthy of notice. Lucretius 2, 597 in her deum 641 describes the peregrination of the magna mater between
"

lion-drawn

car

through

the lands of the earth

insigni per magnas praedita terras horrifice fertur divinae matris imago

Quo

mine

Ergo quom

primum

magnas

invecta per urbeis

munificat tacita mortaleis inuta salute, aere atque argento sternunt iter omne viarum, largifica stipe ditantes, ninguntque rosarum floribus,umbrantes matrem cater comitumque

vam.

The
it
as

Romans
a

called the VI. kal. Apr. lavatio matris detim, and kept feast, Ovid. fast. 4, 337 :

Adalb. Kuhn in the Markische forschungen 1, 123-4, and Mark, sagen 1740. 12, 768. pp. 371-2 ; conf. Singularia magdeburg. Ops mater terra mater Geres, quod gerit fmges, antiquis enim ; Ceres C quod mine G ; Varro de ling, lat, ed. 0. Mtiller p. 25. Her Greek appella tion Ar]ij.t]TT)p seems Suppl.). also to lead to yrj ^rr]p (see
1
~

EK.DA,

N1RDU,

GAUE,

FIRGUNIA,

HLUODANA.

255

Est locus, in Tiberin qua lubricus influitAlmo,

et
nomen

magno

perdit ab
cum

amne

minor

illicpurpurea canus Almonis dominam

veste

sacraque

sacerdos lavit aquis.

Ammian.
ante diem

Marcell. 23, 3
sextum

1681, (Paris

p.

355):

Ad

Callinicum,"

ubi

kal. quo Eomae

quo vehitur

matri deorum

annales, et carpentum

perhibetur. Nudare

Conf. Prudentius,

simulacrum hymn. 10, 154

pompae Almonis
:

celebrantur

undis ablui

scio plantas ante carpentum proceres togatos matris Idaeae sacris. Lapis nigellus evehendus essedo muliebris oris clausus argento sedet, quern dum ad lavacrum praeeundo ducitis

pedes remotis atterentes calceis Almonis usque pervenitis rivulum. Nerthus, after she has travelled round the country, is bathed in the sacred lake in her waggon ; and I find it noted, that the Indian JBhavani, wife of Shiva, is likewise driven
same

Exactly

in the

way

round

on

her feast-day, and bathed in

'

secret lake by the Brahmans

(seeSuppl.).1
supposed to mean Eiigen, in the middle of which there is actually a lake, called the Schwarze see, or Burgsee. is told as a legend, that there in What
ocean

Nerthus's

island in the

'

has

been

was adored, that a maiden in his service, and that when he was weary of her, she
was
1

ancient times the devil

maintained drowned was

Gregor. Turon. de glor. conf. cap. 77 compares or confounds with the Phrygian Cybele some Gallic goddess, whose worship he describes as follows : 'Ferunt etiam in hac urbe (Augustoduno) fuisse Berecynthiae, sicut simulachrum Symphoriani in cum sancti martyris passionis declarat historia. Hanc
"

suarum, misero gentilitatis more salvatione agrorum et vinearum Simplicius supradictus procul adspiciens episcopus, hand cantantes atque psallentes ante hoc simulachrum, gemitumque pro stnltitiaplebis Domine, ad Deum emittens ait : illuinina quaeso, oculos hujus populi, ut Berecynthiae nihil est ! et facto signo crncis contra cognoscat, quia simnlachrum in terram protinus simulachrum ruit. Ac defixa solo animalia, quae plaustrum hoc quo vehebatur trahebant, moveri non Stupet vulgus innumerum, poterant. laesam omnis immolantur et deam ; caterva victimae, animalia conclainat de ilia stulta Tune non verberantur, sed moveri quadringenti possunt. invicem : est multitudine ulla deitatis, viri si virtus simul ad

carpento, pro

deferrent, adfuit

erigatur sponte, jubeatqueboves, qui telluri sunt stabiliti, procedere ; certe Tune accedentes, et immolantes unum moveri nequit, nihil est deitatis in ea.

conjuncti

ajunt

si

de pecoribus, cum deam suam posse moveri, relicto viderent nullatenus inquisitoque loci, gentilitatis errore, ecclesiae, conversi ad unitatem antistite baptismate Dei sancto cognoscentes sunt consecrati.' magnitudinem. veri Compare the Legenda aurea cap. 117, where a festum Veneris is mentioned.

256
in the black lake,1 must be, out

GODDESSES.

of the account satiated with the converse But there are attendants.

arisen, gross as the perversion may in Tacitus, who the goddess, when makes disappear in the lake with her of men,
no

have

in its favour ;2 and the as good a claim to have goddess. have We

investigation
:

other local features to turn the scale Danish islands in the Baltic have at least

been

erewhile

the sacred

seat

of the

yet

more

names

Romans.

In

partly Old the Skaldskaparmal,

for the earth-goddess, that demand Norse, partly to be gathered from the p.

178, she

is named

both

Fidrgyn
Of

already, p. 172 ; if by the side Fiorgynn and a neuter of this goddess there could stand a god if the idea of Thor's mother at the same noun common fairguni, treated
time it exactly parallels and passes into that of the thundergod, by the Nafrjms, gen. Nair]?aus) confirms a female Nertlms (Goth.

and Hloftyn. I have Fidrgyn

side of the masculine If it was Freyr. not god Fairguneis, Perkunatele.

Hloftyn

Nior"r

justas Freyjagoes (Nerthus),

to infer from

with

wrong Lithuanian

Perkunas equally

mountaina

mythology

has

goddess

is derived in the

same

way

as

Fiorgyn,

so

that

we

may

In Yoluspa Hluodunia. and OHG. safely infer a Goth. Hlofrunja 56 Thorr is called mogr HldSynjarjwhich is son of earth again ; In the OK and Fornald. sog. 1, 469 says : i Hlddynjarskaut.
'

hearth,3 the goddess's name therefore means beside solum herd (p. OHG. 251), protectress of the fireplace; and our terra, also denotes precisely focus, arula, fornacula, the hearth or habitation, a paternal Lar, so being to us the very basis of a human

language

hldff is

also fire common name a goddess under the of earth and of worshipped important to us, But what is still more of Fornax, dea fornacalis* discovered on Low Rhenish ground a stone, firstkept at there was speak, corresponding
mother earth.

to

to the

The

Eomans

Cleve and
1

afterwards

at

Xanten,

with

the remarkable

inscription

132. Deutsclie sagen, num. ' : Of Hertha a proverb is said to be current in Pomerania cle Hertha gift Hall. allg. lit.z. 1823, p. 375). and vessel),' schiin und fass (barn grns, und fiillt fass But the un-Saxon fat)sufficiently betrays the (for with gras rhyme of is clumsily made up after the well-known It rule of the farmer : workmanship. ' ' fass Suppl.). Mai kiihl und nass fiillt (see und scheunen 83. 2, 10, num. s Liter, strues, n.ra, from hlaSan lilOS,struere, Gramm.
2

Ovid. fast. 2, 513.

isis.

257
VERVS.
Hludana

DEAE

HLUDANAE
a

SACEVM
nor a

C. TIBERIVS

Celtic goddess, but her name answers perfectly to that of the Norse divinity, and Sk. Thorlacius has the merit of having recognised and learnedly proved the identity of the
is neither

Roman

two.1

In this inscription I

Norse

and

German
name

compares
an

the

striking evidence of the oneness of Thorlacius, reason, not without mythology. Latona. Might ATJTCI) not Hldrriffi, with and
see

epithet of Thorr

the

son

of Hloftyn, be explained

as

Hloftrid'i?

2. TANFANA. Another
goddess stands

NEHALENNIA. in

whom Tacitus calls Tanfana,and a stone inscription Tamfana (TAMSACRUM, FANAE are sure of her name, p. 80). We and the is the same 'termination -ana as in Hludana and other fern,proper
names,

wrapt

thicker

darkness,

Bertana, Rapana,

Madana.

The

sense

of the word,

and
are

insight into the with it any sure locked up from us,

We
must

significance of her being,

Belgian Frisian

also allude briefly to

the

or

dea

NeJialennia, about whose name several inscriptions of like import2 remove all doubt ; but the word has also given rise to forced and the unsatisfying interpretations. In other inscriptions found on
lower part of the Rhine there compounds, whose termination .occur dat. plurals fern.) to contain the same seems (-nekis, word -nehabus, that forms the first half of Nehalennia ; their plural number appears to indicate nymphs rather than a goddess, yet there also hangs
about them the
notion

of

mother

(^see ch. XVI,

the

Walachuriun).
3. The
account

(Isis).

in Tacitus of the goddess Isis carries us much farther,because it can be linked with living traditions of a cultus Immediately that stilllingered in the Mid. Ages. after mentioning the worship of Mercurius, Hercules, and Pars Suevorum et Isidi sacrificat Unde Mars, he adds
causa

(cap. 9):

et origo peregrine

1 Antiq. bor. spec. 3, Hafn. 1782. Conf. Fiedler, gesch. tindalt. clesimtern Germaniens, 1, *22(i.Steiner's cod. inscr. Rheni no. 632. Gotfr. b'chiitze, in his De dea Hludana, Lips. but 1748, essay perceived the value of the stone, could not discern the bearings of the matter. 2 Montfaucon Vredii hist. Flandr. 1, xliv. Mem. de ant. expl. 2, 443. 1'acad.celt. 1, 199"245. Mone, heidenth. 2, 346.

17

258
sacro,

GODDESSES.

liburnae comperi, nisi quod signum ipsum, in modum The from importation religionem. figuratum,docet advectam parum
Isis, seeing that Mercury, hardly consist in the name abroad can have that must Mars, Hercules, names equally unsounded the symbol, German, raised no difficulty; what looked foreign was navigium the figure of a ship, reminding the writer of the Eoman

Isidis. during winter, spring had set in, and the sea, untraversed more once was used to hold a navigable, the Greeks and Eomans done on to Isis. This was solemn procession, and present a ship in the (III non. Mart.), the fifthof March and the day is marked
When

kalendarium
is found

rusticum in Apuleius
the

as

Isidis navigium.1 and Lactantius,2 two

must

The

principal evidence { later are writers who

back

than Tacitus, but

custom

have

reached

coins Isis appears walking older date. On Alexandrian of Pharus, unfurling a sail. Egypt Say that from the worship of Isis had penetrated to Greece, to Rome, how are we to imagine, that in the firstcentury, or

much by the side

to

before, it had got itself conveyed ? It must the heart of Germany the
same,

to

one

have

and perhaps

long established

inhabiting particular race been a similar cultus, not as amongst other Germans

well. I will here draw

of a much later attention to a strange custom the to be connected time, which appears to me with this. About built, set a ship was Inda (inEipuaria), year 1133, in a forest near by men yoked who were upon wheels, and drawn about the country
to it,firstto Aachen
were

then (Aix),

to Maestricht, where

mast
so
on,

and sail

every Whereand escorting it. where with crowds of people assembling dancing it halted, there were ever joyful shouts, songs of triumph and added, and up and
Gesner, script, rei rust., ed. Lips. 1773. 1, 886 ; so also in the Calend. lambec. (Graevii thes. 8, 98). vallense, and in the Cal. 2 : Diem, Apuleii met. lib. 11 (Ruhnken qui dies ex ista nocte p. 764-5) hibernis tempestatibus , religio ; quo sedatis nascetur, aeterna mini nuncupavit dedicantesl et lenitis maris procellosis nuctibus, navigabili jam pelago rudem Id sacrum libant mei sacerdotes. sollicitanee | carinam primitias commeatus ipso in meo procmctu debebis operiri ; nam sacerdos monitu profana mente gestabit dextra timbrel) cohaerentem manu (Egyptian roseam sistro pompae i in earn, Incontanter ergo dimotis turbulis alacer continuare pompam coronam. deosculabundementer sacerdotis velut manum volentia fretus ; et de proximo te dus rosis decerptis, pessimae mihique detestabilis diulum belluae istiuscorio fastis, in habetur dies quo Certus Lactantius, instit. 1, 27 : protinus exue. tranasse, sed navigasse. docet illain non Isid-is navifjium celebratur, quae res
1

the river to Tongres, Looz

isis.

259
The approach of the

round ship

the ship kept up tillfar into the night.

was

notified to the towns, out to meet it. We

have
a

which

opened

their gates and went

detailed, yet not

chronicon abbatiae importance I will here insert, from Pertz 12, 309 seq.: Est genus mercenariorum, quorum officium est ex lino et lana
texere

complete, report of it in Rodulfi S. Trudonis, lib. xi., which on account of its

telas, hoc procax

quorum

et superbum

procacitatem de rusticus ex propriam injuriam eis ulciscendam pauper quidam Inda1 hanc diabolicam excogitavit technam. Accepta villa nomine
a

reputatur, ad

super alios mercenaries vulgo humiliandam et superbiam et

fiducia judicibus in

et

levibus hominibus
silva
navem

auxilio, qui gaudent

composuit,
et
earn

jocis
rotis

et novitatibus,

proximo,

vehibilem super terram affigcns funibus textorum potestatibus, ut injectis

suppositis

obtinuit efecit,
humeris
ex

a quoque Inda Aquis-

granum hominum

traheretur.2 processione
:

Aquis

suscepta
a

cum

utriusque

sexus

grandi

nihilominus ibi est provecta, emendata, tricht] de inducts, Tungris [Tongres] est
navim

textoribus malo Los

Trajectum[Maes-

veloque insignita Tungris [Looz]. Audiens abbas

Eodulfus (sancti Trudonis)3 malaque oppido

solutam

alite

cum

infausto omine compactam hujusmodigentilitatis studio nostro

illam

adventare, praesago

spiritu hominibus

susceptione abstinerent, quia in ea traherentur, in proximoque

praedicabat, ut ejus maligni spiritus sub hac ludificatione

caedes, incendia rapinaeque funderetur. Quern ista declamantem

malignorum

seditio per earn fierent, et humanus

moveretur,

undo

spirituum

illud simulacrum
sed
eo

omnibus loci morabatur,

sanguis multus diebus, quibus

oppidani

nostri audire noluerunt,

perituri
statimque

fatalem Trojani

equum

studio et gaudio excipientes, quo in medio fori sui dedicaverunt,

accipiunt villae textores, qui ad anas hujiis simulacri excubias venirent tardiores. Pape ! Quia prof tantam in rationalibus vidit unquam (ut ita liceat latinisare)
proscriptionis sententiam

animalibus
1

brutitatem ?

quis tantam

in renatis in Christo gentili-

Inden in the Jiilich country, afterwards Corneliniiinster,not far from Aix ; conf. Pertz 1, 394. 488. 514. 592. 2, 299. 489. 2 This of ships being built in a shoidders reminds wood and carried on men's ' " one N.H. of Saxp Gram. p. 93, and of the Argo humeris travecta Alpes (Pliny 3, 18 ; their being set on Nestor's Oleg ; conf. the ship wheels, of story about of Fro above. [An inadvertence on the author's part : the ship is not ' carried/ but ' drawn by ropes thrown over the weavers' shoulders '.] 3 St. Tron between Liege and Louvain.

260
tatem

GODDESSES.

Cogebant

sententia

proscriptionis textores,

nocte

et

die

genere, solicitasque ei excubias nocte navim stipare omni armaturae Mimmque fuit, quod non die et cogebant eos ante continuare. naves esse navim Ncptuno hostias immolare, de solent regione,

cujus

sed Neptunus
tum
est.

eas

Marti

reservabat, quod

postea

multipliciter fac-

Textores

interim
eos cum

jndicem super
eos

justum occulto sed praecordiali gemitu Denm invocabant, hanc ignominiam vindicem qui ad

detrudebant,

juxtarectam
manuum

vitam
suarum

et apostolicorum
et

virorum

die

operantes,

unde

alerentur

et

Christianorum antiquorum laboribus viverent, nocte vestirentur, liberisque suis

providerent. lacrymabiliter, unde

ignominia
essent

idipsum

Quaerebant
illis magis
cum

et vis contumeliosa,
suo

ad invicem haec quam aliis mercenariis inter Christianos alia plura

et conquerebantur
cum

officia

multum

aspernabiliora,

tamen

nullum

dicerent aspernabile, de quo Christianus posset se sine peccato immunesset vitabile et ignobile quod conducere, illudque solum ditiam peccati coritraheret animae, meliorque sit rusticus textor et
pauper, quam
et exactor

nobilis judex. lacrymabiliter conquererentur, potius dicam, Bacclii

orphanorum haec Cumque

et spoliator viduarum et
eorum

omnium diversorum genera musicorum, turpia cantica et religioni Christianae indigna condnentium. Sancitum quoque erat a judicibus, ut praeter
textores, quicumque
eorum

dicam

ante

concrepabant cujus Veneris, Neptuni sive Martis, sed ut verius an spirituum malignorum execrabile domicilium

similia secum, ante illud, nescio

urbanus ut dixi,

ercptum

appropinquarent, pignus de collo iextoribus relinquerent, nisi se ad libitum redimerent.

ad

tactum

navi

Sed quid faciam ? loquarne an sileam ? utinam spiritus mendacii luce diei imminente stillaret de labiis meis : sub fugitiva adhuc femineo pudore audientes strepiluna matronarum catervae

abjecto

capillis de stratis suis exiliebant, aliae clamide circumdatae, chorosque duseminudae, aliae simplice tcntum Videres se admiscebant. centibus circa navim impudenter irrumpendo sexus ibi aliquando mille hominum utriusque prodigiosum animas
tum

livjus vanitatis, passis

et
vero
cum

infaustum cekusma

Quando celebrare. emisso ingenti clamore voexecrabilis ilia chorea rumpebatur, ferebatur ; inconditarum sexus uterque hac illacque bacchando
usque ad noctis medium
tune

est tacere et deflere,quibus videres agere, nostrum factis plus quam contingit graviter luere. Istis tarn nefandis

quae

modo duo-

isis.

261

dedm

diebus supradicto ritu celebratis, conferebant de deducenda a se navi. quid agerent amodo

simul

oppidani

sanioris erant lebant, timentes Deum

et

Qui

fuisse dosusceptam consilii, et qui earn pro his quae facta viderant et audierant,
hortabantur conjiciebant,
ut

sibi pro

his

futura

comburatur

(combureretur) aut
stulta quorundam

nitebatur. minaverant
nomine

Nam

isto vel illo modo de medio tolleretur ; sed recoecitas huic salubri consilio contumeliose dissespiritus, qui in ilia ferebantur, maligni

in populo,

quod
apud

locus

ille et

inhabitantes
inveniretur.
est, Leugues

prdbroso Dedu-

amplius igitur

notarentur,
earn

quos remansisse

cendam
verunt.

villam, quae juxta nos Interea Lovaniensis dominus audiens

ad
a

decrenavis

de daemonioso
suae

illius ridiculo, instruetusque

vitando mandat
et terrae
suae

religiosis viris terrae

monstro,

de illo

arcendo

gratiam
eos

suam

et amicitiam

oppidanis nostris, commonefaciens illam quae inter illos et se erat reformata

mata
non

humiliter, ut pacem
confir-

et sacramentis

infringerent, et inde
suae

viciniae alium

cum

inferrent ; quod inde luderent. quo

praecipue si ludum

illud diaboli
esse

ludibrium

Quod

in eum committerent, pacem praedictam dictam in eos ferro et igne exsequeretur.

dicerent, quaererent si ultra hoc mandatum infringerent et ipse vinId ipsum

Durachiensibus

dominis,

qui et homines
et obsidibus

interpositis sacramentis
cum

mandaverat fuerant manuatim, et ejus Hoc datis sibi confoederati.

tertio fecisset,spretus est tarn ab oppidanis nostris quam Durachiensibus dominis. Xam vopropter peccata inhabitantium lebat Dominus Loignem et arma nostrum mittere super locum

jam

vaniensium. Gislebertus

se dominus igituTplebeiamfatuitatem adjunxit (advocatus generis sui abbatiae S. Tmdonis) contra

Ad

hanc

decrevit navem nobilitatem, trahendamque Leugues ultra Durachiensem villam, quod

omine
cum

illam
et

terream

usque
nostro

fecit malo
et

omni

oppidanorum

nostrorum

multitudine

ingenti

Leuguenses, nostris pruoppidanis mebaechantium vociferations. dentiores et Lovaniensis domini portas mandatis obsequentes,
suas

clauserunt

et

infausti ominis
dominus

monstrnm

intrare

non

per-

miserunt.

Lovaniensis

autem

contemptum nolens esse suis hominibus, qui neque

nee

suarum et mandatorum precum inultum, diem constituit comitibus tanquam

ad primum, Eduxit ad tertium venire voluerunt

neque

ad secundum,
eos

sed

ergo contra

et contra

262
nos

GODDESSES.

multorum

seposito, tanquam militum. impetum in Durapleno, primum munito et bellicosorum hominum cliienses fecit,quibus viriliter resistentibus castellum, nescio quare, cum pernoctaobsedit, sed inter Leugues et Durachium posset non
quam

multitudinis exercitum Nostro igitur oppido

armatorum

tarn

peditum firmius

vit.

Cumque

sequenti

quatuor

partibus

die exercitum applicare faceret,habebat enim assultum Adelbero Metensium

disponeret ingentem

et

ex

supervenit vaniensis domini avunculus,

soror

tudinem,

cujus

primicerius interventu, quia comitissa Dura-

multifiliorum Lo-

Durachiense erat castellum sancti chiensis erat ejus,et Lamberti, Lovaniensis dominus cessavit et ab ab impugnatione Durachienses paulo post ei obsidione se amovit, promisso ei quod ista Et cum suam et alia de dominis educerentur. ad justitiam tractarentur, pedites et milites per omnia nostra et inter dominos
se circumjacentia

diffuderunt, villas nostras,

combustioni
a

ecclesias, molendina

et

quaecumque

occurrebant

et

perditioni tradentes,

quae longe recedentes vero inter se diviserunt.

nobis fuerant prout cuique

adjacebant

Obviously, throughout

the narrative

odious light ; but the proceeding to the clergy, and so this very fact, that it was utterly repugnant it as a sinful and to suppress that they tried in every way On the other hand, the secular power heathenish piece of work.
had authorized the procession, and
was

everything is put in an derives its full significance from

protecting it ; it rested with

the several townships, whether to grant admission to the approach to have ruled that it would ing ship, and the popular feeling seems be shabby not to forward it on its way.

Mere

dancing

and singing,

common

as

they must

have been

on

all sorts of occasions with the people of that time, could not have They the so clergy. call the ship 'malignorum exasperated diaboli ludibrium,' take for granted it and spirituum simulacrum
'

'

Avas

knocked
'

together
'

'

infausto

'

omine

and

spiritus travel inside it,nay, or Mars, of Bacchus called a ship of Neptune burn it,or make away with it somehow.
that

maligni

gentilitatis studio,' that it may well be

or

Venus

; they must

Probably survived
though
some

among

the

common an

recollections of

and circumscribed I consider this entirely uprooted.

checked

people of that region there still ancient heathen worship, which, for centuries, had never yet been ship, travelling about the

isis.

263

by streaming multitudes, and honoured with country, welcomed festive song and dance, to be the car of the god, or rather of that Tacitus identifies with Isis,and who (likeNerthus) goddess whom As the car was brought peace and fertilityto mortals. covered up, to have been denied to the interior of the ship seems so entrance
to
men

; there need
name

not

have been had long

an

image

Her

ago fancied learned monks or Mars, that still something about Neptune Venus : but to the externals of the old festivity the Bacchus or How should people's appetite kept returning from time to time.
in the wood at Inden rusticus pauper thought of building a ship, had there not been that
'

the people

of the divinity inside. forgotten, it was only the

'

have

lighted

on

the

recollections of former ing districts?

processions, perhaps

floating in his mind in neighbour of some

It is worthy of note, that the weavers, craft in the Netherlands, but hateful to

numerous

the

common

and arrogant herd, were

compelled to draw the ship by ropes tied to their shoulders, and to guard it ; in return, they could keep the rest of the people from
it,and fine or take pledges from those who did so.1 coming too near Eodulf does not say what became at last of the terrea navis,' that circuit ; it is enough for him to relate, how, after it had made
'

on

arose,
warm

for it and refused, heats and quarrels reception being demanded This proves the which could only be cooled in open war. interest taken by contemporaries, fanned as it was to a flame against the festival by the secular and the clericalparty.
are

for

or

of similar ship -processions at the beginning of spring in other parts of Germany, especially in Swabia, which had then become the seat of those very Suevi of Tacitus (see

There

traces

to be

found

Suppl.).A
eve,
nor

minute

of the town-council
'

1530, contains this prohibition: night, trick or disguise him, nor shall keep
ships
on

of Ulrn, dated St. Nicholas' Item, there shall none, by day

on

put

any

carnival

raiment,

moreover

with plough
1

about

the going about of the plough and '.2 The the custom pain of 1 gulden of drawing to have been the more seems widely spread, having

him

from

artizans, makes Supposing even

the author imply that the favour of the peasantry, as opposed to it likely that this was a relic of the worship of Earth ? Isis ; Tacitus that the procession was that of the German tells us what the functions of this Isis were, or that she ' brought nowhere peace and fertility'. TRANS. 2 Carl Ja'ger, Schwab, 1, 525. stadtewesen des MA. (Mid.Ages),
"

Doe3

264

GODDESSES.

originally no doubt been performed in honour of the divinity from looked for. fruitful year and the thriving of crops was a whom by dances and bon Like the ship-procession, it was accompanied

fires. Sebast. Frank,

Franconia

p. ola

of his Weltbuch
men

'

On

the

Rhine,

and divers other places, the young dance-maidens and put them in a plough, and sitteth on the plough piping, into the water draw
a

do gather all the their piper, who parts they

draw

; in other

plough kindled with a firevery artificial made thereon, Enoch Wiedemanri's Hof tells chronik von until it fall to wrack.' On Shrove-Tuesday evil-minded lads drove a plough about, how

/m/

'

yoking behind

to

it such

damsels

as

did not

pay

ransom

; others went

straw sprinkling chopped (Sa'chs. and sawdust.' ' provinz. bl. 8, 347.) Pfeiffer, chron. lips. lib.2, " 53 : Mos erat of Liber or Bacchus, i.e., antiquitus Lipsiae, ut liberalibus (feast

them

vicos ^ppidi aratrum circum duccrent, puellas obvias per lasciviam ad illius juguni accedere etiam repugnantes expetentes cogerent, hoc veluti ludicro poenam innuptae diem iis On these \l eum mansissent quae ad usque ab

personati juvenes per carnival)

details will be given hereafter; I only wish at present to shew that the driving of the plough and that of both to rest on the country seem the same the ship over oldheathen idea, which after the dislodgement of the gods by Chris and similar processions,
more

tianity could

people, and so festation of a

only maintain itself in unintelligible customs of the by degrees evaporate : namely, on the visible mani beneficent benign

divinity among men, every who it in demonstrations of joy, when springtime with where approached loose again and the rivers released from ice, so that the soil was agriculture and
1

navigation

could

begin

anew.2

In

this way

the

Scheffer's Haltaus, 202. Hans Sachs also relates I. 5, 508a, how the had forced into the plough (see were not taken men, Suppl.). maids who 2 To this day, in the churches of some villages of Holstein, largely inha bited by seamen, there hang littleships, which in springtime, when navigation in decorated custom with ribbons and flowers : quite the Roman re-operis,are We in find hung Isis the case of (p.258). at times silversliips up also churches, which voyagers in stress of weather have vowed in case of a safe arrival home ; Hildesiensis : an old instance of this I will borrow from the Vita Godehardi Fuit tune temporis in Trajectensi episcopatu vir quidam arti mercatoriae deditern pore maxima tus, qui frequenter mare transiret ; hie quodam tempestate in deprehenditur, conclamatur, et nil nisi ultimus vitae ab omnibus medio mari Tandem finite aliquanto tempore auxilium beati Godehardi terminus timetur. Hos in implorabant, et argenteam navim delaturos, si evaderent, devoverunt. Lothair's King deferentes (in argenteam postea vidimus ecclesia nostra navim e time). In a storm at sea, sailors take vows : E chi dice, una nave vo farfare, Vienna d'Antona The Buovo Lapps in barone 5, 32. at ; al gran poi portarla

HOLD

A,

HOLLE.

265 honour
to their goddess

Sueves
by

of unmarried young is like festival the constraint put upon to take part in the women to indicate that the divine seems in Kipuaria, and the weavers looked kindly on the bond of love mother in her progress at once backward she might ; in this sense and wedlock, and punished the Venus, Hold a and Frecke. fairly stand for Dame The

of Tacitus's time must have The carrying her ship about.

done

forcing

Greeks

dedicated

At the Panathensea
Acropolis
:

built

on

the ship, the Kerameikos,

only to Isis, but to Athene. her sacred peplos was conveyed by ship to the it was as a to whose mast sail,was suspended
a

ship not

ground mechanism, past the Pelasgian

under Demeter firstto the temple of and all round it, to the Pythian, and lastly to the citadel. The and

moved

on

dry

land

by

an

people followed in solemnly ordered procession.1 We must not omit to mention, that Aventin, after transforming take the Tacitean Isis into a frau Eisen, and making iron (eisen)
its
name

from

addition to the father (Hercules) she travelled through

her, expands the account of her worship, and in little ship, states further, that on the death of her
to the all countries, came time with him ; that she

German

king

of seed, reaping, grinding, kneading and baking, the cultivation of flax and hemp, spinning, weaving and needle work, and that the people esteemed her a holy We shall in due time investigate a goddess Zisa, and her woman.2

taught him

and staid for a the forging of iron, the sowing

Schwab,

claims to

connexion

with Isis. 4. HOLDA, HOLLE.

Can the

name

under which

the Suevi worshipped

that goddess

yule-tide offer to their jauloherra small ships smeared with reindeer's Itlood,and hang them Lapland, trees ; Hogstrom, These on efterretninger om p. 511. fill heathen to to time the ones the votive gifts saints gods, place of older of long to respect Fosete's sanctuary as to Helgoland the voyagers continued (p. 231). Now, as silverploughs too were placed in churches, and later in the Mid. Ages were demanded dues, these ships and ploughs together lend even as a welcome support to the ancient worship of a maternal deity (seeSuppL). 1 Philostr. de vitis sophist, lib. 2 cap. 1, ed. Paris. 1608, p. 549. 2 So Jean le Maire de Beiges in his Illustrations de Gaulle, Paris, 1548, bk. 3 p. xxviii : ' Au temps duquel (HerculesAllemannus) la deesse Isis, royne d'Egypte, veint en Allemaigne au et montra rude peuple 1'usaige de mouldre la farine et faire du pain.3 J. le Maire finished his work in 1512, Aventin not till 1522 ; did they both borrow from the spurious Berosus that came out in the 15th century ? Hunibald Cambra, who may be compared a queen makes introduce the arts of building, sowing and Gambara, with the Langobardic weaving

Suppl.). (see

266 the Romans

"

GODDESSES.

whom

secondary names Teutonic meaning,

of
our

identifiedwith Isis may not at least one of her have been Holda ? The has a purely name in the living traditions and is firmly grounded
"

merciful goddess or lady, from hold (propitius), Goth. hul)?s (Luke 18, 13 ; root, hityan halj? to bend, bow),ON. hollr ; the Gothic form of it would be liutyun,

people to this day. Holdd is the kind, benignant,

Hulpo.
Ulphilas
from

For

the opposite notion both the fern, employs

I infer
a

of

malignant

diabolic being,

which

unhulpd and the masc. unhulfra, by the side of hulpo: one more liulfra confir
could be shared in the Capella 81 renders verus
a

mation of the double sex divinities. It is true, such

running by-name

through

the

idea

of these

gods
'

or

min
must

spirits. Notker Tioldo And ware

'.

by several genius by

in MHG.

and Albrecht of Halberstadt, in translating Ovid's Metamorphoses, for nymph has protected the uses wazzerholde (gen. ; rhyme

have

been

known

parlance, holde (fern, and masc.) commonly used for ghostly beings.

-en)

In words from corruption in Wikram's poetic paraphrase.1 Low German the largely expanded version of the Ship of Fools Rostock 1519 ; 96a)we find the following passage (Narragonia,
exact

which
'.

is wanting

in the HG.

text

'

Mannich

narre

lovet

(be-

an lieveth)

gunst
our

vogelgeschrei, und der guden hollen (bonorumgeniorum) frequent occurrence Of more is the MHG. unholde (fern.), in (masc.), the
sense

modern unkold mighty being. The Holda

of

dark, malign, yet

earliest example of the more restricted use of the name 2 is furnished by Burchard, bp. of Worms, p. 194a : Credidisti
von

1 Frankf. 1631 ; 4, 171a holde, rh. solde. 2 If, in the inscription

einer wazzerh olden, rh. solden ; 176a

wazzer

' deae Hludanae quoted p. 257, we might by a Huldanae, be even this more would slight transposition substitute welcome be the most ancient evidence for than the analogy to ON. Hloftyn, it would is by the Goth, Hulda, unhulpd and the OHG. female supportedas she already Holda, a rare one, yet forthcoming in Schannat, trad. fuld. no. 445 ; also name first appeared Schiitze's treatise De dea Hludana Holdasind in Graff 4, 915. Dutch De dea Lips. 1741 ; and when Wolf (inWodana, a one p. 50) mentions 1746, if that be really the title,this can be no other than a very Huldea, Trajecti * in Hulda ' which occurs by Cannegieter founded on our tempting conjecture OHG. form, Holdun, A Latin dative Huldanae our mean Eccard. would weak in Latin docs, inflected Bertanae, Berta, Hildegarda AS. Holdan, just are as Bertana, Hildegardanae there may ; though up a nom. sprung also have German a Huldana. So the dat. Tanfanae too would lead us to at all events Celtic to a nom. the out word of -fana make Tanfa,and cut short all attempts Danpr, or the OHG. or the Latin fanum. Tanfa suggests an ON. man's name

HOLD

A, HOLLE.

207

ut aliqua femina

deceptae
est
cum

se

a diabolo quae hoc facere possit,quod qnaedam sit, affirmant necessario et ex praecepto facere debere, id

daemonum
vulgaris equitare
'

quam
noctibus

turba in similitudinem mulierum (al. stultitia Holdam debere super

esse.

transformata,
vocat,
eorum

unholdam)

certis
se

quasdam

bestias, et in remarkable

consortio
'

annumeratam

The

usual Diana dea,' who in other passages is named in a like sense paganorum and in the same is Holda found [A still earlier notice of connexion. in Walafrid Strabo, see Suppl.]

is taken from the Cod. vindob. univ. 633. unJwlda here put the German word in the place of the more

lectio varia Burchard has

'

(Hulda, nursery-tales, frau Holda popular legends and being, Holle,1 Hulle, frau Holl) appears as a superior who manifests a kind and helpful disposition towards men, cross and is never she notices disorder in household affairs. None of except when
In appear to have cherished these oral traditions so Worms bishop extensively as the Hessians and Thuringians (that time, dame Holle is found as was a native of Hesse). At the same the German
races

far
the

as

the Voigtland,2 past the Ehon mts Wetterau up to the Westerwald,4 the

in northern Franconia,3 in and from Thuringia she

crosses

Swabia, Switzerland, Saxony. frontier of Lower Bavaria, Austria, North Saxony and Friesland do not know her by
name.

that

tradition has still preserved for us,5 following characteristics. Frau Holle is represented
From what the sky, begirdling the earth
root damph
; granted
a

we as

gather the a being her

of

when

it

snows,

she is making

[/has become ch in sachte, change of F into CH or TH t here or arise yet further possi would nichte, achter, ruchtbar ruchbar, "c.], bilities, masc. female Tancha a name (grata) would correspond to the OHG. e.g. 1, Haupt's Dancho Dankrat Gibicho, Graff 5, 169 zeitschr. (gratus) ; conf. Hludana I am Huldana, that 573. may also not convinced and confess of itself,and be explained as Hluda ; the weight of (clara, maintain praeclara) however, use Among the turn these the of gute must other arguments scale. holden and hollar vaettir (Ssem.240b) for spirits,and of holl regin (Sa3m.60*) hollr had undergone for gods, is especially worthy of notice. In ON. the adj. Huldr retained name OHG. the (Goth. hold), assimilation hul]?s, proper while looks very the old form ; for to me the explanation huldr celatus, occultus, dubious. 1 Holle from Hulda, as Folle from Fulda. 2 Jul. Schmidt's Eeichenfels p. 152. 3 Reinwald, Schmeller 2, 174. Henneb. id. 1, 68. 2, 62. 4 Schmidt's Westerwald. idiot. 73. 341. 5 8. Falkenstein's Thur. Kinderm. Deutsche 24. no. sagen, nos. 4
=
"

"

chronica 1, 165-6

(see Suppl.).

268

GODDESSES.

does as Donar bed, and the feathers of it fly.1 She stirs up snow, and rain to their rain : the Greeks ascribed the production of snow Zeus : Jto? II. 5, 91. 11, 493 as well as Ai6s, II.19, o/x/3/"o?, vnpaSes before us as a goddess of no mean 357 ; so that Holda conies rank.2
The comparison of snowflakes
to feathers is very old ; the Scythians

inaccessible, because they the regions north of them pronounced 4, 7. conf. 31). Holda then must filledwith feathers (Herod. were

be able to move through the air,like dame Herke. She loves to haunt the lake and fountain ; at the hour of noon fair white lady, bathing in the flood and be seen, a she may
disappearing;
to
a

trait in which

she resembles

Kerthus.

Mortals,
name

reach

her dwelling,

pass

through

the

well ; conf. the

wazzerlwlde?
Another
waggon.
met ; when

point She had he

of resemblance linchpin put a

picked up to fall and Berhta, is made progress, which, like those of Herke Christmas and Twelfth-day, when between the supernatural has by their sway,5 and wild beasts like the wolf are not mentioned
names,

is, that she drives about in a in it by a peasant whom she the chips, they were gold.4 Her annual

brings

to the fertility

land.

Not

otherwise does

'

Derk

with

the boar,' that Freyrof

the Netherlands At

214), (p. appear

to go his

time Holda, like the same rounds and look after the ploughs. Wuotan, can also ride on the winds, clothed in terror, and she, like From this arose the the god, belongs to the wiitende heer'. fancy, that witches ride in Holla's company snow(ch.XXXIV,
'

say in their pyking In Prussian Samland, there awa'. geese, and sending their feathers here awa' it snows : The when angels shake their little bed ; the flakes are the downto our drop past, and get down feathers, but many earth. 2 here also have passed to Mary, we As other attributes of Holda may bring into comparison the Maria ad nives, notre dame aux neiges, whose feast was held on Aug. 5 ; on that day the lace-makers of Brussels pray to her, that their In a folk-song of Bretagne : Notre dame work may keep as white as snow. breiz 1, 27). May Marie, sur votre trone de neige ! (Barzas not the otherwise have legend Hillesnee Hildesheim no. (DS. 456) arisen out of unintelligible of 1816, p. 283. Dame Holle shakes her bed, Modejourn. Scotland, when o' the East are the first flakes fall : The men
1

They

Holde sue ? 3 If Grimm 1, in the Marchenbuch brunnenhold the name of Alb. Ludw. it fountain-sprite. 221 is a genuine a tradition, [Newborn signifies piece of babes are fetched by the nurse out of dame Hollas pond ; Suppl.] 4 A similar legend in Jul. Schmidt's Reichenfels p. 152. 5 This I suppose the Christian sentiment be a purely heathen view. must i. 1 : 'no was that expressed by Marcel! us in Hamlet spirit dares stir abroad,
a

the nights

are

wholesome,

"c.

'.
"

TRANS.

HOLD

A,

HOLLE.

269

; wives)

it

was

Hesse

and

the
to
a

equivalent

in Upper to Burchard, and now already known Holle-riding, to ride with Holle, is Westerwald, Into the same 'furious host,' witches' ride.1

adopted the souls according to a wide-spread popular belief,were been christian'd, they dying uribaptized ; not having of infants heathen, and fell to heathen gods, to "VVuotan or to remained Hulda. of her divine shape, long-nosed, bigassumes the appearance of an ugly old woman, hair. He's had a jaunt toothed, with bristling and thick-matted whose hair sticks up in tangled with Holle/ they say of a man disorder ; so children are frightened with her or her equally hideous
The
next

step

is, that

Hulda,

instead

"

train

'

:2

hush,

there's
as

Hulle-letz
well
as

Hulle-popel (-bruin), Hersche, Harsche,

(-bogie)
names

coming/ Euprecht,

Holle-peter,

Hescheklas, the

Eupper

XVII, (ch.

is among house-sprites^,

given to the muffled servitor who goes about in Holle's train at the time of the winter solstice. In a nursery-tale (Marchen no. 24) she is depicted as an old witch with long teeth ; according to the difference of story, her kind and gracious aspect is exchanged for a dark and dreadful one. Again, Holla is set before

us

as

spinning-wife ; the cultivation

maids she presents with full for their them over reels spindles, and spins night ; a slothful or soils it.3 The spinner's distaff she sets on fire, girl whose spindle dropt into her fountain, she rewarded bountifully. When she
Ester's oberh. idiot., sub v. Erasm. Alberus, fable 16 : ' Es kamen auch zu cliesem heer Viel weiber die sich forchten sehr (weresore Und trugen sicheln in der hand, Fraw afraid), Hulda hat sie ausgesandt.' Luther's Expos, of the Epistles, Basel 1522 fol. to 69a : ' Here botch-nose), cometh up dame Hulde with the snout (potznase, wit, nature, and goeth about to gainsay her God and give him the lie, hangetli her old ragfair about her, the straw-harness (stroharnss) ; then falls to work, it featly her He on nature fiddle.' and scrapes rebelling against God compares
1
2

of flax is assigned to her.

Industrious

to the heathenish
as

Hulda

with

the frightful

nose

(Oberlin, sub

v.

potzmann-

chen), she enters, muffled up in straw and frippery, to the fiddle's playing. 3 Bruckner, Contrib. to the Henneberg idioticon, p. 9, mentions a popular
On the high day comes : the Hollefrau of Franconia full, she in does them throws (Hollefra, Hullefra), not and spin reels; whoever breaks their necks,' (conf. infra Berhta and Berhtolt and the Devil). ' On the high day she is burnt,' which Death out' in one reminds of 'Carrying Teutonic and Slav countries, and in Italy and 'Sawing the old woman' Spain. By the addition of name the (conf. gaue fru, p. 253) -frau after its we Cod. perceive originally adjective pal. 355b : 'ich wen, character. kain sckusel in kaim rocken wart nie I ween du bist,' hesslich no scare als als crow on a distaff was ever as ugly as thou.
'

belief in that part

270
enters

GODDESSES.

are the land at Christmas, all the distaffs well stocked, and left standing for her ; by Carnival, when she turns homeward, all kept finished be are now out of off,and the spinning must

staffs

683); if she finds everything as it should be, (Superst. her blessing, and contrariwise her curse ; the she pronounces so hairs, so many formulas so many and good years ! many Apparently bad years ! have an oldworld sound. hairs, so many are we two things have been run into one, also told, that when
her sight
' '

'

'

during dame

the

'

'

twelve-nights
will
come.1

no

flax must

be left in the diesse,or

of the implements time the sacredness of her holiday, which ought shows at the same In the Ehon mts, they do no farm- work on to be a time of rest.2 drive the team anor Hulla's Saturday, neither hoe, nor manure, Holla The
concealment
'

day, neither Superst.,Danish, 134; SuppL). wheel nor windlass must go round (see in the This superintendence of agriculture and of strict order household marks exactly the office of a motherly deity, such as we

field

'.

In the North

too, from

Yule-day

to New-year's

Isis. Then her special care of got acquainted with in Nerthus and housewives, who business of German main flaxand spinning (the
are men as after sword and after spindle and distaff,3 named Coin's Frigg, ON. to leads us directly the wife, whose being spear),

are

a earth-goddess, and after whom rockr, constellation in the sky, Orion's belt, is called Friggjar do Icelandic writings Friggae coins. Though not contain this in use it has remained the Swedish name, country-folk among

melts

into

the

notion

of

an

(Hire, sub
Maridrock,

v.

The Friggerock). constellation is Marirock Dan. (Magnusen,gloss.

however
361.

called

376),the

to Mary the old idea on passed the same The Greeks put spindle arid distaffin the hands II. 20, of several goddesses, especially Artemis (xpva-rjXd/caTos, 70) Nereids. and her mother Leto, but also Athene, Amphitrite and the

Christians having heavenly mother.

All this fitsin with Holda,

who

is

goddess of the chase

(the wild
the

host), and
1

of water-springs.
anz.

Braunschw.

1760, think

no.

86 ; the diesse is the bundle

of flax

on

dis-staff.
in The peasants' almanacks of Gertrude. a on the thread little two by that saint mice nibbling at day. The her be on to no as a sign that there spinning spindle (vreteno), ou^ht Strahls von rec. holds good of the Russian piatnitsa, Friday (Kopitars same
2 This makes Carniola represent

one

gel. Russlam 1). 3 RA. 163-8. 470.

Women

are

called in AS. Mc5owebban,

peace- weavers.

HOLDA,

HOLLE.

271

Holda from a character One might be tempted to derive dame In 2 Kings 22, 14 and 2 Chron. 34, 22 we in the Old Testament. read of a prophetess ?TT7il puts Hulda ; the Septuagint Lat. Bible Viteb.
1529

Huleddah,

for which Luther has 'O\8a, the Vulgate Olda, but the Huldah,
others since)Hulda, Holda in his mind, thus his countrymen. among

(and

following Luther,

who, with Jewish domesticated the prophetess Several times in his writings he brings up the old heathen

probably the German

life

"

we one

had

an

instance had

page

or

two

back.1
names

I do not
together;

know

if any

before him
whole ' Olda

put

the

two

not conception of a dame Holda was of the Vulgate, which stands there without any special deep-rootedness is by the of the name significance; this proved in our language, by its general application [as and com.
'

certainly the first drawn from the

but

adj.

noun] to several kinds of spirits,and

unholda. Were

by the very ancient negative

it only for the kinship of the Norse own, we should bid adieu to such a notion Eddie mythology has not a Holla answering

traditions with our as that. True, the

to
our

Holda ; but

Snorri

(Yngl.saga

c.

16.

17)
and
a

named seiSkona) the 14th

Suldr,

(volva, speaks of a wise woman later Icelandic saga composed in

century gives a circumstantial account of the enchantress Hulda, beloved of OSinu, and mother haltof the well-known goddesses ThorgerSr and Irpa.2 Of still more weight perhaps Norwegian folk-tales about a are some or and Danish wood mountain
as

wife Sulla,

Huldra,

Huldre,
as

whom

they
In

set forth,
a

now

blue garment and white veil she visits the pasture-grounds of herdsmen, and mingles in the dances of men ; but her shape is disfigured by a tail, young old and gloomy. Some accounts her she takes great pains to conceal. make beautiful in front and ugly behind. She loves music and song, her lay has a doleful melody and is called huldreslaat. In the forests
which

and lovely, then again

clothed in gray, marching at the head of her flock, milkpail in hand. She is said to carry off Often she appears, not people's unchristened infants from them. are alone, but as mistress or queen of the mountain-sprites, who
you
see as an

Huldra

old

woman

I believe Luther followed the Hebrew, he does in Jehova, Juda, "c. TRANS. 2 Muller's sagabibl. 1, 363"6.
"

merely

dropping

the final ht

as

272

GODDESSES.

In Iceland too they know of this Huldufolk, of called huldrefolk.1 here we find another point of agreement the Haldumenn ; and namely, that by the side of our with the popular faith of Germany, dame

also holdcn, i.e.,friendly spirits, a silent dame Holde, so to speak, is the people, of whom subterranean Suppl.).For this reason, if no other, it must be more princess (see Holde
there
are

correct

to explain

the

Norse

name

Hulla, Huldra

from

the ON.

hollr
not

fidelis, (fidus, which is huld in Dan. and Swed., and propitlus) from the ON. hulda (obscuritas) as referring to the subterranean
'

'

In Swedish folk-songs I find abode of the mountain-sprites. huldmoder, hulda real mother in the same rnoder said of one's kiira (dear) as sense (Sv.vis. 1, 2, 9); so that huld must moder

have quite the meaning of our imported term huldufolk was Danish
or

German

word.

It is likely that the from

into the Icelandic tongue

the

It is harder to explain the K inserted in the forms Huldra, Huldre ; did it spring out of the plural form hulder (boni ? or result from composition ? genii, hollar

Norwegian.

vaettir)
over

The

German
over

Holda

presides

spinning and

agriculture,the

Norse

Hulle

cattle-grazing and milking.

5. PERAHTA,

BERCHTK

A
makes
where

being similar to Holda, or the same under another name, German her appearance regions precisely in those Upper leaves off, in Swabia, in Alsace, in Switzerland, in Holda
and
the

Bavaria

Austria.2

Perahta,

glittering snow) rarely represented as such ; as gladdening influence, yet she is now a rule, the awe-inspiring and she side is brought into prominence,
1

in OHG. is called frau Berchte, i.e., bright,3 luminous, glorious (as Holda produces the the very meaning : by of the word a benign and She

Details to be found

pp. 39-43

and 1, 538-59. Sondmor Asbiornsen, passim. 2 both Berchta and Holda, A portion of Franconia and Thuringia knows Matthesiits, in his between is the boundary the two. there at all events dame Hulda 22, for feastdays, names Exposition the and old p. gospels of Uerchte side by side. "the 3 Among is a Biort (Ssem. llla), of MengloS celebrated maidens in solbiarta' (lllb), herself is called 'su MengloG and the father of her Solbiartr (sun-bright, betrothed Svipdagr 112a).A Menglot) in a later story dream in to (Fornin. one a some and leaves him a sog. 3, 222-3), appears marvellous pair of gloves.

10. 15. 25. 20. 36.

Faye Hallager p. 48. in Miiller's sagab. 1 , 367-8. Strom's Frigge, nytaarsgave for 1813, p. 85. 2, 419. Villes Sillejord. Vilses Spydeberg p. 230.

PERAHTA,

BERCHTE.

273

In the grim bugbear to frighten children with. predominates, as the good stories of dame Berchta the bad meaning Holda; does in those of dame that is to say, the popular one
appears
as a

Christian view had degraded too is evidently one with

Berchta Herke,

lower

than Holda.

But

she

Freke

and

some

others

(see

SuppL).
Where their identity
comes

out most

they all go their rounds at the same New-year. Christmas between and

plainly is in the fact that time, in the so-called twelfths'

'

Berchta

however

has

I never particular day assigned her at the end of that period, which And no less similar are their functions. find named after Holda. Berchta, like Holda, has the oversight of spinners; whatever spinning she finds unfinished the last day of the year, she spoils festival has to be kept with a certain tradi tional food, gruel and fish. Thorr says he has had sildr ok hafra for supper, Sgem. 75a ; our white lady has pre (herrings and

512). (Superst.

Her

oats)

scribed the country folk a dish of fishand oat-grits for it is omitted (Deutschesagen, and is angry whenever

evermore,
no.

267).

The Thuringians in the Saalfeld country wind up the last day of the year with dumplings and herrings. Fish and farinaceous food were considered by Christians the proper thing for a fast.1
revenge taken by the wrathful Berchta, when she misses the fish and dumplings, has a quaint and primitive sound : whoever has partaken of other food on her day, she cuts his belly open, fillsit The

with
a

chopped

straw,
an

needle
1

and

and sews iron chain

up the gash with a ploughshare for by way- of thread (Superst. 525).2

Braunschw. anz. 1760, p. 1392, says no leguminous plants are to be '. dame Either a Holla is in the ' twelve-nights when going round be to kinds or mistake, understood of particular of pulse. j 2 Holle. Almost the same is told in the Voigtland of the Werre or dame The Werre, on the holy eve inquiry holds high New-year, a the strict of I are whether all the distaffs ; if they are not, she defiles the flax. And spun off on that evening you must eat poise, a thick pap of flour and water prepared in a peculiar way ; if any one omits it, she rips his body open, Jul. Schmidt, Reichenfels, p. 152. The name Werra (from her 'gewirrt,' tangled shaggy hair?)is found in Thorn. Reinesius, Lect. var., Altenbg 1640, p. 579 (in the Liber KiraniRhyakinus's, i.e. Andr. Rivinus or Bachmann's notes on (critical ium Kirani, Lips. 1638): Nostrates hodieque petulantioribus et refractariis dentibus, aut furibundam hiante frendentem cum ore manducum aliquem facie lurida, et cetero habitu terribilem cum silvesceute coma, cornitatu maenaWerram from Gotha, but interminantur. Reinesius (1587-1667) came in the Voigtland. A werre is also a noisome at Hof chirping insect of (lived ' le cricket kind diu Werre, (Discordia) In MHG. : 620). (Popowitsch ssejet dar,' BOWS samen her seed, Ms. 2, 25 lb, conf. Troj. 385 (see Suppl.) ; and in

The

i eaten

jdum

18

274
And the
same

GODDESSES.

threat

is held

out

in

other

districts also

(see

Suppl.)-

Orle)

Borner's Folk-tales of the Orlagau details. At furnish abundant PercUha

always examines she brings the

the (between
p. 153:

Saale and the The night before

of the

Twelfthday,

the spinning-rooms

whole neighbourhood, directions to spin them

demands

cannot

reels, with spinners empty full within a very brief time, and if all she be delivered, she punishes them by tangling and

befouling the flax.

occasion she cuts open any one's l that day, takes out any other body, that has not eaten zemmcde the empty space with hay or straw wisps food he has had, and fills

On

the

same

his body up again, using a ploughshare last sews and bricks, and at for a needle, and for thread a rohm chain." P. 159 : At Oppurg, the full of found the spinning-room PercUha same night of the year, handed in through the guests, and in a towering rage she merrymaking to be spun full to the rim within which were empty reels, window tivelve hour had back ; one quarter of an hour, when an she would come in fearful expectation, when a saucy girl ran passed after another it round down a roll of tow, and wrapped up to the garret, reached thread the empty reels, then they spun two or three thicknesses of they full. Perchtha came, the tow, so that the reels looked over it, handed over to her their finished work, and she walked off with in the similar story of the white manikin head. (Conf. shaking her lived an old spinningP. 167: At Langendembach Bader, p. 369)." did the thread all the winter through, and who swiftly wound wife 'so son and Twelfth day-eve, though leave off on as much not hard it will go comes, her : If Perchtha daughter-in-law warned no ' Perchtha brings me her answer, ! was Heyday with you is After a while the window spin them myself/ Shirts, I must empty and throws some Perchtha looks into the room, pushed open,
'
'. ' '

Ib. 903), there is exhibited together with Selphirtes re"el (Wackernagel's dor sin herze mi t wettWerra Zornli and hruoder Ergerli, a bruoder his heart with worldly things), lichen din^en also beworren hat (has so entangled thrcud tangled And that notion in mag'. dazda Zuncfc 0 to this be Holda, akin Bertha and after al may prevails about tne in lumps) She is called de Chlunqere, because she puts chlungel (knots in Alb. Schott, Deutsclie colomen n.aidens, n's ed yarn of slothful Berhta is often represented by S Bohemia, In Bavaria and German p 282 Fran Lutz cuts the belly open, Dec. 13. on Wk thou-h her day comes Lusse in Sweden, Rank, Bohmerwald, P. 137. Conf. the Schmeller 2, 532. JosT
"

brSr

n?htme

^dhcar,^uc n^
P^"nt,

386^^ ^ Wiesejlgren.
evidently.

^^

^^

.n

"

fasting fore"

PERAHTA,

BERCHTE.

275

have back, spun full,in an hour's spools to her, which she must The spinner took heart of grace, spun a few rounds on each time. spool for dear life,and threw them, one and all,into the brook that been to have ran seems past the house (and by that, Perchtha
to returning from Bucha Konitz on Perchtha's night, she came up to him at the cross-roads, and demanded with threats, that he should put a wedge in her He took his knife, cut the wedge as well as he could, and waggon.

appeased).P.
"

173

As

miner

was

him a present of the made he drew gold out of fallen chips. He picked them up, and at home every pocket in which he had put Perchtha's gifts. P. 182 : Two peasants of Jiidewein, after stopping at the alehouse in Kostriz till waggon, who
"

fitted it into Perchtha's

late
came

on

Perchtha's
a

eve,

had

gone

but

littleway,

when

Perchtha

waggon, and called to them to put a peg in the had a knife, and Perchtha One of the men pole of her waggon. let in, and the handy man supplied him with wood, the peg was in his shoe as a reward. carried home several pieces of money P. 113 : Between Bucha in the fruitful vale of and Wilhelmsdorf driving in
"

the Saale, Perchtha

at her

queen the

of the heimchen

had

her dwelling of old ;

command
she

heimchen

had

to water

underground with her people fell out with her, and she determined to quit the country ; Perchtha's eve on the ferryman at Altar village received notice to be ready late in the night, and when he came to the Saale bank,
while worked

the fields of men, At last the plough.

his eyes beheld and demanding

littleones

tall stately dame

to
a

surrounded She

be

over. ferried

dragged

lamenting

the other fetch the heimchen sion he did.

plough and a number that they had to leave that lovely region. bade the boatman cross once side, Perchtha

by weeping children, stept into the craft, the of other tools in, loudly Arrived
more

at

and

that had been left behind, which under compul She in the meantime had been mending the plough,
'

she pointed to the chips, and said to the ferryman, that to reward thy trouble Grumbling, he pocketed
'.

There,

take

flung them on the window-shelf, chips, and at home illat ease, into bed. In the morning, three gold lay where -pieces he had thrown the chips. The memory of Perchtha's passage is also preserved at Kaulsdorf on the Saale, and at Kostriz on the Elster,
not

three of the and himself,

far from

Gera.

"

P. 126

Late

one

night, the master

wright at Colba

was

coming

home

from

Oppurg,

where

wheel he had

276

GODDESSES.

been to work ; it was the eve of the Three-kings (Twelfthday), and on the bank of the rivulet Orla he came upon Perchtha, her broken Hast thou a hatchet heimchen. by weeping surrounded plough
(

mend ! she cried to the terrified traveller. with thee, so help me for He gave what help he could, but the fallen chips offered him have plenty of them at home,' says he. wages he would not touch : I to him, and while he got home, he told what had happened When his people shook their heads incredulously, he pulled off one of his
'

'

had got into, that hurt his foot, and out something shoes, which of passed, and one gold-piece. A twelvemonth rolled a bright new his
men,

who

had

heard

him

tell the tale, set out

on

Perchtha's

night, and

had met waited by the Orla, justwhere his master in a little while, on Perchtha; with her infanttrain: she came in anger, and What seekest thou here at this hour ? she cried
' '

when

he

'

stammered
with

out

an

answer,

she take

continued

I
'

am

better

provided

tools this time,

so

thou

thy

due !

and

with

The she dug her hatchet into the fellow's shoulder. Kaulsdorf at a part of the brook which same story is repeated near the Saal-house, is called the water over the way, at Presswitz near those words Possneck and the forester's lodge of and on the sandhill between Below Reichenbach. the Gleitsch, a curiously shaped rock near Tischdorf, the story varies in so far, that there Perchtha along with the heimchen when
was

driving
a

waggon,

and

had

broken just

the

axle,

helped her out with a who countryman, he disdained, paid in chips, which however makeshift axle, and was P. 133 : A spinningin his shoe. and only carried a piece home from the JSTeidenberg during that night, she had over girl walked in high spirits, when done every bit of her spinning, and was
she fell in with
"

Perchtha
of the

came

marching

up the hill towards

her, with

great troop
one

heimchen-folk, all children

toiling to push
a

of

one

sort

and

size,

set

of

them

heavy

plough,

another

farming-tools ; they
home.

loudly complained At this singular procession the

enraged

party had they that

loaded
no

with longer a
out

spinner began

to

laugh

loud, Perchtha

stept up

to

the

and struck her blind on the spot. life, could no find her way into the village, she led a wretched When the begging. by the wayside longer work, but sat mournful
year
was

her, giddy thing, Uew upon The poor girl had a trouble to

past and
one

knowing

from

blind one, not visited Altar again, the high dame as she another, asked an alms of the Perchtha

PERAHTA,

BERCHTE.

2/7
'

graciously : Here last year I blew a I will blow them in again'. With these pair of lights out, this year began to words she blew into the maid's eyes, which immediately
swept by ; Perchtha

spoke

legend is found in the so-called Sorge, near again. The same Neustadt on the Oiia. Touching stories of the weeping children, in Perchtha's be great troop, will who tramp along given when we
see

(SeeSuppl.). wlitende heer To these significant traditions of Thuringia, others can be added from Bavaria and Austria. In the mountain district about Trauencome

to treat minutely

of the

'

'.

stein
eve

(Up. Bavaria,

of Epiphany, their bellies open.

workmen that dame
reason

they tell the children on the opposite Salzburg) that if they are naughty, Berclie will come and cut

day, and the say you must grease your stomach well with them, so 's Berclie knife may glance off (Schm.1, 194). Is that the
cakes
are

Greasy

baked

that

why she is called wild Bertha, iron Bertha ? Crusius, Ann. Suev. p. 2, lib. 8, cap. 7, p. 266, relates,as his explanation of the IV. bestowed that Henry origin of the name, privileges on the city

of Padua : Inde, in signa libertatis,armato carrocio uti coeperunt in bello, Bertha nominato. Hinc dictum ortum puto, quo terreritur inquieti pueri,
other
'

Schweig,

oder and

places, Franconian

die eiserne Bertha kommt In ! * Swabian, she is named Hilddberta

names

'

and Berta), and hair all shaggy she walks round the houses at night, and tears the bad boys to pieces (see Suppl.).2 Dame Precht with the long nose is what Vintler calls her : and MUG. even a MS. is entitled daz rnaere von poem, which in one
Bildaberta ; with
'

a combination (apparently

of the two

Holda

has in another the heading Berchten mit der von langen nasj Altd. bl. 1, 105). It is only from the former (Haupt's (withcorrected spelling) that I am able to extract what has a bearing on our :
'

der Stempen,'

nu

merket

subject iu sage rehfe-waz (ich)

nachwihennaht amzwelften dem heilgen ebenwihe nach

daz (gotgeb,
er uns

mark aright what I you tell: tage, after Christmas the twelfth day, 3 day after the holy New-year's
:

Now

gedihe),
ze

(God grant
when

we

prosper in

it),

do

man

ezzen

solt

nahte,

they should

eat supper

a Conf. Crusius p. 1, lib. 12, Bertha the mother of cap. 6, p. 329, where Charles is meant. The Lombards Berta arid Berteciola a carrocium called (Duciinge sub v.),perhaps the carriage travelling the of goddess or queen ? 2 Joach. Camerarius, chronol. Nicephori, p. 129. Even-holy, equally-holy day, Schefler's Haltaus, p. 68.

278 und
man

GODDESSES.

ze

tische brahte

and had to table brought all that they should eat, whatso the master would
then spake and to his

ezzen allez daz man solde, der swaz wirt geben wolde do sprach er zem gesinde

"

give,

he to his
own

men
:

und
'

zuo

sin selbes kinde

child

ezzet

Mnte

fastdurch

min

bete,

'

eat fast

to (hard)

night, I pray,

daz inch die Stempe niht entrete.' daz kintlin do von forhten az, ist daz, sprach: 'veterlin, waz daz du die Stempen nennest ?
er

that the Stenipe tread you not.' The child then ate from fear, he said
'

father, what

is this

that thou the Stempe

sag mir, ob dus erkennest.' der vater sprach : 'daz sag ich dir, du solt ez wol gelouben mir,
ez

tell me,

callest ? if thou it knowest/

'

The father said

this tellI thee,

ist so griuwelich getan, daz ich dirz niht gesagen kan

wan

thou mayest well believe me, there is a thing so gruesome done, that I cannot tell it thee : for whoso forgets this, so that he eats not fast,
on are

swer
er

des vergizzet,

daz

df

nicht fastizzet, den Jcumt ez und trit in? also children and
servants

him it comes,

and treads him.'

by the master of the warned house to eat up clean all that is brought on the table, and are ! from This cognomen Stempe. threatened with a trampling of from stamping tap, Berchte must have come thump, "c.), (step, and Here

(German stampfen, to stamp) ; perhaps it ought to be spelt Stempfe Stempo (MB. 2, 280, anno but in Bavaria there is a proper name
not 11.30),

Stempho,

and and

both

correct

for trampling

and stampfen Ital. stampare squeezing,

stampen

seem
:

to

be

she

is the

to this, night hag, similar to alp and schrat [oldscratch ?]. Add that in the Nordgau of Franconia, dame Holda is called the Trempe Antiq. nordg. 41),i.e.,the trampling racketing one; (Doderlein,

Stalder defines

trampeln the

as

walking

with

short, measured

(tripping), and
fall; at the
woman. same

Drut

(night-goblin) approaches
trampelthier,

time, trampel,
as

is

steps with soft foot heavy clumsy

S is occasionally added before an initialT, it is Stempe with the more ancient surely not going too far, to connect SuppL). Tamfana,Tanfana, p. 257 (see
Now,

Martin

of Amberg

calls her Percht mit der eisnen

nascn

(with
"

His

Gewissensspiegel

(mid. of
"

14th

(HofiFm. pp. 335-6)

; conf. Schm.

4, 188.

is in two MSS. at Vienna cent.) Berliner der 216, and the Jalirb.

gesellsch. iur deutscne

spr. 2, 63

65.

PERAHTA,

BERCHTE.

279
and drink
standing for

iron

and nose),

her; which means In the mountains honour

says that people leave meat a downright sacrifice.

of Salzburg
so

of the terrible Perchtel, a

there is kept up to this day, in called Perchta-running, Perclita-

leaping at the time

Pinzgau, from
roam

In the of the rauchnachte [incense -nights ?]x 100 to 300 young fellows (styled the Berchten) will

about in broad daylight in the oddest disguises, carrying cows' In the Gastein valley the procession, bells, and cracking whips.2 headed
by from from 50
or

100

to

300

stout

fellows, goes hopping

and

skipping

village to village,from

house

to house, all through

the valley (Muchar,Gastein pp. 145-7). In the north of Switzer in addition to Berchtli the softened form Bechtli or land, where
Bechteli is in
use,

Bechteli's day is the 2nd

if (or,

New-year's

day

falls

on

Saturday, the

3rd)of January,

and

is honoured

by the

; they call the people in general with social merrymakings practice berchleln, bechteln. In the 16th century it was still the to intercept and press one at Zurich, for men custom another to

young

1, 150take wine ; this was (Staid. called conducting to Berchtold Bercht or BerclMt, thus a masculine 6). There was related to

'

'

Wuotan,

as

Berhta
a

was

to Freke

in Swabia

new

feminine,

this again there arose Breclitolterin,Prechtolterin (Schmid,

; and

from

93). In Alsace the beckten was performed by pren house or room to another, tices and journeymenrunning from one and keeping up a racket (see passages in Oberlin, sub. v. Bechten).
wtb. Cunrat of Dankrozheim darnauch
so

Schwab,

says in his Namenbuch, komet

composed

1435

die milde Behte,

die noch hat ein gar gross geslehte

He describes her
as

(great kindred).

Berchtolt however

brings spools to exactly like Berchta, p. 274 (see Suppl). And kind benevolent being she appears in many as a other descriptions, which undoubtedly reach far back into the Mid. Ages.
The white lady, by her very
1

the mild, gracious to men, not as the terrible. is in Swabian legend the white mannikin, who be filled with spinning (Hone's anz. 8, 179),

name,

has altogether the

same

meaning,

This Perchtenspringen is like the hexentusch in the Bb'hmerwald, which, Jos. Rank men at Whitsuntide, p. 76-7 says, is performed when young and boys provide themselves with loud cracking whips, and chase all the witches out of houses, stables and barns. 2 Journey Schm. 1, 195. through Upper Germany, p. 243. 3 Ad. Walt. Strobel's beitr.,Strasb. 1827, p. 123.

280

GODDESSES.

This for peraht, berht or brecht, signifies bright, light, white. white lady usually attaches herself to particular families, but even In then she keeps the name of Bert a, e.g.,Berta of Rosenberg.
garments she shows herself by night in princely houses, sleep : she acts she rocks or dandles the babies, while their nurses or ancestress of the family the old grandmother Suppl.). (see

snow-white

of that good deal in the fact, that several women name, national traditions, stand connected who are famed in our with the ghostly Berhta ; they have been adopted out of the divine In Italy and France, a far distant legend into the heroic legend. There

is

past is expressed by the phrase : 'nel tempo ove ' B. span (Pentamerone.Liebrecht 2, 259), au Berthe
: the fila.it
'

Berta
terns

filava? when
que

same

the daughter wife

of

of king king Pippin MLG.

idea still, of the spinning Flower and of Whiteflower,

la reine Berta, matron.1

and

belie her mythic She is origin.2 Flore 309; in French, Berthe au called Berhte mit demfuoze (foot), Berta del gran grand pied; and ace. to the Eeali di Franza 6,1: un pie, perche ella aveva pie un poco maggior dell altro, e quello
'

she who Brehte

poem does not (1555.7825),

in the

afterwards the of the great hero Charles, mother of Flos is called both Vredcling and

era

il pie destro,'had the right foot larger. The French poet Adenez both her the deformity by making tries apparently to extenuate feet large, he calls her 'Berte as grans pies' (Paris ed. LI I. 78. 104);
so

the

Mid.
one

Dutch,

'

Baerte
more

met

ten

breden
as

voeten,' Floris 3966.

But
*

the

big foot is

genuine,

may

be

seen

by the far

The Vita S. Berthae AvennaI can produce another spinning Bertha. in dicccesi Flodoardus Remensi 4, 47) (conf. says (Acta Sanctor., Maii p. censis hortum, in lustraret situs loci illius,pervenit ad quendam 114b) : Quae dum fons Deo devota femina, ut Quern minime inirae pulcritudinis. quo erat vidit concupivit, sed possessoribus ipsius praedii sic locula est : 0 fratres, hunc fontem praedii vestri vendite mihi, et accepta digna pecunia cedite usibus detur pretium a nobis si tamen nostris. Cui sic aiunt : En praesto sumus, Sancta denariorum libram taxatum. unam autem, videntibus qui aderant, ac vendiqui erat super os ejusdem fontis, domini vero posuit super lapidem Tune sancta mater, Deo plena, colo quain manu tores receperunt aes. tenebat dicens : Ostende orans ac et in modum coepit terram fodere, sulci rigam facere, Domine, iam da tuam, tuum et salutare nobis, misericord nobis ! Revertens
namque

abundantia post se trahebat, tantaque hominibus sequebatur, ut ad aquae pertinentes sufficeret,sicut Nomen iluviolo ipsi composuit, sancta mater usque hodie apparet. quoque dicens : Libra vocaberis, quia una libra pro emptione tua data est. 2 by her being the link that joins How firmly she is rooted, may be seen the Carolingian legend to the Langobardic : she is mother of Carl, wife of daughter Pippin the son of Rother (4789), Flore Blancheilor, whose and and of
monasterium, colum

eadem

earn

usus

omnes

name

again contains the notion of whiteness.

PERAHTA,

BEKCHTE.

281

reine Pedauque, regina pede aucae' ancient tradition of a It is appar old churches.1 whose figure stands carved in stone on foot, which as a mark of her higher nature ently a swan-maiden's than Huldra her tail,or the devil she cannot lay aside (anymore
more

'

his horse

hoof) ;

and

at the

same

time the spinning-

woman's

foot that worked the treadle, and that of the trampling If we had older and minuter descriptions of Stempe or Trempe. in Germany, frau Berhta this foot would also be perhaps
'
'

splay dame

mentioned

in them

SuppL). (see

It stillremains for us to explain her precise connexion with a It is either on Dec. 25 (dies or particular day of the year. natalis), the star appeared to twelve days after Christmas, on Jan. 6, when the Three
the Christian church celebrates the feast of the manifestation of Christ under the name of epipkania Fr. lethphania Ducange, or tiephaine, theophania (0. (v. sub Kings

that (magi),

v.),
OHG.

In tiphagne).

an

giperahta

naht,

the

theophania gloss (Emm. 39-4), bright night of the heavenly

'

is rendered vision that of the Mid.

appeared to the shepherds in the field.2 Documents Ages give dates in the dative case: perchtentag, OHG. (for perahtin taga, zi deru Perahtun zi demo
'

perhtennaht' again,
*

perhden ahtodin tac nah der an 1302); nahten,' MB. 8, 540 (an. day, Fundgr. Perhtage,' tillthe eighth day after the Perht's (fern.) 110, 22 ; von dem 1317); an nehsten Berhtag,' MB. 9, 138 (an.
'imze
' '

an

der berechtnaht,' M.

Beham

(Mone,

anz.

4,

; naht) ze 451) ;

dem
forms

Prehentag,' MB.

Schm.

these and other contracted are cited with references in Scheffer's Ilaltaus p. 75, and Now 1, 194.3 from this there might very easily grow up a
"

7, 256

(an. 1349);

personification, Perchtentzc, Perchtennaht, the bright day becoming dame Bright's, day. Bright's, i.e,, (Conrad p. 123, of Dankrotsheim,
4 puts his milde Belite down a week earlier,on Dec. 30.) Either the entire fabulous Two hypotheses present themselves. arose existence of a Perhta first accidentally and by misunderstand

ing, out of such personification ;

was

tacked
1

on

to

the analogy of the bright day it is true we Now previously existing Perhta.
or

'

'

AM. 3, 47-8 ; Paris too connects w. this Pedauque with 198 ; reine Pedauque, Michelet hist, de France 2, 152. 1, 496-8. a Luke 2, 0. 0. i. 12, 3. 4. Maria 182. Hel. 12, 8.
The OHG. 5, 360) is Good 'j"fcrmtae"paza8cev6 (Graff distinct from Prehentag, Perchtentag. 4 Dec. 28 is Innocents', 29 St. Thomas's, 31 St. Silvester's.
3

Berte, iii. iv.

Friday,

and

282 dame

GODDESSES.

cannot
or

point out
if

Perhta

before the 15th

or

at

earliest the
even

down,

we

older authorities : naht might have

'

13th ; but the firstsupposition did manage to hunt in up her personal name in the 9th century the expression even perahtun developed into Perahtun naht Still the char
' ' '.

14th century, need not break

acteristics we

have

identity with If, independently way. Holda, then

specified of a mythical Berta, and above all,her Holda, seem to me to decide the matter the other Christian calendar, there Perahta be purely a product of it ; lead up to a heathen names
of

the

was

on the neither can deity, contrary, both of these adjective who made her peregrination at that very season of yule, and whom therefore the Christians readily connected with the sacredness of

and New-year. I will here group together the features which make Holda and Bertha appear in this light. They
waggons,

Christmas

unmistakably drive about in

Earth, and promote agriculture and navigation men ; a plough, from which there fall chips of gold, is their among This too is like the gods, that they appear sacred implement. suddenly, and Berhta especially hands her gifts in at the window. diligence at heart, they insist on spinning and weaving and the keeping of festivals holy, on the transgressor grim penalties The souls of infant are executed. children are found in their host,
as

like mother

Both

have

they

likewise also

rule

over

elves and

dwarfs,but
train
:
"

night-hags
savours

and of

enchantresses heathenism.

follow in

their

all this

It is very remarkable, that the Italians too have a mis-shapen has sprung out of epiphania fairy Befana, a terror to children, who : on that day the women of (befania) and children set a doll made
; she is black and ugly, and brings presents. old rags in the window Some say, she is Herod's daughter ; Eanke's hist, zeitschr. 1, 717. 1 Morg. 5, 42). Berni says : il di di Befania La Befania (Pulci's
'

'

le dia d' una porla per Befana alia fenestra, perche qualcun It would be astonishing, if twice over, in two different ballestra '.l in the calendar had caused the invention of a nations, a name
vo

likely that, both in Italy, and among us, older traditions of the people have sought to blend themselves of the day. with the Christian name
supernatural

being; it is

more

Franc. Berni, rime 105.

Crusca sub

v.

befana.

HERODIAS,

DIANA,

ABUNDIA.

283

6.

(HERODIAS.

DIANA.

ABUNDIA).

have justbeen reminded by Befana, will Herodias, of whom we better. The story of Herod's daughter, whose illustrate this even dancing brought about the beheading the Baptist, must of John have produced a peculiarly deep impression in the early part of the Mid. Ages, and in more than one way got mixed up with fables. in full,and with relish (Hel. Keligious poets treat the ; 83-5) subject leave imagined, it out designedly. It was to that on Otfried seems
account

of
came

her

thoughtless

rather

than

proposal

her revengeful mother), in to was roam condemned company about with evil and devilish ' furious host or of spirits. She is placed at the head of the witches' nightly expeditions, together with Diana, with Holda and
from
'

malicious Herodias

(forthe daughter) (the

act

Perahta,

or

in their stead.

In

Burcard

of Worms

10, 1

we

read

Illud etiam non omittendum, conversae, retro post Satanam

matibus seductae, credunt Diana paganorum dea vel
se
cum

sceleratae mulieres quod quaedam daemonum illusionibus et phantashoris cum et profitentur nocturnis Herodiade
et innumera

multitudine
spatia

mulierum equitare super quasdam intempestae noctis silentio pertransire, dominae

bestias, et multa

terrarum

obedire, et certis noctibus ad Joh. Salisberiensis (f 1182)in Polycr. 2, 17

tilucam

velut usque jussionibus ej ejus servitium evocari.

"

Quale

est, quod

noc-

varia celebrari "c. Angerius, episcopus Conseranus convivia, (an.1280): Nulla dea paganorum Diana mulier de nocturnis equitare cum vel cum Herodiade seu Bensozia l et innumera mulierum multitudine pro"

vel Herodiadem vel praesidem de convocare, et conventus concilia nocte asserunt quandam,

noctis dominam,

fiteatur. Similar statements have passed into later writings, such as those of Martin Amberg, It is worth noticing, von and Vintler. that to the worship of this Herodias, one third the whole world is
"

of

ceded,

and

so

most

(bishop of
pp. 20. ditionem

Verona,

but

respectable diffusion allowed. Frank, b. at Lobi near Cambray, Durand

9, 798.

Eatherius d.

974) in

his Praeloquia

(Martene and 21): Quis enim eorum,

animae

opp. edit. Ballerini

in tantum

qui hodie in talibus usque ad perdecipiuntur, ut etiam eis, quas (Ball.

Ducange sub v. Diana spells Benzoria, but has the true meaning under Bensozia itself ; it seems to mean bona socia, friendly propitious being. Bona dea, Dio Cass. 37, 35. 45. Conf. ch. XXVIII, dobra sretia, bona Fortuna j ch. XVI, good wife, under Wood-women.

284
de
cem,

GODDESSES.

ait Gen.1, quibus)

Ilerocliam illam baptistae Christ! interfectri-

proponant ; asserentes, tertiam totim quasi reginam imo deam fuerit prophetae illi traditam : quasi haec merces partem mundi infelices muliercum potius sint daemones, talibus praestigiis occisi, multum culas, hisque full decipientes. A
"

vituperabiliores

viros, quia
account

perditissimos, the

and

remarkable
on

of

tradition, that

was

tacked
11G4
:

to

Herodias, is contained

medieval in the Eei-

nardus

1, 1139"

Praecipue

sidus celebrant, ope cujus, ubi defuerant testes, est data Eoma Petro,

omnes

traditaque

Pharaildis injusto

virgo labori ;

sed sanctifaciunt qualiacunque volunt. Hac famosus erat felixque fuisset Her odes
i prole, sed infelix hanc quoque laesit amor haec virgo, thalamos Baptistae solius ardens,

voverat

hoc demto

nullius

esse

viri.

Offensus genitor, comperto prolis amore, insoritern sanctum decapitavit atrox.

Postulat afferrivirgo sibi tristis, et affert regius in disco tempora trunca cliens. Mollibus allatum stringens caput ilia lacertis perfundit lacrimis, osculaque

addere avet ;

oscula captantem caput aufugit atque resufflat, ilia per impluvium flantis turbine abit.

Ex

illo nimium
per
vacuum

mortuus
non

eandem iter flabilis : coeli urget infestat miseram, nee vivus amarat,
hanc penitus fata perisse sinunt. minuit
reverentia poenam, tertia servit herae.

memor

ira Johannis

tamen

Lenit honor luctum,

pars hominum

moestae

Querculms et corylis a

noctisparte secunda

sedet. usque nigri ad galli carmina prima habet Pharaildis, Herodias ante Nunc ea nomen

saltria,nee

subiens
1, 486.

nee

subeunda
we

pari. Herodias

Conf. Aelfrici homiliae

as

Here

have

described

inoesta

her a

cui pars

tertia hominum

homage
1

she receives assuages

servit, the reverential her bitter lot ; only from midnight

a (Massiliensis),

Ballerini cannot understand this Gen. ; is it Gennadius writer at the end of the fifth century ?

HERODIAS,

DIANA,

ABUNDIA,

285

tillfirstcockcrow she sits on oaks and hazel-trees, the rest of her inflamed by love the empty air. She was time she floats through for John, which he did not return ; when his head is brought in on charger, she would fain have covered it with tears and kisses, but it draws back, and begins to blow hard at her ; the hapless maid is Why space, and there she hangs for ever.1 whirled into empty she
a

was

afterwards by

(inthe
nor

twelfth
a

called century)
name

Pharaildis, is not

explained
sanct. 4

the life of

saint of that

in Flanders

(Acta

does anything that the church tells of John the Baptist and Herodias (Acta sanct. 24 Jun.) at all resemble the is Herod's wife, and the contents of the above story : Herodias Salome. Pharaildis on the contrary, M. Dutch daughter is named

Jan.) ;

Verelde,2leads
doc. of 1213 miles dictus
'

us

to

ver

Elde

frau

Hilde

or

(Bodmanns

Bheing.

doc, of the 14th Hildburg. century a Ferliildema, evidently referring to the mythic M. Dutch name for the milky way, Still more a seems remarkable Vroneldenstraet = frauen Hilde or Hulde highway), strasse (street,

Verhildebwrgj and

alterth. p. in a Frisian

frau Hulde, as in 94) there occurs

a a

So that the poet of the Eeinardus is entirely in the right, when Herodias sets him thinking of Pharaildis, and she again of the milky way, the sidus in his firstline.
whatever, that quite early in the Mid. Ages the Christian mythus native of Herodias up with our got mixed furious dame Holda heathen fables : those notions about and the There
is
no

doubt

'

host

and the nightly Jewish king's daughter

'

jaunts of

sorceresses

were

grafted

on

it,the

her

(Ratherius says
adherents.

had the part of a heathen goddess assigned found expressly : imo dea), and her worship
In the
Diana, the lunar circle moves huntress ; Diana, Herodias Holda and
same

numerous

deity of night, the

wild

This reference to the turbo (the looks mythical whirlwind of his blast), high become Not Zio, deity, did Ziu or a once with the and of antiquity. only for too Pulloineken 203 a name the (and may have to Christians whirlwind, p. do with Pkol, p. 229) ; but to this day such a wind is accounted for in Lower Saxony (about Celle) by the dancing Herodias whirling about in the air. Else the where raising of it is ascribed to the devil, and offensive epithets are hurled at him, as in the Saalfeld country : ' Schweinezahl fahret,' there goes * Rhon Riibezahl Sauzagel,' 3, on the ints. : (Praetorius, 120), and swine-tail to shew contempt sowfor the demon, tail (Schm. 4, 110), and abate his fury treating (see Suppl.). I shall bring in some other stories, when of the wind1

sprites.

Canneart, Gaude.

strafrecht 153-5.

Balg.

mus.

6, 319.

Conf. Vergode for frau

286

GODDESSES.

is denounced by stand for one another, or side by side. Diana Eligius (Superst. A) ; the passage in the decrees of councils

(Superst. C) has found its way into D, G) : like Herodias, she appears as
St. Caesarius Dianam
Arelatensis
so

mentions
name

later writings (Superst. many domina The life of and hem. daemonium, a quod rustic!
'

vocant,'

that the

was

familiar to the

common

people ; that statue of Diana in Greg. Tur. 8, 15 I have spoken of But the strongest testimony to the wide diffusion of on p. 110. to be a passage in the life of St. Kilian, the Diana's cultus seems
apostle of the East Franks
volens

(*f689):
tractare

Gozbertusdux

Franciae

Ejus quern Dianae (Kilianus) potius cultus praeferendus esset. praedicabat, vel ilium in summa habebatur Diana namque veneratione apud
crebra apud
se

inquisitione, utrum

133 ; Acta sanct. Bolland. 8 Jul. (p.616). As it is principally in Thuringia, Franconia and Hesse that frau Holda in the neighbourhood survives, it is not incredible that by Diana no meant of Wiirzburg, so far back as the 7th century, was other
4, (Surius

than she. Lastly, the retrospective connexion of this Herodias in the native paganism, whether with personages of Teutonic
of
a

or

Diana
or

Celtic

confirmation from the legend nations, receives a welcome domina dame Habonde, Abundia or supplied by French

authorities of the Mid. Alvernus (Guillaume d'

Ages.

bishop

of

Paris, Guilielmus

nymphs

and lamiae

died 1248, speaks thus of Auvergne), who Par. 1 674, fol.1. 1036): 'Sic et daemon, (opera,
cum

qui praetextu mulieris, frequentare, et vocant Abundiam quas

vocant

aliis de
earn

nocte
a

domos

et cellaria dicitur

Satiam

earn pro abundantia,1 quam frequentaverit : htijusmodi etiam

satietate, et dominam praestare dicunt domibus, daemones, quas dominas

iste remansit, et a quibus solis quas error Dicunt has dominas edere et bibere de escis creditur et somniatur. inveniunt, nee tamen et potibus, quos in domibus consumptionem imminutionem facere escarum eas et potuum, aut maxime si vasa
vetulae, penes
escarum

sint
nocte

discooperta

et

vasa vero

eis in

relinquantur. seu obstructa, inde nee comedunt infaustas et infortunatas relinquunt,

1

Si

obstructa inveniunt operta vel clausa bibunt, propter nee quod

poculorum

non

nee

satietatem
as

nee

almnshe

The

Romans
on

only appears

also personified Abundantia coins, she had neither temples

nor

a superior being, but altars.

HERODIAS,

DIANA,

ABUNDlA.

287

dantiam

1068, but eis praestantes.' The like is repeated on p. Sunt et aliae ludificationes malignorum we on read : p. 1066 interdum in nemoribus et locis amoenis spirituum, quas faciunt in similitudine pudlarum aut et frondosis arboribus, ubi apparent
'

matronarum
cum

ornatu

luminaribus

muliebri et candido, interdum etiam in stabulis, cereis, ex quibus apparent distillationes in comis
et
comae

et collis equorum,
eos,

qui talia se de luminaribus

diligenter tricatae, et audies esse, ceram quae vidisse fatentur, dicentes veram illis De vero hujusmodi stillaverat.1 substantiis, quas dominas Abundiam, pro
nocturnas,
eo

ipsorum

quae
earum

apparent
vocant

in domibus,
dominam

quod

principem domibus, quas

et

frequentant, abundantiam tur, non aliter tibi sentiendum

bonorum

temporalium

praestare

putan-

est, neque
eo

dum de illis audivisti. Quapropter et insania vetularum, ut vasa minum discocperta relinquant, et omnino domos suas noctibus, quibus ad
causa
nee

quemadmoaliter quam invaluit stultitia housque ciborum

vini et receptacula obstruant neque credunt

eas

claudant eis adventuras, ea de

et
eos

inveniant videlicet,ut cibos et potus quasi paratos beneplacito sumant. absque difficultateapparitionis pro informs us : de la rose (Meon 18622 The Koman

seq.)

qui les cine sens ainsinc deceit par les fantosmes, quil rec^oit,

dont maintes

gens par lor folie

cuident estre par nuit estries errans auecques dame Halondc,

et dient, que

par tout le monde de nacion li tiers enfant sunt de ceste condition. qu'il vont trois fois en la semaine, destinee les maine, si cum
et par tous
ne
ces

ostex
ne

se

boutent,

cles ne
sen

barres
entrent

ains

redoutent, par les fendaces,

par chatieres et par crevaces, et se partent des cors les ames

et vont
avec

les bonnes dames

par leus forains et par maisons, et le pruevent par tiex raisons :

1

Conf. Deutsche

sagen,

no.

122.

288

GODDESSES.

que les diversitds veues ne sunt pas en lor liz venues,

ains sunt

lor ames

qui laborent

18686.

ainsinc sen corent, "c. Dautre part, que li tiers du monde aille ainsinc avec dame Habonde,
et par le monde

si

cum

voles vielles le pruevent

par les visions que truevent, dont convient il sans nule faille que' trestous
li mondes

i aille.

As Ratheriua and the Eeinardus represent a third part of the world is here as given up to the service of Herodias, the same statement

Habonde are therefore ; Herodias and Abundia applied to dame between Abundia A connexion one. native Folia, Fulla and our The term (fulness) may apparent. will presently be made enfans lobes above, or to the great refer either to the unchristened multitude
of heathen, who shut out of the Christian remained It had long been the custom to divide the known
one

community. world into three parts.1 The domina clothed in white reminds bona soda2 of Holda or of Perahta the bright, the bona domina gracious, and

the

Herodias

haunting They
are

the

oaks

by

night

of the Old

German whose

tree-worship.

originally benignant

beings

and drink are to Holda, Berhta and Werra seem sacrifice in the night season. love a particular kind of food, and look for it on their feast-day.

presence brings prosperity and them, as to friendly spirits or gods, meat

plenty to mankind

all, hence to ; set for a

7. HRUODA
Thus far
we

(HREDE).

OSTARA

(EASTEE).

have got acquainted with the names and worship by different honoured names under of several goddesses, who were Tanfana, Holda, Hludana, (Nerdu, particular tribes of Teutondom

Berhta), and
us

others resembling

them

have

only

become

known

to

under

all these
Agitnr perit Africa thar. 1.
"
2

foreign appellations (I sis,Diana, Herodias, Abundia): of (so long as I consider still doubtful the connexion of
fumans pars tertia mimcli. Ovid. met. 5, 372 ; tertia pars muntli Walvocutur, ilammis, Coripp. 1, 47 : tertia pars orLis Europa Alvernus with the Satia in Guilieliuus

Is the

name

soda connected

HKUODA,

OSTARA.

289
among the Anglo-

'

Erce

'

with

our

Herke)not

one

is to be found

Saxons, historian tells us the the other hand, the Anglo-Saxon he expressly calls ancient goddesses of names of two beings, whom his people, but of whose existence not a trace is left amongst other A clear proof, that here as well as there, heathenism Germans. On crowded with divinities of various shape and varying name, in their characteristics and cultus corresponded to one but who Why in the this multiplicity of form should prevail more another.
was

of the female deities than of the male, can be fairly explained, I think, by the greater respect paid to the chief masculine divinities: they were too famous and too highly thought of, for
case

their principal nation.

names

not

to

have

penetrated all branches

of the

Beda (De temporum goddesses, whom ratione cap. 1 3) cites very briefly,without any description, merely to explain the taking its months named after them, are ffrede and Edstre, March
two

The

the first, and April from the second : Rhedmonath a dea illorum Rheda, cui in illo sacrificabant, nominatur.'" Aprilis 'Antiqui Anglorum populi, gens mea apud eos

Saxon

name

from

'

Esturmonaih,
dm

qui

mine

paschalis mensis
vocabatur

illorum, quae Eostra habuit ; a nomen (?),

consueto
x

interpretatur, quondam a et cui in illo festa celebrantur

nunc

cujusnomine

paschale
vocabulo

tempus

cognonovae

minant,

antiquae

observations

gaudia

solennitatis vocantes.' It would be uncritical to saddle this father of the church, who keeps heathenism everywhere at a distance, and tells us less of it than he knows, with the invention of these goddesses. There is the first of them is justified by is tribes. March clear traces in the vocabularies of other German in OHG. lenzinmanot, lenzo, lengizo named after the season nothing improbable in them, nay

[lengthening of days] ;2

Oberlin quotes, from Strassb. 1644, p. 91, Eetmonat

but it may have borne other names Chorion's Ehrenkranz der teutschen for March;

as

well.

and

sprach, doc. of 1404

One MS. (Kolmesen opusc. p. 287 ; this ref.given in Rathlef s Hoya and Diepholz 3, 16) Yeteres Anglican! populi vocant Estormonath : reads paschalem mensem, idque a dea quadam cui Teutonici populi in paganismo sacrificia fecerunt tempore Aprilis, mensis quae Eostra est appellata.
1 2

Gramin.

2, 510.

Langez.

Dint. 3, 88.

19

290

GODDESSES.

(Weisth.1, 175) has Redtmonet,

When
we

it is not

find in the Appenzeller

In dem
Redimonet

clear for what reimchronik p. 174 :

month.

donet, die puren kamen do der merzenrnonat gieng herzu

an

ainem

morgen

fru
an

do zundentz

Eorschach the

;
so common

here Redimonet
names

seems,

by

displacement

in the

before March, as Chorion uses of months, to he the month for February Arx his Retmonat as well. Von explains the word Apart quite differently,and I think untenably, by a mountain.
from

the

Swiss

term
"

really ffreff or Hreffe I said on p. 206, from hruod as

of meaning 196, furnish
a

was altogether, I believe the AS. name Hruod OHG. Hruodd, or and derived,

gloria, fama

so

that

shining female

26, another nom. Fiorgyn and Hlodyn.

The renownful goddess. Hruada, gen. Hruadun, name and in 1, 42. 2, Hruadun, this last apparently formed like ON. and The

get the Trad. fuld. 2,

we

AS.

adj.hreS

or

hreSe

means

victoriosus ? I am 5146. 974. 1631 ; they waver about hret),sigehreS, gufthreft,Beow. between an and a subst. sense, and in the last passage,

(Caedm.136,

21.

198,

2),perhaps

crudelis in doubt

adj.

meant. wearS guc5hre"5 gifefte/ victoria is evidently When the AS. Menologue, line 70, translates Martius by reSe, this may stand for hreSe.
'

Beowulfe

call April ostermonat, and dstarmdnoth is found as (temp. Car. Mag.). The great early as Eginhart Christian festival,which usually falls in April or the end of March, bears in the oldest of OHG. remains the name ostard gen. -un j1 it We

Germans

to this day

is mostly

found

aostortaga, Diut. the AS. Edstre, must

plural, because two kept at Easter. 1, 266a) were in

the in the heathen
was name,

days

(ostartaga,
Ostard, like

This

being, whose
teachers

worship

tolerated the

religion have denoted a higher firmly rooted, that the Christian so of their own and applied it to one

grandest retained
1

have All the nations bordering on us anniversaries.2 Ulphilas writes paska, nofc even the Biblical 'pascha';
0. i. 22, 8. iii.6, 16.
iv. 9, 8. Hymn.
21, 4. Fragm.

T. 157, 1. 3. 5. tlieol. xiv. 17.

2

Couf. Meier's chronologic 1, 516.

ZISA.

291

austro, though

he must have known the word ; x the Norse tongue The OHG. also has imported its paskir, Swed. pask, Dan. paaske. toward the rising sun (Gramm. 3, adv. dstar expresses movement
the ON", austr, and probably an AS. eastor and Goth, In Latin the identical auster has been pushed round to the austr. In the Edda a male being, a spirit of noonday quarter, the South. light, bears the name might have been of Austri, so a female one

likewise 205),

German on the and Saxon tribes seem called Austra ; the High Ostara, Edstre (fern.), not Ostaro, only an contrary to have formed be the reason Eastra (masc).2And that may why the Norsemen a goddess said paskir and not austrur : they had never worshipped Austra,
her cultus was Ostara, Edstre seems
or

already extinct. therefore to have

radiant dawn, of upspringing light, a blessing,3whose meaning could be easily adapted to the resurrec lighted at Easter, were tion-day of the Christian's God. Bonfires
the and according to a popular belief of long standing, the moment leaps, he sun rises on Easter Sunday morning, he gives three joyful drawn dances for joy (Superst. on the Easter 813). Water

been the divinity of the spectacle that brings joy and

775. morning is,like that at Christmas, holy and healing (Superst. to have grafted themselves 804); here also heathen notions seems on at great Christian festivals. Maidens clothed in white, who Easter, at the season of returning spring, show themselves in clefts
of the rock and
on

mountains,

are

suggestive of the ancient goddess

(see SuppL).
8. ZISA.
Beda's account
a

statement

of Hrede reaching back

if only worshipped at Augsburg

attention
1

by Eastre4 shall be followed now deserving to the llth century, and for its great age, concerning a goddess Zisa,
and
in the heathen

time.

the

for occidens sagqs, i.e., oriens he chooses urruns, rising and sinking of that he did not know vistr (versus occidentem), root vis (repose, stillness,evening). 2 Composite Austroberta, Austregisil, Ostro: Ostroberht, proper names "c. "c.) gotha (like Visigotha, Vistrimund, Westeralap, Sundarolt, Nordberaht, 3 In the Basque language ostara means leafing time, May. the budding from ostoa, leaf, foliage : a mere accidental resa nblance. 4 I might introduce into the text an AS. JB'cew-, if I knew any more about her than what Lye's Diana. It from Cot. Cod. 65, Iticenne 87 : glossary quotes is formed like ]?inen "c. (ancilla), (bellona), wylpen
sun,

For

not

292
The. Cod. Monach.

GODDESSES.

Lat. 2

(of1135), and
identic

the Cod. Emmeran.

'

F.

IX. fol. 4a
'* liistoria
'

(of12-13th cent.) contain

liec circa renum Cod. Vind. GIL accepit.

Excerpta

ex

Gallica

Bum

geruntur,

in

noricorum

(interlined
vulnus

bawariorum,
romanus

pauwariorum)finibus grave
germanorum gentes
non

populus

quippe

(interlined
tractu

que suevi),

retias occupaverant,

longe

ab alpibus

rapidissimi amnes inter se confluunt, in ipsis werthaJia (CII vuerdaha)] noricis finibus terminis bawariorum et (interlined civitatem non quidem patentibus campis, ubi

duo

pari licus [interlined et

suevorum)

inuro

cizarim)
templuin

sed vallo fossaque dee ex nomine quoque

romana no ex

cinxerant, quam

appellabant

zizarim

(CII.

colonia

quam religiosissime colebant. cize? cujus lignis barbarico ritu constrictum, postquam eo3 deducta est, inviolatum vetustate permansit, ac
tiiw annius pretor urbem kal. sextilibus (interlined

collapsum ad

men4

arcendas

colli servavit. hanc barbarorum excursiones circumvenit.

exacta

jam estate) exercitu

a

partem, que sola lef/ionemartia cum

te'm
cum vero,

oppidi littoribus) erat, pretor ipse continent! (interlined

castra

ad

meridianam

operosissime

qua

barbarorum

adventus

cornmunivit. ad occidenerat, dvar, bdgudis rcgis films,

equitatu omni et auxiliaribus mactdonum copiis inter flumen ct vallum loco castris parum amplo infelici temeritate extra Hum en (interlined pulchra indoles, non minus romanis consedit. werthalia) die, igitur instructa. disciplinis nono quinquagesimo quam greds

qua

eo

ventum

est,

cum

celeberrimus, ludum immanis barbarorum

ex

dee^ is dies dee cize (CII. apud barbaros ciz^) formidinem ostentaret, et lasciviam magis quam
suevomm, (interlined

CII.
ex

multitudo, svivorum)
castra. irrupifc,

proximis

silvis repente
omnem,

erumpens miserius

improviso

equitatum
avar,5 cum

et

quod

erat, auxilia sociorum

delevit.

in hostium

potestatem

regio habitu vivus venisset,

[sed

1 I The same owe their cominrmicatien- to Schmeller's kindness. piece is found at Vienna in two forms*: in the Cod. Lat. CII (olim hist. prof. Go2) see. (olim univ. 237) sec. xii. xi. ineuntis fol. 79. 80 ; and in the Cod. CCXXVI CII lias Jorn. De reb. get. and De regn. suce. In both it stands between interlinear glosses and marginal (exactly like the Munich notes MSS.) by a ' (Jallira Excerptum ox also writes the heading scarcely later hand, which '. but into interlinears historia text, CCXXVI the the adopts otherwise agrees. 2 On margin: 'Quern male polluerat cultura nei'aria dud 11111 hunc tibi ciza tulit '. gallus monticulum

On margin : 'post conditam a rotnanis'. urbem auyustam Marg. note : ' ut usque hodie ab incolis cizunberc nominetur'. 5 'ex Marg. et tumulatus note: cujus vocalmlo, quia ibi mactatus '. iioinen on saver erat (CII chrek{usa\rer) accepit. (jrecusenim ckrikc
4

est

ZISA.

293

que

apud

oppidani auxilium
resistant,

~barl"arosreverentia ?] more lion vero minori fortuna sed

sociis properantem

pecudis

ibidem

mactatur.1

maiori virtu te pretorem in baud adoriuntur. romani segniter habino21 et

res
caccus5

duo

pugnantes
maturassent

principes oppidanorum et inclinata jam cadunt. auxilium

in primis
esset, ni

oppidanorum

ferre socii in altera ripa

jam

victoria potiti.

denique
altiorem

coadunatis
tumulum

viribus castra

irrumpunt,
frustra

pretorem, qui paulo

ceperat,
romana

(interlined perleih)

vi

resistentem

obtruncant.

legionern4 divinam

(interlined martiam),

delent. Verres solus ut ne nuncius cladis superesset, funditus in proximis amne tribunus se transmisso militum paludibus nee mortem occultans5 honestam subterfugit. post sicilie multo proconsul immani

avaricia turpem

mortem

interlined words and in Goldast's Eerum suev. without marginal additions, stands script, 1727 ibl.p. 3 under the rubric : Velleii Gall I aliquot veteres, Ulm fragmeritum de victoria Suevorum Eomanos Haupts contra (conf.
the
' '

rnagistratu abdicaret, judicio civium The fragment, only without same

promeruit. damnatus est.'

nam

cum

se

dea Cisa' suid'Cisam' zeitschr. 10,291). It has the readings Cacus,' but agrees in the other names. Further, and for Caccus for loco parum amplo, I find the better reading apto. The paren
'
'

thesis
*

'
"

nam

"

sed reverentia damnatus est

'.

it all from

Wolfg.

is the concluding sentence I should believe that Goldast had borrowed Lazius's Eeip. Eom. libri xii. Francof. 1591 p.
so
'

'

is wanting,

'

52, if this copy had not some : variations too ; the heading runs Velleii excerpta ex Gallica historia ; it has Cisara, but Ciz$, also

'

Habbino,
1

Caccus,
: nomen

amplo/ and concludes

with

promeruit.

Lazius

On

terris bogudis dat regia proles litatus.' grecavar (CII grecus auar), pecudis de suevis more 2 On : margin ' Prefectus habeno se victum hicque sepultum notificat. perpetuo montis nomine qui juxtamontem occisus et sepultus nomen monti habenonberch dedit, quern havenenbercli dicunt.' havenonperch) (CII rustici 3 CII : ' a iekingen nominari.' putamus nomine cujus 4 On margin : ' de hac ibi perdita legione adhuc perleich nominatur.' in smaller but contemporaneous writing : .Then * Iridicat hie collis romanam cladem nomine martia quo legio tota simul periit. subdidit hunc rome prepes victoria petro, hoc sibimet templum qui modo constituit.3 * 5 On latuit,lacui uerissehue margin : hie quia in paludibus adjacentibus '. dedit nomen usque

margin ' Hoc

294
'

GODDESSES.

literis codice membran. be the sixth MS. ; that would antiquissimis script-am reperimus known hitherto, and copies must have been pretty numerous in the The one 11-1 2th centuries. that Goldast had before him may says
:

quam

nos

historiam in pervetusto
'

probably have been the oldest. Either one or the other of them, both Otto
the author had before

von

Freisingen
seem

(or of the Auersberg continuator)

them. The former tries to

chronicle
connect

and have to

QuintiliusVarus

ossibus mortuorum 1, 256), eo quod quern in vulgari pcrleicli (Mone, anz. compactum, Vari ex legio ibi perierit,usque hodie vocant, vicumque nomine apThe Auersberg chronicler's account, though pellatum monstrant collem
'.

throw, adds factam, ostenduntque

story with (instead and after relating his over of Verres), hanc caedem Augustenses ibi 3, 4): Tradunt (chron.
'

the

in argumentum

ex

he almost verbally adopts the older fragment, I hold it needful to insert here, because the marginal glosses are curiously interwoven with the text, and referred to discovered inscriptions on stone \l
'

De Augusta colligitur haec

Vindelicorum

vel Ehetiae.

sicut

accepit. civitas tria nomina in partibus Ehetiae, quae nunc considentes gentes primum Sueviae, noil longe ab alpibus in planitie, loco tamen munito
concursum

scriptisveterum German orum quippe

est pars

ex

propter

duorum
muris

et

non

rapidorum sed fossatis earn

hanc urbern construxerunt, firmaverunt, et ex nomine deae Zizae,

fluminum,

hujus nominabant. religiosissime colebant, Zizerim earn lignis barbarico deae templum ex ritu constructum, etiam quoque incolere coeperunt, inviolatum permansit. Eomani earn postquam in nomen at vetustate colli servavit, in quo postmodum collapsum
quam

lapide exsculpti hi

versus

sunt

reperti

quern male

polluerat cultura nefaria dudum hunc tibi Ziza tulit. gallus monticulum

in praesens ab incolis idem monticulus Zizcriberg nodeleti sunt magna Eomani hanc caede. urbem minatur. apud barbarorum Titus Annius nam excursiones praetor ad arcendas
unde usque
cum

exercitu

in kal. Augusti quae

earn

circundedit, ipseque
sua

dianam Martia

oppidi partem,

sola patebat, castra

cum

ad merilegione
ultra
regis

vero ad occidentem communivit. operosissime fluvium, ubi Suevis aut barbaris aditus patebat, Avar Eogudis

Chron. Conradi

ursperg. Argent.

1532, p. 308. eel.1609, p. 225.

ZISA.

295

filius cum

omni

quinquagesimo apud barbaros formidinem

equitatu et die, quam nono

auxilio macedonico
eo

ventum

est,

cum

consedit. igitur is dies deae Ziz^

magis quam barbarorum

celeberrimus

esset, ludum

et lasciviam

tune etiam immanis cives osteutarunt. illuc convenerat, de proximis multitudo, quae de partibus Sueviae irrupit et Avaris improviso ex castra silvis repente erumpens

exercitum vivum

delevit.

ipsum

quoque

Avar

regio

habitu

indutum

pecoris mactaverunt. crudeliter in modum comprehendentes hodie appellatus est in loco, ubi mactatus a quo est, vicus usque in quo hi versus Criechesaveron, reperti sunt :

dat regia proles litatus. Graecus Avar, pecudis de Suevis more non minor! fortuna sed majorivirtute praetorem oppidani vero haud invadunt, quibus Komani in auxilium sociis properantem
his
nomen

terris Bogudis

in quo conflictu duo principes oppidanorum segniter resistunt. Habino et Caccus in primis pugnantes cadunt, et inclinata jam res in altera esset oppidanorum, auxilium ferre Smvi ni maturassent
ripa victoria interfectorum

jam

autem potiti. de nominibus loca denominata, exstant adhuc

illorum
nam

principum rustic! de Haversus

binone
sunt:

vocant

monticulum

Habinoberg,

in quo

hi

reperti

praefectus Habino

se

victum

atque sepultum

Cacco

vero

perpetuo montis nomine notificat. dicunt Gegginen denominari. denique

et praetorem,

coadunatis al-

Suevis et oppidanis castra irrumpunt, frustra ceperat, romana tiorem tumulum

legionemque

qui paulo

obtruncant, divinam, ut nee nuncius cladis superesset, funditiis delent. de hac perdita legione adhuc perlaich,quasi perdita legio, hi versus sunt reperti : nominatur, ubi postmodum

vi resisten tern

indicat hie collisromanam

nomine

cladem,

martia quo legio tota simul periit. solus Verrcs tribunus militum dibus se occultans honestam hucusque nomen dedit. versus das
nomen

amne

transmisso

mortem
:

in proximis palusubterfugit, lacui Vernse

hie tamen
tem

non

multo
nam

lacui Verres quo tu latuisti. post Siciliae proconsul effectus turpem

cum se

mor

promeruit. damnatus est.

propter

abdicaret judicio civiuni magistrate hanc hunc Ve-rrem tradunt Augustenses

caedem

fuisse eandem,

quam

sub Augusto

factam

quidani

descri-

296

GODDESSES.

bunt, sed Varum

romano more,

ilium nominant
avare

his verbis

ea
se

tempestate gerens
a

Varus,

superbe et

erga subditos

Germanis

deletus est. 1373 later writers also mention the tradition. About Some history of in rhyme a 91, an ecclesiastic, Klichlin, composed l Peter Egen the Young, who for the burgomaster Augsburg wished
"

to

painted 99 says of the Swabians :

have

his house

with

illustrations from

it.

Cap. 2, fol.

einen tempel gross darein honour eren zu (in of)Zise der abgottin, heathen die sie nach heidnischen sitten (after in those anbetten zu denselben zeiten (adored

Sie bawten

ways) days).

Die stat ward genennt (city got the nach der abgottin (after
Der

tempel
von

als lang alter

was

bis im

named) auch Zisaris der pris. das was goddess), (stood stund unversert uninjured), der val beschert (its fall decreed),

und da er von der berg namen

from age it passed alter abgieng (as hill took im empfieng (the von

away), name),

daruf gestanden was und haist noch hut

das werck, had (whereon stood) der Ziscriberck. (hight stillto-day)

Sigism. Meisterlin, in his Augs Oonf. Keller's Fastn. sp., p. 1361. burg chronicle 2 (which is in print from the 8th chap, of bk In the imprinted chap. 4 treats of this Cisa in chaps. 5-6 of bk 2. refers to Klichlin, and again at the end of of bk 1, he unmistakably
von auch melt (tells) genent wird Cizais, das sy geert habend Asia warend ; dawider seind doch aus
:

1),

chap. 7

'das

er

der gottin Cisa, die auch (theyhonoured her) die

schreibent,

die

sprechent,

das

sy

die andern, die von die Vindelici habend der gottin wirst du

Cysa

sitten angebettet. von schwebischen haben, ob got wil (buch3. cap. 5. 6).' (SeeSuppl.) mer Hopeless the face of that fragment. contradictions lie on ship's-captain, who lived in the year 494 of Eome, king ; and his son 260 B.C.,3 is here turned into a Macedonian or is made Avar contemporary with the Ciceronian Verres of 200 Bogud,
a

nach hernach

Punic

years after, or Varus do occur

1
"

even

as

Yet Bogudes and of the still later Varus. in Dio Cassius 41, 42. of Pompey contemporaries

Lat. 61 ; likewise sent me by Sehmeller. Cod. Monach. Augsb. 1522 fol. Meisterlin wrote it in 1456. and died about 1484. Niebuhr's Rom. Hist. 3, 677.

ZISA.

297
the
'

What

Titus Annius
a

was

meant
name

there is

consul of that
can

praetor,' I cannot guess ; A.U.C. 601 and 626, or B.C. 153, 128.
have

by

Velleius Paterculus

written this sort of thing.1 But all the rubbish it contains does not destroy the value of The comparatively the remarkable story to us. pure Latinity is late as the twelfth to show that it was so not composed enough
never 2 inclined to place it in the Caroare century ; Lazius and Velser lingian period, and it looks like the work of a foreigner, to whom heathens and barbarians. The glosses confirm the the Germans are

local connexion

of the whole

not ; neighbourhood .only ,and forms werthaha (R.Wertach),cizunberc, habino, habinonberc, look Habino too old for the 12th century. Habinolf, is an (Hepino),

tradition with Augsburg and its but the German the Latin verses,

is unknown to me, Cacan, more vernacular, and the derived local name Geginen leads up to it. Some of the names quoted are preserved in the middle of the city,next the senateto this day: the eminence
man's name:

authentic OHG. Cagan would seem

Cacus

house, is stillcalled Perlach, on which the monastery and churcli founded in 1064 ; so the verse of St. Peter were subdidit hunc
'

Eomae (collem)
The
name

praepes

perleih, which legio, suggests the OHG.

victoria Petro was composed after that ? the legend derives from periens or perdita Gl. ker. 124. eikileihi,aigilaihi (phalanx),
we
are an.

'

Diut. 1, 223 ; and in other compounds Zisenberg and Havenenberg senses.3

while
are

find leih in
names no

variety of longer heard,

Kriegshaber

MB. Pfersen(Veris-se)

33b, 108

1343, and

villages. Whatever may be the explanation of the older and correcter form Criechesaveron, it is very plain that the 86, 95, name of die place Criahhes (graeci) avard (imago, -conf. pp. first suggested Graecus Avar,' as well as yet also avaro proles) HaUnonlerc The Auersberg the hero Habino chronicler's state
'
'.

well known

-"

ment,
must

that the Latin be

verses

were

found

carved in all those

to her

places,

rejected.
find then, that tradition,true
wont,

We

has

mixed

up

CL 3". Vossius, De%ist. Lat. 1, 24. Marct yelseri rer. Augustanar. libri 8. 1594 fol.p. 45. ' 3 Henisch ' berlach p. 293 explains at Augsburg ab ursis in publica ibi altia, a tiring which cavea done in other towns, was On the e.g. Bern. Perlach tower there was fixed a figure of St. Michael, which into view came Michaelmas-day every time the clock struck on ; in earlier times a wooden is said to have stood on the 294, ex lignis) temple of Isis (p. spot ; Fischart's ' Augspurger japetisch fraw Eysen '. geschichtkl. 30b : der amazonischen
1
2
'

293

GODDESSES.

fact and fiction; the great point is,that she brings us tidings of a Sue vie goddess. Cisa seems the older and better spelling, and Ciza Now from this name would be harder to explain. of the goddess hardly derive that of the town Cisara, supposing it to be a derivative ; names formed with purely German of places are never from male or female proper names. It seems such a termination likely that Cisara Cisae ara, from the altar and temple more of the goddess : and later writers might corrupt Cisaram into Zizarim,
we can
"

Zizerim. honoured
to games

devoutly (religiosissime most read that she was by the Suevi, her anniversary is a grand festival devoted the day is precisely defined as the and merrymaking,
1, it fell therefore
a on

We

feast of the divinity who had prospered the harvest just gathered in. On Sept. 29 the Christians kept one of days, St. Michael, who often had to replace a their grandest that of heathen

fifty-ninth after Aug. season might be held

Sept. 28.

At

such

and victory. It seems worthy of notice, that their great feast of victory about the same time, beginning October With the viz., the of ; Widukind pp. 423-4.
god of the Saxons had
war

firstSunday

the holy common-week was after Michaelmas considered in the Mid. Ages to begin;, Scheffer's Haltaus, pp. 141-2. der na hillifjenmeinweken, Weisth. % 240. In the handing down of a precise and doubtless genuine date, I feel the credibilityof the story
naturally thinks firstof that Sftevic Isis (p. is not unlike Cisa, Zisa, even 257) in Tacitus, whose name if we dropping of the initial, an for the mere allowance make by the to make omission which the Eornan might be prompted

confirmed. Now who

is Cisa ?' One

But even if Zisa be totally similarity of the Isis that he knew.. different from Isis, she can with all the better right be placed by Zio, in whom displayed a thoroughly the side of our also was

Swabian
Ziu

deity

(p. 199);
may

(p. 203)there

nay, together with our supposed feminine have been a collateral form Zisd, so that her

Zisuiiberg would exactly correspond to the god's Ziewesberg, Zisberg for this guess, which Shall I bring forward a reason (see Suppl.).

for the shall be anything but far-fetched ? The Mid. Dutch name third day of the week had the curious form Disendach (p. 125), which to Tise brings us at once being of course a corruption of Tisendach
=

Zisa.
1

It is

matter

for further researches to demonstrate,1 but

Down Sueves, at

in the Kiese between the rivers Lech and Wertach, in the midst of time supposed to be before even the Romans settled in.the region^

FKIKKA.

FROTJWA.

299

Zio, Zisa and Isis,are that tlireedivinities,

already abundantly clear.

assigned to the Suevi, is

8. FPJKKA

(FRIGG).FHOUWA
at

(FREYJA).
traces
are

Our

inquiry

turns

length

to

the goddesses

religious system, of whom the rest of Teutondom. Foremost

unequivocal

of the Norse forthcoming in

of these are Frigg the wife of OSinn, and Freyja the sister of Freyr, a pair easy to confound and often confounded because of their similar names. I mean to try if a stricteretymo logy can part them and keep them asunder.
the easier : it is motived no doubt Freyjaseems by the masculine Freyr (Gramm. 3, 335). Now as we recognised to leads Freyr in the Gothic frauja us 209), (p. Freyja expect a both in the general sense Gothic fraujo, of clomina gen. fraujons, Fraujo. The mistress, and in the special one of a proper name

The

name

of

To make in Ulphilas. occurs up notion of mistress, lady, never for it, our OHG. remains express it very frequently, by fruwd, the MUGr. frouwe, frdivd; frouand our modern frau have preserved nouns, themselves fro has purely as common while the masc.
In meaning, frouwe altogether. and frau correspond exactly to herre, herr, and are used like it both in addressing and Our minnesangers divided as to the respective are otherwise.1

vanished

(domina) superiority of frouwe and wip (femina),2 wip expressing frouwe the dignity ; to this day we feel frau to more the sex, .and includes a good deal be nobler than weib, though the French femme worthy of notice, that the poets of what is in our frau. It seems
know Slav gods need be looked for ; neither does the Slav mythology any be to Ceres mamiuosa (Boh. cic, cec, thing at all certain about a Ziza, alleged be Cisa must Pol. eye, Russ. titi, forsooth our mamma), in support of whom for MHG. Hanusch better name to It were 278. think of the ; see wronged the zeisig (zeis-chen, siskin)din ztse, ein kleiniti zise, Ms. 1, 191b. "Wh. 275, Graff 5, 711) ; 30 ; which can scarcely have arisen from cicindela (glow-worm, between however, no connexion has come to light the goddess and the form of held bird, little birds, the woodpecker, a the titmouse, were some though
no

sacred. 1 Like lost ; dame our (domina) fr6,the 0 Fr. dame (dominus) is now don both like The keeps Span, our frau. and dona, the Ital. only remains, The Romance donna. tongues express the masc. other words, notion by two Ital. i.e., senior, out of which an sire,sieur (p.27) and seigneur, signore, seiior, Fr. feminine. have but no a senora bpan. signora, sprouted,
45b 4fia. Ms. 2, 182b Walth. 48-9. 57. Amgb. frouwe uiide wip, Parz. 302, 7 (see 278-9. Suppl.).
2

21Ga.

Docen

misc. 2,

300 harp

GODDESSES.

the connexion of fmu joy ; conf. Fridank 106, 5"8. The AS. and OS. languages
on

with froli glad Tit. 15, 35.

have
far

(fro-lic) and freude

while OHG. Dutch

done
more

their

masc.

frea, fraho

frouwo,

they have
vramoe,

is used developed no
vrouwe

the very reverse: freely than the

The M.

fern, by its side.

dialect has
1, 52. 356.

Rein.

in addressing and as title 297. 731. 803. 1365. 1655. 2129.

(Huyd.op
2288.

St.

2510-

32-57-64,
vrouw

"c.), seldomer
extended

has

in other positions, Eein. 2291 ; the modern its meaning beyond the limits of our even

frau.
All the above
in contrast

languages which

appear to

lack the fern, proper

name,

to the OX.

and no goddess's name, wife, Stem. 212b, and

possesses Freyja almost solely as the hera. Yet we find husfreyja house = freyja

Snorri is still able to say that freyjais a derived from the goddess,1 that grand tignarnafn (name of honour) The Yngl. saga c. 13. ladies, rikiskonur, are freyjur, Sn. 29.

readings

frur, fruvor

here

evidently slipped in from Germany. The goddess should be in Swed. Froa, Dan. Froe, which I have never the Swed. folk-song of Thor's hammer met with; calls Danish a Freyja Froijenlorg (theDan. Fridlefsborg),
one

corrupt, for the Icel. form frd has Swed. fru,and these from the Dan. frue,
are

has

already the foreign Fru. her father altogether; he

Our

Merseburg
as

poem

is silent about this goddess and her Froa. doubt have named no would = has now at last presented us with Frud Saxo

of the goddess.2 Frigg gen. Friggjar, daughter of Fiorgynn and wife of OSinn, is kept strictly apart from Freyja, : in the Vafyrudnismal gen. Freyju
name

Frowa,

the proper

Offinn and Frigg are plainly and the beginning of the Grimnismal, husband as presented and wife ; and as Hroptr and Svafnir are in Saem. Hroptr ok Frigg, Svafnir ok Frigg of OSinn, also names
' '

As

from Freyja, a from Fraujo, fraivjo and freyja

come

song

of Frauenlob's,

makes wip Wibba of a mythical Wippo, derives vif from vela, for all a woman's false is as as when the Edda nation two being practically a weaver a ; we should have to assume peace-weaver and is The name by ON. Vefreyja roots, viban also proper side. and veiban, side 3, 250. 594. worthy of note, Fornald. sog. 2, 459. 2 The reasons title (and so a not take /rdd here for a mere may why we for As d. the u in the a. 2, 189. noun com.) are set forth in the Zeitschr. f. to MS., it looks to me read Friia proposal quite plain, else Wackernagel's T. in 93, does be acceptable (friiu Fria, would occur 3). Frua Frija%Friga, for my explanation. and suitable aiid Fria are alike welcome
=

Ettm.

p. 112

Prankish king IVippeo. Is this an echo (geneal.of Mercia, end of ch. VII) ? The expla
from
a

FRIKKA.

FROUWA.

301

'

91-b 93a express the Frigga Othini

'

side by side : fleirigo$ (more

has correctly relation. Saxo Gram., p. 13, In prayers the two goddesses even stand conjux Frigg ok Freyja, hialpi ther hollar vsettir, sva ok
same
'.

! Ssem. far af hondom So they do at the burning of Baldr's body, Sn. 66, conf. 37. 240b. '. And that Danish folk-song has likewise Frigge, Fru og Thor
sem gods),

jm

feldir

'

mer

'

or cc the AS. has eg and OHG. usually has gg where k: thus, ON. kk, namely, where a suffix i had stood after g or AS. brycge, AS. ecg, OHG. ekki ; ON. bryggja(ponsj, egg (acies), hrukki. AS. hrycg, OHG. ON. hryggr (dorsum), OHG. prukka;

The

ON.

Frikka, Frikkia, even way we get an AS. Fricg, OHG. farther away from Frouwd than Frigg from Freyja. It is the confounding of these two beings that will explain how to put Fricco instead of Fro for Freyr (supra, Adam came of Bremen In the
same

equally p. 212); he would in use Friccho, Friccolf were

have
as

said Fricca for Freyja. Fricco, in OHG. proper names

is otherwise possible to explain, what unaccountable, why the sixth day of the week, dies Veneris, should both Freyju"a,gr be called in ON. and also Friadagr, in OHG, Freitag, in AS. but Friatac, Frigefac, now Frouwuntac, never

And

now

it

seems

Fricgedseg ?),v. (for (Lyngbye532).

Among

supra,

pp. 123-6, and

in Faroese

the AS. presents no difficulty: in the OHG. I are we and ON. names puzzled by the absence of the guttural important passage in believe a solution is offered by that most Frea, which can Paulus Diac. 1, 8 where Wodan's consort is named these forms
only
mean

Frigg, not

as Freyja,

Saxo

Gram,

too, while

expressly
teste

Paulus, on grounding '.l auctore Frig dea

makes

use

of the form

Frig

'

Paulo

Frfa, I take it to be accords with the OHG. not only identical with Frigg, but the original form of the name ; it has less to do with Freyja frea. As ON. AS. an masc. and the
bru

This Langob.

Frea

(pons)stands
Frea
AS

Langob.
1

is

related to bryggia, so Frea, Fria, Frija, Frea.

will fri to frigg. The Its root is suggested by

The
above

must
tins
r" TPH

means
TC\

With Frea we chroniclers (p. 128)borrow Frea from Paulus. Liutprand 6, 40 the frea of the Laws all connect of and 67 and uxor, Paulus therefore, in assmnim clomma, not libera, ingenua. ^
OCt

*-

WnrlOTl

l-nn

t-wrl

P,-.

J.

/"

-*. -*-

-r-.

f\\'

/*

"

Jonin,

as

is

done

OO

^AAt*^

'^J

in the Grimnismal

Suppl.). (see

302
such

GODDESSES.

fri; Goth, frijon OHG. (liber), words as : Goth, freis, frijis frion ; especially may we take into account OHG. the OS. (amare), Hel. 9, 21. (mulier), Cicdm. 29, 28. (mulier),
M

neut.

13, 16. freolic

exon.

171, 21.
cwen

172, 1, the

AS.

freo

Beow. (pulcra femina),

freolicu meowle, Cod. freolicfoemne, Coedm. 12, 12.

1275.

479, 2. freolic wif, Beow.

Now,
as

1222.

54, 28.1

frech, ON.

ON". frier

fri impudens), (protervus, fritJr(pax)seem to be (forinosus),

frekr

(liber) and our formosa)and (mulier

all related, even

fri

the

adjectival
We of the two

forms betray the shifting sense of the substantival.2 the meanings gather from all this, that the forms and even
names

border closely

on

one

another.

means Freyja

the

gracious goddess, Frigg the free, gladsome, gladdening, sweet, beautiful, loveable ; to the former attaches the general notion of to the latter that of fri (woman). Holda, from hold frau (mistress),

kind), (sweet, and

them both.
'

Berhta

from

berht

The

Swedish

folk-song,

beautiful) (bright, resemble in naming Froijenborg, calls

her

den viina solen,'the beautiful sun. con becomes the more Hence the mingling of their myths for her ceivable. Saxo, p. 13, relates how Friyga, to obtain gold
ornaments,

told, and fidelity; more minutely violated conjugal in the details, the tale about Freyjain Sn. 356 differing much
appears however

On quite another ground adventure. 63. Yngl. the like offence is imputed to Frigg too (S^em. but in is saga cap. 3). In Sn. 81 the valshamr of Freyja spoken of, 70. 113-9 that of Frigg ; the former is supported by Severn.
to

be

the

same

Hence

OHG.
ON.

the variations in the name Friatac ought clearly to be

The for the day of the week. in ON., and the Friggjardagr
in OHG.

Freyjuda.gr should

be Frouwuntac

Hence

too

the

of a constellation and of several plants. uncertainty in the naming Jacob's staff and also spindle (coins Orion's belt, elsewhere named Friggae, is called by the Swedish people F riggerock (colus r]\afcdrrj), we as Hire, p. 663) or Frejcrock 361a), noticed (Finn Magnusen orchis odoratissima, brewed, Icel. love-potions from are which plant satyrium albidum, ; the later (herba Friggjargras, otherwise hionagras
or

before,

383). Frojasrock (Wieselgren.

a

The

conjugalis)

MS. 1, 50* 202*. 2, 42b wiplich wip, Parz. 10, 17. 1, 359b ; similarly 6rj\vrfpai yvvalnes, Od. 11, 182b 258a. wibin wip, MsH. Hesiod scut. 4. 15, 422. 386. 434. 2 We as Venus venire with with the Goth, qino, qens, might connect Venus ; the Ir. dia for Gvenus to Wei. gwen answer the ; would qjman AS. cwen. beine, Friday, from bean, len (lady) Venus
1

Conf. the MHG.

FPJKKA.

FKOUWA.

303

for the heathen of thinking has substituted Mary in Zealand the labouring man speaks of the above Marirok. Several of Maridrok, constellation also by the name lady's kinds of fern, adiantum, polypodium, asplenium, are named Christian way And goddess. hair, maidenhair, Mariengras, Fruehaar, the Norse Venusstraa,
names

Dan. capillus Vcneris, Icel.Freyjuhdr, Marigras, "c. Even Venusgrds, Norweg. if

sprung out of Latin ones, they show how Venus was translated both by Frigg and Freyjaand Mary. As for Mary, not only was the highest conception of beauty carried but (frto sconiosta, idiso sconiost, Hel. 61, 13. 62, 1), Conf. infra pre-eminently our lady, fmu, domina, donna. she was In the nursery-tales she sets ladycow, Marienkalblein. frauachiiQli,
over

here have

to her,

the girls sewing

snow

and

spinning
same

like Holda
as

and
snow

Berhta, and Holda's

I pause, doubting with which of them to connect the strong and incontestable similarity of in the non-Teutonic [Aryan] languages. certain divine names of the two
names

the appears to mean Before so close a contact

Mary's

(p. 268).

First of all,an OBoh. gloss gives Priye for Aphrodite ; taking into friudil (lover), MHG. the OHG. the Goth, frijon, account vriedel,
Boh. Pol. przyiaciel, it must and the Slav, priyatel (friend), prjtel, have meant either Freyjathe goddess of love and fruitfulness, or In Sanskrit Frigg the divine mother and patroness of marriage.

dear-to-Lakshmi = also pri is to love, priyas a friend, Ramapriya ficus indica, priya in names lotus, Yamapriya = pleasing-to-Yama husband or wife, Pott's forsch. 2, 424-7. Then prithivi of gods = fruit is the earth, and matd Prithvi Terra mater, from whom comes Wei. pridd terra, Bopp's gloss. 223b) ; and the and increase (conf. the earth being latus), word, though next of kin to prithus (TrXaru?
the broad and named Fria, Frigg and fridu.

wide,

seems

nevertheless

connected

with

Frigg the daughter

of Fiorgynn

as (p. 172),
:

god,1 takes rank above all other goddesses men (Stem.63b. Sn. 23. 64),is consulted administers
1

of the highest she knows the fates of by OSinn 31a), (Stem.

consort

oaths, handmaids

fulfil her

host, she

presides

over

' of the AS. genealogies have Froleip 1) which Frigg Frealaf (OHG. Danish song, p. 300 ; others make Frealaf have also ffriftulkt we and Fri"uwiilf, a between fri5 and the goddess's name.

Some
=

uxor,' so that Woden et Frealafejus in the fits iu with that Fridlefsborg father. But in lieu of hint Woden's fresh confirmation of the connexion

30 i

GODDESSES.

marriages, and her aid is implored by the childless (Fornald. suj. 1, We 117); hence hionagras is also Fricjgjargras. may remember

those maidens

yet unmarried

(p. 264) being

they had in Yorkshire,

the goddess whose

parts of northern
popular
customs

commands England,

yoked to the plough of too long defied. In some

show remnants of Dent, at certain seasons of the year, especially neighbourhood the country folk hold a procession and perform old dances, autumn, Woden, one called the giant's dance : the leading giant they name and his wife Frigga, the principal action of the play consisting in two swords being swung and clashed together about the neck of a Still more boy without hurting him.1 is the clear remarkable Saxony, where to the common vestige of the goddess in Lower
saw people she is fru Frekc? and plays the very parts which we by the way, for a strong argument, 267-8): assigned tofrauNolle (pp. the divine nature of this latter. Then in Westphalia, legend may

especially Hallamshire, of the worship of Fricg. In the

derive the
a

name

shepherd fall of snow

was

Freckcnhorst, Frickenhorst, from of the old convent in the night (like Frickio, to whom a light appeared the by night at Hildesheim, p. 268) on the spot where the
to be built ; the
name

church

really points to

sacred hurst

or

or of Friclco masc., grove of Frecka fern.,

perhaps 2, 265.

whose site Christianity was 1, 248. eager to appropriate ; conf. Frcecinghyrst, Kemble There is a VrcMeve, Frickslcbcn,not far from Magdeburg

(see SuppL).
is the goddess most honoured been even her worship seems to have Freya

important
'

of the two, she is styled frequent sacrificeswere blotgyoja,'Yngl. saga cap. 4, to whom and offered. HeiSrekr sacrificeda boar to her, as elsewhere to Freyr,

'

after or along with Frigg ; the more prevalent and Sn. 28, agoetuz af Asynjum,'

and
1
'.

honoured

her above

all other gods.3

She

was

wedded

to

' from the mouth by J. M. Kemble, Communicated old Yorksliireof an I by for use inan the ancient the sword account of that weapon at weddings ; pp. 167-8, conf. Heimreich's coiif.EA. 426-7. 431 ; esp. the old Frisian custom Nordfries. chron. 1, 53-4. In Swabia, as late as the 18th century, the brides men carried large swords with fluttering ribbons before the bride ; and there is a striking similarity in the Esthonian custom (Superst.M. 13). Celebratur in plebe Saxon ica fru Frelce, de orig. Germ, p. 398: *Eccard tribuuntur, quae superiores Saxones Holdae suae adscribunt. cui eadem munia Fru Frcke has justbeen unearthed again by Ad. Kuhn, namely in the Ukerin the Mittclmark to fru Harke mark, where she is called Fruike, and answers fru Prignitz. in Gode the and 3 By the editors of the Hervavarsapi, ed. Vend. p. 138, ed. 1785 p. 124. Fornald. sog. 1, 463 the passage is banished into the notes as an unsupported

reading.

FltfKKA.

FROUWA.

305

Offr, but he forsook her, named god, at least not an As), the world, among strange peoples, and she sought him all over Her Syr tears. name (Sn. 37) would perhaps be Saurs in shedding
man a (not

in the Syritha of Wilh. Miiller has detected the very same Saxo Gram. p. 125, who likewise goes in search of Othar. Freyja's tears were after them, and she herself is golden, gold is named

Gothic

Sn. 37. 119. 133; in our 'gratfagr,'fair in greeting (weeping), nursery-tales pearls and flowers are wept or laughed out, and dame
the gift of weeping such tears. But the oldest authorities make her warlike also ; in a waggon drawn by two cats ' (asTliorr drives two she rides to the battlefield, riSr til

Holla

bestows

goats)1

p. 133, conf. vtgs,'and goes shares with 05inn in the slain (supra Ssem. 42a. Sn. 28. 57). She is. called eigandi valfalls (quae in Sn. 119 ; mistress of the chosen, sortitur caesos
'
'

pugna),

valfreyja,

Nialss. p. 118, and in striking accord adopting

of the valkyrs in general; this Berhta or (aswell with Holda

seems as

to be

Wuotan)

the lobes that die uncJiristened into their host, heathen dwelling is named Folkgoddesses the heathen souls. Freyja's ?)folk troop vdngr or Folkvdngar, the plains on which the (dead together ; this imparts
credibility to the connexion of St. Gertrude, whose minne is drunk, with Frowa, for the souls of the departed were supposed to lodge with Gertrude thefirst night (p. 61). hall is Sessrymnir, the seat-roomy, capacious of Freyja's
new

much/o/A:;

dying

women

expect to find themselves

'

in her company

after death.

Thorgerftr in the Egilss.,p. 103, refuses earthly nourishment, she thinks to feast with Freyjasoon : mun ok engan (nattverS) ek fyrr enn at Freyju Yet love-songs please her too, and lovers do
'.

well to call upon her : henni likaSi vel mansongr, a hana er gott That the cat was at heita til asta,' Sn. 29. sacred to her, as the wolf to Wuotan, will perhaps explain why this creature is given to
'

'

night-hags and witches, and is called donneraas, wetter aas (-carrion). When in fine weather, they say she a bride goes to the wedding has fed the cat well,'not offended the favourite of the love-goddess.
phrase in Walther 82, 17 is dark to me: weder Gerhart ritest gerner eine guldin katze, aid einen wunderlichen Atzen ? In Westphalia, however, the weasel was froie, named of
a
' '

The meaning

1 has a waggon like Nertlms (motherof Freyr?},like Holda Freyja and Freyr himself, Wuotan 105-7, 251-2-4, 275); the kingly waggon and Donar (pp. is proper only to great exalted deities.
"

20

30G

GODDESSES.

Reinh. clxxii,which

I suppose

means

frau, fraulein

was that -ghostly creature elsewhere called to be connected donna, donnola, titles sure fraulein, with myths, in the first place to our goddess and these would doubtless point Greeks Galinthias The into a her was turned said worship. and

as (froiken), (aunty), muhmlein

such comparisons are allowable, Frigg would stand Here Juno, especially the pronuba, Jupiter's or a line with on seeks spouse ; and Freyja with Venus,1 but also with Isis who Osiris. Freyr and his sister Freyjaare suggestive of Liber and
so

weasel In

or

cat

Ovid, (ya\eif),
as

metam.

9, 306

Suppl.). (see

far

Libera

her mother Demeter ; of sun and the and moon). Mary could replace the divine mother goddess of beauty ; verbally Frigg agrees better with Libera, and in name to Adam god of love, answers of Bremen's Fricco, if he was

(Dionysus and

Proserpina,

or

even

Liber, in character to Freyr. The

most

passage quoted from Paul Diac. is convincing testimonies to the harmony

one

of the clearest and between the German

An author of Charles the Great's time mythologies. tells us that the Langobards named Wodan's wife Frea, and she is He cannot have drawn this from Norse called Frigg in the Edda. and Norse tradition, much have become But external
'

less

can

the

source

his narrative through Saxo's intermediacy of the northern faith.

possess a her the

in favour

evidence. Brisinga men necklace named eigandi Brisingamens,' Sn.

the

of Freyja too we The Edda makes

weighty
owner

piece
a

of

of

costly

; (Brisingorum monile)

she is called

37. 119.
it was

How

jewel from

cunningly In the Loki, is fully narrated in a tale by itself,Sn. 354"357. (Thorl. obs. 6, 41. 63); a lost poets therefore Loki is Brisings J?iofr
lay of the Edda related how Sn. 105. When ornament,
starts

dwarfs, how

acquired this stolen from her by

she

Heimdallr

fought with

Loki

for this

When
ments,

Freyjapants with rage, the necklace S?em. 71b. it micla men from her breast (stauk Brisinga), J?at back, dresses up in Freyja's Thorr, to get his hammer gar
he

does not

forget to put her famous

'

necklace

on

hafi

1832, 240-2 ; in Switzerland (Aufsess. anz. find Uhland's volksl. p. 771),instead of the usual dame* Venus we precisely free. is a collateral form there 1, 395 Frene, Staid. to ace. frein frau olfrei and Verena be the Vrene may from Hebel. Vreneli is known A woman's name
1

In

the Tanhauser,

as

sung

martyr,

or

Veronica,

v.

Vreiie, Ben.

328.

FRIKKA.

FKOUWA.

307
'
"

hann

it mikla lie) (have

men

Brisinga ! Ssem. 72.

Now

to the AS. poet of Beowulf trinket is evidently known it Brosinga mene, names without any allusion to the goddess ; I ' would read Brisinga mene,' and derive the word in general from a brisen, breis (nodare, verb which is in MHG-. nodis constringere,

this very 2399, he

Gr. icevrelv to a chain namely, it was strung together of pierce), bored links. Yet conf. ch. XX, Irising St. John's fire: perhaps
the dwarfs that forged it were

called Brisingar ?

The

jewel is so

that from its mention closely interwoven with the myth of Freyja, in AS. poetry we may safely infer the familiarity of the Saxon race a with the story itself; and if the Goths worshipped goddess

Fraujo,they
Conf. ch. XX, legal language.
We
cannot

too

doubtless know of a Breisigge mani.1 would larffar men, Earth's necklace, i.e., turf in the ON.

speaks of TO helag halsmeni iscence

came

but feel it significant, that where the gospel simply 7, 6),the OS. poet makes it a (Matt. ayiov sacrum Hel. (holy necklace),
over

him,

as

once

52, 7 ; an old heathen remin before about doves perching on

148). At the same time, as he names shoulders (p. only the swine, halsmeni to be a mere not the dogs, it is possible that he meant
'

amplification of merigrioton,' pearls. But this legend of the goddess's necklace gains yet more in im Brisinga portance, when we place it by the side of Greek myths. other than Aphrodite's o/oyoto? (Hymn to Venus 88), and the chain is her girdle, the /ceo-ro? //xa? Tnu/aXo? which she wears her bosom, and whose witchery subdues all gods and mortals. on How she loosens it off her neck (OLTTO and lends it to
men no

is

o-TrjOeacfuv)

Here

to

charm

her Zeus

world-old Here and

myths, by Aphrodite,

with, is told in a lay that teems with II. 14, 214-8. As the ifids is worn in turn by

the Norse
'

Frigg and now for that to Freyja, same Then there is another similarity : the same as Brisinga men. narrative makes Freyja possess a beautiful chamber, so strong that,

fable gives the jewelnow to gold of Frigg in Saxo is the

'

when

the door is locked,

no

one

can

enter

against her will

'

hun

Just as from Freyjaproceeded the frouwa, so general notion of a freyja to describe a beautiful wife or maiden. In Seem. 97:i necklace-wearing serves laeta, in a means mengloft (monili simply femina, but in rejoicing necklace) 108a llla Mengloft is a name 272 proper (seep. note);in 222a menskogul is Women from their ornaments are used of Brynhildr. commonly named of gold or precious stones, Sn. 128 (see Suppl.).
1

308 atti
ser

GODDESSES.

baeftifogr ok sterk, sva er var at j?at eina skemmu, segja an i komast laest, huroln var menu, skemmuna at eingi matti ef We Sn. 354. are told the trick by which Freyju,' (without)

vilja

after all got in, and robbed 14, nothing about that, but (II. Loki
TOV

her of the necklace ; 1 Homer says he knows of Here's 0aA.a/io?, 165-8)

rvKwas

mo? er"vj;ev ol "j)l\os Se dvpas crraO^olcnv "jri]p"T6

TTJV KpvTrrf),

S' ov
in

#6o? a\\o?
accordance

avcpyev.

What

can

be
of

more

exactly

apartment

after?

Freyja, especially as Hephaistos (Vulcan), who

with that inaccessible the Ipds is spoken of directly

contrived bedchamber, lace for Freyja. The

built his mother the curiously to the dwarfs who forged the neck answers identity of Frigg and Freyja with Here and

Aphrodite

must

after this mythus 10. FOLLA.

be

as

plain

as

day.

SlNDGUND.

thing that betrays the confusion of Frigg with Freyja to is, that the goddess Folld, now poem proved by the Merseburg Another mythology, is according to it a sister of Frua, to Frigg, though she takes while the OX. Falla again is handmaid the Asynjor themselves (Sn.36-7).2Her rank and order among ; she justi office and duties are sufficiently expressed in her name
belong to
our

German

Habonde Abundia or dame reception of the above-mentioned into German mythology, and corresponds to the masculine god of Pilnitus, whom the Lettons and Prussians adored. plenty P-ilnitis,

fies our

'

p. 253, she bestowed prosperity and abundance intrusted the divine mother's chest on mortals, to her keeping was out of which gifts were showered upon them. (eski),
Like dame

Herke

on

It may of
as

be, that Fulla

or

Folia

was

at

the

same

time

thought

the full-moon

Lith. fullij?s, (Goth.

was

Pilnatis,

heavenly
seburg

body, Orion,
MS. she

referred to Frigg or is immediately followed by Sunnd

as another masc.), in : the Mer Freyja

with

sister

Sindpund, whose name again suggests the path of a constellation. but Sindgund The Eddie S61 ranks with the Asynjor, (OK Sinnhole and crept through as a fly,then as a flea he stung the incident still : an till retained in she shook off the ornament sleeping goddess Conf. the stinging fly at the forging, Sn. 131. nursery-tales. 2 to her as in the If we read Fria for Frua, then Folia would stand nearer Norse, whether as attendant goddess or as sister. Yet, considering the insta too. bility of those goddesses' names, she may keep her place by Frouwa
1

He

bored

GAKT.

SIPPIA.

SUNIA.

WAR

A.

SAGA.

NAN

DA.

309

In ch. XXII. on the constella to the Edda. is unknown gunnr ?) back to these divinities (see tions I shall come Suppl.).

11. GART.

SIPPIA.

SUNIA.

WARA.

SAGA.

NANDA.

impersonal terms, more or even surviving proper names we extant may myths, gather that several more rarely from to the rest of in earlier times common goddesses of the North were From Teutondom.

Gerffr, she named afterwards his wife, was the came of the giant breed, yet in Sn. 79 she is reckoned among Asynjor. The Edda paints her beauty by a charming trait : when Freyr looked from heaven, he saw her go into a house and close the
Frey's beloved,

door, and then air and water shone with the brightness of her arms thwarted, and was (Saem. 81. Sn. 39). His wooing was much issue by the dexterity of his faithful only brought to a happy Ger"r, gen. GerSar, ace. Skirnir. The form of her name servant
GerSi
ace.

in the Garta, which often occurs Hildigart, Irmingart, Liutkart, "c., but no longer alone. compounds The Latin forms Hildegardis, Liudgardis have better preserved the

(Saem. 117b), points OHG. an Gardja, and

to

Goth. Gardi
or

or

Gardja, gen. Gardjos,

Gart

terminal

in GerSr, the vowel-change worked ThorgerSr, ValgerSr, HrimgerSr. to be cingens, The meaning seems Lat. Cinxia as a name Suppl.). inuniens [Gurth ?], of Juno (see i, which
must

have

sippia, sippa, AS. sib gen. sibbe, denote Sippia, peace, friendship, kindred; from these I infer a divinity Sibfa, Sib, corresponding to the OK the wife of Thorr, for Sifgen. Sifjar,

The

Goth,

OHG. sibfa,

the ON,

too

has

meaning pi. sifjar

cognatio, sifi amicus

By this sense sippio, sippo), sift genus, cognatio. of the a would appear to be, like Frigg and Freyja, goddess of loveliness and love ; as attributes of 05inn and Thor agree, their wives Frigg
'

(OHG. word, Sif

and Sif have also a common signification. Sif in the Edda is called haddr the fair-haired, it harfagra gooY and gold is Sifjar (Sifae because, when Loki cut off her hair, a new and finer crop

peplum),
was

afterwards trichum aureum,

forged of gold bears the name

119. 130). Also a herb, poly(Sn. haddr Sifjar.Expositors see in

this the golden fruits of the Earth again, they liken Sif to Ceres, the

up by fire and growing up 5, 500); and A^rfrnp (II. ^avOrj with it agrees the fact that the 0 Slav. Siva is a gloss on 'Ceres dea

burnt

310
frumen ti
'

GODDESSES.

(Hanka's glosses
=

5a

; only 6a,b)

the S in the word

seems

to be the Slav, zhivete

to the Teut. Zh, and V does not answer Thor's mother, not his wife, yet in Sn. F, B, P. The earth was do find the simple Sifstanding for earth. To decide, we 220 we

ought to have fuller details about Sif,and Nowhere ing in our mythology. amongst seed-corn to Demeter, threatens to bring famine
of

whose
on

wholly want is us the mystic relation poignant grief for her daughter

these

are

mankind

(Hymn

to Cer. 305

"

nor 315),

anything

like it,recorded.

The

Gothic

language

(veritas) and sunjd

sunna,

subtle distinction between (defensio, ; in OHG. probatio

draws

sunja
law,

veritatis)

The ON. law excusatio and impedimentum. sunnis means for excusatio, defensio, negatio, likewise has this syn gen. synjar, but the Edda at the same impedimentum, time exhibits a personi

fied Synt who

goddess of truth and justice, 38). To the same class belongs Tor and protected the accused (Sn. gen. Varar, goddess of plighted faith and covenants, a dea foederis deified Tutela. The phrase as the Romans just (Sn.37-8),
was a
'

to the heathen

saman

Varar

hendi,' consecrare about

we saw

Tutelae
hands,

manu

vigja is like (Seem. 74b),

the passages abstract wish wara the OHG.

Wish's
a

p. 140.

As

foedus

with endowed there may have been

Wish

in addition to the life, by the side of so

a

goddess

Wara, and

beside sunia

Sunid (see SuppL),

is intensified into a heathen tale) way or sage (saw, ; like Zeus's daughter the Muse, goddess Saga, daughter of Wuotan himself in that divine art which Wuotan she instructs mankind
In the
same

I have argued in a separate treatise (Kleine schr. 1, 83 that the frou Aventiure of the Mid. Ages is a relic of the 112),
invented.
"

same.

be in Goth. Nanjio, OHG. the wife of Baldr would but, except in ON, Nandd, AS. Ndde, the bold, courageous (p. 221), is lost ; Procopius 1, 8 has Gothic 0euSethe simple female name Nanna

SuppL). vavQa, ON. Thioftnanna (see Inferences like these, from dying

could be multiplied ; to attempt them sharpen the eye to look in fresh quarters

to dead divinities, words is not unprofitable, for they

[for confirmation

or

con-

KAHANA.

HELLIA.

311

The futation]. between myths

discovery from
may raise
our

elsewhere of a harmony guesses into demonstrations.1 legend

or

12. EAHANA

(RAN).

HELLIA

(HEL).

closed with Oegir and Loki ; and the goddesses akin to these shall be the last mentioned here. To correspond to the OK the Old Saxons had, as far as Gefjon know, not a female but a male being, Gelan, Geofon we (sea, p. 239).
survey
of the gods
-

My

With

according to Sn. 1, Gefjon ploughs Zealand out of the Swedish soil, and a lake arises, whose inward bend exactly fitsthe She is described as a virgin, coast of Zealand.
oxen,

four giant

projecting

Her name and all maidens who die virgins wait upon her, Sn. 36. F. Magn. is called upon when oaths are taken : sver ek viS Gefjon, lex. 386 (see SuppL). Gefn,a name of Freyja(Sn.37 and Vigaglumss. cap. 27) reminds one of Gefjon. Ran was the wife of the seagod Oegir, they had nine daughters in the Edda, and called Ednar (orOegis) who are cited by name fall to the share of Ran, which of dcetr.2 Men who are drowned

itselfattests her divinity

is to get drowned at sea, to be drowned, Fornm. sog. Fornald. sog. 2, 78 ; and at Rdnar sitja drowned 6, 376. Those who were she drew to her in a net, and
:
1

fara til Rdnar

if the MHG. poets recognised a female personage fr6 Wish, a per in plastic power to the masc. in point. Er. directs instances Lachmann dp/xoi/ta. to or me sonified compages Iwein, p. 400) : 7534-40 (conf. So had the master's thought So hete des meisters sin turned out this riding-gear gepriievet clitzgereite ; with great wisdom mit grozer wisheite ; he gave the ivory helfenbeine er gap dem and withal the jewelry und da bi dem gesteine each its proper place, sin gevellige stat, him dame Fitness bade. Gevuoge diu in bat. as als Parz. 121, 11 : in Er. ware 1246 : bat)." min sclmlde (Conf. als Whoso in the two lands thrives, Wer in den zwein landen wirt, Fitness a wonder in him bears ; im birt ; an Gefuoge ein wunder Conversely, Walhe is a miraculous birth of Fitness, her child, her darling. ther 64, 38 : Unfitness, thou hast triumphed. Dame ir habt gesiget. Fro Unfuoge, And 65, 25 : hush, bade Indecorum Whoso Swer Ungefuoge swigen hieze her from her biirgen hurled den ! strongholds. and stieze und sie abe the It is true, the prefixes ge-, un-, argue a later and colder allegory. And Fuogun, Fuoga, OHG. in be form fern, (ace. gen. preferable, weak -en)would as in N. cap. 135 hifuogun, sotigenam (seeSuppL). 2 Sami. Eyrbygg. saga p. 274, and in Sn. 124-9. 185. 79b 144a 153b 180. It
seems

almost

as

Fuoge

or

(fitness), Gefuoge similar

"

dex sub

v.

Ran.

Egilssaga p. 616.

312

GODDESSES.

carried them

off,whence

the explanation

of her

name

ran

neut. is

rapina, raena SuppL). rapere, spoliare (see On the discovery of the rare word rahanen

in the (spoliare)

Hildebr. lied 57, I build the supposition that other Teutonic lands had also a subst. rahan (rapina, and a goddess Eahana spolium) Tanfana, Hluodana), Uogi = as well as an Oegir.1 (conf.

Forniot and Logi) to Loki, passed from Oegir (through so we may from Kan to Hd, who is no other than Loki's daughter, and like him a dreadful divinity. Kan receives the souls that die

As

we

by water, The
tongues

Hel those ON.

Hel

on

land, and

those Freyja

that fall in battle.

gen.

Heljar shows
than

even

less doubtfully

itself in the other Teutonic Frigg and Freyja or any of the

OHG. Hellia, above-mentioned goddesses : Goth. Hcdja gen. Haljos, Hella gen. Hellia, Hella, AS. Hell gen. Helle ; only, the personal has dropt notion away, and reduced itself to the local one of halja, hellia, hell, the nether world and place of punishment. Originally evil being, she neither kills nor torments ; she takes the souls of the departed and holds them with inexorable grip. The idea of a place evolved itself, as that of cegir from Ge'ban ; the oceanus out of Oegir, and that of ge'ban mare
nor

Hellia

is not

death

any

any ado applied it to the Christian ; all Teutonic underworld, the abode of the damned nations have done this, from the first baptized Goths down to the Northmen,

converted

heathen

without

because

that

local

notion

already

existed under

heathenism,

perhaps

not sorry to associate lost also because the church was be spirits with a heathen and fiendish divinity.2 Thus hellia can more readily than ostara from Ostara. explained from Hellia even

In the Edda, Hel

is Loki's daughter
a

by

to the wolf Fenrir and to

monstrous

half of human
after the
1

colour

half, en (bid

snake. half me5

giantess, she is sister She is half Hack and

horundar

Sn. lit),

33,

manner

of the pied people

of the Mid.

Ages ; in other

Raan, Rhaan name Trad, patav. pp. 60-2 assure us of a man's Rahana rests on a very slender foundation. An OHG. 2 Hel has no affinity at all with ON. hella petra, hellir antrum, as the because a rock Goth, hallus petra shows (from hillan sonare, : a resounds) OHG. holi, more frequent in is that with our hole antrum, likelier connexion neut. hoi, for which we should expect a Gothic hul, as in fact a fern, hulundi for a cave is caverna, covers, and so does the nether world (boththerefore from do not hilan Only, the vowels in hole (= huli) and holle (= halja) The

(Rahan ?).

celare).

agree.

BAHANA.

HELLIA.

313

of comparison : lldr passages her blackness alone is made a subject Fornm. Hel, Nialss. 117. sem sog. 3, 188 ; conf. Heljar skinn for 2, 19. Nialss. cap. 96. of deathly hue, Landnamab. complexion

Fornald. sog. 2, 59. 60 ;x death is black and gloomy. Her dwelling in the darkness of the ground, under a root of the is deep down tree Yggdrasill, in Niflheim, the innermost part of which is there fore called Niflhel, there is her court (rann), there her halls, Ssem. 6b 44a 94a. Sn. 4. Her platter is named liungr, her knife sultr, terms to denote her insatiable greed. The dead go synonymous
down
to her,
or

fara til Heljar, strictly those

old age, not those Her personality has pretty well disappeared in such phrases hel sla, drepa, berja i hel, to smite into hell, send to Hades ; %
sickness
vera,

only that have died of fallen in fight, who people Valhalla.

as

helju

be in Hades,

be dead, Fornald.

arisen in the modern dialects an term, Swed. Dan. ihiel, to ihjdl,

Out of this has sog. 1, 233. altogether impersonal and distorted

death.2 These languages
now

Swed. express the notion of the nether world only by a compound, helvete,Dan. helvede, i.e., Mviti the ON. (supplicium infernale),

OHG.

hellawizi,MHG.

hellewize.

One
heims

who
oc

is drawing

his

last

breath is said in ON. home to be and hell),

liggja milli
on

heljar (tolie betwixt

his way from this world to the other. The unpitying nature of the Eddie Hel is expressly emphasized ; has, she never Sn. er hefir, what she once gives back : haldi Hel tyvi 68 ; hefir Hel, Ssem. 257a, like the nu in the apologue (Eein-

wolf

hart

for she is of wolfish nature and extraction ; to the xxxvi), wolf on the other hand a hellish throat is attributed (see SuppL). Two lays in the Edda describe the way to the lower world, the
the wrathful earth-goddess, black conf. Archfeol. p. 509 the black Demeter at Phigalia), her daughter Persephone, the fair even and sometimes to the underworld Proserpina,' Hor. Od. 2, 13 (Censorin. : lfurva maid doomed De die nat. c. 17). Black Aphrodite is spoken of by Pausanias 2, 2. (Melanis) 8, 6. 9, 27 bk. 13 ; we know the black Diana of Ephesus, and by Athenseus both painted and carved, the and that in the Mid. Ages black Madonnas were Holy Virgin then as a appearing sorrowing goddess of earth or night ; such at
1

The

(Pans. 8,

42.

ancients also painted Demeter, as O. Miiller's Eumenides 168,

Furia dwelling in Tartarus is also represented halfblack.

2 0 Swed. has 1356. 1400. 1414).

bo"th

as

black

and

as

half white

ihsel ; they

no

ihal (Fred,af Normandie 1299. correctly ihael,i.e., In Ostgotalagen p. 8, one has ihieellfor reading already longer grasped the meaning of the term.
more,

3 14 HelreiS
ride on HermoSr

GODDESSES.

and the VegtamsqviSa ; in the latter, Gain's to prefigure that which Sleipnir for Baldr's sake seems on the same steed in Sn. 65-7. afterwards undertakes Brynhildar
are more

But the incidents in the poem between Vegtamr1

var

and the vala, who

thrilling,and the dialogue says of herself :

ok slegin regni, ek snifin sniofi (by snow), dauS (dead) var ek leingi, ok drifin doggo (by dew), This vala is among the sublimest things the Edda has to shew. must stand in close relationship to Hel herself.

Saxo Gram.
he makes belief Hel
a

p. 43 very aptly uses for Hel the Latin Proserpina, In the Danish popular her give notice of Balder's death. is
a

three-legged horse, that goes

harbinger

other than the steed on posted over land, picking up the dead that were also a waggon ascribed to her, in which she made
on. no

of plague Griginally it was

round the country, and pestilence ; of this I shall treat further which the goddess her due ; there is her

journeys.
retained

passage

in Beowulf

shows

h)w

the Anglo-Saxons

It says of the expiring of the word. perfectly the old meaning feorh filegde, hreftene sawle 1098 : Grendel (vitam deposuit, hine Hel the old-heathen goddess J?aer animam
'

gentilem),

onfeng,'

took possession of him. In Germany too the Mid. Ages

a

voracious, hungry, devouring ogre : diu Helle

'

stillcherished the conception of insatiable Hell, an Orcus esuriens, i.e., the man-

ferslindet al daz
diu Helle
und

ter lebet, si

ne

wirdet

niomer

sat! N. Cap. 72.

gast.

'

der arge

wan

werdent

niemer sat,' Welsch. lias gaping yawning

the MS. Der

of Csedmon

personal, when she still more like her, to the wolf ; pictures in jaws ascribed represent her simply by a wide open mouth.

It sounds

tobende wuoterich der Hellen gelich, der was

diu daz abgrunde begcnit mit ir munde

The raging tyrant like the Hell he was

descent) who the chasm (steep be-yawneth with her mouth

der erden.
from heaven down2
to earth,
mac

unde

den himel

zuo
ne

unde
1

ir doch niht
OSinn
son

werden,And

yet to her it cannot

hap

Vegtamr (way-tame, broken-in to the road, gnams in other places gangtamr Valtamr as (itineri (assuetus caedibus), viae), of himself is GangraGr or is used of the horse, Sasm. 26ob, but OSinn assuetus) in Wechtam holy one (langleri. Vegtamr the minstrel priest and of reminds Hunibald. ' ' * 2 I have dem '. TRANS. supposed that unde den is a slip for abe

calls himself

"

KAHANA.

HELLIA.

315 full ;
cavern,

daz si imer werde

vol ; ist daz si ungesatliche hoi,

daz weder nu noch nie diz ist des ih niht ne
'

become that she ever she is the insatiable

sprah
:
'

ne
mac.'

that neither this is what

now

nor

ever

said

I cannot

(manage)/

Lampr.

Alex. 6671-80.

Old poems
the

have
doors

(chasm, abgrund abyss)and helliporta, "c. Grarnm. grunt,

helle tune

frequent allusions to the of hell : helligruoba, hellatune,

2, 458 ; der abgrunde

der tiefen

(thedeep
there

hell's dinge,
are

Mart. darkness),

8Sb 99C.

Bible texts that would in the firstinstance suggest much of this, e.g., about the insatiableness of hell, Prov. 27, 20. Freidank 30, 16 (conf. her being uncovered, Job 26, Ixxiv),
course

Of

But we to bear in are mouth, Isaiah 5, 14. mind, that all these have the masc. aSrjs or infernus, with which the idea of the Latin Orcus also agrees, and to observe how the German language, true to its idiosyncrasy, was obliged to make use

6, her opening

her

of

feminine

word. and
so

throat, strength cap.

door, abyss, wide gaping invincibility (fortis Petron. orcus, tanquam

The

images

of

62), appear

world, that they different nations (see Suppl.). The deity.1

natural and necessary to the notion of will keep recurring in a similar way

nether among

essential thing is,the image the higher

of

greedy, unrestoring, female

antiquities, less hellish the Haifa appear. Of this and the more godlike may have a particularly strong guarantee in her affinity to the Indian we Bhavani, who travels about and bathes like Nerthus and Holda
the great Hack called Kali or MaliaMU, In the underworld goddess. she is supposed to sit in judgment on the similar name souls. This office, niger, and the black hue (kala

But

we

are

allowed to penetrate into

our

but (p. 268),

is likewise

her exceedingly like Halja. And conf. caligo and Ke\cuv6"i) make Halja is one commonest of the oldest and conceptions of our

heathenism.
In the south of Holland, where the Meuse falls into the sea, is a place I Helvoetsluis. know in do if forms not named any old documents confirm the idea contained in the name, The Romans foot have Hell-foot, 'of of Hell. here : Inter Helium in Flevum, ita a Helium ac quae effusus appellantur ostia, Rhenus, ab septentrione in lacus, ab occidente in amnem Mosam se spargit, inter haec ore modicum Plin. 4, 29. suo medio nomine custodiens alveum, Tac. also says 2, 6 : immense Conf. supra p. 198 on Oegisdyr (see ore. Suppl.).
1

CHAPTER

XIV.

CONDITION

OF

GODS.

collected all that could be found concerning the several divinities of our distant past, I will endeavour to survey be a as their nature must whole ; in doing which however, we that
we

Now

have

allowed Greek

to

take

more

frequent

we than mythology, work : it is the only way we thread that otherwise hangs loose.

especially notice of foreign and have done in other sections of this find connecting points for many a can

have clothed their gods in human shape, and only by way of exception in those of animals ; on this fact are founded incarnation, their twofold sex, to men, both their appearances or All nations
their

and also the deification of mankind, It i.e., their adoption into the circle of the gods. certain men, follows moreover, that gods are begotten and born, experience pain death, that like to sleep, sickness and even are and sorrow, subject language, feel passions, transact a men they speak affairs, are intermarrying with The only armed, possess dwellings and utensils. clothed and difference is, that to these attributes and states there is attached a higher scale than the human, that all the advantages of the gods
are more

perfect and

to their gods not an and unlimited allowed unconditional duration, but only a term of life far exceeding that All that is born must also die, and as the omnipotence of of men. by a fate standing higher than even they, so their gods is checked

This appears heathen, that they

slight or transient. abiding, all their illsmore feature in the faith of the to me fundamental a

is liable at last to termination. And this reveals eternal dominion itselfnot only by single incidents in the lives of gods, but in the the Edda and inevitable ruin, which general notion of a coming has the Greek system expresses quite distinctly, and which in the background
:

the day will

come

when

Zeus's rei^n shall end.

CONDITION

OF

GODS.

317

by the Stoics,1 finds utterance and then, particularly in the story of Prometheus, only now which I have compared to the Norse ragnarokr, p. 245-6. In the common way of thinking, the gods are supposed to be
even

But this opinion, firmly held

immortal 494,

and

aievyeverai

eternal. They are called Oeol alev eoWe?, II. 1, 290. 2, 400, dddvaroi, 2, 814, dOdvaro^ Zevs 14, 434 ;

They and therefore pd/capes 1, 339. 599 in contrast to mortal man. have a special right to the name immortales, while men

ajA/Sporot,

are

pporol mortales

is explained ; afipporo?

immortalis, the negative of mrita ; in fact both amrita and mortalis)

contain foPporos,
a

Sansk. amrita Pers. merd, homo mortalis (conf.

the
next apPpocrios,

by

neighbour

to

reference to the food, by partaking of which They taste not the fruits of the gods keep up their immortality, live, ot apovprjs Kapirov II. 6, the earth, whereby the ffporol eSovcriv, 142.

With

whereas thin liquid, in virtue of which

/3poro5 again is connected pporo? thick mortal blood, in the veins of the gods flows l^cop (II. 5, 340. 416), a light
they
seem

to be

called

=. affpoToi,

d/JL/BpOTOi.
Indian legend gives a full account of the way amrita, the elixir brewed out of water clear of milk, the juice of immortality, was of herbs, liquid gold and dissolved precious-stones ;2 no Greek poem
tells us
an the ingredients of ambrosia, but it was d^pocnr) rpofoj divine drink besides, "y\v/cv ve/crap, II. 1, a (food), and there was 598, of a red colour 19, 38, its name being derived either from vr)

and KTaaOai, or take bread and

195, and hence

better from
wine,
comes

vetc-rap

necem

avertens.

Where
nectar,

men

the gods the

take

ambrosia

and

Od.

5,

Oeoio, al/jia a/jipporov

0*09 iX(*)p,
ov

7T"p

re

peet,/jiaKapeo-cn Qzolaiv

"

jdp alrov eSova, ou TTivoixr aWojra olvov dvaifJLovis dQavarot, KOL KaXeovrai. rovveK? elcn
Theirs is no
nor

"

thick glutinous al^a (conf. our according to the Indians do they sweat with
the above

5, 339. -II. seim, ON. seimr, slime),

; and

(bloodless) agrees
1

explanation

of

affporos.

this avai^^v The

Atque

omnes

pariter deos perdet

mors

aliqua et chaos.

Seneca in Here.

custom

Cleopatra had costly pearls melted in her wine, and it is said to be stilla with Indian princes ; conf. Sueton. Calig. 37.

318

CONDITION

OF

GODS.

veKrdpeos are passed on a/3poro"?, adjectives a^poro?, afjbjBpbcrios, from the food to other divine things1 (seeSuppl.).Plainly then
by their nature, they only acquired and secured this quality by abstaining from the food and drink of men, and feasting on heavenly fare. And hence the idea of death is not
the gods
were

not

immortal

born children, no doubt before nectar and ambrosia had been given them,2 and Zeus alone could be saved from him by being brought up secretly. Another in which way the mortality of certain gods is expressed is,that they fall a prey to Hades, borders on that of death, e.g., Perse whose meaning used
new

always Kronos

nor

as

matter

of

course

kept

at

distance from

them

to kill his

phone.

If

among final overthrow

the The

belief in the eternity of the gods the Greeks, and only scattered hints
; with
our

is the
are

dominant

one

ancestors
seems

on

calls them eylifir or odauoligir, and their death is Saem. 37a, or more spoken of without disguise : )?aer regin deyja, frequently : regin 36b 40a 108b. One of the (solvuntur),
never

gods Edda

being

immortal

to

of their the contrary, the thought of retire into the background.

introduced

riu/az

describes the death of Balder, the burning finest and oldest myths into the lower world, like that of of his body, and his entrance Proserpine ; 05in's destined fallis mentioned in the Voluspa 9a, 05ms ground lani Sn. 73, (bane),
a

where

also Thorr

falls dead

on

the

giant, threatens to slay all the gods (drepa Sn. 107. Yet at the same can time we point to clear guS oil), traces of that prolongation of lifeby particular kinds of food and drink. While
the

; Hrungnir,

admitted einherjar

into Valholl feast

on

the

boiled flesh of a boar, we are nowhere told of the Ases sharing in 36. 42. Sn. 42); it is even such diet (Sa3m. said expressly, that OSinn needs no food (ongavist ]?arf hann),and only drinks wine

(vin er

honum

bseol dryckr

ok

matr,

both

meat

and

drink) ;

with the viands set before him he feeds his two wolves Geri and VitS vin eitt vapngofugr 05inn 03 lifir Freki. (vino solo armipotens Saem. 42b ; a3 lifir be rendered can semper semper vescitur,
'

vivit),
nectar

ambrosia, like the holy grail of the Mid. Ages, have miraculous powers of a corpse, they prevent decay, II. poured into the nose 19, 38 ; they ward off hunger, II. 19, 347. 353. 2 have As human infants may only Le exposed before milk and honey first in Zeus lips, When KA. the 458-9. their receives moistened conf. pp. in him he Leto bore him, hands a son the the nectar assembly of gods whom he for his by him : this act bowl golden recognised child.
1

Both

and
:

IMMOETALITY.

319

nanciscitur,' and tlien the cause of his Evi would be found in his partaking of the wine. dently this wine of the Norse gods is to the beer and ale (olr) of to the wine of mortals. men, what the nectar of the Greek gods was nutritur,' or immortality
'

immortalitatem

1 in not so particular about their language ; passages are Snem. 59 the gods at Oegir's hall have ale set before them, conf. ol b giora, 68b ; Heimdall gladly drinks the good mead, 41 ; verSar 52, leaves the exact oc nema (cibum capere et sumbl

Other

symposium)

nature of the food undefined, but earthly fare is often ascribed to But may the gods in so many not the costly Odhro"ris words.2 blood and honey, be dreckr, compounded of the divine Qvasir's

Dwarfs likened to amrita and ambrosia ? 3 and giants get hold of it first,as amrita fell into the hands of the giants ; at last the OShrceris dreckr confers the gift of gods take possession of both. poesy, and by that very fact immortality : OSinn and Saga, goddess of poetic art, have surely drunk it out of golden goblets, gladly and evermore (um alia daga, Ssem. 41a). We must also take into
account
; potus)

the creation of the wise

Slav, kvas, convivium, Qvasir (conf.

between that at the making the Aesir and of a covenant formed out of their spittle (hraki) Vanir, he was ; the refining of his blood into a drink for gods seems fara very ancient and But beside this drink, we have also notices of a reaching myth. special food for gods : Iftunn has in her keeping certain apples, by
again (er er ]?au gooln skulo abita, J?a eldaz, oc verSa j?a allir ungir, Sn. 30a). This reminds one of the apples of Paradise and the Hesperides, of the no. 57, of the apples guarded golden apples in the Kindennarchen eating of which

the aging

gods

make

themselves

young

in the stories of Fortunatus and of Merlin, on the eating or biting as of which depend life,death and metamorphosis, elsewhere on a draught of holy water. According to the Eddie view, the gods have it is true, of preserving perpetual freshness and youth, a means,
As Homer too makes Ganymede II. it is ofooxocvcti/, 20, 234, and of Hebe said, vfKrap eWo^oei 4, 3. 2 Zeus goes to banquet (KCITO. dalra) with the Ethiopians, II. 1, 423 ; orav Trpos baiTa KOI eVt Ooivrjvtoxri, Plato's Pheedr. 247, as Thorr does with the Nor disguised as a bride, he does not refuse the giants' dishes, wegians ; even when Ssem. 73b ; and the Ases boiled an ox on their journey, Sn. 80. 8 In Sanskrit, Every is from distinguished nectar sudha amrita ambrosia. where there is an eagle in the business : Garuda is called sudhahara, or amritaharana, nectar-thief or ambrosia-thief (Pott, forsch. 2,451) ; it is in the shape of an eagle that O'Sinn carries off OShrttrir, and Zeus his cupbearer Ganymede Path-crossing and Poetry). (seech. XXXV and XXX,
1

even

320
but, for all that, they
ments

CONDITION

OF

GODS.

are

regarded

as

subjectto

the encroach
old
as
an

of age, so that there are young and some always some is pictured everywhere gods ; in particular, Odinn or Wuotan

old greybeard

the (conf.

The gods grow strength of manhood, hdrir ok gamlir (hoarand Sn. 81. Freyr has 'at tannfe old), (tooth-fee) presented him at his teething, he is therefore imagined
as

old god, p. 21),Thorr Balder as a blooming youth.

as

in

the

full

'

growing up. Zeus (like our

mes

In like

manner

Uranos

Donar) and

Poseidon

and Ares as in the bloom increase and decline of a power, exclude the notion of a strictly eternal, immutable, immortal being ; and mortality, the termination, however long delayed, of gods with
such

old, Apollo, Her middle aged, Growth of youth. and age, the
as

and

Kronos

appear

as

attributes, is a

necessity

(see Suppl.).
Epithets expressing the power, the omnipotence, of the reigning have been A term peculiar to ON. poetry gods specified,pp. 21-2. is #mregin, Seem. 2Sa 50a 51a 52b, #mheilog go" la ; it is of
kinan, hiare, and denotes minima gina, OHG. 3101. Jud. ampla, late dominantia, conf. AS. ginne grund, Beow. 131, 2. ginne rice, Caxlm. 15, 8. ginfaest, firmissimus 176, 29.

the

same

root

as

ginfresten

god,

terrae

dominus

211,

10.

garsecges

gin, oceani

amplitude The Homeric

205, 3.

peia

(= paSuo*;,Goth.

beautifully raj?izo)

ex

presses the power

they do or undertake of the gods ; whatever conies toil, while easy to them, their life glides along free from labour and are heavy laden : 6eol II. 6, mortal men peia Jeooi/re?, 138. Od. 4, 805. 5, 122. When Aphrodite wishes to remove her favourite

Alexander

from
wo-

'A"f"poSin) peia pd\\

applied to Apollo, when 443. The wall so laboriously built by the Greeks
as a

8' perils of battle, TOV e^pjra^ 0 eos, II. 3, 381 ; the same re words are he snatches Hector away from Achilles 20,
the he overturns With Athene
a

peia
mere

boy at play would a sand-heap 15, 362. fid\a, breath (irvotfj\ blowing a little (rjica /ua'Aa
away from

ijrvj-aa-d),

turns

Achilles the spear that Hector had thrown 20, 440 Suppl.).Berhta also blows (p. 276),and the elves breathe

(see (ch.

XVII),
The

on

people. of
men

sons

their full size and

slowly and gradually, gods attain had birth. No sooner strength directly after
grow

up

STRENGTH.

PRECOCITY.

SIZE.

321

presented nectar Apollo, than the newborn

swathings,
sat down

Themis

and ambrosia he leapt,

the

to (a{i/3poair)v epareivrjv)

out of his /care/3p"w? a/jL/3porov,

among

goddesses, began

to speak,

to roam he was, through the country (Hymn, as unshorn Eindr bore to Oolrm Del. 123"133). Not unlike Vali, whom

and, in Ap.
;

when

only one night salliesforth to avenge

old (einnsettr), unwashen and unkempt, Baldr's death on Hoftr, Ssem. 6b 95b. Here
'

he

hofu5 kembr ne the coincidence of cucepa-exo^ with the Edda's Hermes, born at early morn, is not to be disregarded. plays the drives oxen lute at mid-day, and at eve away (Hymn, in Merc. 17 And seq_.).
Zeus,

'

who

is often

exhibited

as

child among

the

Kuretes, grew
roto r)i"t;6To

up

ava/cros'),

fya"ipa yvla /iez/o? KOI rapidly (fcapTraXlfjLa)? in his first had years and strength enough to
Kronos
example theog. 492). (Hes.
in Magni,

enter

the listswith

The

Norse by

mytho

logy offers another larnsaxa Hrungni's

:

when
enormous

three

nights old foot, under whose

the giantess he flung the giant ()?rinsettr),

son

Thor's

ground, off his father, and said he would dead with his fist, Sn. 110 (see Suppl.).
The shape of the gods often exceeding ground by the stone roods of land
even

weight Thorr lay on the have beaten the said giant

is like the human

(p.105), only
Ares
covers

vaster,

the gigantic. which Athene

When

is felled to the
seven

flings,his body

a size 7re\e0pa Treacbv,II. 21, 407), that with a slight addition the Od. 11, 577 puts upon the titan Tityos. Here When takes a solemn oath, she grasps the earth

S' eVe^e (eirrd

14, 272). A cry and the sea with the other (II. that breaks from Poseidon's breast sounds like that of nine or even is said of ten thousand warriors in battle (14, 147), and the same with
one

hand

Ares when he Stentor, which

roars

(5,859) ; Here

contents

only equals those of fiftymen features in the Edda, which of this we may put some with Thorr especially : he devours at a wedding one
salmon, and

herself with the voice of 786). By the side (5, have

ox

to do

and eight time,

drinks three casks

of mead,

Ssem. 73b ; another

horn, the end of which reaches to the sea, he drinks a good portion of this, he lifts the snake that encircles the whole he strikes three deep world off one of its feet, and with his hammer
through
a

valleys

in

the

rocky

mountain,

Sn.
in
or

59,

60.

Again,

Teutonic

mythology

agrees with the Greek

of

never

imputing
are

to its gods the

deformity

many

heads,

arms

legs; they

only bestowed

21

322

CONDITION

OF

GODS.

heroes and animals, as some of the Greek giants are in the Hindu and "Kar6y^eipe";. Such forms are quite common Slav systems : Vishnu is represented with four arms, Brahma with
on

few

four heads, Svantovit Kugevit

seven
as

the

faces.

headed,
Apollo

the Eoman

while Porevit has five heads and Yet Hecate too is said to have been threeJanus was two-faced, and a Lacedaemonian
same,

god of wealth, is a hideous figure with three legs and eight teeth. Some of the Norse gods, on the contrary, have not a superfluity, but a deficiency of is one-eyed, T"r one-handed, OSinn HoSr blind, and : members four-armed.1 the
Logi
or

Khuvera,

Indian

Loki

dreadful shape, black and white ; the rest of the gods and goddesses, not excepting Loki, as of beautiful and noble figure (see are to be imagined Suppl.).
Hephasstus
a

perhaps portrayed as and the devil. Hel alone has

was

lame

or

limping, like

epos this ideally perfect human shape, to which Greek art also keeps true, is described in standing epithets for gods ruder poetry has only a and especially goddesses, with which our In the Homeric few to set in comparison, and yet the similarity of these is signi ficant. Some two or three divinities by epithets have to serve turns, but most are confined to individuals, as characteristic them.

Thus

Here

is Xeu/ewXei/o?
a

or

former used als /^OWTT/,? (the for Athene ry\av/cc* 40), Here), Thetis apyvpojr
18,

of Helen, II. 3, 121,2 the latter of

Trt? or

Nereid

rivKojjbos

(which again

does

Iris aeXXoTro?,

xpva-oTrrepos, 7roS??Ve//,o?,

Eos

poSoSa/criAo?,Demete
14, 326,

5, 500, and /caXXtTrXo/ca^o? (Ceres) gavOtf harfogr (p. in allusion to the yellow 309),
corn.

justas

Sif i

rolls its dark waves, Zeus could either be 20, 144. Kvavoxafrv:, II. 14, 390. 15, 174. or (a contrast to Baldr brahvitr, brow called the same, icvavofypvs As the
sea

colour of the waving Poseidon bears the nam

because to him belong white p. 222), yai-Tai II. 1, 528, th( apfipocricu hair and locks of Wish (p. 142), and because with his dark brow he makes lowering 01 of the brows signs. This confirmatory I] nodding with the head (vevew, Karave^eiv fcvaverjaiv eV 6(f"puo-t 1, 527.

17, 209) is the regular expression of Zeus's will

II. 1, 524. re/cjjLwp,
'

Ke$

In refusing KaTavevcrofJiat,, a0avdroi(7L ^ejiarov he draws the head back (avavevef). Thor's indignant rage is shown

by

sinking
1
2

the eyebrows

over

the eyes

brynuar (siga

ofan

fyrir

0. Muller's archaeol.p. 515. And Aphrodite throws her

Tr^ee

XeuKo" round

^Eneas.

"

TRANS.

SHAPE.

ANGER.

323

brows and shaking the beard. displaying gloomy augun, Sn. 50), Obviously the two gods, Zeus and Donar, have identical gestures They are the ascribed to them for expressing favour or anger.
deities,who have the avenging thunder at their command; this was of Donar, p. 177, and to Zeus is given the grim shown he above all is the 8' vjroSpa ISav, II. 15, 13), louring look (Seiva

glowering

fiey

6x6"jo-a"; (1,517.
locks

4,

dingy

beaming
which 415 ;

(8,208. 15, oacre eyes (rpeirev

none

30),and next to him 184). Zeus again is

(fraewco
13, 3. 7.

of the distinguished by 16,

Poseidon

14, 236.

645),

belong to

else

save

his

Aphrodite

has

ofifiara

great-hearted daughter 21, 3, 397, twinkling, ^ap^aipovra,

own

SuppL). shimmering eyes (see Figures of Greek divinities show a circle of rays and a nimbus a round the head ;x on Indo-Grecian coins Mithras has commonly
with pointed rays,2 in other representations the Mao (deus Lunus) has a halfmoon behind his rays are wanting. shoulders ; Aesculapius too had rays about his head. In what century was the halo, the aureole, first put round the heads of Christian circular nimbus

have also to take into account we the crowns saints ? And and diadems of kings. Marc. 16, 12 mentions Chnodomarius, Ammian. N. Cap. 63 translates torulus aptabatur. vertici flammeus

cujus

the honorati capitis radios of the Sol auratus by houbetsHmo (headhead surrounded and to portray the sun's with flames is

sheen),
extremely

natural. In ON. I find the term ro"a for caput radiatum sancti, which I suppose to be the OHG. ruota rod, since virga also goes off into the sense of flagellum, radius, ON. geisli. A likening
of the gods
to radiant luminaries

such

nimbus,

and

blond

of heaven would at once suggest locks do shine like rays. It is in conthat Tac. Germ. 45 brings in formas
put, latterly at Thor's head

inexion with
deorum

the setting

sun

and radios capitis. Around

was

not. ad Saxon. Gram. p. 139). allevents, a ring of stars (Stephanii According to a story told in the Galien restore", a beam came out of Oharles the Great's mouth What seems and illumined his head.3 nore to the purpose, among the Prilwitz figures, certain Slavic

dols, especially Perun,

Podaga

and

Nemis,

have

rays about

their

0. Muller's archaeol. p. 481. Getting, anz. 1838, 229. 3 This beam from Charles's mouth is like the one that shines into his beloved's lights XVI., inside the Menni). (see mouth and up ch. gold
2

324
heads ; and is even the
a rune

CONDITION

OF

GODS.

head

in Hagenow,

express the There is nothing

E when highest conception in the Homeric

fig.6, 12 is encircled with rays, so it stands for Eadegast. Did rays originally of divine and

lustrous beauty ?

epos at all pointing that way

(see

SuppL).
It is
they
are
a

26),as (p.
and

part of that insouciance and light blood of the gods, that laugh. Hence they are merry, and called blift regin find froh in the sense we of gracious applied to gods
*

'

kings,1 and the spark of joy is conveyed from gods to men. lord, is next of kin to froh glad (p. Frauja, 210). It is said of the Seem. 2a ; and of Heimdall, dreckr gla"r hinn g65a Ases, teitirvaro, In similar notion. this light the passages quoted (pp. 17-8)on the blithe and cheerful importance : it is the old heathen notion still God gather a new When Zeus in divine repose sits on Olympus lurking in poetry. mioS 41b.

And

'

in svdso guS

'

33a contains

he is nioved to mirth (opowv fypeva and looks down on men, rep-vjro20, heart II. laughs blessed Be him the then 23), (eyeXacrae of pai, hlo honum r)Top, 21, 389); which is exactly the Eddie ol "f)i\ov laughed the mind in hi hugr i briosti,hlo HlorriSa hugr i briosti/
'

breast
Thorr.

fresh confirmation of the essential oneness Atla But it is also said of heroes : hlo J?a
'
'

of Zeus am hugr i briosti

all her
'

Ssem. 238b.
220a.

hlo

J?aBrynhildr

OS. 454.

'

Andr.

ward Later, in the Eudlieb

hugi

af ollum hug/ with fromod,' Hel. 109, 7. AS. 2, 174. 203.

hear

ahloh 3, 17 the king ii

mod

his speech
'

is said subridere ; in the Nibel. 423, 2 ol Brunhild si iiber ahsel sah,' looked over her shoulder mit smielinden munde Often in the song of the Cid: sonrisose de la boca,' and alegre era'.
'

'

IdvOrj,II. 23, 600 ; conf. dvpov laivov, Hymn, @v/j,o"; Half in displeasure Here laughs with her lips, not
xeiXeviv, 15, 102 ; but Zeus
eyeXacrae

in Cer. 435

her

brows

ov"e fiercoTrov eV
feels

Kvaveyaw o"j)pv(Ti

I. lavdrj,

joy in

called repiTLKepavvos is lo%eaipa, (Diana) 198. At

2, 781.

sending out his lightnings, he i So Artemi 20, 144. 8, 2. 773.

arrows,

in rejoicing

6, 428.

21, 480.

Od. 11

of Hephaestus, the assembly of gods burst into 76X0)?, uncontrolled laughter, II. 1, 599 ; but a gentl a"7/3eo-To? A is peculiar to Zeus, Here and Aphrodite. smile (jjiei"av) the limping
1 2

Andreas and Elene p. xxxvii. Helbl. 7, 518 : diu warheit des erlachet,truth laughs at that.

MIRTH.

GAIT.

PACE.

325

Aphrodite's beauty
10.

5,

weeping

so 375), Suppl.). (see

4, is expressed by ^tXo^etS^?, smile-loving (II. fair in the contrary by is Freyja's on gratfogr/

'

We

have

to consider

next

the

manner

in which

the gods

put

themselves

in motion and become visible to the eyes of mortals. We find they have a gait and step like the human, only far mightier @fj Ikvai,II. {3fj L/juev, usual expressions are ftij, and swifter. The 1, 221, tfa 14, 224, j3dr7]v 1, 44. 2, 14. 14, 188. 24, 347, faffjicei, 5, 778, 14, Prjrrji'
281,

14, 292,

tcarepjo-eTo

iroal 7rpo/3i/3d"? TrpovefifaeTo 2, 35; and in the Edda 13, 17,

13, 18,

2, 48.

aTrepfaero

la 5a, or else for gengr, Saam. 9a, gek 100a, gengo 70a 71b, gengengo 31a 31b 53a 75a, this fara meaning more than ire, proficisci, no and i.e., 24, Sn. Gangleri, Ssem. 32. OSinn was the walker, even called

traveller ; the AS. poets use returning to heaven, Andr.

enormously

gewdt
118.

or (evasit, abiit)

225.

977.

siffddeof God how El. 94-5. But

the
common,
we see

the walk

of the gods differs from

distance in three in the instance of Poseidon, who goes an immense steps, II. 13, 20, or that of the Indian Vishnu, who in three paces From traverses earth, air and sky. such swiftness there follows
next

the sudden

appearance
seems

and
to

disappearance

which our older speech huerban, AS. hweorfan

have

used

of the gods; for Goth, hvairban, OHG.

'

heofenum
vanished,

halig dryhten Saem. 47.

'

ferri, : (verti, hwearf him to rotari) Oomn hvarf J?a,' says Csedm. 16, 8 ; and
'

Homer

employs,

to

express

the

same

thing,

either the ataaco .verb if (as dp7ra\^a"9

or

or (impetuferor),

Here

comes

raptim)and Od. 1, at%aaa,

Kparnvw 102. II. 2, 167.

the adverbs icapiraXifuos Thus Athene raptim. 4, 74. 19, 114.

22, 187 ; Thetis, the dream, Athene, Here, all appear icafyiraXi^^ 11. 1, 359. 2, 17. 168. 5, 868. 19, 115. Od. 2, 406; Poseidon
14. 292 ; and Here tcpanrvd, Kpaiirvfa,II. 13, 18. he rises from his throne to look on the earth,
even

Zeus, when

and Berhta suddenly stand at the in the same the expression used in Saem. 53a of way I understand Thorr and Tyr : foro driugom for tractim, raptim, (ibant e\/cr)S6v\ driugr is from driuga, Goth, driugan trahere, whence also Goth. draiihts, OHG. truht turba, agmen, ON. draugr larva, phantasma,
gitroc fallacia, because quickly in the air. At the same

So Holda

o-rfj avat"s 274). Much (p. window

15, 6.

OHG.

and vanishes spectre appears time it means the rush and din

326
that betoken

CONDITION

OF

GODS.

the god's approach, the worn a and onii above, from O'Sinn took a name (p.144-5). The rapid movement which of descending gods is sometimes likened to a shooting star, or the flight of birds, II.4, 75.
the form
15, 93. 237 ; hence
as

Athene
opvw

in the shape bird, Od. 1, 320, or a

of some fliesaway

bird,

Tharapila
of
a

the

often take even Osilian god flew (p. 77).

they

(prjvij

II. 19, 350, an ?), apirrj (falcon she osprey, 3, 372 ; as a swallow

perches

(efer' avat^aaa)on

exchange of the human longer need to conceal their wondrous departing and no being, tallies exactly with Gain's taking his flight as a falcon, after he had in the shape of Gestr conversed and quarrelled with HeiSreckr:
viSbrast i veilsliki,Fornald.

The 22, 239. the house's peXaOpov form for that of a bird, when the gods are

sog. 1, 487;
assumes
corvus,

many
raven

stories of the devil, who fly (exit a or tanquam At

it is also retained in at departure the body of a but egressus

est

in

muscae

other times, and this is the prettier touch of the to whom two, the gods allow the man they have appeared as his aware of their divine equals, suddenly as they are going, to become

similitudine).

proportions : heel, calf,neck or shoulder betrays the god. "When Poseidon leaves the two Ajaxes, one of them says, II. 13, 71 :
i%via "yap fjieTOTTicrde TTO^WV r)$eKVIHJLCKDV

So, when

pel' ""yvo)v air lovros' Venus leaves Aeneas,

Dixit, et avertens
et vera
rosea

aplyvcoroi Se Oeol ire p. Virg. 1, 402 :

cervice refulsit incessu patuit dea. Ilie ubi matrem

voce

est agnovit, talifugientem

secutus.

So, II. 3, 396, Alexander

recognises the

d #' l/juepoevra KOL

And
in ON. legend, Hallbiorn
on

o/Jifjuara

awaking

figure in his dream

before it vanishes : Fornald. sog. 3, 103 ; as is likewise said in Olaf the saint's saga cap. 199. ed. Holm., while the Fornm. sog. 5, 38 has it : sia svip deo similis, Aen. 1, er a brutt gekk ; conf. os humerosque mannsins 589. This

the shoulder of a }?ykist sia a herSar honuin,

sees

departure

devil-stories: at the Evil one's also lingers in our his cloven hoof suddenly becomes visible,the lyyia of

the ancient god. As the incessus of Venus declared the goddess, the motion (f#/xa) of Here and Athene is likened to that of timorous doves, II. 5, 778.

FLIGHT.

VEHICLES.

HORSES.

327

distances must have But the gliding of the gods over such immense seemed from first to last like flying, especially as their departure It was expressly prepared for by the assumption of a bird's form. is therefore easy to comprehend and Athene, are provided with motive why
two

several deities,Hermes

over power conveys them Od. 1, 97. 5, 45 ; we are wind, II. 24, 341. expressly told that Hermes II. 24, 345. Od. 5, 49); flew with them (Trereto,

peculiar sandals (TreSiXa), whose sea and land with the speed of

plastic art represents them as winged shoes, and at a later time adds to the head of Hermes.1 a pair of wings These winged sandals then have a perfect right to be placed side by side with the feather(fiaSrhamr) Freyja possessed, and which at Thor's which

shift

request but as

she lent to Loki for his flight to lotunheim, Saem. 70a"b ; is more Frigg once than Freyja (p. confounded with 302), legends tell us that Loki flew off in the valsham Friggjar,' other I shall come Sn. 113. back to these falcon or swan in coats
'

another connexion, but their resemblance is unmistakable; Loki is here sent as as

to
a

the

Greek

the giants, he is so far gods feather-shift suggests the sandals

to

one

of

messenger Hermes, and Freyja's with Sn. 132-7: 'Loki Athene.

pedlla from the

atti skda,

er

hann

rann

d lopt ok log! had

through

an air and fire. It was investiture with winged hamr or an actual assumption of a bird's form

shoes in which he ran easy matter, in a myth, for the sandals to glide insensibly into
:

Loki

as a

GeirroSr catches the flying starts to fly, veritable bird, Sn. 113, and when Athene

she is

swallow

(see Suppl.).
gods would

The mighty

pleased them, without

not

content

with

even

moved whithersoever it wings or sandals, but simple antiquity was these : the human race used carriages and

doubtless have

horses, and the gods cannot do without them either. On this point a sensible difference is to be found between the Greek and German

mythologies. All the higher divinities of the Greeks have a chariot and pair ascribed to them, as their kings and heroes in battle also fight in be chariots. An at once o^rjfia for the god of thunder would
itself; and the conception of suggested by the natural phenomenon The the sun-chariot driven by Helios must also be very ancient.
1

0. Miiller'sarchseol. 559.

328
car

CONDITION

OF

GODS.

it in she harnesses her steeds to it,mounts of Here, and how with Athene, and guides it,is gorgeously depicted in II. company 5, 720-76 ; so likewise Demeter and Kora appear seated in a carriage. Hermes
The is drawn
too

by

rams,1

as

the Norse

Thorr

[by he-

goats].

their vehicle, Aesch. Prom. 135. Zeus, Apollo, Hermes But never or are any of the most ancient riding on horseback ; it is Dionysos, belonging to a gods imagined different order of deities,that first rides a panther, as Silenus does the ass, and godlike heroes such as Perseus, Theseus, and above all,

Okeanides

have

the Dioscuri

are

Greek worth remarking, that modern steed, Prom. legend represents even Charon as mounted. In Teutonic mythology the riding of gods is a far commoner
both Wuotan poem and Phol ride in the forest, which is not at all inconsistent with the word used, faran ; drove while Balder rode, for it is neither conceivable that Wuotan von nor that Balder drove a one-horse carriage. Even Hartmann thing.
'
'

mounted It seems 395.

on

horses.

Okeanos

bestrides

winged

In the Merseburg

Aue

stillimagines

God

his groom

(p. 18).

saddles his HermoSr of ten other ; in Sse-m. 44a and Sn. 18 are given the names horses as well, on which the Ases daily ride to council, one of them Gulltoppr, Sn. 30. 66 ; the owners being HeimdalTs of the rest are

(who

riding a horse, and contented with Enit for Among those that ride in the Edda are Oftinn Baldr and Sleipnir for himself, Ssem. 93a),

but, as there were twelve Ases and only eleven horses specified, are except named, it follows that each of those gods had his mount, is invariably introduced either driving or walking (p. Thorr, who
not

167), and
away

when to his son

he gets Gullfaxi Magni, Sn. 110.

as

spoil from Hrungnir, gives him OSin's horse leaps a hedge seven
of the gods air and water,

ells high, Fornni.

are

mounted

Even the women sog. 10, 56. 175. the valkyrs, like OSinn, ride through Hyndla
on

Sn. 107,

Ereyjaand
are a

boar and

and witches had (fern.)

imagined steed

riding a wolf, a Hrimfaxi, rimy-mane,

wolf, he-goat
as

as
or

enchantresses Night a cat. had (masc.)

Day

Skinfaxi, shiny-mane. At the same time

goddesses
that

of driving waggons

107). (p. Freyjaby

too, especially for carriages are mentioned drawn by cows, The sacred car of Nerthus was found cats, Holda and Berhta are commonly

which
1

they get mended,

the fairies in

our

nursery

0. Muller's archccol. 5G3.

VEHICLES.

HOUSES.

329

tales travel through waggon deity in

the air in coaches, and Brynhildr drives in her The image of a Gothic to the nether world, Ssem. 227.
a

waggon

Freyr is expressly drawn has a waggon

151

alluded to on described as mounted

was

by

he-goats

on

the gods, p. 107 ; among his car, while Thorr on Woden's conf. p. waggon,

(see SuppL).
When
we

were consider, that waggons proper to the oldest kings, and that their riding on kings also, especially the Frankish horseback is nowhere mentioned ; it seems probable that originally was a similar equipage alone deemed suitable to the gods, and their

riding crept in only gradually in the coarser representations of later heroes it was From transferred to gods, though times. this must have been done pretty early too, as we to allow a venture may

considerable antiquity to the story of Sleipnir and that of Balder's Slavs also generally horse or foal. The furnished their god Svantovit with a horse to ride on. few divinities made use of a ship, as may be seen by the stories of Athene's ship and that of Isis, and Frey's Ski5bla5nir, the best of all ships, Ssem. 45b.

Some

But whichever way the gods might move, on earth, through air in water, their walk or and tread, their riding and driving is represented as so vehement, that it produces a loud noise, and the
din of the elements is explained Thorr in the thunder awakens by it. The driving
of Zeus or and forests

clouds ; mountains Apollo lets tremble beneath Poseidon's tread, II. 13, 18 ; when himself down from the heights of Olympus, arrows and bow clatter his shoulder 1, 44, Sewi) Se /c\a"yyrj lyeyer' apyvpeoio on (efc\ay%av) dreadful f$iolo, of the Edda
same

In the lays of his silver bow 1, 49. this stirring up of nature is described in exactly the
was

the twang

'

while the AS. and OHG. writings, owing to the earlier traces no extinction of heathen notions, have preserved of it : framm reiS OSinn, foldvegr dundi/ forth rode 0., earth's way way,

thundered,
sonr

Seem.

94a ;

'

biorg brotnoSo, brann

iorft loga, 6k

Oblns

i lotunheima,'
'

"c. 73a ; no 71a ; ior5 bifaz

'

mountains Loki, fiaSrhamr

enn (quaked),

crumbled, earth blazed, when rode, dundi,' the wing-coat whirred, 70a when allir for scialfa garSar Gymis
'

Skirnir

came

riding 83a.

The

rage and writhing

effects

of gods who

were

bound

produced

equally tremendous

(p.246).

330

CONDITION

OF

GODS.

the other hand, delightful and salutary products of nature influence of the gods. Flowers are also traced to the immediate spring up where their feet have strayed ; on the spot where Zeus
On clasped Here
in his
arms,

shot up

thick growth

of sweet

herbs
"

51. and flowers, and glittering dewdrops trickled down, II. 14, 346 So, when the valkyrs rode through the air, their horses' manes shook fruitful dew on the deep vales below, Saem. 145b ; or it falls

nightly from

the bit of Hrimfaxi's bridle 32b

(see Suppl.).

thing there is scarcely a trace in our mythology, though themselves : that the gods, to screen it occurs so often in the Greek or their favourites who from sight, shed a mist round themselves

Of

one

are

to be withdrawn

from

the enemy's

eye, II. 3, 381.

5, 776.

18,
or

205. 21, 549. 597. and vefosa-Tefaiv, away, the mist.

It is called rjepi KaXvirreiv,

the contrary

yepa ^elv, afavv

to scatter, d^Kvv ovce8a"etz"

chase

that the might favour and shield their same valkyrs who, like the Servian vily, beloved heroes in battle, were able to produce clouds and hail in the air ; or throw into the reckoning our tarnkappes and helidhelms, And the Norse as that of the mist. the same effect was as the heroes, as much gods do take part with or against certain Greek gods before Ilion. In the battle of Bravik, OSinn mingled Bruni ; with the combatants, and assumed the figure of a charioteer The Grimnismal Fornald. sog. 1, 380. Saxo Gram., p. 146. makes that of Frigg, and Geirroftr the protege (fostri) of OSinn, Agnarr the two deities take counsel together concerning them, Ssem. 39 ; in
whose

We

indeed

take this into account,

the Vols. saga cap. 42, OSinn suggests the plan for slaying the sons The Greek gods also, when they drew nigh to counsel of lonakr. defend, appeared in the form of a human or warrior, a herald, an known to their hero himself, or themselves they made old man, beside or In such a case but not to others. they stand before, Od. 1, 120. o^oO, II. 2, 172. II. 2, 279. tyyvOi, behind him (irapd,
3, 129. 4, 92. 5, 123. Trp6v6ev 4, 129. fai6ev 1, 197); Athene leads by the hand through the battle, and wards the arrows off 4, 52 ; Achilles 18, 204; Aphrodite she throws the dreadful aegis round by holding her veil before him 5, 315; and other shields Aeneas from heroes are the midst of the fray by protecting removed deities

320). (p.

Venus
Now

makes

Ovid Met. 10, 650.

herself visible to Hippomenes alone, they appear in friendly guise, Od. 7, 201

SLEEP.

SICKNESS.

LAUGHTER.

331

clothed in terror seq. ; now II. 20, 131 (see Suppl.).

The

%a\e7rol

Be Oeol

evapyels, "f"atveaOcu

Iliad, 14, 286 seq.,relates how"T7n/o"? (sleep), sitting in the shape of a song-bird on the boughs of a fir-tree on Mt. Ida, over powers the highest of all the gods ; other passages show that the
gods went to their beds every night, and partook like less Still' benefit of sleep, II. 1, 609. 2, 2. 24, 677. doubted
of the Norse
men can

of the

it be

gods, that they too slept at night : Thorr on looks out for night-lodging, Sn. 50 ; of Heimdall alone his journeys And from is it said, that he needs less sleep than a bird, Sn. 30.
maintained of sleep over the gods follows again, what was Besides, the above, that of death : Death is the brother of Sleep. sick with love, and his gods fell a prey to diseases. Freyr was

this sway

the pity of all the gods. great hugsott (mind-sickness) awakened Oolnn, Niorcr and Freyr, according to the Yngl. saga 10. 11. 12, all Ares Aphrodite and receive sink under sicknesses (sottdauolr). healed II. 5, 858 330. [yet not without ; these are quickly wounds, medical aid]. A curious fallen sick, descends from
to Arras ; there

the Lord God, having story tells how heaven to earth to get cured, and comes

to receive commands him, and one manages amuse so cleverly, that the Lord bursts out laughing and finds himself rid of his distemper.1 This may be very ancient ; for in the same way, sick daughters of kings in nursery-

minstrels

and

merryandrews

to laugh by beggars and fiddlers,and made tricks,when goddess Skaol in the Edda by Loki's juggling lambe the death of her father, Sn. 82. cheered the

tales

are

so

is the

mourning sorrowing

Demeter,
re,

and caused her, TTO\\CL Trapao-KcoTrrovcra, yLtet8r}crat ye\dcrat, fi\aov 203 Ovpov, in Hymn, Cer. (see Suppl.). a-^elv Kal Important

above all are the similar accounts, given by Greek Thus, own, antiquity and by our of the language of the gods. distinguish between the passages in the Iliad and the Odyssey divine and human for the same names :

object
re

ov

Bpidpeajv

KoXiovari Oeol, avbpes Be

II. 1, 403.

Trdvres

Afyauov.
rrjv r}Toi De la 377-8.
1

avbpes Barieiav
de Dieu
a

venue

Arras, in Jubinal's Nouveau

recueil de contes

2,

332

CONDITION

OF

GODS.

uOdvaroi

Se

re

crf;//,a irokvaKapOfJioioMvphnfi.

2, 813.

Oeoi, av"pes 8e K.UJJLIV"IV. 14, 291. %a\KiBa KiK\.rj(TKOvo'i, bv ttdvOov Ka\eovcTi 6eoi,civSpesSe 2 fcdfjiavSpov.20, 74.1
/jiw\v "e /LUV Kokeovcri

6eoL

Od. 10, 305.

A whole
not

song in the Edda of gods and

men,

only

is taken up with comparing the languages, but of Vanir, elves, dwarfs, giants and

and rare words, subterraneans, and that not in a few proper names At the for the commonest but in a whole string of names objects. very outset it surprises us, that while goS and sesir are treated as between goS and ginregin. In a distinction is drawn synonymous,
13 strophes appears
are

given

78 terms

in all:

on

examining

these, it

soon

for each thing simply comes that the variety of names (six) tongue, and cannot possibly be of the richness of the Teutonic later borrowings from or ascribed to old remnants any Finnic, Celtic or Slavic languages. They or poetic names, are synonyms which with
are

distributed among

speech, according
to the

eight orders of beings endowed to the exigencies of alliteration,not from

six
or

their belonging

same

class, such
the strophe
en
on

as

poetical
the
names

or

illustrate this by quoting

I will prose. for a cloud :

sc$

heitir meS

kalla

vindflot

mb'nnom, Vanir,

scdrvdn meS

goSom,

drvdn iotnar, alfar veffrmegin,

kalla i

liidlm heljo

huliz.

Everything
are

not

here is Teutonic, and stillthe resources by a long way, to say nothing exhausted

of

our

language

have

The only simple others. used in the Scandinavian dialects,and connected with skuggi umbra, The rest are all appropriate and AS. scuwa, OHG. scua, scuwo.

borrowed

from

of what it may word is sky, still

intelligibleperiphrases. Scurvan [shower-weening] pluviae expectatio,from skur imber, Germ, schauer ; urvan justthe same, from
ur

pluvia, with

which

compare

the

nubes, viz. aquam venti, because the winds abhra

gerens.2

literal meaning of Sanskr. Vindflot is apparently navigium

the air on clouds. Veftrmegin hialmr

sail through

transposed

is exactly

the

OHG.

maganwetar

turbo ; and

24, 316, which is no ought also to reckon aierdy and Trepwos 22, 29. 506, though in 7, 138. 18, 487 (Od. 5, 273). mere eVkAijo-is as to have 2/ca/iai/dptos in this last passage happens (6,402) answering to it,as Sdvdos has 2/ca/iai/8pO".
1

Perhaps

we

'A0ru6"0{

Bopp, gloss, saiiskr. 16" 209a.

LANGUAGE.

333

appears elsewhere as hulizhialmr, OS. lielith-helm, a tarnin like a mist or cloud. helmet, grima, mask, which wraps one Of course the Teutonic tongue could offer several other words to stand for cloud, beside those six ; e.g., nifl,OHG. nebal, Lat. nebula, Gr. huliz

Goth, milhma, Swed. moln, Dan. mulm ; Sansk. megha, Gr. wolchan, AS. wolcen, which o/AixXij,Slav, megla ; OHG. o/u^X?7, is to Slav, oblako as miluk, milk, to Slav, mleko ; ON. J?oka nebula,
; ve^eX-rj

taage ; M.Dut. swerk nubes, OS. gisuerc, caligo, nimbus ; AS. hoSma it is with the And so nubes, Beow. 4911. other twelve
Dan.

simple iord fold, are words, mani and skin, and to refer them together, one to different named might attempt dialects : the periphrases in themselves no reason show (unless like sol and
sunna, or

whose objects

names

are

discussed in the Alvismal.

Where

mythology

found

one or

for
men,

why them),

they

particular to gods brings before us an

no

light

on

giants or acceptable list of pretty synonyms, the primitive affinitiesof our language.

should be assigned in dwarfs. The whole poem but throws

Cratylus tries hard to understand that division of Greek words into divine and human. A duality of proper names, like Briareos and Aigaion, reminds us of the double forms Hler and
Plato in the

Ymir (p. 240), Hrimjwrses ; ISunn Oegir word, but

the
same
we

and Oergelmir, which last Sn. 6 attributes to the by Saem. 89ar to be an Elvish seem would

be

the

hear of any other name for the goddess. In way Xanthus and Skamander, Batieia and Myrina might different names in different dialects. a More thing of
do not
are

interesting

the

double

names

for two

birds, the %a\/a9

or

Plin. 10, 10), and the atero? and Trepicvos. Xa\/ci"; Kv/uLivSw(corif. is supposed to signify some bird of prey, a hawk or owl, which does to the description opins \","yvpd(piping), not answer and the myth
to sleep, requires a bird that in sweet and silvery tones sings one like the nightingale. Ilepicvos means dark-coloured, which suits imagine it Perkun, would the bird of the thundergod the eagle ; to

be too

daring. words.

Poetic periphrases

there

are

none

among

these

Greek
The

to be, that the popular beliefs of principal point seems Greeks and Teutons agree in tracing obscure words and those departing from common divine and usage to a distinction between

human

speech.
converse

The with

holding

that the poet, scholiasts suppose the Muses, is initiated into the language of

Greek

334
gods,1 and where older, nobler,
repov
more

CONDITION

OF

GODS.

he finds

twofold

nomenclature,

he ascribes the

euphonious

(TO Kpel-rrov,evfywvov, Trpoyevecr-

yevea-Tepov)
even

later and meaner (TO e\arrov, f^eraovofjio) the gods, the But the four or five instances in Homer to men. are
to

less instructive than

Evidently the opinion

the
was

more

numerous

ones

of the Norse

firmly held, that the gods, though race of one and the same with mortals, so far surpassed living men in age and dignity, that they still made use of words which had latterly died out or suffered change. As the line of a king's
divine stock, so the language of gods kind as that of men, held to be of the same but right feeling was would assign to the former such words as had gradually disappeared have The Alvismal, as we men. seen, goes farther, and among
ancestors
was

lay.

traced up to

other beings beside the gods ; what I maintained on p. 218 about the impossibility of denying the Vanir a Teutonic origin,is confirmed by our present inquiry. That
reserves

particular words

for yet

"

any other nation, beside Greeks and Teutons, believed in a separate to me, language of gods, is unknown and the agreement of these Ovid in Met. 11, 640 says : is the more two significant. When
Hunc

Icelon
from

imitated

superi, mortale the Greeks, as

Phobetora

vulgus

nominat,

this is

The

Indians trace
as our

writing),

nothing forefathers did the mystery

the
use

the very names (seeSuppl.). show but their alphabet (devanagari, devaof may
runes

to (p. 149),

divine origin, and

that of the sound the purest
eirea

of the symbol

be connected

with

itself; with oldest

and

the earliest signs, why should not be too expressions attributed to gods ?
to heroes and

Homer's
men ease as

Trrepoevra
as

(winged words)belong
we

other

well

to gods, else

might

interpret them

strictlyof the

and nimbleness
Beside

with which

the gods wield the gift of speech. in

with men. They love song and play, take delight in hunting, war and banquets, both of them and the goddesses in ploughing, weaving, spinning ; Zeus causes keep servants and messengers. all the other gods to be II. 8, 2. 20, 4), as the Ases to the assembly just (dyop;, summoned
customs
common

language, the gods

have

6e")v iy p.ov(TOTpa(pr)s "al ray Trapa deols tViorarat Ae'"eiy, oiSe TTJV TWV 6i\cov 6 8id\"KTOv, VTTO as p.ovcrwv Karanvfap-fvos. olSe TO. TU"V 6ewv (ov6p,aTa), liraydvdpwTT"v TU"V ov TO, on 6eZ"at ovo^ara irotrjTrjs p.6vov fJiovaoXrjTrTOSeVrtv, Xtyovtrt, 6eoi dXX* Sxnrfp KOI ye'XXerai etSeVat, ol
1

GKADES.

OFFICES.

335

on (Soem. 93a), }?ing to counsel lb 2a 44a), sill (Stem.

attend at the

cupbearer of the gods and is to Frigg (Sn. 36); the youth is Beyla
at

the rokstola, and by the Yggdraand to judge. Hebe, youth, is handmaid to Here (II. 5, 722), as Fulla

Ganymede

shoemaker his servants

the feast of the Ases (81) and messenger, Beyggvir

is cupbearer too, and so (Ssem. 67a);Skirnir is Frey's and Beyla detriment

are

also called

(59). These
Beside

divine nature. for the Greek

services do no Hermes, the goddess

to

their
on

own

Iris goes,

errands Three sky is

sons

Suppl). gods (see Among the gods themselves there is a difference of rank. have the world divided among them, the of Kronos
sea

allotted to Zeus, the they

are

to

Poseidon, hell to Hades,

supposed

to

share

between

them

and the earth 15, 193). These (II.

above all the rest, like Har, lafnhar and Thrift! in the This is not the same Norse religion, the triad spoken of on p. 162. thing as Wuotan, Donar, Ziu/ if only because the last two are not

three tower

'

although these pass for the three of Wuotan, Then, together with this triad, we become aware mightiest gods. a close circle from 26), which some of a circle of twelve (p. of the brothers
but
sons

division, that into old and new Another gods, gods are excluded. does not by any means coincide with this : not only OSinn and his Ases, but also Zeus and his colleagues, appear as upstarts1 to have

Suppl.). supplanted older gods of nature (see All the divinities,Greek and Norse, have

and functions offices

a

assigned them, which define their dominion, and have had influence on their pictorial representation. In Sn. 27
"

marked

29

these

hann specified,each with the words : rseftr fyrir (he ' looks hann skal heita til,er gott at heita til (to him or a after)/ Now, as any remnants you shall pray for, it is good to pray for) in the Mid. Ages were to sure of Greek or Teutonic paganism
offices are
'.
'

'

connect

themselves

with

some

protection of certain classes or carried over, 'it is evident that

guardian
saints

the Christian saints, to whom the healing of certain diseases was

a

careful

classification of

these
the

according they
are

to

the

offices assigned

them,

on

strength of which

tage
1

to

our

antiquities.

good to pray to,2 would be of advan And dedicated to each the animals

Aesch. Prom. 439 deolai 955 veov veoi veovs Kparetre, 960 TOVS rols veois, 6eovs. Eumen. 156. 748. 799 ol i/ewrepot deoi. Conf. Otfr. Miiller, p. 181. 2 Conf. Haupt's zeitschr. fur d. alt. 1, 143-4.

336
deified saint
too.

CONDITION

OF

GODS.

(asonce

they

were

to

would gods)

have to be specified

The favourite residence of each god is particularly pointed out in the Grimnismal ; mountains especially were consecrated to the deities: Sigt^sberg, Himinbib'rg, "c. Teutonic, as to the Greek
to which peculiarly the house of Zeus (Jto?SCO/JLO), 1, 494); on the highest peak of the the other gods assembled (II. 1, 498. 5, 753), loving to take a\\wv range he would sit apart (arep Oe"v 8, 10). He had another seat on Ida counsel alone (d-TrdvevOe

Olympus

was

183. 336), (11, whence

as

he looked down HliSscialf.

to survey

05inn

did

from

Poseidon

the doings of men, height in the a sat on

(13, 12). Valholl and Bilskirnir, the range of Samos wooded for their enormous dwellings of OSinn and Thorr, are renowned is said to have 540 doors, through any one of which size ; the one
800
'

einheriar
'

can

go out at

once,

and

Bilskirnir has likewise 540

golfe

[OK
now

(see SuppL). golfr, floor]

we

we the relations of gods and men, find they meet and touch at all points. As the created being is filled with a childlike sense of its dependence on the creator, and one

If

take in

view

prayers and offerings implore his favour, so deity too delights in its longing fatherly interest. Man's a creations, and takes in them

goes forth towards heaven ; the gods fix their gaze on the earth, to The blessed gods do and direct the doings of mortals. watch commune with each other in their heavenly abodes, where feasts

and revels go on as in earthly fashion ; but they are men, whose destinies enlist their liveliestsympathy.
what Mart.

more

drawn

to

It is not true,

Cap.
.
.

says
.

2, 9

ipsi dicuntur
eos

dii, et caelites alias

curarum

perhibentur

nee

admodum

with making sollicitant,a7ra0eZ?que perhibentur. by signs and messengers, they resolve to come their will known Such appearance is in the down themselves and appear to men. i.e.,deby a special name: Hindu avatura, marked mythology
scensus.1

mortalium Not content

vota

firstthe solemn car-processions of deities heralding peace and fruitfulness or war and mischief, which for the

Under

this head

come

most

part festivals;

recur

on

and heathenism, fall the of

at stated
1

seasons,

are

associated with popular motherly wise-women

only

Bopp's gloss, sansk. 21a.

DWELLINGS.

INCARNATION.

337

heroes ride through field or air. More of rarely, and not at regular intervals, there take place journeys in inspect twos to or or the threes, the world, singly gods through race and punish the crimes they have noticed. Thus of man,
go their rounds, and still

Mercury

appeared on earth, or Heimdall to found the three orders, and Thorr visited at weddings ; Oolnn, Hoenir and legend God Loki travelled in company; the medieval makes and

OSinn

Father
three

seek

lodging,

or

the

Saviour

angels (as the Servian song frequent however are the solitary appearances of gods, who, invoked in to their favoured ones or uninvoked, suddenly bring succour every time of need ; the Greek epos Poseidon, Ares, Aphrodite mingle advising, covering ; and justas heaven appear in Christian legends.
is quite full of this. Athene,

and St. Peter, or merely does, Vuk 4, no. 3). Most

with often do

warriors, warning, Mary and saints from Perkunos also

the

The Lithuanian

SuppL). walks on earth (see But when they descend, they

hear the
car

not always visible ; you may by, him bodily ; the of god rush and not get sight of like ghosts the blessed gods flit past the human eye unnoticed, till from it. Athene the obstructive mist be removed seizes Achilles

are

by the hair, only by him and no other is she seen, II. 1, 197 ; to make the succouring deities visible to Diomed, she has taken the on them before 5, 127 : mist from his eyes, that was
' '

8' av
6V

e\ov, r) irplveirrjev, o("#aX//,coz/ Oeov KOI too-Kys r)fj,ev avSpa. ?)8e

TOI

air

Gram., p. 37, is unable to spy Othin riding a white steed and aiding the Swedes, tillhe peeps through the ring formed by the arm a that of a spirit-seeing woman: medium
so

Just

Biarco, in Saxo

elsewhere makes the elfin race visible to the bleared eyes of man. In another way the gods, even they showed themselves when bodily, concealed their divine nature, by the form of a assuming human Poseidon "stept into the acquaintance, or of an animal.

host, disguised Myrmidon

as

Kalchas, II. 13, 45, Hermes

Mentor.
Bruno

warrior 24, 397, and Athene In the same Othin way appeared

escorted Priam the young Telemachus

as

as

as

or (p. 330),

into animals
momentary

one-eyed old in Teutonic mythology

as

man.

the chariot-driver Metamorphoses of gods

a

take place only for

definite

purpose, to which the character of the animal supplies key the Oftinn takes the shape of a snake, to slip through a ; e.g., 22

338 hole lie lias bored

Loki (86), that of
a

CONDITION

OF

GODS.

(Sn. 86), and

of

an

eagle, to fly away

or (131),

in haste

fly, in order to sting larger designs are a keyhole ; no (356) flies away as Athene So, when means.

to creep through

ever
a

by such compassed bird, it expresses the

But divinity of her nature and the suddenness of her departure. Zeus transformed himself, can only be or bull, into which the swan Leda too, and lo and Europa, explained on the supposition that kine. or he was thought of as swan-maidens wooing, were whom
The

would then be determined by the mythus, and be best understood in this way the egg-birth of the Dioscuri can form of animal

(see SuppL).
In

the Asiatic legends, it

are

seems

to

me,

the manifestations

of

deity

in comparison, and nowhere conceived deeply and purely down and The god comes India. more profoundly than in those of for the salvation of mankind. abides in the flesh for a season, Wherever the doctrine of metempsychosis prevailed, the bodies of were and of Vishnu's ten eligible for the avatara; animals even in the are ones animal, it was successive incarnations, the earlier became man later ones (see SuppL). The Greek that he truly in both and Teutonic mythologies steer clear of all such notions ; too sensuously conceived to have of them the story of the gods was invested their transformations with the seriousness and duration of incarnation is in itself so an avatara, although a belief in such heroes being bodily descended from the nearly akin to that of the
' '

gods.

think

that

on

extended

to many

be all these lines of research, which could forward a other points as well, I have brought

between the Teutonic mythology series of undeniable resemblances the Greek and Here, as in the relation between and the Greek. Teutonic languages, there is no question of borrowing or choice, (and that inevit allowing room affinity, nothing but unconscious fail to recognise, But who can for considerable divergences.

ably)
or

invalidate, the surprising similarity of opinions on the! who immortality of gods, their divine food, their growing up overnight, their

ings journey

and

transformations,

their epithets, their anger

in appearing and recognition ati and their mirth, their suddenness horses, their performance of parting, their use of carriages and language, their servants natural functions, their illnesses,their

allj and)

CONDITION

OF

GODS,

339

messengers, offices and dwellings ? To conclude, I think I see a further analogy in the circumstance, that out of the names of livinonouns gods, as Tyr, Freyr, Baldr, Bragi, Zeus, grew up the common
tyr,

them

baldor, frauja, SuppL). (see

bragi, deus,

or

they

bordered

close

upon

CHAPTER

XV.

HEROES.

Between

God

and

man we see

there is

into the other, where

step on which the Being brought the Divine

a

one nearer

leads
to

things of earth, and human strength glorified. The older the epos, the younger does it require gods visible in the flesh ; even the more divine spark still burns, or a do without heroes, in whom cannot

who

come

to be partakers
must not

of it.
consist in anything but battle that in fighting against evil achieves
to

Heroism

be made

and victory : a hero is a man As in the gradation immortal deeds, and attains divine honours. between the king and the freeman, so of ranks the noble stands forth From God and man. does the hero between nobles come

kings, from

c-vvBerov,o in (Lucian
'

eo-rlv ef avOpMirov rjpa)? 6ebs, ecrrl avOpwTTQS earl, fjLrjre KCLI o-vva/uL^orepop fJLTJrtDial, mortuor. 3), predominates : yet so that the human
ut plus ab

heroes

gods.

TI

KOL

Beov

ita tamen

The

hero

succumbs

habeat,' says Servius on Aen. 1, 200. death, from which even to pains, wounds, the homine

(p. 318). not exempt gods, according to the view of antiquity, were half deity, becomes demigod, a In the hero, man of attains the II. 12, 23 ; apftpwp rjpwwv Oelov semideus : rj/z 1 0 eco v yepos avbpwv,
7^09,
semidei
01

Ka\eop7cu

rj /A i 0

6 o

i,

Hes.

to
a

the

anses arcano

(suprap.
superum

epy. 159. 25),as Saxo semine

Jornandes

applies

Gram,

Balder in ON. Cap.

semidcum,

writings we 141 renders

'.

procreatum. halfas ? but N. meet with neither halfgoft nor halbkota unde crdkota heroesque by hemithei
'

pronounces Otherwise

(earthgods)
beings, such as angels, elves, but have not God and man, giants, who fillindeed the gap between human a of the gods were paganism, messengers origin. Under
Heroes
are

distinct from

daemonic

'Halftroll, halfrisi

are as

halpteni

(ON. lialfdan)

halpdurinc, similar, and the OHG. to altdurinc, altwalah. opposed

halpwalahy

HEROES.

341

Eather gods themselves j1 the Judeo-christian angel is a daemon. to the Christian saint, who through the hero be compared may a place in heaven earns SuppL). (see spiritual strife and sorrow
This human
nature

For given to them. the Latin language has

own

of heroes is implied the definite notion of

in nearly all the titles

a

borrowed

heros from

divine glorified hero, the Greek, though its

ON. ver,2 AS. OHG. Lett, wihrs, Lith. wer, vir (=Goth. vair in the sense Germ. 3) so nearly comes of vir fortis (Tac. up wyras) heros. Heros, r/pa"?, to the Sanskr. vim a which originally means
fighter, has been identifiedwith rather too many things: hems, "ApTjs and ''Hpij, (HpaK\r)s, even virtus, so that the Goth, aperr) = in too, or the come aims, ON. ar, a~ri=nuntius, minister, might
mere

with the aforesaid vira look held is a prolongation3 of the plausible. More undeniably, our ON. hair, AS. hsele vir : the name Halidegastes simple (like is found so early as in Vopiscus ; and a Goth, halips, Leudogastes)

supposed

digamma

make

connexion

OHG.

halid, helid may be safely inferred from the proper names Helidperaht, Helidcrim, Helidgund, Helidniu, Helidberga,4 though

it is only from

furnish an century that our memorials helet,helt, pi. helde, occurs actual Jielit pi. helide ; the MHG. often its pi. both Of the AS. heeled'I remark that it makes enough. hseleSas and hseleS (e.g., Beow. 103),the latter archaic like the whence we may meno]?s, a pi. helid as hali]?s, and OHG.

the 12th

Goth.

infer that the Gothic

pi. held, Wh. helidos, helithos ; in the Heliand,

a

by

MHG.

well as 44, 20.

also had a pi. helida, and this is confirmed In OS. I find only the pi.
mean

helithcunni, helithocunni

M.Dut. has helet pi. helde. The ON. simply genus humanum. holdr pi. holdar (Ssem.114b 115a. Sn. 171) implies an older holuftr (like = Goth. ; it appears to mean manuSr nothing meno]?s) but miles, vir, and holdborit (hold-born) in the firstpassage to be
something lower than hersborit, the holdar

being

free peasants,
an

buendr.
anomalous
1

The

Dan.

helt, Swed.
of d, and

hjelte (OSwed. halad) show

are

t instead

perhaps

to be

traced

to

the

servant

At most, we might feel some doubt about Skirnirt Frey's messenger and more a bright angel than a hero. ; but he seems 2 With this we the veorr used of Thorr (p. should have to identify even in so far as it stood for viorr. 187)
3

Fortbildung : thus staff, stack, stall, stem, stare, "c. may be prolongations of the root sta. TRANS. 4 In is already in Thuringia early docs, the town of Heldburg Selidiberga, MB. 28a 33.
"

called

called

342

HEROES.

If we prefer to see both in rather than the ON. form. hair and in halij^s the verb haljanocculere, defendere, tueri, the transition from tutor to vir and miles is easily made ; even the Lat. celer is not far from celo to conceal. Beside this principal term, the defining of which was not to be avoided here, there are several others to be considered. Notker, who singularly avoids heleda, supplies us in Cap. 141 with : heroes,
'

German

taz chit, Jiertinga aide chueniga

'.

This

25. 130, whether by it ; and we in general that are meant might put up with the derivation from herti, heard (hard), viri duri, fortes, exercitati,as hartunga in N. ps. 9, 1 means exercitatio. But as we actually find heardingas, Elene
a

lurtinga suggests the AS. it be a particular line, or heroes

line of heroes Azdingi, Astingi, and also Haddingjar, and as the Goth, zd, ON. dd, AS. rdt OHG. Gothic
to be

an

ON.
rt
corres

of

another, there is more pond to one having dropt an h in the course

said for the Gothic word of transmission, and the forms Now, if hazdiggs, haddingr, hearding, hartinc being all one word.1
the ON.

haddr

means

lock of hair
a

we (conf. p. 309),

haddingr, hazdiggs, "c.

meaning

suitable enough

may find in for a freeman

it would be and hero, that of crinitus,capillatus, cincinnatus ; and in the remarkable that the meaning heros should be stillsurviving No less valuable to us is the other term chucnig, tenth century. hardly be connected with chuning rex, as N. always which can chuonig, derived either from rather to be = spells it ; it seems fizusig from fizus or from its still chuoni audax, fortis (as callidus), immediately Other terms root.2 with a meaning unexplained bordering
on

that

of hero

are:

OHG.

degan

(miles, minister);

wigant the ON.

and

chempho (pugil) ; chamfio, (bellator), perhaps hetja

AS. (pugil),
conn,

with

cempa, ON. kappi ; hatr odium, bellum ;

skati, better skaffi, AS. sceaSa, scaSa, properly nocivus, then in this meaning, honourable predator, latro, and passing from in the Mid. Ages, Landscado, ancient times, into that of heros ; even borne a name scather of the land, was Goth, liarjis, heri (exercitus), also meant
I70b has

noble families. That by OHG. miles, is shown by

for

The

polypt. Irminon
*4

proper

name

Ardingus

standing

Graff 447 places chuoni, as well as chuninc and chunni, under the allfrom kruoan, devouring root chan ; but as kruoni, AS. grene viridis, comes AS. cowan from lost AS. a cene, AS. growan, so may chuoni, pol chuoan,
2

vigere

HEROES.

343

of individual men compounded glosses, Graff 4, 983, and by names The OHG. hrecchio, XXV, lieri u-recchio, einheri. ; conf. ch. with of exsul, reecho, had also in a peculiar way grown out of the sense in the AS. OS. wrecca, predominates profugus, advena, which home, and the MHG. wrekio, into that of a hero fighting far from recke, ON.
ments

what words

Similar develop reckr is simply a hero in general.1 doubtless be shown in many can other words ; of meaning is, hold firm have to keep a that the very simplest we of
for
man

(vir) and
of hero ;
as

even
our

for
mann

man

(homo) adapted
does
now,

themselves
hair, the

to the notion

so

the ON.

served to express the idea of heros. in the Edda In Diut. 2, 314b, heros is glossed by gomo, and gumnar force as skatnar (see has the same Suppl.).

OHG.

gomo

ON. (homo),

gumi

Now,

Always
kinship

what is the reason in the firstinstance, between

a

epigoni guma er Greek

god the of gods, their line is descended fra go"5om komo, Seem. 114a.

nature ? of this exaltation of human a relation of bodily as far as I can see, The heroes are of man. and the race

from

the gods

settir

mythology affords an abundance of proofs ; it is by by gods virtue of all heroes being directly or indirectly produced that the oldest kingly and goddesses in with man,

conjunction

families connect

themselves

Zeus, who these mixed head of gods and men, and to whom all the glories of ancestors are traced. Thus, by Leda he had Castor and Pollux, who were called Dios-curi, Hercules Perseus by Alcmena, by Danae, after him Epaplms by lo, Pelasgus

births proceed

with from

heaven.

But

evidently most of places himself at the

by Niobe, Minos

other heroes touch him

only through was the son of Atreus, he of Pelops, he of Tantalus, and he of Zeus; Ajax was sprung from Telamon, he from Aeacus, he from Zeus and Aegina. Hermes

and Sarpedon by Europa; their forefathers : Agamemnon

Next

to Zeus, the most

heroes

seem

to proceed

from Ares,

sons and Poseidon : Meleager, Diomedes and Cycnus were Ares, Autolycus Cephalus was of a and of Hermes, while Theseus son of Aegeus, and Nestor of Neleus, but both Aegeus and Neleus

Some Slavic expressions for hero are worthy of notice : Etiss. vttiaz, Serv. vitez; Russ. boghatyr, Pol. bohater, Boh. bohatyr, not conn, either with bogh deus, or boghat dives, but the same as the Pers. behddir, Turk, bahadyr, Mongol, baghdtor, Hung, bdtor, Manju bdtura, and derivable from Vadm lively, 4, merry ; Schott in Erman's 531 baghd force, is "ia, and [Mongol, zeitschr.
-tor, -tur
an

adj. suffix].

344
were

HEROES.

Achilles Poseidon's children by Aethra and Tyro. son of Peleus and Thetis, Aeneas of Anchises and Venus.1 own as a standard for the conditions of our examples serve
legend

was

the
These

heroic

Suppl.). (see
as

Tacitus, following ancient lays, places at the head of our race its prime progenitor Tuisco, who is not a hero, but himself a god, him deum Now, terra eclitum the author expressly names
'
'.

as as

Gaia of herself gave birth to Uranos and Pontos, that is to say, sky derivable and sea sprang from the lap of earth, so Tuisco seems found (pp.193-4) the primary from the word tiv, in which we meaning be sky; and Tuisco, i.e., Tvisco, could easily spring Tvisco Tuesday from Tiwesdseg]. out of the fuller form Tivisco [as may either mean coelestis,or the actual offspring of another divine being Tiv, whom we the gods : among afterwards find appearing
to

Tiv

thing. and Tivisco to a certain degree are and signify one Tvisco then is in sense Zeus, station Uranos, but in name and the Greek myth not directly, whom makes proceed from Uranos but through
Zio is made a son takes upon him the best part of Wuotan, while another Donar too was son of the officethat the Greeks assigned to Zeus. forth the great as Gaia brought even of Earth as well as of Wuotan, Goth, fairgunja (ovpea mountain-ranges pa/cpa, Hes. theog. 129 = pretty
as much Donar son our or

Kronos,

Tiv

and Donar mikila), 169. 172), so that

himself
ovpavo?

was

called mountain

and fairguneis

(pp.

sky

stands connected

mountain, the idea of deus with that of ans Tellus, Terra come round again in our goddesses Fiorgyn, lorS and Eindr (p. 251); so the names of gods and goddesses here cross one

with ovpos 0/305 (pp.25. 188). Gaia,

another, but in a similar direction. This earth-born Tvisco's son Mannus, was could and no name Teutonic, though Norse mythology has as littleto say sound more of him as of Tvisco (ON. Tyski ?). No doubt a deeper meaning
once

Tiv

resided in the word Tivisco, there arose

; by

out

in as the addition of the suffix -isk, homo, the = a of maim mannisko

legend, Romulus were through connected and Remus ] In the Koman Venus Romulus Silvia with Mars, and through Amulius was taken ; and with from differs heaven. later to The the the genuine up apotheosis of emperors heroic, almost does from as canonization primitive sainthood ; yet even Augustus, being deified, passed in legend for a son of Apollo, whom the god in the shape of a dragon had by Atia ; Sueton. Octav. 94.

INGUIO.

345

p. 59); both forms, the simple self-conscious being (see import, and tiv and tivisko) the same and the derived, have .(like be set by the side of the Sanskr. Manus may and manushya. Mannus however is the firsthero, son of the god, and father of all

thinking

men.

seem

Teutonic race of this forefather of the whole to have filtereddown even to the latter end of the Mid. Ages
a

Traditions

in

in which the same (Ettm. of meister Frauenlob p. 112), is spoken of (see we the mythical king Wippo p. 300), read :

poem

Mennor
dem

der erste

was

genant,

Mennor
to

the firstman Dutch known.

diutische rede got tet bekant

Tacitus

whom made

named language God

was

This is not taken from similar, is not the same

direct, as the proper

name,

though

(see Suppl.).

from the three As all Teutons so come of Tvisco and Mannus, by some descended the three, sons are accounts (or five) of Mannus five or seven From the names main branches of the race. of furnished inferred by be Eomaris those of their the may nations

patriarchal progenitors.
1. INGUIO.
The
Iscio. IRMINO.

threefold division of all the German! Iscaevones and Herminones1 is based on the names

into

Ingaevones,

of three heroes,

Ingo, Isco, Hermino,

surer

each

of whom

admits

of being

fixed

on

yet

authority.

Ing,

or

Ingo, Inguio

of the Saxon .and spell Inc, in AS. Ing, and in the Lay of Runes : Ing
wses

has k:ept his place longest in the memory Scandinavian tribes. Eunic alphabets in OHG.
an

echo of his legend

seems

stillto ring

serest mid

Eastdenum

gesewen

secgum,

o5 he siS5an east

ofer wseg gewat. Heardingas ]"us

aefter ran. hasle nemdon. Jpone

wsen

Ing firstdwelt with the East Danes then he went eastward over the sea,2
1

Beow. (conf.

779. 1225.
after.

1650),
wain
vocan-

his wain

ran

The

Proximi Csedm.

oceano

Ingaevones, medii
raven

Berminones,

ceteri Istaevones
:

tur, Tac. Germ.

2

2.

88, 8 says of the

let out of Noah's ark

gewat ofer

wonne

wseg sigan.

340 is
a

HEROES.

of ancient gods, but also of heroes and kings ; here in connexion its being specially put forward with a seafeature of the legend that is voyage, appears to indicate some Ing's residence in the east is to us (see Suppl,). distinctive mark
unknown

'

with a pedigree of the Ynglings given in the strikingly in harmony Islendingabok (Isl. sog. 1, 19). Here at the head of all stands Yngvi Tyrkja konungr/ immediately succeeded by divine beings,

NiorSr, Freyr, Fiolnir

same

way

OSinn

was

(a byname of OSinn),Svegdir, "c. In (Sn.068) from called Tyrkja konungr

the
his

(p.163 note).1The Ynglinga saga on the residing at Byzantium Freyr, come other hand begins the line with NiorSr, after whom have the wain would Fiolnir and the rest ; but of Freyr, whom Yngvi or name suited exactly, it is stated that he had another

(p. 211-2), Yngvifreyr and

Ingingar or after him.2 and shown by the OHG.
very ancient
names

the whole Ingvingar

race

of Ynglingar were named is be more exact, as would

AS. spelling, and confirmed by a host of with Ing or Ingo : Inguiomerus compounded
or

Ingumar, (Ingimarus, As

Ingiburc, Inginolt, "c.

Inguram, Ingimund,. with asp. Hincmarus), Even Saxo Gram, writes Ingo, Ingimarus.

be- formed from for Ynglingar, standing for Inglingar, it may the prolongation Ingil in Ingelwin, Ingelram, Ingelberga and the Norse

Ingellus, unless it is a mere confusion of the word with AS. geongling, from the root OHG. jungilinc, ynglingr juvenis,
The main which has no business here at all (?)." Nior"5r, so that point is, that the first genealogy puts Ingvi before he would be Frey's grandfather, while the other version makes him

ung,

June, geong,

"

fuses his in Freyr, and even be born again as it were Frey's, of which there lurks a trace likewise in the Ingwina' Ingwine,

name

AS.

'

with frea

(p.211).
OHG.

This

Ingwina and

appears

to

be the gen. pi. of

'

Inguwini,

'dominus

Ingwiriorum

necessarily refer to the god, any hero might be so called. Ingvi, Inguio be the patriarch of a an perfect right may

need not But with

race

that

TRANS. Snorri sends him to Turkland, Saxo only as far as Byzantium. Old Swedish have Yngvi, NiorSr, Freyr, the As the ON. genealogies have Fro-, some tables in Geijer(hafder118. 121. 475) give Inge, Neorch, it by Now, was for Neorch, both being corruptions of Neorth. Neoroch (transposed Ingvifreyr running Ingvi and Freyr into one, that the combination an he cut in two to make into AS. frea Ingwina) arose, or was additional OSin's son, and from in Sn. 211a calls Yngvifreyr link 1 The Skaldskaparmal be doubted the enumeration of the twelve or thirteen Ases in Sn. 21 lbit cannot was that Yngvifreyr regarded as equivalent to the simple Freyr.
1
2
"

INGUIO.

HARTUNG.

347

bears the

name

Norse genealogy kindly completes Mannus,

and he

And Ynglingar. then, what the of Ingvingar is unable to carry farther up than to Ingvi, Tacitus
"

for

us,

by

informing

us

that Inguio is the

son

of

of Tvisco; and his Ingaevones are one of two or Ingwini things, either the OHG. pi. Inguion (fromsing. Inguio), after the AS. Ingwine.-

pieced out, the line of gods Ingvia, Nerthus, Fravio Tvisco, Mannus,
Thus

and

heroes

would

run:

Gothic

Fraujawould

have

taken in the

(or whatever shape of a Eoman). mouth

the
The

earth-born Tvisco's mother links in Nerthus the god

repeats herself after three intermediate hero, as a Norse Ingui stands now or before NiorSr, now after; and those Vanir, who have been moved held Nib'rftrand his son Freyr were away to the east, and to whom as one mainly to belong (pp. 218-9), would have a claim to count and
the
same race

tion with character.

Mannus

this associa with the Ingaevones, although and Tvisco appears to vindicate their Teutonic draw

But

these
us,

bonds
that Ing

themselves
name

informed

bore that

yet tighter. The AS. lay the Heardings, had among

must

received it from them. and men Hartung Eeussen

'

This Heardingas
saw on

either

mean

heroes

p. 342, or a particular people. king of the in our Heldenbuch as Hartnit or as the same (Eus, Russians), probably generally, as we is still remembered Eeussen
'

'

'

Hertnit

von

; in the

Alphart

he is

one

of the Wolfing

heroes.1

Hartunc
us.

dark to

the Danes
a

(Eudlieb17, 8) remain and his father Immune The Heardingas appear to be a nation situated east of Ing is said to have lived for whom and Swedes, among
out

is helped time ; and this his sojourn Hartung. king Yngui and the Eussian
Hartunc,

both

by

the Turkish

It has

been

Hearding,

Now,

whereas arrives at Fr65i in followed by

with OSinn being no more than three generations, OSinn Skioldr, Frioleifr, FroSi ; the series given in Saxo
thus
:

would the Danish

the ON. correspond line of heroes beginning

that to shown form Haddingr.

stands But Frotho.

'

Gram,

Humbl,

Dan,

Lother,

Skiold, Gram,

Hading,
the

Hading

spelling of

duo

stands for E adding, as in Saxo p. 93, who Haddingi

'

is clear from
are

the
'

Haddingjar
orientalium
10, 253-4.

often mentioned
1

in the Edda

; it is said of him, p. 12
tale of Dietrich

Hernit

Harding

in the Swedish

(Iduna

284).

348

HEROES,

reversus,' robore debellato, Suetiam which orientals again are Rutheni ; but what is most is, that Saxo p. 17-8 puts remarkable in the mouth king and his wife Regnilda a song of this Danish which in the Edda is sung by Niorffr and Ska"i (Sn.27-8).1We

to be identical with Nib'rSr, i.e., a accordingly take Hadding is further confirmed by Frioleifr second birth of that god, which ( Frealfif,whom we have already identified with the simple Fred,

may

"

p. 219) appearing Nib'rftr, and Saxo Froblot,

a

in the

same

line, exactly

as

Freyr

is

son

of

says expressly, p. 16, that Hadding offered a in Frdffi (OHG. Whether sacrifice in honour of Freyr.
the Fruote), hero of the Danish story, who

Fruoto, MHG.

himself into three, and whose ful, we are to look for Freyr
In the god-hero Norse god ; and

rule is praised as peaceful over again, is another question.

makes and bliss

of Tacitus then there lingers, stillrecognisable, the links I have produced must, if I mistake
on

not, set the final seal

the reading

'

Nerthus

'.

If

admit the goddess into the ranks of a race which its Terra mater it is head, at all events very standing at stretch to suppose that certain nations transferred her name god
or

will not already has a

no

we

great
to the

do

hero who formed one of the succeeding links in the race. There are more probably have of these Norse myths which lights that skim the deep darkness of with this

to
our

subject,

olden time, but cannot flicker. The Formali Yngvi, and puts him

light it up, and often die away in a dubious father of of the Edda, p. 15, calls OSinn
at the head

again we of the Ynglingar : once Tvisco. or see ourselves entitled to identify Oolnn with Mannus we Nay, with all this interlacing and interchange of members,
'

as Nib'rftr, which is could almost bear to see 0"5inn made the same But the narrative fra Fornioti ok hans clone in one manuscript. ffittmb'nnum' in Fornald. sog. 2, 12 carries us farther: at the top like the king of Tyrkland, followed by Burr, Offinn, stands Bum,

Freyr, Nidrftr, Freyr, Fiolnir;

firstone

here then

is

double

Freyr, the
had before ;

taking

Yngvi's

but also a manifold 10a 46b 184a. Sn.

we the Yngvifreyr place, i.e., O"inn, Fiolnir being one of his

names

(Saem.

3).

Burri

and

Burr,

names

closely related to

1 So Wh. Miiller (Haupt's zeitschr. 3, 48-9)has justlypointed out, that feet alone were Si's choice of the muffled bridegroom, whose SkaoTs visible (Sn. ' Saxo's libertas attrectacuriosiore corporum eligendi mariti agrees with 82), SkaSi and tione,' but here to find a ring that the flesh has healed over. Eagnhild necessarily fall into one.

INGUIO.

PORO.

ISCIO.

349

in another list each other like Folkvaldi and Folkvaldr, and given as Burri clearly to be the Buri and Borr cited by and Bors, seem Sn. 7. 8
forefathers of the three brothers Oolnn, Yili, Ye (see p. human being, who is that first man or was Now, Buri
as

162).

hence the eristporo (erst-born), licked out of the rocks by the cow, Pant, Goth. Poro, Goth. Batira ; Borr might be OHG. OHG. an

it comes from choose to adopt, anyhow bairan, a root evidently well chosen in a genealogical tale,to denote Yet we think of Byr too, the first-born,first-created men.1 may

Barus

or

whatever

form

we

the wish- wind

Oskabyrr, (see

p.

144).

Must

not

Buri, Borr, Odinn Inguio 1

as

to Tvisco, Mannus, be parallel,though under other names, Inguio has two brothers at his side, Iscio and Hermino,

OSinn

has Yili and Ye ; we T^skiand Maftr2 are

are

should then see the absent from the Edda,

'

reason

the names why because Buri and Bon-

become their substitutes ; and several other things would intelligible. Tvisco is terra editus,' and Buri is produced out of heading OSinn we as see the Ynglingar stone ; when well as find in that a confirmation of the Inguio the Ingaevones, we may

hypothesis that Saxons

formed of Wodan, demigods may appear to be all running into one another, but always from divinity, them the real supreme there emerges among "Wuotan.

and Cheruscans, preeminently worshippers These gods and the flower of the Ingaevones.

I go

on

conjecture

Tacitus. Everything confirms me expounding that Inguio's or Ingo's brother must have been

in the

Iscio,I sco, and not Istio,Isto. There is not so much laid on the fact that sundry MSS. even of Tacitus actually read Iscaevones : we more the st ought to examine narrowly, whether in Pliny's Istaevones be everywhere a matter of certainty ; and
Iscaevo to give up was our sc ; us -need not compel themselves into Istaevo, perhaps liable to be corrupted by the Komans But as Yistula crept in by the side of the truer Yiscula (Weichsel).
even

named weight to be

that

what
1

seem

irrefragable

proofs

are

the Escio

and

Hisicion3

of

So in the Pagsmal ON. for

menn. man

Barn 105% Burr is called the first,

of FaSir and MoSir. sing. maSr, mannis, manni, mann
;

the second, and JocT

AS. (conf. eaden) the third child

2

pi.

menn,

manna,

monnum,
3

In Nennius
worst

" 17, Stevenson

and

Sanmarte

(pp.39. 40) have

adopted

the

very

reading Hisitio.

350 Nennius,
in
a

HEROES.

tradition of the Mid. Ages not adopted from Tacitus, Suppl.). and the Isiocon1 in a Gaelic poem of the llth century (see let internal evidence speak : in Tuisco and If this will not serve,
its due, and Tuisto, a have been giving the suffix -isc is proof against all attempt likewise occurs, at spelling which in the same Isco, as the third name Now genealogy, explanation.

Mannisco

we

For Tvisco and Mannus the Norse would agree with these two. but Inguio it has preserved in legend substitutes two other names, Ingvi ; ought not his brother Iscio to be discoverable too ? I fancy

am

on

his track

in the Eddie

Askr,

name

that is given to the

means
an

first-created man
It
seems

again

3. (Sa3m.

Sn.

10), and

ash- tree.

across this ask (let strange enough, that we also come Eunic it of the tree or interpretation understand not)among the inc, ziu, er,' all heroes and gods ; and names, side by side with for the earth is Eskja, And Sn. 220b. even names among the OK
'

the vowel-change

in the two

forms

of

name,

Iscio and Askr, holds

equally good of the suffix -isk,-ask. In our language the Here let me give vent to a daring fancy. expressed by two suffixes, relation of lineal descent is mainly Manning a son ING means the offspring of man, and ISK. and
mannisko
ancestors

almost the same. from borrowed were

do

not

say

that

the

two

divine

the grammatical

the grammatical form originated in the heroes'

'

form, stillless that I leave the names.

vital connexion of the two things unexplained, living proximi oceano But if the Ingaevones which
'

I simply
'

indicate it. Saxon

races,

were

to this day

are

addicted
a on

remarked proximi
of

that Asciburg, Eheno,' stood

name

be it may -ing, sacred seat of the Iscaevones who dwelt Of Askr, and the relation the Ehine.2
to deriving with

ch. XIX ; of the Iscae it remains to be added, that the Anglo-Saxons a vones also knew hero Oesc, and consequently Oescingas. the
to the tree, I shall treat in

the preference to the reading Istaevones, I (p. 342)took for connecting them with the Astingi, Azdingi, whom AS. Heardingas, Hazdingi, and identified with the OK Haddingjar,
Zeuss,

p. 73, gives

The hypothesis of Istaevones = Izdaevones would rt, should in the time of require that the Goth, zd = AS. rd, OHG.

OHG.

Hertinga.

Pointed out by Leo in the zeitschr.f.d. alt. 2, 534. Conf. Askitun (Ascha near (Eschbornnear Amberg), Askiprunno in Askipah Eschenbach) fort), (Eschbach, various parts ; Ascarih,
1 2

Frank
a

man's

name

(seefeuppl.).

ISCIO.

IRMINO.

351

Tacitus have prevailed yet heard of an OHG. Eddingar. According

even

; I have never among the Ehine Germans Artinga, Ertinga, nor of an ON. Addingar, ingenious anyhow to this and

conjecture,

further, the ancestral hero would be called Istio worth examining Eddi, with which Erto, ON. Izdio, Izdvio, OHGL the celebrated term edda proavia would agree, its Gothic form being izdd, OHG.
"

in itselfan apt name for the ertil Izdo, Izdio proavus would seem The fluctuation between i and a would be common founder of a race. Istaevones= Askinga to both interpretations, 'Iscaevones = .and Artinga
'

'

'.

longer than his will occupy us even of Mannus brothers. Ermino's posterity completes the cycle of the three main The order : Ingaevones, Iscaevones,Herminones. races of Germany immaterial, in Tacitus it merely follows in which they stand seems The third
son

to them their geographical position ; the initial vowel common leads us to suppose an alliterative juxtaposition of the ancestral to heroes in German The aspirate given by the Eomans songs.

Herminones,

as

to Hermunduri,

word, but is also very commonly Mid. Ages in proper names with Irmin. compounded Tacitus leaves it out. of the historical Arminius
As with Inguio

is strictly no retained by

part of the German Latin writers of the

In the

name

the otherwise by the derivative Herminones, Airmana : it is supported and in Nennius Hisicion, Armenon, Negno by the corruptions
'
'

assign to the hero's name and Iscio, we must form demonstrable Irmino} Ermino, Goth. weak
even

(see

may strong-formed far more But what occurs frequently than be a separate root. even the simple word, is a host of compounds with irman-, irmin-, not but other expressions concrete only proper names, and abstract :
Goth. Ermanaricus
ON.
name

Suppl.).Possibly

the

Irman,

Irmin,

Armin

OHG. (Airmanareiks),
where
;

Irmanrih, AS. Eormenric,

lormunrekr,

the

Hermundurus

OHG.

agrees with that in the national Irmandegan, Irmandeo, Irmanperaht,

Irmaiigart, Irmansuint, "c. Atten
:

Irmanfrit, Irminolt, Irmandrut, tion is claimed by ON. lormungandr

the
is
a

names

of certain animals lormunrekr snake, and is said to be

a

and plants bull, the a which

the AS.

Eormenwyrt
1

and Eormenleaf

mallow,

I also

Pertz 1, 200. 300. 2, 290. 463. 481 ; the abbas Irmino Great's time is known now ; and a female name well enough with in deeds.

of Claries the larmin is met

352

HEROES.

Authorities for irmangot, find written geormenwyrt, geormenleaf. irmansul, "c., "c., have been irmandiot, OS. irminthiod, irminman, given
scaras

A above, p. 118. is named

sexaginta)

villa Irmenld, i.e.,a wood in a deed of 855, Bondam's

1, 31.

(inilia silva
charterbook,

p. 32.
to have

silva Irminlo, Lacombl. compounds,

but
a

In these

reference to

especially those last named, irman seems a general intensifying power, without any distinct Woeste, god or hero (conf. mittheiL p. 44) ; it is

like

other words, especially got and diot, regin and megin, If it did contain find used in exactly the same way. which we leaf,like Forneotes would be Eormenes such reference, Eormenleaf Irman deo folme, Wuotanes wee. as then is much the same
some

Gotadeo,

Irmanrih

god, irmandiot so irmansul cannot

Diotrih ; and as irmangot means the great the great people, iormungrund the great wide earth,
as mean
more

than

the great pillar,the very

sense

caught by Rudolf in his translation universalis columna This is all very true, but there is nothing to prevent

(p. 117),
Irmino
or

Irmin

personal reference in previous centuries : have Zeus and Tyr, the common noun we not seen, side by side with If Sseteresda3g deus and the prefix ty-, tir- (p. ? conf. p. 339. 195-6) Eritac has got rubbed down to Saturday, Saterdach (p. so may 125), having had
a

Donnerbiihel with also met for Woenslet, Donnersbiihel we (p. 170), Woenlet and for Frankenfurt for Oxenaford, "c.]. The Frankfurt [Oxford
to

point to Irmansul

former

Erestac

Eormenleaf (p.202),
we

to Eormenes

leaf,
for

Irmanessftl ;

say
more

the form

sense

of the away

name

faded out, the OHG. godes

are

drop

; the

readily did the genitive literal, liftsis more the Goth.

more as

more gu]?lifts

abstract, yet both

metodo

used,

and

regangiscapu,

simultaneously. ground Germanus (Gramm. 1,

giscapu and As for geormen

the OS. regano giscapu held their metodgiscapu

=:

eormen,

it suggests

11).
keeps

It is true, Tacitus Herminones

the Hermino

that lies latent in his

the Romans waged with whom apart from Arminius his famous barbaras war ; yet canitur adhuc apud gentes/applied to the destroyer simply of Varus, might easily arise through Roman ear as the accounts misinterpreting of such reached
'

German

songs

expressed word that worshipped

hero. about the mythical for word no more huge than

'

Granted

that irmansul
to the people

yet pillar/

it it must

have

been

divine image, standing for

IRMINO,

IRMIN.

353

discover who can this was, we only choose was one : either he one of the three great divinities, of two ways being distinct from them. Thonar, Tin, or some Wodan,
a

particular god.

To

above all things, ponder the passage partly himself a Saxon; it says, a p. Ill from Widukind, quoted on name heathen suggested Mars, his worshipped, whose god was set up the sun pillar-statue Hercules, and the place where he was
we

But here

must,

or

Apollo.

After

that, he

'

tionem putant

illorum utcumque de Graecis, quia

quo vocabulo ad laudem '. From ignorantes utimur

apparet, aestimaprobabilem, qui Saxones originem duxisse Hirmin dicitur, vel Hermes graece Mars vel ad vituperationem usque hodie etiam

continues

Ex

hoc

this it follows, that the god to whom the Thuringians was the Saxons sacrificed after their victory over was called Hirmin, Irmin, and in the 10th century the name still
to very affixed in praise or blame characters.1 Apollo is brought- in by
was

built ad orientalem

portam, and

very desperate the monk, because the altar Hercules, because his pillar eminent
or

have been called up that of the native god; no other idol can 115 meant, than precisely the irmin"til (pp. 118), and the true form
"

have been Irmines, Irmanes must of this name The Saxons had set up a pillar to their Irmin on home. Unstrut, as they did in their own The
way

or

Hirmines

sul.

the banks

of the

Hirmin,
though

Hermes

perfect muddle,
story

and Widukind

Mars
sees

are

put together

seems

about the Saxons (Widuk. 1, 2. Sachsensp.

was

in it a confirmation of the being sprung from Alexander's army first, 3, 45). We ought to remember,

occasionally translated Mars instead of Mercurius Mars (pp.121. 133), of the Eoman and had all the appearance 133); then further, how easily Irmin or Hirmin in given him (p. that Wodan this
case

would

lead to Hermes,

itself is connected with kept distinct the two (p. Ill), annalist
Hermes,
are

and Ares to Mars, for the Irminsul Eres-burg (p.11G). What the Corvei
images of Ares

which confounded On better claim to be Irmin, Mars or Mercury1} p. 197 I have pronounced rather in favour of Mars, as Miillenhoff too (Haupt 7,

by

Widukind.

But

now,

and of has the

384)identifiesIrmin
1

with Ziu ;

one

might

even

be inclined to

see

Much

(p.182). The
*

irmingod,

is a regular devil, or in Lower Saxony hamer : he say now likewise irminintensifies in a good or bad sense ; like prefix ' irminthiod,' there may have been an irminthiob meginthiob,
as we
=

'.

reginthiob

23

354
in it the

HEROES.

of the war-god brought out on p. 202, Eru, Hern/ into Ir-man, Er-man, though, to judge and to dissect Irman, Erman by the forms Irmin, Eormen, Ermun, lormun, this is far from
name
'

probable, the pound form

speak
;
as we

word
never

Ermintac,

derivative indeed, yet simple, not com find, in place of Ertag, dies Martis, any such Irminestac. On behalf of Mercury there would

being

the accidental,1 yet striking similarity of the name Irmansul Hirmensul to 'Epprjs and ep^a = or prop, stake, pole, pillar (p. image or head that used 118), and that it was precisely Hermes's to be set up on such ep/juara, and further, that the Mid. Ages

(p. 116). In Hirmin the referred the irmen-pillars to Mercury Saxons appear to have worshipped a Wodan imaged as a warrior. If this view be well grounded, we have Wodan wedging himself
into the ancient line of heroes ; but the question is,whether Irmin is not to be regarded as a second birth or son of the god, an even ancestral hero Irmino is not to be distinguished from this

whethejj

god Irmin, regin,

were

as

Hermino
the

in Tacitus is from Arminius

names

? So from thiod,

formed

Thiodo, Ilegino. Ing and

to show

any such relation between

can

It would be harder Ingo, Isc and Isco; but I will decide this point : be a ancestor, this may

think I

suggest another
name
a

when races deified man, Ingaevones,

principle which themselves after a famous but

never
a

There are purely divine being. Iscaevones, Herminones, Oescingas, Scilfingas,Ynglinas

demigod,

Vb'lsungar, Skioldungar, Mfitmgar,2 Ingingar), gar (for Heracleidae and Pelopidae, but no Wodeningas or though Woden
the
name
a

there

were

Thunoringas, with borne

Wodening

and

Kronides.

The

Anglo-Saxons,

always

from

the

appearing at their head, would surely have had it been customary to take name of Wodeningas, from Nations do descend the god, but god himself. of
name
a

through

selves. been impious

the medium A national

demigod,
taken

emtli and after him they name from the highest god would have

feeling. arrogance, and alien to human As Lower Saxony, especially Westphalia, was a chief seat of account the Irmin-worship, we may put by the side of Widukind's
of Hirmin
1

few other traces

Greek

of his

name,

which

is not
H
:

even

yet
sa,

To

the

sibun hela ; cXoi haul, holen]. 2 A patronymic suffix is not necessary : the Gautos, Gevissi, Suapa from Gauts, Gevis, Suap, divine heroes. name

; SXs salt.

aspirate corresponds a are exceptions [There

Teutonic
:

S, not

6, 17

so

6, 17,ot he, her, hig ; oXoy whole,

take

IEMIN.

355

has noted Germany. Strodtmann entirely extinct in that part of herre he ment, use down the following phrases in Osnabriick : is never ; (hethinks our Lord is called H., i.e. gott heet Herm angry) herre gott heet nicli Herm, he heet leve herre, un weet wal touse Here there seems te-gripen (knows how to fall unconcealed
' '.

on)

god, in In Christian God. contrast to the strictly judgingand punishing in the districts of Paderborn, RavensSaxon Hesse (on the Diemel), berg and Minister, in the bishopric of Minden and the duchy of slight longing for the mild rule of
the

old

heathen

Westphalia,1 the people have kept alive the rhyme

Hermen, sla dermen,

sla pipen, sla trummen, de kaiser wil kummen un met hamer stangen,2 wil Hermen uphangen.

Hermen
sound
maces

is challenged,
the catgut, pipe

as

it

were,

and staves, impossible that in these rude words, which long tradition of centuries, are preserved
that
was so

and drum and will hang up Hermen

his war-music, to ; but the foe draws nigh with

to

strike up

(see Suppl).
the fragments

It is not the
a

have travelled down

of the Irmensul.

lay

cannot

first heard when Charles destroyed well be interpreted of the elder Arminius

They

and the Romans.3 of carrying

out

The

striking and the Summer. In

a

the staves

suggest the ceremony

part of Hesse

Ermschwerd,
Armeswerd,4

village named in early documents is called Ermeswerder, which Ermeneswerde JErmenestrad. fuld. p. 123), (Dronke's
1022.

that lies on

the Werra,

is

an. werethe (VitaMeinwerci insula Irmini, as other gods tation seems placed beyond

Leibn. 1,
their isles or

551),
=

Irmineswerid,
This interpre

have
a

eas.

doubt

by other such
or.

names

Leibn.

scr.

1, 9 and

Eccard, Er.

1, 883, De

of places. Germ. 397 orig.

Rommel's
Variants
un
:

The

time
2

is given

Hessen 1. p. 66 note. Westphalia (Minden in Schumann's Musical, zeitung for 1836. mit stangen und (which also means prangen

1830) i. 4,

52.

hamer
3

tangen

(tongs).

; mit staves)

This explanation has of course for been tried : some have put Hermann Hermen, found is in I do a verse, the others add not suppose narrative which ' Hermen de : mi people's mouth slang dermen, slaug pipen, slaug trummen, '. fiirsten sind kummen hebt Varus uphangen mannen, met all eren 4 The same is seen in Ermensulen (deed of 1298 in Baring's vowel-change Clavis dipl. p. 493 no. Westphalian a now 15), village, called Armenscul.

356

HEROES.

give Irmineswagen for the constellation arctus, plaustrum coeleste, I do not know on what authority : this wain would stand beside Ingswagen. Donnerswagen, Wuotanswagen, and even

Some
specifying
amongst

of

the

later AS.
great

four

and highways

several 0.
that

Engl.

traverse

authorities, in England, name

to north

them But

Ermingestrcte,
we

running
assume

from

south pure

of the
to

island.2
been

may
or

safely

the
as

AS.

form

have

Eormenstrcet

Eormenes-straet,
in

another

of the four ways,

Wcetlingastrcet, occurs
anal. p.

the

Saxon

Chron.

38), and
'

in the Treaty

66),and
Lye
ences.

Wactlinga andlang has Irmingstrcet together with Irmingsul, Eormenstrset The would

of Alfred in straet
'

190. Thorpe's (Ingr. (Thorpe, and Guthrun p. Kemble 2, 250 (an. 944).

both

without
to
an

conjectural

lead

refer OHG.
mean

Irmanstraza,

and

Eormenesstrset

to Irmanesstraza,

with

the

ings via publica and via Irmani. to the it is not unimportant Now
one

of the
to

four highways, the

inquiry, that of our Wsetlingastrset, is at the same time

course

A plain sky, and gets to look quite mythical. from Dover to Cardigan, is the milky way enough road, extending heathen god. it is travelled by the car of some in the heavens, i.e., translated

Chaucer sky, says

:

(House

of Fame

2,

427),describing

that part of the

Lo there, quod he, cast up thine eye, se yondir, lo, the galaxie,
the whiche men clepe the milky for it is white, and some parfay han it W ailing estrete, ycallin that onis whan
was

way

brente with the hete,

that the sunnis sonne the rede, which hite Phaeton, wolde lede algate his fathirs carte and gie. In the Complaint of Scotland, p. (JO, it is said of the comet aperis oft in the quhyt circle callit circulus lacteus, the quhilk In Douglas's Virgil, p. 85 : marynalis callis Vatlanstreit
'.

'

it

the

(Thorpe'sAnc.

Ermingcstrete Watlingestrete, Fosse, Hickenildestrete, cheminii Hob. of laws, p. 192) ; conf. Henry of Hunt. (Erningestreet), Glouc., Oxf. 1742, p. 299 (also Erning.* after the preceding). Ranulph Leland's Itinerary, Oxf. 1744. 6, 108" Polychr., ed. Oxon. p. 196. Highden's in App. Camden's Britannia, ed. Gibson, Gibson 140. chron. Fax. p. 47. Lappenberg's Hist, to of Engl., the direction map
2

IIII

of the four roads is indicated.

IRMIN.

357

Of every sterne the twynkling notis he that in the stillhevin move cours we se,
Arthurys

house, and Hyades betaikning rane, Watlingestrete, the Home and the Charlewane,

the feirs Orion with his goldin glave. Wsetlinga

they
we
came

is plainly

gen. pi. ; who

name

the Wsetlings

to give their

to

an

do

not

know.

Chaucer

perhaps

earthly and a could stillhave

and how heavenly street,

were,

told

us,

but he

Phaethon, also the son of a prefers to harp at the Greek mythus. he presumed to guide his father's sun-chariot, burnt a god, when broad streak in the sky, and that is the track we call the milky
way. The
more

common
or

view

was,

that Here, put

to

indignant

at

the

her breast, spilt her No doubt, milk along the sky, and hence the bright phenomenon. of other nations also, fancy and fable have let the names among earthly and heavenly roads run into one another.1 bantling
Hermes Herakles

being

in one remarkable instance of this is found traditions ; and that will bring us round to Irmin to have lost sight of. almost seem

of

our

national
we

again, whom

I limit myself to briefly quoting some for the milky way. other names In Arabic it is tarik al thibn (via straminis); Syriac scheviltevno (via ; paleae) Mod. Hebrew Pers. kah keslian theben stramen (via ; (semita rah netibat paleae) ; Copt, pimoit ende pitoh (via ; Ethiop. hasare zamanegade trahentis) straminis) Arab, again derb ettubenin (pathof the chopped-straw ; (stipula ; carriers) viae) hartacogh Turk, saman hartacol Armen. or (paleam ; fur) ughrisi rapiens, paleae run fur); all these names (paleae upon scattered chaff, which a thief dropt in his flight. More is Arabic the nahr al majcrra simple majerra (tractus), Koman the the (flumen and gods .or to the gods ; conception of path of tractus), is a pilgrim to juli (pilgrims' hadji also Iroq. path ofsouls, Turk, hadjiler path), Mecca and Medina. Very similar is the Christian term used in the Mid. Ages, ' * ; galaxias via sancti Jacobi already in John of Genoa's Catholicon (13th cent.) camino di Santiago, chemin de saint Jaques, Jacobsstrasse, Slov. zesta v' Rim to Rome), from the pilgrimages to Galicia or Rome, (road which led to heaven [wasthere no thought of Jacob's ladder ?] This James's road too, or pilgrim's on at once road, was earth and in heaven ; in Lacomblet, docs. 184 and 185 Jacobsivech together with the via regia. ON. vetrarbraut a (an.1051)name (winterway).Welsh caer Gwydion (p.150), street? which and Arianrod (silver Finn, linnunrata comes near (birdway), Lith. paukszcsrid Argentoratum). kieles, perhaps because souls and spirits flitin the shape of birds ; Hung. Hadakuttya (via belli), because the Hungarians in migrating from Asia followed Pharaildis fit Vroneldenstraet (p. 285) and this constellation (see SuppL). intelligibly enough with frau Holda and Herodias, whose airy voyages easily Wuotaii, for their giving a name to the milky so, as account way, the more in the nightly hunt, shows himself here also in the Welsh who joinsHolda Even the fact of Diana being mixed appellation caer Gwydion. up with that jchase, and Juno with the milky way, is in keeping ; and gods or spirits sweep I along the heavenly road as well as in the heavenly hunt.

358
Widukind

HEROES.

of Corvci is the firstwho gives us out of old songs the the beautiful and truly epic story of the Saxons' victory over 2, 674) had barely Thuringians,1 which Kuodolf before him (Pertz Irmenfried, king of the Thuringians, being oppressed by touched.

Dieterich, king

Saxons to his aid : they of the Franks, called the in his to waver But he began appeared, and fought valiantly. the Franks, and the two a treaty with mind, he secretly negotiated formidable Saxon host. about to unite against the nations were beforehand ; aware But the Saxons, becoming of the treachery, were
they burst into the castle of the Thurin Franks stood still, and applauded the; gians, and slew them all ; the Irmenfried fled,but, enticed by a of the Saxons. warlike renown was In this camp Dieterich's camp. returned to stratagem, Iring, whose prudent plans had staying Irmenfried's counsellor knelt Irmenfried him great services. When previously rendered by Dieterich, before Dieterich, Iring stood by, and having been won lord. After this deed of horror, the Frankish king slew his own I will banished him from his sight, but Iring said, Before I go, drew his sword, stabbed Dieterich dead, laid his avenge my master,' in life lord's body over that of the Frank, so that the vanquished led by the aged Hathugat,
'

might sword

be the victor in death, opened a way escaped. and (viam ferro faciens),

for himself
'

with

the
non

Mirari

tamen

famam 'in tantum praevaluisse, ut adds Widukind, possumus' in Iringi nomine, quern ita vocitant, lacteus coeli circulus usque Or, with the Auersberg chronicler : famam praesens sit notatus.' Iringis nomine in tantum praevaluisse, ut lacteus coeli circulus in Pertz notatus fringesstrdza usque in praesens sit vocatus (sit
* '

8,

178).
In
'

give

confirmation, AS. via secta : fringes

'

Junius glosses collected by Somner from which mice,' and

'.

(Symb. 372)
Lye
borrow

their

fringes weg, via secta

Unpubl. zeitschr. 5, 195. 1th cent. bl. 14a)have (10-1

Conf. via sexta iringesuucc, Haupts libr. at Erfurt glosses of the Amplonian
'via
secta:

luuaringes

'

uucy

; which

In waring

agrees very Euringsstrass, Aventin

remarkably 102b 103a.

with

the later form

Euring

in

Conf. the differing but likewise old version, from in Goldast's Script, rer. Suev. pp. 1"3, where Swabians Saxons. The Auersberg chron. (ed.Argent. 1609, pp. kind. Eckehard, in Pertz 8, 176-8.
1

district, H. German take the place ot the 146-8) copies Widu

IRMIN.

IRING.

259
these heroes appealakin and

In the Nibelungenlied

1285.

1965"2009,

but differently conceived, and more again, they are the same, l to the H. German version in Goldast : Irnvrit of Duringen Irinc of Tenemarke, a landgraf, the other a one markgraf,

both

der klage (threnody) The Lied von adds, vassals of Etzel (Attila). that they had fallen under the ban of the empire, and fled to trace of the banishment that Dieterich Hunland ; here we a see

however, pronounced on Iring. In the poems of the 13th century, Iring is not a counsellor, still less a traitor and a murderer of friends, and both fall before the Irmenfried : the two are sworn
irresistibleHagene

and Volker. Add to all this, that the Vilk. saga cap. 360, though silent on him Irnfried, tells of Irung's last combat with Hogni, and makes is still called Irungs veygr in sink against a stone wall, which
of the hero. The

memory

Norse

; his German with veggr (murus) in Widukind. in allusion to the cutting his way desire to draw : So now the road is paved to the conclusions we Iringes wee on earth and in heaven, so legend knew German of an
* ;

vegr (via) redactor confounded have had Iringes vec, source must

Wsetlinga-strset, and so was the road These to Rome as set in the firmament well. and St. James know, fancies about ways and wains, we are pagan, and indicate it is Irnvrit, originally Irmanfrit, The Thuringian god-myths. did AS. legend
of
a

double

reasonable

to suppose, is the

same

as
=

Irman,

Irmin
are

Sigfrit, (conf. plainly

assumes con
a

Sigmunt,

Sigi), and

the Hermunduri
s

Irman-duri

nected with

the During

: so (Thuringians)

that Irman

peculiar significance in Thuringian tell us of an Irmines wee, all would It does tell,however, in three

tradition.
come

If this would

but

right. four or places, of an Iringes wee. Irinc and Irmin, apart from The names the alliteration which doubtless operated in the ancient lay, have nothing in common; the firsthas a long i,2 and of themselves they cannot have represented
As already quoted, Deutsch. heldens. p. 117. Or IM, as some the fourth to the fifth vowel-series (like roots shift from htrat and hiurat, now both heirat and heurat ; or tir and tyr, p. 196), so lurinc (expanded into luwarinc, as the OHG. poss. pron. iur into iuwar) ; so in the for 16- 17th cent. Eiring alternates with Euring. A few MSS. read Hiring Iring, like Hirmin Heuring for Euring, or for Irmin, but I have never a seen it might have suggested a Saxon hevenring, as the rainbow is called the ring of heaven. An for Orion, Ebur"rung, Ebir"ring, seems AS. name somehow old
1 2

connected, especially with the luwaring

above.

360

HEROES.

one

another.

Now,

change
uncommon

places, and
as a

either the legend has transferred Irmin's way

name

the two friends made to Iring, or Iring (not

man's

too, "r#.,Trad.Euld. 1,

79) is

of him

self a demigod

well as deeper
shows.

as grown dim, who had a way and wain of his own, Irmin. Only, Irmin's worship to have had the seems foundations, as the image of the Irman"Al sufficiently

As the

name

47. 157. 138. 231.

Up

of a place I find fringes pure Iringisperc (berg) 29, 58. refrained from

MB. (burg),

7,

to this point I have

mentioning

some

Norse

have a manifest reference to the earthly herotraditions, which king, on as from of old, for a new It had been the custom path. to travel the great highway across the the government, suming the people in country, confirming This is called in the 0. Swed. laws
'

their privileges Eriksgatu

(EA. 237-8).
(ON. Eirikr),
can

ridha/riding Eric's
be traced

Erik a host of kings numbers named road.1 Sweden but they are all quite historical,and to none of them With the royal name this custom of the Eriksgata.

of Erik the from very early times have associated the idea of a Swedes must god or deified king ; the vita Anskarii written by his pupil Eimit (Pertz 2, 711). When bert, has a remarkable the passage on

adoption
man

of Christianity was sentiments of heathen

terram

proposed
'

alleged,

Olef about 860, a deorum, qui Se in conventu

to

king

possidere credebantur, et ab eis missum, ut haec regi et populis nunciaret : Vos, inquam,2 nos vobis propitios diu habuisincolatus vestri cum tis, et terram nostro abundantia multa ipsam in adjutorio pace
et prosperitate

longo

tempore

tenuistis,vos

quo-

que nobis sacrificiaet vota fuerunt obsequia. At mine

debita persolvistis,grataque

nobis vestra

et sacrificia solita subtrahitis, et vota

et, quod magis nobis displicet,alienum spontanea segnius offertis,3 deum super nos intro ducitis. Si itaque nos vobis propitios habere

vultis, sacrificia omissa augete et vota majora persolvite, alterius dei culturam, qui contraria nobis docet, ne apud vos reciquoque piatis et ejusservitio ne intendatis. Porro, si etiam plures deos
'statute provenerable custom still prevailed in the 15-16th cent. : Eriksgata,' vincialium generose confirmavit et sigillavitin equitatu qui dicitur 86. 'Rex Benzel, Ups. Vazstenense Diarium 1441 an. 1721) p. (ed. ad fecit qui dicitur Eriksgata secundum Christoferus Sueciae et Daciae equitatum Even Gustavus Vasa rode his Eriksgata. leges pcitriae,' ibid, ad an. 1442. 2 For inquimus, as elsewhere inquit for inquiunt. 3 Votuin, what ah individual oilers, as opposed to the sacrificium presented
1

The

publicly and

; jointly

supra, p. 57. coiif.

IKMIN.

IKING.

361

habere
regem

desideratis, et
vestrum,
nos

sit units de numero because it aptly expresses the attitude of the pagan party, and the lukewarmness their religion : the prevailing towards already heathen priests thought of adding a fresh hero to their throng of to exclude all later Erics from any claim to the gods.2 This seems
"

sufficimus, Ericum, quondam vobis non asciscimus,1 ut unanirnes in collegium nostrum I have transcribed the whole passage, deorum.'
nos

Eriksgata

; probably

there

were

Kimbert's mind, traditions of a It can no longer remain doubtful

lies hidden
in this Erik. I had is met
at

mixed up divine Erik.

now,

even

then, at least in

what

god

or

divine hero

one a

time

thought

because the form Erctag

but
the
short vowel

with

few times

of Er for Ertag

(Mars), (p. 124),

to warn enough Riksgata, and

in Irinc, Eirikr, are in Er, and the long one us also meet with off'. Instead of Eriksgata we decidedly to Rigr, the earthly name this points of the green roads of
men.

who in the Edda walks brautir) of earth, to beget the three races
the god Heimdallr,

(groenar

earthly roads are mirrored the white Then the problem the ON. form Rigr started on p. 234, whether arose finds a solution out of Iringr by aphaeresis and syncope, now to certainty. Heimdallr dwells in Himinbiorg on the approaching quaking 'which
roost

the green and shining paths of heaven.3

In

the rainbow, (Bifrost), from heaven

which
to

is the bridge The

the gods descend

earth.

path by rainbow is the

or

celestial ring, as the galaxy is the celestial road, and Heimdallr keeper of that road, Heimdallr is Elgr = Iring, walking the earth we and translated to the skies ; now comprehend, why there lived
among the nations many
was
a

various

tale of Eriksgata,
now

Iringesivec, the
on

Iring esstrdza, and

if our heroic of Orion (seeSuppL). And legend associates Irmenfrit, i.e., Irmin with Iring, and Irinin-street alternates with Iring-street, then in the god-myth also, there must have existed points of contact between Irmin = OSinn and Iring = Heimdallr: well, Heimdallr was a son of Oolnn, and the Welsh milky
was way Irminsul

celestial phenomenon. drung the old name

to one shifted now and Iring, through luwaring,

to

other

borders

Ebur-

actually named after Gwydion, four roads branched out across

i.e., Woden. the

From

the

country,

Eriksgata
and Bragi

So king Hakon is admitted into the society of gods, HermotSr " ' heio'in go to meet him : siti Hakon meS goS (Hakoiiarmal). a Dahlmann guesses it may be the Upsal Erik (d. 804). 3 Altd. blatter 1, 372-3.

3G2

HEROES.

extended in four directions, four such highways it gives the name to English tradition, though
only
one,

are

likewise known

titles on and bestows other mythic and of Iring, both the divine personality and the lapse into heroto be made seem out. nature

of Ermingestret to the rest. Of Irmin

2. MA

ESQ.

GAMBARO.

SUAPO. triad of Germanic the sevenfold division.

Now
races,

that I have
to

expounded

the primeval

I have

offer some

on conjectures

Pliny's quintuple arrangement seems not so true to fact, his Vindili Tacitus's Vandilii, his Peucini not referable to any founder of a are
race.

Tacitus to his firstthree adds four other leading races, names there the Marsi, Gambrivii, Suevi and Vandilii, in whose form as a mark of deriva exists neither alliteration nor the weak But tion.

The

Marsi

between

Rhine

disappears, in whose country to a hero Marso, whom we must

and Weser, the Tanfana

not mix

an

early

race

sanctuary

which soon stood, lead up

gen. Martis,
gives name Augustine

with Marsus the son Italian people, to an in Ps. 57). The Marsigni
nor

up with the Pioman Mars of Circe (who in like manner Gellius 16, 11. Pliny 7, 2.
=

Marsingi,

Suevic

the acknowledged in Mabillon occurs

same

Irminonis Marseburg,

p. 158a Pertz 8, 537. 540,

and origin. The proper name 18, in a deed of 692, also in the polypt. no. Jl/em'burg and 163b, but seldom elsewhere.
name seem

people, Marso

to

belong

open given above, p. 201, are other names is at all relevant : zuo know if a MHG. phrase, obscure in itself, MS. 1, 25a, which may signify, to go to all the varn,' alien marsen
'

here, while some I do not to doubt;

devils, expose Crane

2865. allied to in OHG.

oneself to every The Gothic

root,

danger ; conf.
have

'

einen

marsen

man/
seem
merran

might marzjan(irnpedire, offendere) would

the

but

that

been

merrian,

I assign to the root gambar, of the Gambrivii from which also is derived the name kambar strenuus, of Gambara, have been likewise a There may ancestress of the Langobards. The
name

hero Gambaro.

And

the forest of Gambreta

(instead of Gabreta).
are

is worth considering. Epur, AS. Eofor, ON.

names

Gambara's

two

sons

called Ibor

OHG.

appear

lofur, i.e. aper, boar, and to be corrupt in Saxo Gram.

Ajo :

all the three

MARSO.

SUAPO.

363 Suapa,

eponymous hero Suevo, Suapo, and perhaps connect with him an old legend of ? Pliny 4, 13 places in the land of the ' gens Ingaea mountain immensus' vonum, quae est prima Germaniae,' a certain 'Sevo mons

Ought

we

to

assume

for the Suevi, OHG.

an

reaching to the Sinus Codanus Sevo ipse ingens 22, 1 : Mons

f

; and
.

Solinus, following
.

initium

him, says facit, Germaniae

out

Imnc
'

Inguaeones

tenent

'

but Isidor

10, 2) makes (Orig.

Suevo, qui ab ortu a monte putantur facit From Germaniae this evidently is taken the account of the ' in the Lay of Anno immigrating Swaben 284 : si sluogen iri
'.

dicti autem

Suevi

of it : initium

dem berge Sucbo (soseveral read their tents) ane gecelte (pitched '.l for Suedo), dannin In the Low wurdin si geheizin Suabo
German which

psalms

57, 17

pigrum ? Germ. 45. Agr. 10]. It seems to the point, that in Saem. 164-8 the Sefa fioll (fells, moun more in those very Helga-songs, one are tains, of the Sevs) of mentioned king Svava. A the Svafnir and which sings of Svafaland, valkyr
mare

is perhaps Tacitus's [liver-sea,

berg sueuot' coagulatus is rendered by the legend of the lebirmer to be explained

mons

'

after s is frequently dropped, and the readings Sevo, Suevo can Suapo then would be a counterpart to Etzel thus be reconciled. (pp.169, 172)? The AS. Sweppa, or rather Swsefand Fairguns
v

daeg, can

hardly be brought

in here.

Tacitus's Vandilii and Pliny's Vindili stand in the same relation to each other as Arminius and Irmin, Angrivarii and Inguiones ; from winding and wending, out of which so many both forms come
mythic
as

meanings

flow.

Wuotan

is described

under

several

names

the wender,

On

the

wanderer [Germ,wandeln ambulare, foundation of these national slight

mutare].
names,

Marsi,

Gambrivii, Suevi and Vandilii, it is unsafe as yet to build. Tacitus but the heroes themselves he does not these with Mannus, connects
even
name,

let alone giving any particulars of them. 3.

(HERCULES).(ULYSSES).ALOIS.
the other hand : Fuisse apud
fortium
are eos

Clear and definite on hero of another famous

primumque
1

the historian's notices

et Herculem
memorant,

omnium

virorum

ituri in proelia canunt,

Germ.

Kaiserchr. 285 : sin gecelt hiez er slahen do uf einin here der heizit For Swero berge Swero sint sie alle gelieizen Swabo. Swero, von dem read Swevo (see Suppl.).

364
3.

HEROES.

Mercurius of sacrifices in cap. 9, after mentioning first, he immediately Martern concessis animaliac adds : Herculem
bus being purposely put before even Mars. placant, the demigod Chapter 34 tells us of the ocean on the coast of the Frisians, then fama vulgavit, sive says : Et superesse adhuc Herculis columnas adiit Hercules, sen quidquid ubique magnificuin est, in claritatem
consensimus. in
se

Speaking

ejusreferre
nemo

sed obstitit oceanus

defuit audentia Druso Germanico, inquiri. Mox simul atque in Herculem reverentius Annals 2, 12
ac

Nee

tentavit, sanctiusque credere quam scire. The

visum
name

de actis deorum a silva Herculi

' '

between sacra/ while

magus
some

the Weser

the

Peutinger

and Elbe in the land of the Chernscans ; Table puts a Novionear castra Herculis
*

(Nimwegen).
demigod

All this

means

something,

it all points

to

is identified,not unadvisedly, who with that of the Romans. Hercules, whose deeds were in countries accomplished widely remote, is thought to have visited Germany also, and the Gaditanian pillars at one end of Europe have a counterpart in the
battle-song another side of it. In the German the praise of Hercules is sounded first, victims are slain to him as to the highest gods, to him is consecrated. a Of pillars, wood
ocean on even

Frisian

Widukind

stillknows

something,

by his speaking

effigies columnarum
siili(p. 115)
more

(pi.), not
exact

Was columuae. than irmansul, and had

in his Hermin
name

of Hirmin's the plural irmanthe image

pillars ? Herakles

Did

the Eoman

and Hercules, whose that why root r/Hpa, Hera ? was

several Herminones think and of bore plainly on its face the

minones

and

Hermunduri,
in the
names

tion of sound may surely

he retained the aspirate in Her? An and not in Arminius approxima of the two heroes, Roman and German,

columnae

be presupposed. The position of Herculis silva and does not indeed agree with that of the Herminones, but
of such
a

the worship

hero

was race

sure

confined to the German

be wanting,

the particular Irman, Irmin,

as

spread far and he gave his to which

to correct

not
name.

to

be
In

it

seems

in

Arminius
never
'

; in
wrote
we

Cherusci Herusci.
to
see

for the aspirate to it is indispensable, and

therefore the Romans If in this

'

Hercules
must

wish

themselves,
whom

apparently exclude he is distinguished in cap. 9, i.e., Wuotan

him
to
mean

we

of the great gods Mercury and Mars, from

one

and

Zio.

And

for

supposing

Donar,

i.e., Jupiter

(asZeuss

does, p.

I 25),

HERCULES.

ULYSSES.

365
Thorr, like Hercules,
these

other ground innumerable performs

see

no

than

that the

Norse

heroic

deeds, but

placed to the credit of Irmin, and Innin and Yet, in favour of 'Hercules' being Donar, nothing else in common. we ought perhaps to weigh the AS. sentences quoted on p. 161,
note
; also, that Herakles
was one a

equally be have the thundergod may

son

had

thought

at

time

of Zeus, and that Hercules

foe to giants. might

Sahsnot, Seaxneat, whom

side of Hercules
'

the formula
; I
surname

of renunciation
so
on

stand for exalts by the

Thunar

and Saxanus,' whese the

Wodan

thought

might in

be

strength of explained by saxum

meet

the

extend beyond belong rather to the Roman religion. Our been assigned to Zio (p. justice 203), with whom I now be connected. think the claims of Irmin
as

sahs. Hercules
=

But

inscriptions

Saxanus

we which the bounds

with of Germany, Sahsndt has with

Hercules
are

this and
more

cannot

better founded:

Hercules

was

Jupiter's
have
been

son,

Irmin

seems

to have

been Wodan's

and

he

must

the

of subject

the battle-songs

in (ituri

proelia

even of those canunt), ; though minius (canitur adhuc) Suppl.). p. 207 (see

which

Tacitus

they would

of Arunderstood have suited Mars too,

It is Ceterum
in hunc

harder matter

to form

et Ulixem
oceanum

quidam delatum

opinion about the Ulysses opinantur longo illo et fabuloso errore terras, Asciburgiumadisse Germaniae
an

'

'

que, quod
tutum

in ripa Rheni
;
aram

situm

hodieque

nominatumque

quin etiam

incolitur, ab illo constiUlixi consecratam,

adjecto

Laertae

eodem patris nomine, In Odysseus people have seen

loco olim repertam ; Tac. Germ. 3. OSinn, in Asciburg Asburg ; but if

here
a
mean

Woden

stood for the god Mercury, it cannot stillless can Askiburg be traced to the ases,
which in these

the hero, Norse form,

purely

have been anses. When Tacitus regions would makes Ulixes the founder of Asciburg, nothing is simpler than to 350); and if it was suppose him to have been Isco, Escio, Asko (p. Isco that set the Romans thinking of Ul-ixes, how it helps to esta blish the sc in Iscaevones ! Mannus the father of Isco may have suggested
Laertes, inasmuch
as

Xao?

people, and

Xao?

stone,

are

mixed up in the creation of the first man stone or rock (seech. XIX) ; in the same the tree

(theorigo geutis) out

way
Asco

of

(ash), and and fy?D?

Trerpij stand

together

grew up out of in the mythus,

366

HEROES.

not

without

meaning.
root
as

As
Xao?,

liut from

liotan, Xao?

seems

to

come

from

the

same

analogies of sense than of sound ; so, in dealing with Castor and Pollux, I will not for the brothers Hadu take them Baldr (see Suppl.). and Phol =
upon

The

interpretatio Eomana

went

more

These

Gemini,

however,
was

passage about them

to show

the very hardest to interpret ; the given on p. 6G, and an attempt was made
are

that alx referred to the place where it does not satisfy : I confess worshipped

.me.

the godlike twins Our antiquity

a name

were

has

plenty of hero brothers to show, but no twins with Alci, if this plural of Alcus is the true form. It occurs is Idlkr (Ssem.46b 47b), one of OSin's names and Vermland
dialect
means
a

like
that
the

to

me,

jolkin
to
us

boy.2

This
summorum

comes

more

home

than

the Samogitic towards Utterly Lei and

which

Algir the

(angelus est

deorum,

Lasicz, p.

47),

dictionaries offer nothing is any untrustworthy comparison with Polel, themselves

as

but

alga, reward. the Slav deities

yet unsupported

by

authority

(see

Suppl.).3
4. BEOWULF, From

SIGFRIT, AMALO,
specimens

ERMENPJCII,
we

DIETERICH, conclude Heroology

"c.
that all ; and if

the above
races

in Tacitus

may

the Teutonic
our we

pretty fully developed ancient stores of native literature had been stillaccessible to us, closer insight into its nature and its might have gained a much
a

had

As it is,we are thrown upon dry genealogies, as a whole. connexion dating from many centuries after, and touching only certain races, but above all, the Burgundians, the Goths, Langobards, namely

learn from them We the and Scandinavians. may connexion of the later kings with the ancient gods and heroes, but Yet we not the living details of their myths. could be content, if even and such pedigrees had also been preserved of the Franks Anglo-Saxons
other nations of continental Germany. The Anglo-Saxon genealogies seem
1
"

the most

important, and the

Pott 1, 222 explains Loki, Sn. 78. For Laertes, whose name Extr. from Suppl., Ptolemy's the Aa/a/3ov/ryioi/." people, c'onf. protector of vol. iii. 2 Almqvist, Svensk sprSklara, Stockh. 1810, p. 385\ 8 In Lith. lele is pupa, nkies lele pupilla, leilas butterfly.

Ulixes

as

GOZ.

FKOGER.

367

in full [but see above, p. 165]. All the gives them Woden, as most families branch out from of the Greek do from Zeus ; it was a root in the highest of proud feeling to have one's

Appendix

all gods.
were

Prominent

among

his

sons

are

Saxnedt

and Bceldceg, who

divine; but several other names can accounted Sigegedt and Wodclthe earliest heroes, e.g., claim a place among Fredivine, Wuscfred, Sccfugd, akin to the Gothic Gduts), gedt1 (both fallen dim to are Cdsere, us. Westcrfalcna ; and many which in
themselves is used for cyning,2 seems to be a mere appellative, and to have acquired the character of a proper name caesar (?).All these genealogies after the analogy of the Eoman

other

AS.

writings

give

us

barely

the

names or

of the god's

those of their mothers ought like the Greek

very thing
we

ones

grandsons, never grandmothers; and the legend, which to give life to the relationship, is the and

sons

miss.

Some

of the Norse

The the genealogies. father of Sigi, but all particulars of the relationship are withheld ; Eerir the son of Sigi is in the immediate keeping of the highest Another time, on the contrary, we are informed, gods, and so on.
of Bolverkr (OHG. Palowurcho ?)became servant to the giant Baugi, in order to get at the divine drink, which the giant's brother Suttungr kept, guarded by his daughter Gunnloff; between her and the god took place sundry love, dimly hinted at by Ssemund passages of also 12b 23a'b 24a,

traditions gain in value, by being taken with Volsungasaga sets out with OSin's being the

Sn. 84"86,

how

OSinn

under

the

name

but

of giants, not of men, which is also the case Freyr wooed, and with Gerdr whom are perhaps with others, who the not reckoned among asynjor. The Greeks also held that from the union with titans' daughters might spring a hero, or even Tyr, p. 208)." a Only Saxo, p. 66, and no god (like other king and hero Frogerus, ut authority, tells us of a Norwegian of gods
'

nowhere 05inn that nights belongs to the race

we

are

told what passed with

heroes

were

begotten

in the three

the

giant's daughter.

Gunnloff

quiclam ferunt, Othino patre invincible in fight, unless his

1

natus/ to
adversary

whom could

the gods

grasp

gave to be the dust from

OHG. Wuotilgoz (Zeitschr. f. d. alt. 1, 577), conf. wueteln above, p. 132, and Wodel-beer, p. 156 (see Suppl.). 2 In Boeth. 38, 1 Agamemnon is styled casere, and Ulysses cyning [inthe Pref., Ecedgot, Ealleiic, Theodric are the cyningas, emperor always casere] ; in '. a doc. in Kemble 2, 304 Eadred is ' casere cvning and

3G8

HEROES.

under his feet,1which the Danish king Frotho by fraud contrived to do. Can this Froyer be the AS. FreoSegar, FreSegar in the Wessex had Brond genealogy, who for great-grandfather Woden
mix up FrioGegar with for father, Bseldaeg
?

The

ON.

for grandfather, to table of lineage seems

FroSi, his adversary.2

c.

According
9, Norway

to

the

Formal!

her

of the Edda, p. 1 5, and the Yngl. saga eldest line of kings to Sccmingr, the son

traced

of OSinn

by SkaSi,

means write Semingr, which previously the wife of NiorSr ; some SkaSi was daughter pacificator, and would lead to FriSgeir again.

to

the

iotunn

Thiassi,
'

and

the

SigurSardrapa

(-killing) calls
"

SigurSr

The Herafspringr Thiassa,' (Th. progenies). Hringr spring from Gauti, and him from rauSssaga cap. 1 makes Ing and Ingo, Irmin and Irmino),. O(5inn : this Gautr or Gauti (conf.

LaSaiarl

Goth.
ancestor
son

Gauts,

OHG.

Koz,
cannot

AS.

Geat,

whether

surname,

son

or

of OSinn,

belie his divinity

by
some

Godwulf

too, confounded

with

looks table),

TOI) (Tac.Gothones,
Gothic

mythical. professed to be descended,

It is from

Gduts that

these being

(conf. p. 367); and his Folcwalda (p. 165, last Tavthe Gautos (Koza, other than the Cubans
"

but related Fordoi),

starts with

to them

genealogy

the

same

nevertheless, for the Gauts at the head of it.

'

But who Again, Sigrlami is called OSin's son, Fornald. sog. 1, 413. Othini ex Einda films be in Saxo Gram. 46 ? Bous (gen. can Boi),
'

Possibly Biar, Biaf, Beav

Beowulf,

to whom

we

are

coming

(see

Suppl.)'.3
Another
Danes,
may from

OSinsson, Skioldr, is the famed

whom been most
are

derived

all the

ancestral hero of the Skioldungar (Sn.146); he

nearly related to the people of Schonen, as in the Fornm. sog. 5, 239 he is expressly called Skanunga goS (seep. he In Saxo Gram, a god. as 161), probably worshipped and was Dan4 does not take the lead, but follows after Humblus, and have Lother ; Skiold himself has
a son

Gram,5 from whom

come

Hadding

token
AS.

of victory 1

as

the vanquished

had to present such dust (RA.

111-2).
2

Saxo

pud
4

Frodheri stands yet farther away (Beda 2, 9 " 113). name hero begotten by Thorr : Halda/nut Biarggrammut 122 mentions one I know And Sueones magni Thor jilius of no other but this existimatur.
The

one.

Dan, in Saxo's view the true ancestor of the Danes, is called in the Rigsmal tianr, and placed together with Danpr, Srem. 106b. 8 is the proper name Gramr Elsewhere of a particular sword, while the kii'.g. denotes appellative gramr

GEAT.

JSCILD.

BEOWULF.

369

genealogy places its Scild after From Scedf, and singularly makes them both ancestors of OSinn. descends Sceldwa, from him consecutively Beaw, Tcetiva,Gedt, Scedf

and

then

Frotho ; but the AS.

Woden last. The ON. generations comes and after several more in the with this ; and even version of the lineage is in harmony Gothic pedigree, which only begins with Gduts, we may suppose a Skaufs, Skildva, Taitva to have preceded, to whom the OHG. names

Scoup,

Scilto, Zeizo
as

interesting

None however is so would correspond. Beaw, called by the Sceldwa's son, the Anglo-Saxon
"

but in the living AS. epos Beewulf. It Scandinavians Biar, Biaf, is true, the remarkable poem of that name is about a second and his forefather'sname younger Beowulf, in whom repeats itself; but fortunately the opening lines allude to the elder Beowulf, and call his father Scild (Goth. Skildus, agreeing with Skioldr) a Scefing, i.e.,
son

Scedf. Beaw is a corruption of Beow, and Beow an abbrevia-^ it is the complete name tion of Beowulf-, that first opens to us a i wider horizon. Beowulf signifies bee-wolf (OHG. Piawolf?), and
of
name

for the woodpecker, a bird of gay plumage that hunts a tale to tell.1 Strange to after bees, of whom antiquity has many (above, say, the classical mythus pp. 206, 249)makes this Picus a
that is a
as of Saturn, inasmuch is succeeded by a Hermes, son

and father of Faunus. the race of Kronos,

=

We

it either identifies him with Zeus who him nourisher of Mars's sons or makes Picus (Picumnus) interwoven into see

and Ares, the old Bohemian Stracec Kirt and Eadigost, as Beowulf picus into that of Sitivrat, is into that of Gedt and Woden. If the groups differ in the details of their combination, their agreement trustworthy and less open to suspicion.
as

Zeus, Hermes

wholes
as just

is the

more

And

the footprints

traceable from the Slavs to the Saxons and to of Saturn were England, but were less known to the Northmen, so those of the divine bird in Stracec and Beowulf seem to take the same course, and
never

stood nearer have taken place. What a deep hold this group of heroes had taken, is evidenced by another legend. Scedf takes his name, (i.e., manipulus frumenti)
in Upper Can the name Germany for the turdus or oriolus galbula, P irolf, brother Pirolf 1, Birolf, (or (Frisch 161), possibly stand for Biewolf ? The Serbs it Urosh, Biterolf) call and curiously this again is a hero's name. Conf. the Finn, uros [with heros ? ], p. 341.
1

properly to reach Scandinavia. to Eoman legend, although no

central Germans actual borrowing need The

24

370

HEROES.

from the circumstance, that when destined to succour, country he was in the boat.
The

boy

he

was

conveyed
a

to the
corn

while asleep1 on

sheaf of

Ehine and Netherlands in poetry of the Lower the Mid. Ages is full of a similar story of the sleeping youth whom a swan conducts in his ship to the afflicted land ; and this swan-

knight is pictured approaching out of paradise, from the grave, as Helias, Gerhart or Helms, whose divine origin is beyond question. Loherangrin of the thirteenth century is identical then with a Scdf
of the seventh and eighth, different as the surroundings may have been, for the song of Beowulf appears to have transferred belonged of right to his father Scedf. The beautiful to Scild what
or

Scoup

is founded on the miraculous origin of the swanstory of the swan brothers, which I connect with that of the Welfs ; both however to be antique lineage-legends of the Franks and Swabians, to seem

Had they been mostly wanting. preserved, many another tie between the heroes and the gods would to light.2 Further, to Sceldwa or Skioldr belongs obviously come which the proper
names are
"

the

name

Schiltunc in the Tirol and

88, 3, points to
a

Parzival,3

as

the

name

Schil-

lunc, Mb.

AS.

OK Scilfingas,

of Sciljmngd, corresponding to the Scilfe,Scilpi is to Skelfir, Scilfingar, of whom

race

This Skelfir be regarded as the ancestor. the Fornald. sog. 2, 9 and Skioldinga makes the father of Skioldr, so that the Skilfinga
sett fall into

Scef must

Either ifcelLis^JiexfL-gQnfoundedwith Scef. or be altered to ScelLJbnL the frequent occurrence_of_the

one.

its interpretation(from seem Jofm~Scear7and sheaf), Suppl.). jbhis (see

alike to forbid

As

the Skioldungar

descend from

Skioldr,

so

do the Giukungar

from

Gibika, Kipicho, with whom line the Burgundian begins : if not a god himself (p. he is a divine hero that carries 137), back very near The Gibichensteine (-stones) to Wuotan. us more bear witness to him, and it is to the two most eminent women over
=

Giuki

of this

race

that Grimhildensteine,

Brunhildensteine

are

allotted.4

? Beow. 92. The ship that brought Sceaf and the swan-knight away carries them is disclosed only in later legend : it was forbidden again at last,but the reason to inquire into their origin, Parz. 825, 19. Conr., Schwanritter 1144-73. 3 Zeitschr. fur deut. alterth. 1 7. 4 Brunehildesteiii, lectulus Brunihilde, Kriemhiltenstein, Oiemildespili Krimhilte in 1, loco Grimhiltaperg (Heldensage (Weisth. ; 155) ; p. graben 48) (Juvaviap. 137); de Crimhilteperc, MB. 7. 498. nominate
1
2
,

Umborwesende

SCEAF.

GIBIKA.

WELIS.

SIGOFRID.

371

Frau been

Ubte however
so

much

appears as ancestress of the stock.1 It has not noticed as it ought, that in the Lex Burg. Gislahari by
a

whilst our epic makes Giselhere Gunthere's younger brother, and the (Nibelungen) him at all. The Law makes no mention of any Edda never names precedes whole generation,

Gundahari

brothers, and Giselher the young Gernot (from ger = kinsman.

identical

has merely

the

gais)and
But

of his elder Giselher seem to be

name

Gramm. (conf.
a

2,

46).

the

Norse

Guttormr

can

hardly be

distortion of Godomar, for we meet with him outside of in Landn. 1, 18. 20, where the spelling Guftormr the legend, e.g., (Guntwurm)would lead us to identify him with Gunthere, and in

Saxo Gram,

are

the one-eyed, ' more than heroic

Then found several Guthormi (see Suppl.). from hagan (spinosus, Waltharius named
'.2

Hagano

is 1421),

Even their name

the ON.

deeper reaching roots must be allowed to the Welisungs ; brings us to a divine Valis who has disappeared (conf. Vali, p. 163), but the mere OHG. continuance of an
is
a

Welisunc

diffusion of the Volsungaproof of the immemorial Suppl.).How, beginning with Wuotan, it goes on saga itself (see has been alluded to on p. to Sigi, Sigimunt, Sigifrit, Sintarfizilo,

367, and
stands
worthy

has

already

connected

With treated of elsewhere.3 Chilpericus, ON. Hialprekr. Helfrich,

been

Sigfrit
It is

of note, that the AS. Beowulf calls Sigfrit Sigemund, and Sigmundr is a surname besides.4 Such a flood of of OSinn splendour falls on Siegfried in the poems, that we need not stick at trifles ; his whole brought up by
: evident traces of the superhuman an elf Eegino, beloved by a valkyr Brunhild, in his destiny by the wise man Gripir, he wears the

nature

has

instructed helmet

is vulnerable only on one of invisibility, spot in his body, in the heel, and he achieves the rich hoard of the as Achilles was Mbelungs. His slaying of the dragon Fafnir reminds us of IlvOcav6

Haupts zeitschr. 1, 21. Lachmann's examination of the whole Nibelung legend, p. 22. 3 Haupts zeitschr. 1, 2 6. 4 In the Copenh. ed. of the Edda, Saem. 2, 889 Sigemon, and in Finn Magn. lex. 643 Segemon, is said to have been a name of the Celtic Mars ; I suppose on the ground Iviii. 5 : Marti Segomoni inscriptt. in Gruter the of sacrum deabus Diis in civitate Sequanorum ii. 2 : ; and omnibus Veturius L.L. Securius (al. Segomanics) Suppl.). pro se quisque (see 5 Almost the same, ; of our granting a change of th into /(as in tirjp, "pr)p) a standing for Greek fnasu, blasu J there are more : 7n/evo", 0Xvca. examples
1 2
"

...

372
whom
Seem.

HEROES.

Apollo

overcame,

and

as

Python
We when
must
a

the dying

Faf nir prophesies.1 24, 30. Sinfiotli, who,

guarded the Delphic oracle, take into account Lofffdfnir

boy, kneads
snakes into the

dough, is comparable to the infant Hercules tested by serpents. Through Siegfried the Frankish Welisungs linked to the get Burgundian Gibichungs, and then both are called Nibelungs. Among

Gothic
in

heroes

we

are

attracted
the

by
same

the
as

Ovida

and

Cnivida

Jornandes

Cnebba in the Mercian

cap. line.

22, perhaps But

Offa

or great Gothic family of Amals in the Jornandean seem genealogy Gapt, which I emend to Gaut was

of far more consequence Amalungs, many of whose corrupt.

and is the

names

The

head

of them

all

office of casting a god, (pp.22. 142) ; he was imported into the Saxon lines In this Gothic genealogy

to the divine

(Gauts), and so obtain an [giessen, ein-guss, in-got] and or son 164), of a god (p. and
as

allusion

meting is even

Gedt, Wodelgeat,
forms

Sigegeat

367). (p.

the weak have observed in Tuisco, Inguio, gotha, Ansila, confirm what we Iscio, Irmino ; but those best worth Amala, noting are after the most powerful branch of the nation is named, Ermanawhom
ricus and Thcodericus. Ermanaricus
must

Amala,

Isarna, Ostro-

be linked

with

Irmino

as there is altogether a closer tie between and the Herminones, Goths and Saxons (Iiigaevones as and Herminones) opposed to the

Franks

(Iscaevones), and
the Amalungs
reminds us bold, I would To
me
:

this shows
occur

itselfeven
names

in the later epics.

"

Amongst
which vidf,
not
too

compounded with of their side-branch, the Wulfings ; if it be Isarna (Goth. even connect Eisarna) with
four

many

Isangrim.
particular the last
we

the

the divine ; our just spoken, and Ansila means is with Ediulfand Vuldulf. I find that Jornandes, present concern cap. 54, ascribes to the Scyrians also two heroes Edica and Vulf; Odoacer has a father Eiicho and a brother Aonulf; and the Eugian
Norse Sigurfrr Dan. epithet sveinn (Sw. sven, svend)given to the in /' Fafnir's in the headings to and address sveinn ok sveinn appears already by the tiiiard is hero Vilk. The same then meant saga. ch. 142-4 of the Danish folk-song, who, (Irani, liding on snaresvtnd (fortis puer) of the to Askereia (see ch. XXXI), and by Svend Felding or Falling of accompanies Muller's sagabibl. 2, 417-9). He drank the Danish folk-tale (Thiele2, 64-7. to him by elvish beings, and thereby acquired the strength out of a horn handed Swedish songs call him Sven Furling or Foiling ; Arvulsson of twelve men.
1

notice have

Ansila,

of Achiulf Ediulf, Vuldulf, and

sons

seem

worthy Hermenrich.

of Of

The

'

IRMANRIH.

ETICHO.

DIETRICH.

373

has the proper names of the Welfs Isenlart, Irmentrud, Wdf and Etico constantly recurring. Now, j hvelpr), whelp, OK and distinct from welf is strictly catulus (huelf,
the

legend

on

the

origin

wolf ; natural history tells us of several strong courageous animals into the world blind ; the Langobardic brought that are and being dogs Swabian genealogies play upon exposed ; and and wolves accounted Bicki, Sipicho, ON". some and this means versions called in Edica, Eticho, Ediulf, I suspect a similar meaning dog (bitch), Odacar, which probably affords a solution of the fable about the
as

Odoacer, Otaclier(athing that has

never

tillnow

been

is in for)

'

blind Schwaben

and

Hessen

Welfs.

In the genealogy

their lineage goes back to the blind Ediulf is described as brother to Ermen:

'

rich, in later sagas Bicki is counsellor to lormunrekr Then brandslied has but too littleto say of Otacher.
a

; the Hilde-

Vuldulf

also

(perhaps Vuldr-ulf) (see wolf glorious beaming will signify As Siegfried eclipsed all other Welisungs, so did Dieterich Suppl.).
"

one against the where the epos sets them other, each stands in his might, unconquered, unapproachable. Dieterich'sdivine herohood comes than one feature, e.g., out in more Ero (p. his fiery breath, and his taking the place of Wuotan or

all the Amalungs

; and

at 213-4)

The

the head of the wild host, as Dietrichbern or fiery breath brings him nearer to Donar, with whom

Bemhard.
he
can

be

in another point also : Dieterich is wounded in the compared forehead by an arrow, and a piece of it is left inside him, for which he is called the deathless j1 not otherwise did the half of reason

Hrungnir's

in Thor's head, and as remain Groa's magic could not loosen it,it sticks there still, and none shall like for it in the god's forehead aim with the stones, makes the piece

hein

(stonewedge)

109 stir (Sn. 111).2 This horn-like stone was very likely shown in images, and enhanced their godlike appearance. The renowned race of the Billings or Billungs, whose mythic
"

relations are no longer discoverable, was stillflourishing in North Germany in the 10-1 1th centuries. The firsthistorically certain Billing died in 967, and another, above a hundred years
roots and

older, is mentioned.3

The

Cod. Exon.

320, 7 says

'

Billing weold

1 Simon Keza, chron. Hungaror. 1, 11. 12. Heinr. von Miiglein (in Kovachich p. 8) ; conf. Deutsche heldensage 164. p. 2 Hence the proverb : seint losnar hein i hofSi Thors. 3 Wedekind's Hermann duke of Saxony, Liineb. 1817, Conf. the p. 60. Billingus in docs, of 961-8 in Hofers miles Billinc, comes 2, 239. 344, zeitschr. form Billungus in Zeuss, Trad, wizenb. and the OHG. 274. 287. 305. pp.

374:

HEROES.

Wernum/

therefore to the stock of Werina, who were There was a Billinga haeft near near (heath) of kin to the Angles. Whalley, and London has to this day a Billingsgate. In OHG. we
he belongs find
we
a man's

name

Billunc that
a

(Eiednos.
dwarf

14. 21-3,
occurs

A.D.

808.

821-2). If
coupled

take into account,

Billingr

in the Edda, Saem.

2a 23a, a hero Pillunc in Eol. 175, 1, and Billunc and Nidunc

together in the Kenner

14126-647, the

name

degree of importance bil or bili a simple

not

from

our

The (see Suppl.). directly [and from which (lenitas, placiditas), formed the OHG. Pilidrut, billig, are names fair] adj.

acquires respectable derivative Billinc implies

Pilihilt,Pilikart, Pilihelm ; to which add the almost personified in Trist, 9374. 10062. 17887. 18027, and the ON. Billich (equity) goddess Bil, Sn. 39 ; the II in Billung could be explained through

Biliung.

Just

as

Oolnn

eyed)and (aequus) stands

Baleygr

in Ssem. 46b is called both Bileygr (mild130 a Bilvisus baleful so in Saxo Gram. (of
to Bolvisus

opposed

eye), (iniquus).
MIMI.

5. OEENTIL.

WIELANT.

TELL, "c.

In addition to the heroes ascertained thus far, who form part of the main pedigree of whole nations, and thence derive weight and durability,there is another class of put forward a few of them here.
We founded have
on

more

isolated heroes ; I

can

only

still remaining

somewhat

rude
a

very ancient epic material, about Erentel, whom the appendix to the Heldenbuch
firstof all heroes that voyage,
seamless
were ever a

certainly poem, king Orendel or

pronounces
on

the
a

born.

takes
coat

afterwards wins frau Hreide, the The his father's name. fairest of women : king Eigel of Trier was whole tissue of the fable puts one in mind of the Odyssey : the ship clings to the plank, digs himself a hole, holds a bough wrecked man

shelter with of his master,

master

suffers shipwreck fisherman Eisen,1 earns

He

the

and

before him ;

be compared to Ino's veil, Breide's templars would be and the fisher to the swineherd, dame Penelope's suitors,and angels are sent often, like Zeus's messengers. fashion, in German Yet many things take a different turn, more and incidents are added, such as the laying of a naked sword
even

the seamless

coat may

between
nothing
1

the newly married of. The hero's name

couple, which the Greek in OHG. is found even

a

story knows documents

Who

is also found apparently in

version of the Lay of king Oswald.

BILLUNG.

ORENTIL.

375
2, 109

Orendil, Meiclielb. 61;

Orenttt,Trad, fuld. 2, 24
count

308);
a

Orendil

Bavarian

843 (an.

in Eccard's Fr.

(Schannat or. 2, 367);

Orendensall, in Hohenlohe, Haupts v. village Orendelsal, now But the Edda has another myth, which was zeitschr. 7, 558. Groa is busy alluded to in speaking of the stone in Thor's head.
"

conning

Thorr, to requite her for the magic spell, when news, that in coming from approaching cure, imparts the welcome in the North he has carried her husband lotunheim the bold

her

his back, and he is sure to be home soon ; he adds by way of token, that as OrvandiTs toe had stuck out of the basket and got frozen, he broke it off and flung it at the sky, and made a star of it,which is called Orvandils-td. But Groa in her

Orvandill in

basket

on

joy at

the tidings forgot her spell, so the stone in the god's head Groa, the growing, the grass-green, is never got loose, Sn. 110-1. Berhta (p. 272) the bright, it is only equivalent to Breide, i.e., another part of his history that is related here : Orvandill must
set out
on

his travels again, and on this second adventure he had forfeited the toe which Thorr set in the sky, though what to do with the god we a doubt, the are not clearly told. Beyond
name

have

AS. glosses of the glittering star-group is referred to, when in Cod. to the virgin Mary render jubar by earendel, and a hymn
' '

Exon. 7, 20 presents the following passage

Eala Earendel, engla beorhtast,

ofer middangeard
monnum

sended,

and soSfsesta sunnan torht ofer tunglas, of sylfurn Ipe symle

i.e.,0

leoma

tida J?u

gehwane inlihtes !
super

jubar, angelorum
ex

splendidissime,

orbem

terrarum

hominibus
tempore

solis, supra stellas lucide, qui omni misse, radie vere te ipso luces ! Mary or Christ is here addressed under
name

of the constellation; I am only in doubt as to drentil the right spelling and interpretation of the word ; an OHG. implies AS. earendel, and the two would ON. aurvendill, demand the heathen

eyrvendill ; but if we OHG. erentil would compound

1

ON,, orvendill, then AS. earendel, latter part of the seem preferable; The =wentil.1 The firstpart should certainly contains entilstart with

" Pan is the heathens' Whence did Matthesius (inFrisch 2, 439a) get his " Wendel and head bagpiper 1 Can the word refer to the metamorphoses of the flute-playing demigod for the devil, 1 In trials of witches, "Wendel is a name Mones anz. 8, 124.

376
be

HEROES.

else ON", or, gen. b'rvar (sagitta). in a tale in Saxo Gram., p. 48, a Horvendilus occurs films Gervendili, and in OHG. Kerwentil a name (Schm. 2, 334) fuld. 2, 106), and Gerentil (Trad. agrees better and as geir (hasta)

either ora, Now, as there

earo

or (auris),

with
mand
reason

or our

than with eyra

assent j1
a

the (auris),

second

too
an

sight of the complete I think Orentil's father deserves attention of the name. Eigil is another old and obscure name, borne for instance by who died in 822
1, 95. (Pertz 356.
2, 366.
are
we

interpretation may com legend would explain the

abbot of Fulda Trad. fuld. 1, 77-8.

122).

In the Ehine-Moselle

singular Eigelsteine,Weisth. 2, 744 Aegles burg (Aylesbury), Acgles ford the names

country In AS. (seeSuppl.).2

the

find

Aegles (Aylesford),

J)orp ; but
was

Can
us,

back to Eigil presently. Possibly Orentil in expeditions the thundergod's companion against giants. the story of Orentil's wanderings possibly be so old amongst
come we on
are our

I shall

that in Orentil and Eigil of Trier Tacitus places and Laertes whom names shew nothing in common.3
Far-famed heroes
were

to look for that Ulysses

PJiine

(p. 365)?

The

Wieland

and

legend is second to none in age or celebrity. Witugouwo the Goths already sang, OHG. of whom

Witticli* whose rich Vidigoia (Vidugauja)

well as in either form
as

Witicko,MHG.

Witcgouwe

and

Witege, AS.

Wudga,

silvicola, from the Goth, vidus, OHG. (lignum, witu, AS. wudu leads us to suppose a being passing the bounds of human silva), nature, a forest-god. Frau Wachilt, a mermaid, is his ancestress, he takes refuge in her lake. At the head with whom of the whole is placed king Vilkinus, named race as the Latin after Vulcanus termination shews, a god or demigod, who must have had another name, a gigantic and German and who begets with the merwoman Vadi, AS. Wada son Exon. 323, 1), Wato, so named I OHG. (Cod. suppose because, like another Christopher, he ivaded with his child
on

his shoulder
1

through

the Grcenasund

where

it is nine

yards

so Uhland it : in Groa Tie sees the (On Thor, p. 47 seq.) expounds in Orvandill the Even the tale in blade. the of the crop, sprouting of growth Saxo he brings in. 2 The false spelling Eichelstein (acorn-stone) has given rise to spurious legends, Mones anz. 7, 368. 3 I have hardly the face to mention, that some make the right shifty Ulysses father to Pan, our Wendel above. 4 The stillunprinted M.Dutch poem, De kinderen van Limburg, likewise mentions Wilant, Wedcge and Mimminc,

And

EIGIL.

WITICHO.

WATE.

WIELANT.

377

Falster and Moen) ; the Danish hero Wate in Gudrun is identical with him ; the AS. Wada is placed toward Helsingen. Old English poetry had much to tell of him, that is

deep

Zealand, (between

boot Guingelot,' and a place in Northumberland is called Wade's gap ; Wsetlingestret could only into connexion be brought him, if such a with spelling as
now

lost : Chaucer

names

Wades

Wsedling
through dwarfs,

could be made the

sea

good.

"

Now, him

that

son,

whom

Vadi

carried

to apprentice

to those

was

Wielant, AS.

Weland,

Welond,

cunning smiths the ON. Volundr, but in

the Vilk. saga Velint, master of all smiths, and wedded to a swanHervor The rightful owner maiden of the boat, which -alvitr. English tradition ascribes to Wada, seems to have been Wieland ; the Vilk. saga tells how
tree, and

he

timbered

Lamed seas. sailed over forged for himself a winged garment, and took his flight through the air. His skill is praised on all occasions, and his name coupled V ilk. 24. Witeche, he son the with every costly jewel, saga cap.
had by Baduhilt, bore
a

boat out of the trunk of a in the sinews of his foot, he

a

hammer

honour
among

of his father ; during

and tongs in his scutcheon in lasted the Mid. Ages his memory

's houses,1 smiths, whose workshops were styled Wieland and or the set up perhaps his likeness was painted outside them; ON. hus 'Volundar translates the Latin labyrinth; a host of
'

similar

associations
we

must

in the

olden
names

times

have

been

generally

diffused, as
MB. (pit),

learn from

13, 59 ; Widantes 29, 54

of places : gruoba heim, MB. 28a, 93 (an. 889); WielanWidantes

tanna

Welantes

tis dorf, MB. 188.

(an.1246);
Wielandes
names

471

(an.1280);

brunne, during
human

MB.

MB. 28b, (firs), 31, 41 (an. 817).

The multiplication
admit

of such

of their being

derived from

long centuries does not inhabitants. The Dan.

Velandsuit

Icel. (-wort),

Staid. 2, 450

Velantsurt, is the valerian, and according to Wielandbeett the daphne cneorum. Tradition would

doubtless extend Wieland's

also gets

dexterity to Wittich

the credit of the boat, and in the healing art. In Sasm. 270a, bcekur ofnar volundom artificiosecontexta, and any artist might be called
'

and to Wate, who Gudrun-lay of the

'

are a

stragula

volundr or A is in Beow. OHG. hregil) wielant. gorgeous coat of mail (hrsegel, 904 Welandes geweorc. JElfred in Boe'th. 2, ;7 translates fidelis
Juxta donrnm Welandi conf. Haupts zeitschr.2, 248.
1

fabri, Ch. ad arm. 1262 in Lang's reg. 3, 181 I find also Witigo faber, MB. 7, 122.

378
ossa

HEROES.

Fabricii

Wdandes
brought

wisan f]?aes b"m); evidently

to his mind

Welondes* (metrically: goldsmiSes ban lay in Fabricius the idea of faber which the similar meaning of the Teutonic name,

Weland
appears Gramm. is wll, broken
or

being

itself smith in general. For the name to contain the OK list), viel (ars, vel re^i/i/,OHG. 1, 462, and smiSvelar meant artes fabriles ; the AS. form better wil, Engl. wile, Fr. guile; the OHG. wiol, wiel (with
a

cunning

vowel)is no

longer to be found.

But

further, we

must

pre

suppose a verb wielan, AS. welan (fabrefacere), whose pres. part, wielant, weland, exactly forms our proper name, on a par with wigant, the error werdant, druoant, "c. ; Graff 2, 234 commits of citing

Wielant

to do than the root lant, with which it has no more heilant (healer, The OFr. Galans (Heldens. 42) seems

under

saviour).

to favour

the ON", form

Volundr

[root val]since

Veland

would vala
seems

rather

have

led to
a

(nympha) is

Fr. Guilans ; possibly even a the ON. Wieldrud kindred word ? An OHG. name
"

the very thing for a wise-woman. significance in the hero's name

in the

This development finds

an

of

an

intrinsic

striking similarity of the Erichthonius Daedalus. As and

Greek

confirmation unexpected fables of Hephaestus,

offers violence to Hephaestus lays a snare -for to BooVildr), Beadohild (Volundr so to order weapons of him ; both Hephaestus Athene, when she comes

Weland

and Volundr

punished with lameness, Erichthonius too is lame, does the and therefore invents the four-horse chariot, as Volundr boat and wings. One with Erichthonius are the later Erechtheus
are

and his descendant Daedalus, who invented various arts, a ringdance, building, "c., and on whose wings his son Icarus was soaring l is SalSaXos, ScttSaXwhen he fell from the clouds. But Aa"dkos
of art, and list lost Sai"aXXew the same As our the Engl. as our [like wielan. has degenerated from its original sense of scientia cunning and craft] to that of calliditasand fraus, and vel has both meanings, it is not
eo9,

cunningly

wrought,

Sat'SaX/ia(like a work dydX/jio)

surprising that from the skill-endowed god and hero has proceeded deformed deceitful devil (p. a 241). The whole group of Wate, Wielant, Wittich are heroes, but also ghostly beings and demigods

(seeSuppL).
The Vilkinasaga
1

brings before

us

yet another smith, Mimir,

by

reduplication like TratVaXof, TrauraXods "c. ; quere conf. XcuXa^-, //.al/za",

tortus, arduus, irainaXXeiv tor-

WELAND.

MIMI.

379

whom
up
"

not only is Velint instructed in his art, but Sigfritis brought

He is occasionally mentioned in another smith's-apprentice. the old (Heldensage, pp. 146-8) the later poem of Biterolf,as Mime ; Mimi have grown OHG. deeply into our even more an must
language

(MB.
women's

well as legend : it has formed a diminutive Mimilo 28, 87-9, annis 983-5), Mimihilt are and Mimd^Mimidrtit,
as

names

fuld. 489. (Trad. in

Cod. lauresh.

211);

the old

name

of

Mlinster

Westphalia

was

J/^migardiford, J/^migerneford
335 ; the

to (Indices

Pertz 1. 2), conf. Jf"?7ugerdeford in Kichthofen

Westphalian

Minden
on

was

Memleben proper
names

the Unstrut indicates

a

1, originally Mimidxrn. (Pertz The great number Mimilobat

368), and
of these

mythic being, to which Memerolt (Morolt him 111)may also be related! The elder Norse tradition names In one place, justas often, and in several different connexions.
"

Saxo,

p. 40,1 interweaves
a

Mimingus,
into jewels, thinking, The

'

'

silvarum

satyrus

and and the

possessor of Hother, and

sword and this, to my

myth of Balder fresh light an throws the

however

(wood-god) above. vidugauja

Edda

gives

higher

he has a fountain, in which wisdom position to its Mimir: and lie hidden drinking it he is the understanding ; of every morning, intelligent of men, us wisest, most and this again reminds of Wielandes brunne To Mimisbimmr came Oolnn and desired a
' '.

drink, but did not

pledge, and hidden for Oolnn accounts

receive it till he had it in the

given

fountain

of his eyes in 4a. Sn, 17); this (Ssem.

one

one-eyed (p.146). In the Yngl. saga to the Vanir, who cap. 4, the Ases send Mimir, their wisest man, But OSinn spake cut his head off and send it back to the Ases. his spells over the head, that it decayed not, nor ceased to utter
speech ; and Oolnn- holds
conversation

being

advice, conf. Yngl. saga cap. 7, and know whom the Voluspa means by Mmameidr
109a

he needs with it, whenever Srem. 8a 195b. I do not exactly

Mimis

syni-r

Ssem. (sons),

8a ;

implies

nom.

distinct from Mimir As, but

whom
an

Bragr (conf. with

be gen. Mima, and may and Bragi, p. 235). Mimir is no

"

Mimi

of the an make sum-total of wisdom, possibly older later fables degraded him into a wood-sprite or clever nature-god ; His oneness smith. with heroes tends to throw a divine splendour

exalted being
use,

whom

the Ases

hold

converse,

they

1 P. E. Mullet's ed., p. 114, following which I have set aside the reading Mimringus, in spite tand. of the Danish song of Mimering

380
on

HEHOES.

a yet forgotten Mimes 2, 316-7), harad and Tingas socken in (Arvidsson and in Konga inhabited according to the legend Smaland there lies a Mimes

them.

Swedish

folk-song

has

not

sjo,

Perhaps some by neckar (nixies), ibid. p. 319. of the forms quoted have by rights a short i, as have indisputably the AS. mimor,
meomor,
our

Low

gemimor German

(memoriter (memoria tenere), mimerian notus), Brem. wtb. 3, 161, and (day-dreaming), mimeren
a verb might assume above ; so that we Then the analogy of the Latin memor and Mi^as, to bring in the giant and centaur

the Memerolt,

Memleben

meima, maim, minium. Or. fjbifjieofjLai allows us

i.e., the wood-sprite again According to the Edda

(seeSuppl.).
Volundr (Sxm. 133),
'

had
sons

two

brothers

SlagfiSr and Egill, all three

synir

Finnakonungs/

king, whereas the saga transplanted to the North Or can makes its Vilkinus a king of Vilkinaland.
as

of a Finnish from Germany

be taken

Finna

the gen. of Finni, and identified with that Finn Folcwaldansunu is better Slagfinnr, but SlagfiSr might seem on p. 219 ? wing, see ch. XVI, Walachuriun).All explained as Slagfio'Sr(flap=

three

that chiefly married valkyrs, and Egill, the one The Vilk. saga, cap. 27, here, took Olrun (Alioruna). us concerns kalla brother Eigill : likewise calls Velint's younger ok ]?enna

brothers

'

menn

OlrAnar

Eigil,'1but

the bride is not

this form

Eigill agrees with the OHG, ON". Egill, dat. Agli, for the dat. of Eigill would have been Eigli. he famous Well, this Eigill was a archer ; at Nidung'a command littleson, and when the king apple off the head of his own for, replied that they were asked him what the other two arrows intended for him, in case the firsthad hit the child. The tale were shot
an

otherwise alluded to ; Eigil on p. 376, not with the

of this daring shot must have been extremely rife in our remotest places, and always with features antiquity, it turns up in so many imported into Scandinavia in As the Vilkinasaga was of its own.
the 13th century, the story that of Eigill
was

certainly

diffused in
in

Lower

Germany
knew

before

date.

But
as

Saxo

Grammaticus

Denmark

told of Toko and king llarald Gorrnsson, with the addition, wanting in Eigill,that Toko
century,

it in the 12th

Peringskiold translates * Egillus Sagittarius,' and Eafn ' Egil den trafis fende,' but this was story. Arrow merely guessed from the incidents of .the to have been the contrary, Eigil's son, does seem not 61, but or ; Orentil on from the arrow. named
1

EIGIL,

TOKI.

HEMING.

TELL.

381

The Icelanders after the sliotbehaved like a hero in the sea-storm. too, particularly the lomsvikinga saga, relate the deeds of this Pdlnatold, but not the shot from the bow, though they agree with
Saxo
in making

Harald

fall at last by

Tola's shaft.

The

king's

hand is historical (A.D. the shot at death by the marksman's 992), the apple mythical, having gathered round the narrative out of an to have been in existence must presume older tradition, which we
in

saga of Olaf the it has attached itself another way : Olaf wishing to Saint (-|-1030), EindriSi, essayed his skill against him in man, a heathen convert
the 10-llth centuries. To

the Norwegian

shooting ; after a few successful shots, the king required that EindrioYs boy should be placed at the butts, and a writing-tablet be shot off his head without hurting the child. EindriSi declared himself willing, but also ready to avenge
athletic arts, first swimming, then

sped the first shaft, and narrowly missed the Eindrifti,at his mother's and sister'sprayer, declined tablet, when SigurSarson the shot (Fornm.sog. 2, 272). Just so king Haraldr
any

injury.Olaf

(HarSraSa, -f1066) measured

against an archer Hemingr, and bade him shoot a hazelnut off his Biorn's head, and Hemingr the feat (Mliller's Thattr accomplished sagabibl. 3, 359, af Hemingi 6, Long legend cap. ed. Eeykjavik p. 55), afterwards, the
was

himself

transferred to

Hemming
of

Wolf,

or

von

Wulfen,

in the Wilstermarsch
into the
sea, was

Hemming banished
the
same

1472, and
the king

Holstein, where the Elbe Wolf had sided with count Gerhard in by king Christian. The folk-tale makesHarald, and Hemming
as

of Wewelsflet empties itself

do

as

Toko
a

an

old

painting of Wewelsflet church represents the archer on with bow unbent, in the distance a boy with the apple on the
arrow

meadow his head,

the middle of the apple, but the archer has a second between his teeth, and betwixt him and the boy stands a wolf, perhaps to express that Hemming after his bold declared a wolf's head.1 answer Most was appropriately did the passes through mythus

the emancipated soil of Switzerland : In Tell, compelled by Gessler, achieved the 1307, it is said, Wilhelm same the courageous old master- shot, and made speech ; but the
rear
on

its head

toward the 16th century,2 evidence of chroniclers does not begin till
Milllenhof, Schleswigholst. prov. berichte 1798, vol. 2, p. 39 scq. Schleswigholst. sagen no. 66. 2 I suspect the genuineness alleged to be by Heinrich von of the verses,
1

382

HEROES.

Of the shortly before the first printed edition of Saxo, 1514. be the slightest unhistorical character of the event there cannot doubt. The mythic substratum of the Tell fable shews itselfin an Upper
Ehine legend of the 15th century

(inMalleus
immediately

malef. pars 2 preceded the

cap. 16, de sagittariis maleficis) which

firstwritten record of that of Tell : Fertur de ipso (PuncheroJ, quod de sue cum artis capere voluisexperientiam optimatibus, quidam
posuit, et pro signo sine super birretum pueri denarium, sibique mandavit, ut denarium facturum Cum id se birretoper sagittam amoveret. autem maleficus difficultateassereret, libentius abstinere, ne per diabolum sed cum
set, eidem proprium

filium parvulum

ad metam

seduceretur sagittam
unam

in

sui interitum;

verbis

collari suo circa collum denarium a birreto pueri sine omni supponens Quo viso, dum ille maleficum interrogasset, imposuisset ? occidissem,
' '

principis inductus, immisit, et alteram balistae

tamen nocumento
'

excussit.

cur

respondit,
me

sagitta altera This shot meam ws ut vel sic mortem vindicassem transfixissem, must have taken place somewhere about 1420, and the story have Beside the got about in the middle part of the 15th century. have also an narratives, Norse and German, we above-mentioned

cum

mori

per si deceptus fuisset, necesse subito

sagittam collari diabolum pueruin

cum
'.

"

Old English

one

to shew

in the Northumbrian

Adam Bell, Clym men, merry of the like the surname Cloudesle ; this last,whose Christian name, of the first, reminds one of Tell, offers in the king's presence to set an apple on the head of his son, seven years old, and shoot it off at
120

ballad of the three William Clough, and of

paces*- The

arrow

sped

from

the bow, and

I suppose that Aegel's skill in archery would Anglo-Saxons ; and if we may push Wada, Weland to have up into our heathen time, Aegel seems
The whole myth shows signs of having deep

cleft the apple. to the be known

and Wudga
an

far

equal claim.

and widely extended

on

in his book known 1315, which Carl Zay has made Zurich 18(77, p. 41 : Dum telum crudele coruscat pater in puerum Tellius ex jussu, saeve tyranne, tuo, fatalisarundo : figit non natum, poinum,

Hiinenbergof

Goldau,

ultrix te, periture, petet. altera mox Hiinenberg is the same shot a who, before the battle of Morgarten, he was 2, Miiller his Swiss to arrow billet on over the (Joh. 37), warning Winterthur are himself. Justinger and Johann von therefore a bowman silent Etterlin Petermann Russ Melchior Tell 1507) (completed (t 1499)and ; about were the story to writing. the firstwho committed

H.

von

TELL.

EIGIL.

383

It partly agrees tells us, that Sarpedon,

roots.

when

without the Lycian

with what Eustathius on II. 12, 292 a hero of the blood of Zeus, was made have to a his breast stand up and child ring shot off to him, an action which entailed the acquisition injury of
even

kingdom

Suppl.).1 (see
of particular heroes"
our

With

these specimens

crumbs

from

the
as

richly furnished table of there

are

antiquities
"

stillsome

reflections of

more

I will content myself, general kind to be made.

I started with saying, that in the heroic is contained an exalting into divine, originally however nature and refining of human founded on the affinityof some Now race. god with the human is a copy of the father as procreation is a repetition, and the son

(for which
for image
to
a

reason

our avaro

and

certain extent least some In this sense of the qualities that distinguish the god. the hero appears as a sublimate of man in general, who, created after the gods,
even

language with a profound meaning has avara for ; so in every hero we may assume child) incarnation of the god, and a revival of at an

image

of God,

cannot

but be like him.

But

one amongst another, reproduce themselves, force of plurality has radiated out of the primary One (p.164), it follows, that the origin of heroes must

since the i.e., their

a

single very difficult

be

similar to that of polytheism altogether, and it must be a to distinguish between the full-bred matter in any particular case divinity and the half-blood. If heroes, viewed on one side, are deified men, on they may the other hand be also regarded as humanized to the same thing, whether we gods ; and it comes say that the

the god has attained a semidivine nature, or that the god born again in him retains but a part We are entitled to see in individual heroes of his pristine power.
son or

grandson

begotten by

precipitate

offormer gods, and

mere

divine essence wider circle, of the same out into a number Suppl.). of gods (see

continued extension, in a which had already branched

This proposition can the more readily be demonstrated from the themselves popular faiths of Greece and Germany, which commit to no systematic doctrine of emanation and avatara, as in these
Similar legends seem to live in the East. In a MS. of the Cassel library the representation of an archer taking containing a journey in Turkey, I saw aim at a child with an apple on itshead.
1

384

HEROES.

religions the full-blooded animalism the more richly for that very reason. in the end

of heroliood developed itself While the Indian heroes are

becomes Vishnu, reabsorbed into the god, e.g.,Krishna heroes an irreducible dross there remains in Greek and German of humanism, brings into harmony more them the which with

historical ingredients of their story. Our hero-legend has this long while had no consciousness remaining of such a thing as incarna tion, but has very largely that of an apotheosis of human though
god-descended Herakles
virtue.
can never

with Zeus, yet his deeds remind us of those of his divine sire. Some traits in Theseus allow of his being compared to Herakles, others to Apollo. Hermes was the
one son

become

of Zeus

by

Maia, Amphion

by Antiope,

and

the two

brothers,,

the full and the half-bred, have

can

something in common. In Teutonic hero-legend, I think, echoes of the divine nature frequently ; the Greek gods stood be distinguished still more

to the last, and heroes could be developed by the side of unshaken But when once the Teutonic deities encountered Christianity, them.

there remained

only

one

of two

ways

open

to the

fading figures

faith, either to pass into evil diabolic beings, or of the heathen The Greek heroes dwindle into good ones conceived as human. of the Teutonic a all belong to the flowering time of paganism;
a and poverty-stricken attenuation part at least might well seem dare to former fainter reproduction of the gods, such as could still Christian shew its face after the downfall of the heathen system.

opinion in the Mid. Ages

guided matters into this channel ; unable it did not longer with godhood, where to credit the gods any In the Edda the transform them into devils, it did into demigods. he says, cap. 6 : too, when aesir are still veritable gods ; Jornandes
'

mortuum
'
"

(Taunasem regem)

Gothi

inter
"

numina

populi

sui

that there assumes be this Taunasis Gothic or Getic coluerunt he regards as only victorious Gothic gods, but the anses were line heroes exalted into demigods ; and in Saxo, following the same Heraklean find that Balder (who exhibits some of thought, we himself, have features, v. supra p. 22G-7), and Hother, and Othin heroes.1 This capitis deminutio of the gods brought sunk into mere
' Hengest In the AS. Ethel wcrd p. 833 we et Horsa, hi nepotes read : deum honorantes, fuere Woddan quern post infanda dignitate ut regis barbarorum, humanitas sarpc sive virtutis, ut sacrificium obtulerunt pagani victoriae causa were Malmesbury's Win. hoc quoted words similar of videt'. quod credit

HEROES.

385
were

them

nearer

to heroes, while the heroes

cut off from

have got mixed the two must much mist of legend ! Yet in every case where bodily descent from the herohood is the more ancient, and gods is alleged of a hero, his really of heathen origin. deification ; how Among which
a

absolute up in the

the

heroes

themselves

there

occur

second

births, of shew
renews
a

fuller account

certain resemblance himself in a hero, so

will be given further on, and which As a god to the incarnations of gods. does an elder hero in a younger.

Beings
now

to gods and of the giant brood, uniting themselves now between to heroes, bring about various approximations these

two.

We

have

seen

how

NiorSr
seem

and Freyr identical, as do Heimdall

is made

in the genealogy of Inguio, firstOSinn, then interweave themselves : NiorSr and Hadding
and Eigr, but in NiorSr and Heimand Eigr the hero. prominent, in Hadding with

dall the god Irmin appears

connected

Wuotan

Herakles

approach each other, and Baldr is conceived of as divine, Basldseg

Ares and as and Zio, just Odysseus resembles Hermes.

as

heroic.

In Siegfried is

' denm esse delirantes\ Albericus tr. font. 1, 23 above, p. 128 ; he also says ' himself A.D. thus : In hac generatione decima ab incar(after 274) expresses nutione Domini regnasse invenitur quidam Mercurius in Gottlandia insula, quae imperium, a quo Mercuric, qui est inter Daciam extra Romanum et Russiam '. Woden dictus est, descendit genealogia Anglorum Much et rnultoruin aliorum in the same Snorri in Yngl. Form. 14 0"5inn 13. the way saga and represents as from Asia, who by policy secured the a come liofftinc/i and herma"r ' worship of the nations ; and Saxo p. 12 professes a like opinion : ea tempestate cum Othinus quidam, Europa tota, falsodivinitatis titulo censeretur,' "c. What conf. what he says p. 45. other idea could orthodox Christians at that time form of the false god of their forefathers ? To idolatry they could not but impute wilful deceit or presumption, being unable to comprehend that some heathenism. thing very different from falsified history lies at the bottom of As little did there ever exist a real man and king OSinii (let alone two or as a But the affinity of the hero nature real Jupiter or Mercury. three), with the divine is clearly distinct from a deification arising out of human pride and deceit. Those heathen, who trusted mainly their inner strength (p. like the Homeric heroes TrenoidoTes "ij)"l"i 12, 256), were 6), (II. yet far from Similar to the stories of Nebucadnezar setting themselves up for gods. (erwolte selbe sin ein got, would himself be god, Parz. 102, 7. Barl. 60, 35), of Kosroes N. Cap. 146), (Massmann on Eracl. p. 502), of the Greek Salmoneu-s (conf. and the Byzantine Eraclius, was our Mid. Age story of Imelot aus wiiester Babilonie, ' ' Nibelot ze Barise * der machet cler wolde selve wesen got (Bother 2568) himele guldin, selber wolt ergot justas Salmoneus imitated sin' (Bit. 299), the lightning and thunder Zeus. Imelot to mean of and Nibelot here seem the same Nibelunge thing, as do elsewhere Imelunge (Heldens. 162); I and do not know Nibelunc Amelunc in it be to there a or (see what allusion might
"

Suppl.).
25

386
an

HEROES.

echo of Baldr and Freyr, perhaps of OSinn, in Dietrich of Thorr Ecke the giant and the hero. oscillates between and Freyr. in some Even Charles and Eoland are of their features to be and Donar, or of Siegfried and new-births of Wuotan As for Geat, Sceaf, Sceldwa, for lack of their legends, it is difficultto separate their divine nature from their heroic.

regarded Dietrich.

as

One
are

of gods of distinction I find in this, that the names descriptive, i.e.,indicating from the first their in themselves

badge

inmost

nature

to the

names

ficance will often be wanting, Then, as a over with him. carried his name gods are simple, those of heroes often compound Donar therefore is
a

of half-gods and heroes this signi even the human original has when rule, the
or a

god
also

from his

the first,not

of derived. visibly deified man : his

names

is The reason same character. having made his way out of decisive against that notion of Wuotan into those of the gods. the ranks of men have the advantage Demigods of a certain familiarness to the
appellation expresses

people

bred

in the midst
reverence,

of

us,

admitted

to

our

fellowship, it is

they to whom selves

:

procure As it came standing god.

mecastor
swore

they

prayers and oaths prefer to address them and facilitate intercourse with the higher-

natural to
'

Koman

to

! ecastor

more

the Christians even habitually by particular saints than by God

! edepol !

mehercle I in the Mid. Ages

swear

'

himself.

badly off for information as to the points in which the Hero-worship of our forefathers shaped itself differently from divine
are

We

the Norse authorities have nothing on the proper ; even heroes differed from those subject.The Grecian sacrifices to offered to gods : a god had only the viscera and fat of the beast

worship

presented to him, deified hero must Thus the

einherjar

content and was with the mounting odour; a have the very flesh and blood to consume. admitted into Valholl feast on the boiled flesh

of the boar Ssehrimnir, and drink with the Ases ; it is never said Sn. 42 ; conf. that the Ases shared in the food, Srcm. 36. 42. supra, p. 317. Are we to infer from this a difference in the sacri fices offered to gods and to demigods
?
we can

Else, in the other conditions of their existence,

to that of the gods. many resemblances As Thus, their stature is enormous.
1

perceive

Ares

covered

seven

roods,

Something

like the

names

of the characters in the Beast-apologue.

FIGURE.

387
When
corn,

Herakles

body of gigantic mould. SigurSr strode through the full-grown field of

also
a

has

the godlike the dew-shoe l

even of his seven-span sword was Vilk. saga cap. 166); cap. 22.

seven

found

yards long in Teutonic Wudga

with the upright ears (Veils, saga hair out of his horse's tail was a (ISTornag. saga cap. 8). One thing hardly to ba does occur in an ancient gods, many-handedness,
"

Witege and Kama, and Heime, are always named is said to have been by rights called Studas, together. This Heimo like his father (whom Adelger, some traditions however name
Heima,2 did he adopt its Madelger) ; not tillhe had slain the worm name (Vilk. saga cap. 17). To him are expressly attributed three hands and four elbows, or else two hands with three elbows (Heldens. 257. Eoseng. p. xx, conf. Ixxiv) ; the extra limbs are no exaggera tion (Heldens. 391), rather their omission is a toning down, of the comes original story. And Asprian out with four hands (Eoseng.

hero.

xii).StarkaSr, a famous godlike hero of the North, has three pairs of arms, and Thor cuts four of his hands off (SaxoGram., p. 103); the Hervararsaga (Eafnp. 412, 513) bestows eight hands on
p. him, and the ability to fight with four : dtta handa, swords at once Fornald. sog. 1, 412. 3, 37. In the Swedish folk-song of Alf, ori heathen, is hero there like a thunder ginally Torgnejer (roaring ?),
*

han hade
a

otta hander

1, 12).3 Such cumulation (Arvidss.

of limbs

is also

of the giant race, and some of the heroes mentioned do overlap these ; in the Servian songs I find a three headed hero Balatchko (Vuk 2, no. 6, line 608); Pegam too in the Carniolan mark

lay has found

three

heads
as

(triglave).Deficiency of members
"

is to be

in heroes

handed, Loki

gods : Oftinn is one-eyed, T^r onelame, HotSr blind, and Vi5ar dumb-4 (=Heph?estus?) well
as

Doggskor, Sw. doppsko, the heel of the sword's sheath, which usually brushes the dew : so the Alamanns called a lame foot, that dragged through the dewy This ride through the corn in "it has something grass, toudregil. highly mythic and suggestive of a god. 2 Heimo worm appears to mean originally, though used elsewhere of the for which our cricket or cicada (Reinh.cxxv), (little present heimchen worm) is better suited. A Kaiiing hero Heimo was (Reinh. renowned also named cciv).We find again, that Madelger is in Morolt 3921 a dwarf, son of a mer maid, and in Rol. 58, 17 a smith. 3 In the prophecies of the North Frisian Hertje(A.D. 1400)the tradition of ' den minschen, de den Wehe such monstrosities is applied to the future: leven, wen de liide 4 arme kriegen und 2 par scho over de vote dragen und 2 hode up den kop hebben ! ' Heimreichs It 1819 ; 2, 341. chron., Tondern to may however costume. refer merely 4 Goth, haihs, hanfs, halts, blinds, dumbs.
1

388
so

HEROES.

one-eyed, Walthari one-handed, Gunthari and Wielant lame, of blind and dumb heroes there are plenty. One thing seems peculiar to heroes, that their early years defect, and that out of this darkness should be clouded by some

is Hagano

the bright revelation, the reserved force as it were, should suddenly forth. break Under even this head we may place the blind birth of the Welfs, and the vulgar belief about Hessians and Swabians
and his father Vermund blind ; to him corresponds the double Offain the line of Mercia, and both of these Offas are lame and dumb and blind. According to the vita Offae he was filii,' of hand prirni,Varmundi figure, but continued blind till his seventh year, and dumb some

(p.373).

In

Saxo

Gram.,

p. 63,

is Ujffb

dumb,

'

was the aged Varmund till his thirtieth ; when threatened with in the assembly Offa began to speak. The war, vita all at once hero first Vinered was we Offae (so must at secundi' says,1 the called
'

emend
came

Pineredus), and

was

blind, lame

and

deaf, but

when

he

into possession of all his senses, he was Offa secundus. named Exactly so, in Soem. 14.2a.HiorvarSr and Sigurlinn have a tall hand but hann var jjogull, Only some son, ecki nafn festiz vi5 liann
'
'.

has greeted him by the name of Helgi, does he after a valkyrja to that name. StarkaSr begin to speak, and is content to answer in his youth (Fornald. too was ];ogull and Halfdan was sb'g.3, 3G),
the heroism of p. 134) ; just as slow was stupid (Saxo, reckoned Dietleib in unfolding itself (Vilk. and that of Iliya in saga cap. 91), Our nursery-tales take up the character as the Kussian tales. lives dscherling, aschenbrodcl, the hero-youth : (cinderel) askcfis inactive and despised by the kitchen-hearth or in the cattle-stall, I the right time comes. out of whose squalor he emerges when do
not recollect any

instance

in Greek

mythology been

of this exceed

ingly favourite feature of our Unborn children, namely

folk-lore.
those

that have

cut out

Such was the famous womb, usually grow up heroes. Ptustem in Ferdusi, as well as Tristan according to the old story in Eilhart, or the Russian hero Dobruna Nikititch, and the Scotch

of the Persian

Macduff.
vows

But

Volsungr

concerns

us

more,

while

his mother
1

yet unborn, who, after being before she died (Volsungas. cap. 2.
vitae Offae prirni ct sccuncli
are

spoke and made cut out, had time to kiss

who

5).

An

obscure

These remarkable Matth. Paris, pp. 8, 9.

printed after Watts's

AFFLICTED.

UNBORN.

389

passage in Fafnismal 6borinn; and in one an

'

to designate 187a)seems (Saem. as difficult(Beow. 92), may not

SigurSr also the 'umbor-

wesende

which

I took

in

unbor-wesQude, Landnamabok

to intimate

4, 4

has

an

p. 370, stand for that Sceaf passed for an unborn ? The Uni hinn oborni (m.), 1, 10 an and
a

different

sense

on

into prophetesses, also come Our Mid. Ages tell of an unborn hero the world the same way.1 Hoyer (Benecke's Wigalois, p. 452) ; in Hesse, Reinhart of Dalwig

Ulfrun in oborna

(f.) ; for

wise-women,

was

known

as

the

brought
As

to maturity

unborn, being, after the in the stomachs of newly

caesarian

operation, swine.2
us
:

slaughtered

early as the tenth century, Eckhart Infans excisus et arvinae porci recens

of St. Gall
erutae,

informs

ubi

incutesceret, baptizatur
et

involutus, bonae
Purchardus

indoiis

cum

in

brevi

apparuisset, this is the

nominatur

(Pertz2, 120);

Burchardus

ingenitus, afterwards abbot of St Gall. One Gebehardus, deex functae matris Dietpurgae in the Chron. utero excisus, is mentioned

Petershus.
testantur

To

such

talibus excisis literae remark : De fuerit, felices in mundo habeantur. quod, si vita comes be applied, their extra the common cannot standard

p. 302, with

the

ordinary and

and Zeus.

into the world gives presage of a higher destiny. Not unlike is the Greek myth mysterious of Metis Tritogeneia : the virgin goddess springs out of the forehead of
manner

of coming

horse
mean,

'

HloSr being born with helmet, sword and about is explained by the Hervararsaga, p. 490, to (above, p. 76), that the arms the hero were accompany and animals which phrase born
a

The

'

forged and
speak of

at the time

of his birth.

Schroter's Finnish

Eunes

born armed: this reminds us of the child that was superstition about lucky children being born with hood and helmet It

(see ch. XXVIII).

when

noticed about scarcely born, when

was

unwashed and uncombed. Kerstin after long gestation : the newborn son born daughter knows combs his hair, the new
silk. whom Another combs

the gods (p. 321),that Balder's brother, but one night old, rushed to vengeance, This is like the children born of liten gets up directly and how to sew at once
sons, one

her give birth to two version makes his yellow locks, the other draws his

sword,

of both

equipped
1 2

for swift revenge

(Svenskafornsanger

2,

254-6). Here

Nordfries. chr. 2, 341. Heimreich's Zeitschrift t'iir Hess, gesch. 1, 97.

390

HEROES.

combing and not combing seem born child speaks ; Norske new As
the birth of beloved

to be

the

same

characteristic. A by

eventyr 1, 139. kings is announced

to their people

joyful phenomena,

holds good and their death by terrible,the same Their generosity founds peace and prosperity in the of heroes. a period of bliss ; in the year was Froffis reign in Denmark land.
trees bore twice, election the birds bred twice, and be gleaned out of his saga, cap. 24. about which beautiful songs may born, eagles cried, and holy waters On the night that Helgi was

of

Hakon's

streamed from the mountains, Sa3m. 149a. like impetuous, Sigurd's walk and manner of appearing was he first approached the burg of Brynhildr, that of a god ; when
'iorft diisaol ok opphimin,' earth shook and heaven, Sffim. 241b ; we are 324), and of Brynhild's laughing, as of that of the gods (p. told : hlo, beer allr dundi,' she laughed and all the castle dinned, deeds and A divine strength reveals itself in many Ssem. 208*.
'

movements

of heroes.
or

Donar,

perhaps

Dietrich'sfiery breath may be suggestive of goebe fiur als only of a dragon : ob sin atem
'

eines wilden A

trachen,'

137, 18). (Parz.

of the hero

widely prevalent mark "byleasts,or fed ly birds. A

hind

exposed, Vilk. saga 142 ; a she-wolf her four blind Romulus Dieterich (like and Remus) together with fellowship The same of Wolfdieterich. whelps, hence his name
with whelps
as seems

is their being suckled offers her milk to SigurSr when infant gives suck to the
race

imputed

to the

beginnings

of the

Goths

and

the woodpecker food to the sons of Mars, and we have also, that Bee-wolf, brought as to know the Swabians come special devotees of Zio (p.199).

Swabians,

to those of the Romans

373); (p.

but

The Vuk

Servian hero Milosh

Kobilitch

was
on

2, 101 ; does that throw

light

suckled by the OHG.

mare

(kobila),
of abuse

term

like offensive meaning A merihunsun, zfigiinsun (RA. 643) ? lurked in the Latin lupa.1 But it is not only to sucklings that the god-sent animals appear ; in distress and danger also, swans, heroes, to render ravens, wolves, stags, bears, lions will join the figures in the scutcheons them assistance ; and that is how animal to be accounted for, in many cases and helmet-insignia of heroes are though they

may

arise from

other

causes

the too, e.g.,

or

ability of
swan.

certain heroes to transform

1

themselves

at will into wolf

Fils de truie ; Garin 2, 229.

NURSED

BY

ANIMALS.

391

coat, betokens another supernatural wing, the swan's heroes share with the gods (p. the power 326), of quality which his has Perseus Greek the flying. As Wieland ties on swan-wings,

The

sivan's

talaria,Ov. met. 4, 667. 729, and the Servian Eelia is "winged shoes, being in possession of krilo and okrilie called kriliit(winged), A piece of the wing Vuk 2, 88. 90. 100. (wing and

wing-cover),
in
women

remaining, or higher nature. The

swan's

foot, will at times

betray

the

superhuman

quality

of heroes

(luminum
auga.

234.

micatus, The golden teeth of gods and heroes have been spoken of, p. born with a star on the forehead, In the marchen sons are vibratus, oculorum

shines out Saxo Gram.

of their eyes i 23): ormr

Kinderm.

96.

Straparola 3, 10. The

4, 3 ;

head, Pentam. their heads

and helmets : to constellations being set in the or 323), encircling the head (p. In some cases the heroic form is disfigured by animal sky. peculiarities, as Siegfried's by his horny skin, and others by a
have heroes with hedgehog spikes. scaly ; the marchen down to us, must of the Merovings, imperfectly handed
on

golden star falls on the fore Dioscuri had a star or flame shining on have this may reference to the rays
or
a

The

legend

be founded

Clodio the son When of Faramund of the kind. something down from to the shore, to cool themselves with his queen went
the sultry the
waves,
a

summer

heat, there

came

up

monster

(sea-hog ?)out
queen.

which
son

seized and overpowered

the bathing

of She

then bore Merovig,

and Theophanes Merovings.1

of singular appearance, who was his descendants, who inherited expressly

therefore named

peculiarity, declares, that the Merovings

the

called KpicrrdraL and rpf^opa^draL, because all the kings of the backbone that house had bristles down (pd^s),like swine.
were

stillfind in Eol. 273, 29, where among heathens,

We

it is true they

are

enumerated

di helde

von

Meres ;

vil gewis sit ir des, daz niht kuoners mac sin : dem rucke tragent si borsten an

sam

swin.

The derivation of the have some connexion

1

name

is altogether unknown. Can it possibly with the boar-worship may of Fro, which

92.

.p.

Fredegar's epitome (Bouquet 2, 396), and Conradus Ursperg., Arg. 1609, Per contra, Mullenhoff in Haupt's zeitschr. 6, 432.

392 have 5368

HEROES.

been

the Franks ? Lampr. Alex. especially prevalent among ime bevangen al mit swtnes bursten (see also has : sin hut was

Suppl.).
heroes by, is their possessing to know principal mark A succeeding chapter intelligenthorses, and conversing with them. fully, how heathendom saw sacred and will shew more something divine in horses, and often endowed them with consciousness and One indis But to heroes they were with the destiny of men. pensable for riding or driving, and a necessary intimacy sprang up fact of the horses having between the two, as appears by the mere
sympathy The touching conversation of Achilles given them. proper names 19, 400"421) finds a complete and Balios (II. with his Xanthos also parallel in the beautiful Karling legend of Bayard ; compare Wilhelm's

dialogue

with

original with Baucent Baucent (p. 230). In

(58,21"59, 8),in the French 2, 230-1), (Garin and Begon's with the same
Puzzdt
the Edda

horse

(Sasm. ; and "82b) : (231b)

GoSrun,

Skirnir talking with his after SigurS's murder, with Grani

we

have

hnipnaCi Grani )m,drap i gras hofcSi.

for the hero had bestridden him ever might Grani mourn, had ridden him since he led him out of Hialprek's stable (180), the flames (202a), through and carried off the great treasure. folk-songs bring in a sagacious steed Black, Swedish and Danish

Well

with whom

Sv, forns. (Sv. vis. 2, 194. conversation is carried on Artus the horses on 2, 257. Danske vis. 1, 323). In the poems less attractively painted ; but how are naively in the Servian, when Mila
before his death or Marko shoes the steed (Vuk 1, 5), his faithful Sharats (2,243 seq. Danitza 1, 109). In

talks with Mod. Greek

songs

there is

dialogue

1, 138), (Fauriel and similar ones Persian Eastern's p. 224). The Suppl.).1

of Liakos with his horse in the Lithuanian dainos (Khesa

fairy steed

is well-known

(see

If many
or

heroes

are

Siegfried, others human. Our native legend allows

like Achilles carried off in the bloom of life, the limit of the attain a great age, beyond Hildebrand
the years of Nestor

Mongolian

warriors

dying song has

My poor cream-coloured trotter, you will get home alive. Then tell my mother, pray : " full rii'teen had he '. wounds And tell my father, pray : 'shot through the back was he,' "c."

'

HOUSES.

AGE.

393.

StarkaSr is strength, and to the Scandinavian through out a life that runs several generations ; the measured is said to have numbered five Goftmundr near divinely honoured
with

undiminished

In the genealogies that years, Fornald. sog. 1, 411. 442. to us, great length of life is given to the first down have come it is in the Bible also. Snacrr hinn gamli, sprung as ancestors, Kari and Jokull, is said to have attained 300 years, and from

hundred

Hdlfdan

gamli

as

many,

Fornald. sog. 2, 8.
"

The

MHG.

Dietrich's ancestors

years of life each, 340 ; Dietrich of Bern limit, Otnit the

was son

(1869 503, Wolfdieterich

2506) gives Dietwart and

Hugdieterich

poem of Sigeher 400

450, and

Dietmar

is the firstthat reaches only the ordinary The killed when young.1 of Sigeher was

years old, almost like the giants of old. On the other hand, the life of heroes is enfeebled by union Examples females. will be given, with goddesses and superhuman is discussed ; the belief of the Greeks are the valkyrs when

Servian Marko

three hundred

190, to Venus passage of the Hymn expressed in ,a remarkable Aphrodite, fears that he Anchises, after he has embraced where men : shall lead a stricken life (a^e^o?) among

ocrre ryfyverai,

eVel ov /3to#aX/uo5 d Oeals

evvd^erai

him apace, and The goddess does not conceal, that age will come on him if he boast of her favours. that Zeus's thunderbolt will maim The story of Staufenberger and the sea-fairy is founded on similar
notions. Another of gods them.
as

thing in which the condition of heroes resembles that is, that particular local haunts and dwellings are assigned

by preference to bear the name of stone, abodes seem Eigclstein, Gibichenstein, Brunhildenstein, Kriemhildenstein,
; which

Such

Waskenstein

points to sacred rocks

uninhabited

by

men,

1 These in the are undoubtedly genuine myths, that lose themselves deeps of time, however distorted and misplaced Sigeher (OHG. they may be. is plainly the ON. Sigarr, from whom the Siglingar or Siklingar Siguhari) daughter Sigeher's is Sigar's daughter Signy, Siyelint, take their najne ; called but the two are identical. Hugdieterich, who in woman's Hildeclothing woos burg, is one with HagbarSr likewise Habor, Dan. (Sw. Hafbur),who succeeds in his suit for Signy (.Sw. Signil, Dan. Signild), though here the story has a disagree ; but hug and hag, both from one tragic end, and the names root, too, the wife of Wolfdieterich, who in the HelSigeminne support each other. denbuch is the son The part about to Signy. near of Hugdieterich, comes Hugdieterich in the Heldenbuch is throughout uncommonly sweet, and cer tainly very ancient.

394

HEROES.

More rarely we find castle and a primeval, firmly rooted worship. burc, Orendelsal), or hall connected a few times with a hero (Iringes as the notion of a highway ea and burn, oftener way or street ; now,
lies close to that of
we
a

conspicuous the
'

may

well connect

column Herculis

to which

columnae/

the roads led up, the Irmansuli, with

the Roland-pillars, which come we justin those northern upon prevailed latest. As king parts of Germany where heathenism Charles occupies Wuotan's place in certain legends, especially that

of the to him the

furious host,'Eoland, the noblest hero of his court, who is to replace seems almost exactly what Donar is to Wuotan, divine vanquisher JEthelstdn-pillars have been of giants.
'

mentioned,

p. 119.

offers nothing Skeningen, a

It is worthy of note, that, while Scandinavia else that can be likened to the Irmen-pillars, yet at town of Ostergotland, there stood erected in the

marketplace, justwhere Roland-pillars do stand, the figure of a giant or hero, which the people called Thore lang (Thuro longus), practised in former times.1 This figure and at which idolatry was
appears

far

more

likely to belong to the heathen

in

god

than

to any

hero

or

king;

Bavais

in

and probably the column Hainault, from which seven

the market

place of

which

is said to have been

roads reared in honour of

branched
a

off,and king Bavo, had a

(see Suppl.). similar meaning to a widely accepted According

in ch. XXXII minutely sunk from the rocks and
caverns on

more popular belief,examined Spiriting away, certain heroes have

once

fortresses they

inhabited, into

clefts

of the mountains, or into subterranean springs, and are and there held wrapt in a seldom interrupted slumber, from which they issue in times of need, and bring deliverance to the land. That Arminius, Dieterich and Siegfried, here again, not only Wuotan, but such modern heroes as Charles, Frederick Barbarossa and even

Tell

are

named,
on

may
them.

assure

us
a

has settled

It

was

of the mystic Norse custom,

light of myth which for aged heroes, dead

to the world

themselves

and dissatisfiedwith the new Herlaugr up in a hill: thus

into the haugr

(Egilss. p. 7), and

order of things, to shut with twelve others goes Eticho the Welf, in like manner

by twelve accompanied Scherenzerwald, where

i

in the nobles, retires into a mountain one no could find him again (Deutsche

mans

De Olaus Magnus J4, 15. Stjernhook, beskrifn. 6'fverOstergotland, Norrkoping

jure Sveon.

vet., p. 326. 1, 190. 1760.

Brooc-

ABODES.

395
and Frederick, like King

sagen, Arthur

no.

518).

Siegfried, Charles

with their host. of the Britons, abide in mountains lastly, that the heroic legend, like the divine, Be it be remarked

of running into triads. Hence, as OSin, Vili, Ve, or Har, times without lafnhar and Thriol stand together, there appear three heroic brothers together, and then also it commonly number is fond happens,
success.

that to the third

Arpoxais sword

the greatest faculty of So in the Scythian story of the three brothers Leipoxais, 4, 5): a golden plough, yoke and (Herod. and Kolaxais
one

is ascribed

having

fallen from

heaven,

second
them

tried to seize them, off. The

same

the eldest son when and the the gold burned, but the third carried in many inarchen.

thing

occurs

CIIAFTEB

XVI.

WISE

WOMEN.

to the gods is very different from that of relation of women because men found famous houses, while a woman's men, alone can family dies with her. The tale of ancestry contains the names of heroes only ; king's daughters are either not named in it at all,or

The

disappear
For the

again
same

as

soon we

as

they

have

been

introduced
but
not

as

brides.

reason

hear

of deified

sons,

daughters almost
to

; nay,

always

the marriage in the birth of

of mortals There sons.

with
are

of deified issues immortals

no women

therefore

be placed by the side of the heroes, whom in the preceding chapter we have regarded as a mixture of the heavenly and earthly distaff establishes no : the natures claim to immortality, like the To the woman idle in battle, busy in the sword. and the bondman, house, the Anglo-Saxons very expressively assigned the occupation of weaving peace : heroic labours suited men.

forfeit here, is amply made up to them In lieu of that distinct individuality of parts in another sphere. often falls without effect in the story given to heroes, which ,_thfiy have general duties assigned them of momentous and lasting influ But
that which
women
ence.

long range
men

of charming

or

awful

half-goddesses mediates

and deity : their authority is manifestly greater, their impressive, than any reverence paid to heroes. There worship more are women not, strictly speaking, any heroines, but whatever among to heroes appears more "answers elevated and spiritual. Brunhild
above Siegfried, and the swan-maid she unites herself (seeSuppl.).
towers

between

above

the hero to whom

In other mythologies also it is observable, that in the second rank of deities female beings predominate, while the firstis reserved
almost spoken exclusively
of
come

for the

male,

but

the

divine

heroes

we

have

accounted

in the third rank. I have on p. 250 partly for the longer duration of the tradition of several goddesses only

WISE

WOMEN,

^97
more

by its having leftmore

on

abiding, because in these

endearing, impressions

the mind of the people. There is no harder problem

investigations, than to, dis

god's wife

tinguish between
must

unmarried be be to One who Hel. cannot shown either wife goddesses ; e.g., or daughter stands in a dependent relation to of a god, and who Yet higher divinities, is a half-goddess. such a test will not
always
serve,

Every goddesses and half-goddesses. ipso facto pass for a real goddess ; but then there are

where

for the very reason the boundary-line harder

to

has been imperfectly preserved ; mythology that half-goddesses stand higher than half-gods, between them and the class of great gods is
a

hit.

The

divine promoting upper hand among in hero-worship, to occur seems

be disturbed, by particular races line may beings of lower rank, whose got the worship thing them, to a higher; it is true the same but not
so

often.

The
roughly
men

mission

and thus:

functions
to

of half-goddesses

then

may

be
to

denned

the

upper

gods

they

are

handmaids,

revealers. heathenism, that women, It is a significant feature in our not Here Jewish men, are the and Christian selected for this office. foretell,angels or saints from view presents a contrast : prophets
announce

heaven

and

and Teutonic
the

gods
way

German

of God ; but Greek commands To both male and female messengers. employ a of thinking, the decrees of destiny assume
execute

the

greater sacredness

in

good
even

as

in the mouth well as bad sense

a

of

woman,

soothsaying
a

is peculiarly

women's

and sorcery gift, and it

may

be

virtues and tendency

this has

thing, that our language personifies part of the same If human a nature in general shews vices as females.
a

to pay

higher

respect

and

deference

to the

female

sex,

always

been

specially characteristic of Teutonic their deeds,

women

nations.
:

Men
'

earn

deification by

by

their wisdom

Fatidicae, augescente
This
Germanic

superstitione deae,' p. 95
reverence

(see Suppl.).
by emphasized of law, especially
composition
for

for

woman,

already

Tacitus, is markedly
the Alamannian

expressed in our old systems the and Bavarian, by doubling

the defenceless she
one

injury-VEA. 404) :
and

thereby

receives

protection

consecration, nay, takes up

man's

she
woman

is to forfeit the privilege the moment And not only does a worship weapons. of of
our

shew

itself in the minne-songs

Mid. Ages, but in

393 formula
'

WISE

WOMEN.

remarkable court-poems

Wotfdiet.104.
117. 174.
frouwen

of chivalry occurring both in folk-songs and in honour, durch alter frouwen ere! by all women's Ecke 105. Morolf 1542. Morolt 855. 888. 2834. 2037. MsH.
3, 200a;

reiner (pure) -,' 112 ; 'durch ivillen (for the allerfrouwen ere/ sake) beite (stay), durch willen oiler nu thus one hero cries to another meide !' Eab. 922-4 ; 'durch willen schcener wibe,' Ecke 61 ; 'durch Gudr. 4863 ; 'durch elliu in ere' ander maget (other 'durch Ecke
'

Eoseng.

maids')

wip!

the
in

name

of all

women,

Parz. 13, 16; 957 ;' eret

an

'

ere

an

mir elliu wip! respect

'

mir elliu wip ! says a woman ensure attention to her prayer ; alien meiden Gudr. 1214, 3; 'ere und minne tuot ez ze ercn (doit in honour of),' on giving a sword, Trist. 5032 ; tuon elliu wip ! is the injunction all women, in Parz. 88, 27, to
me

Erec

'

'

'

allez daz

7132 ;
Laurin God
'

frouwen ivillesi,'do all that 'als liep iu allefrouwen sin,' as

984.

may
all

be
women

woman's
are

will, Bit. dear to you,

Their

eret Got und

worship was placed diu wip,1 Iw. 6054 ;

so

'

Wh. 381, 21 ; 'wart wibe Ion (guerdon)' God Got sol danken und diu wip! niav

par with that of durch Got und durch der mit riterschaft getan, des
on

and

the ladies requite it,

Wh.

370, 5;

'dienen
even

Got
'

und

Parzival it is Parz. 370, 18.

of speech, this faith, can be traced up to a much earlier age, as in 0. i. 5, 13 : do sprah er erlicho ubaral, man so ni sit irbolgaii wile' ye zi frowiin skal' ; and v. 8, 58: Etzels hofhalt. 92-3 ; sprich,wiben libel shall not bully a woman,
'
'

said : er These modes

frouwen eren!Ms. 2,99b; of dan Gote,' getruwete wilen baz (better)

alle

'

The very word 286. mit nihte says the po.iin of the Stete ampten frau is the name of a goddess, conf. p. 299 on the meanings of frau and weib (see Suppl.).

'

the hero in stress of battle looked upon his love (OHG. trutin.trutinna, MHG. thought named triutinne),
But
more

than that, when

0/her,

her

name,

he

increased

thereby

We might even victory. Tacitus : memoriae proditur, quasdam a feminis restitutas constantia precum
poems of the 13th century

his strength, and was sure of the bring under this head the declaration of
acies inclinatas jam et labantes From the et pectorum.

objectu

I will quote the principal passages only

looked und als er dar zuo an sach (on-saw, at) die schcenen frowen Eniten, im vaste striten (fight daz half (holp) hard). Er. 933.
swenne

rnich der muot

iwer ermant

thought (the

of you

mans),

WISE

WOMEN.

399
:

so

1st sigesaelic(victorious) min hant

iwer (for)

wand

guote minne die sterkent mine sinne (nerve my senses), daz mir den vil langen tac (all the long day)
can (nought vex). Er. 88G7. diu da gegenwurtic saz (who there present sat), diu gehalf ir manne baz (she holp her man better). ever a doubt) ob im dehein zwivel (if geschach, danne swenn er an (whenever) si wider (again) sack, ir schoene gap im niwe kraft (strength), so daz er unzagehaft (undismayed) sine sterke wider gewan (his strength regained) Er. 9171. man. und vaht (fought) als ein geruowet (rested) der gedanc (thinking) an sin schcene wip der kreftigete im den lip (life, body). Er. 9229. im diu muoze swenne (opportunity) geschach daz er die maget (maid) reht ersach, daz gap ir gesellen (to her fellow, lover) Gawane Parz. 409, 13. 410, 5. manlich ellen (elan). in sorgen (infear for him), nu sack er daz si urnb in was Lohengr. p. 54-5. alrest er niuwe kraft enpfant (felt). den Heiden minne nie verdroz (never wearied), des (therefore) Parz. 740, 7. was sin herze in strite groz. he do ern welle (if not)an minne denleen, Parz. 740, 15. sone (cannot mag er niht entwenken escape). du dich, Parzival, wes (wherefore sumest delayest) daz du an die kiuschen liehtgemal (pure-one so bright)

niht wider gewesen

mac

ich niht denlcest, wiltu behalten

din wip, hie den lip ? (save)

mem

Parz. 742, 27.

kreften zuo, der getoufte nam an (the Christian gained) ini niht ze fruo (none too des was er ddht (thought), soon),
an

sin wip die kiiniginne

an

unt
swa ze

ir werden

ich

hant

Parz. 743, 23. (worthy) minne. kom in not (difficulty), sider (after) so ich (the I) an si ddhte, moment helfe brahte.
Parz. 768, 27.

ir minne miiede niuwan sie waeren

was

ir beder lip

(wearywere

both their

bodies),

diu wip daz sie (hadthey not)ddhten an Alt. bl.1,340. bedesamt gelegen (both together fallen).

400

V/ISE

WOMEN.

In the Carmen
memorat
name,

de Fliyllide et Flora it is said 31, 4 : Ille me cominter ipsas beloved in the battle breathes my my
'

caedes/
were

to

issue

therefrom

victorious.1
at your

This

sounds

altogether
'

heathen, for the gods too

side the moment you uttered Snorri,in Yngl. saga cap. 2, says of OSinn : sva var their names. hvar sem hans menn, oc um J?eir urftu i nauSum staddir, a sia efta iafnan fa af J?vi hans, oc J?6ttiz Jcolludu ];eir d " landi, );a fro/

nafn

in trouble, on sea they were wherever were land, then called they on his name, or on and immediately intolerable to the Ases, became Hrungnir gladdened by it. When
so was

it also with his

men,

'

Tlior, J?vi nasst J"a nefna J?eir

kom

Thorr i hollina,'Sn. 108.

Kraka,

semi-divine

being, admonished

Erich:

si suprema

necessitatis

violentia postularet, nominis

esse

quaerendum,

quasi consortem Gram., p. 72. So the to the rescue comes of her chosen valkyrja his guardian, as if hero, when he calls out her name ; she is become Suppl.). sent by the gods to bring him aid (see then is to announce and prepare mission of such women have seen that ; and we good or ill, victory or death to mortal men the popular faith retained longest its connexion with fighting and
The

celerius remedium sui nuncupations et affirmans se divina partim virtute subnixam gestare potentiam, Saxo coelitus insitam numinis

victory. Their own human nature, they kingly

being
seem

itself, like that of the heroes, rests on for the most part to have sprung from

of divine and heroic families, and probably an admixture But to perform their in their case too. is to be presumed ancestors have wisdom at their powers and supernatural office, they must
:

their wisdom spies out, nay, guides and arranges com of danger, advises in difficulty. At plications in our destiny, warns they shew themselves the birth of man predicting arid endowing, command in perils of
are

prudens), (seeSuppl.).

giving help and granting victory. Therefore they ON. spdkonor (conf. spahi, spakr, OHG. called wise ivomen, MHG. Scot, spae wisiu ivip,Nib. 1473. 3. 1483, 4
war

wife,

1. ITIS, IDES

(Dis).
appears to
me

But I will firsttake

1

an

older word, which

to yield

Philander of Sittewalcl 2,727, Soldatenl. p. 241, stillmentions in time of danger 'of commending oneself to the loved one's
favour
'.

the practice grace and

ITIS.

401

unravelled, and in its generalness exactly the meaning we have just to comprehend minutely all the particular beings to be studied more OS. ides, pi. idisi,AS. ides, pi. itis pi. itisi, The OHG. by and by. idesa,denotes femina in general, and can rich or poor.1 Yet, like the Greek
be used of maids it seems
or even

matrons,

vvfufrrj,

in the

beings, earliest times to have been specially applied to superhuman higher than earthly who, being considered lower than goddesses and is here in women, which rank occupy precisely that middle
question. Weser was Tacitus informs
us,

that

famous

battle-field on

the Idis-

called by i.e., nympharum taviso),

whether
or

the Cheruscans

Idisiaviso

(soI

emend

pratum,

women's

the spot bore that name only acquired it afterwards

time
or

not ; it matters meadow before the fight with the Eomans,

Haupt's (v.
was won

zeitschr. 9, under

248).

There

another a victory The Merseburg exalted dames. fall action :

at
one

poem

the lead of these sets the idisi before us in

suma suma

hapt heptidun, clubodun umbi

suma

heri lezidun,

cuniowidi ;

Some

put a check dez muoz

Others
others

as we (onthe fighting), read in Eenner 20132 : (therefore einen haft must) ich he/ten danc dirre an (against my will), materie an minen I fear) ich fiirhte (for wan sie werde ze lane. late, Goth, hari latidedun) letted the host (hinder, ; make i.e., at chains or wreaths, withs and again grasped (clawed)
or

twigs with which to twist shackles, victor. Here then their business was also demanded by the very

to twine

garlands

for the is

to bind and

check, which

; in striking of the conjuring-spell object

harmony
together
=

with this are the names in Soem. 45a, Hlock OHG.

as

"

of two OHG.

Norse

valkyrs, mentioned Hlancha, i.e., catena, and it must

on,

merftotr
have been

Herifezzara, exercitum But vinciens. in their power to set free and help much

as

to"

Compounded have the female shackle and hamper. with itis we Itispuruc (Meichelb. Itisburg (Trad. names no. fuld. Schannat 162), Idisburg (Lacombl. 1, 159);which, no. 181), 87), and Itislant (Graff like Hiltipurc, Sigipurc, Sigilant (MB. 14, 362), are proper to such women Suppl.).2 of our olden time (see
' Freolicu meowle ides, Cod. exon. Weras and idesa,'or 'eorlas 479,2. ' idesa ibid. 5. 2. 432, are 176, and contrasted, 2 Here the local meaning coincides with the personal ; we may therefore
=

26

402

WISE

WOMEN.

But

we

obtain much

fuller information

as

to their nature

from

the Norse

OHG.

authorities. It has been overlooked hitherto, that the itis, AS. ides, is the same as the ON. dis pi. disir ; similar
on

instances of aphteresis are the Pdgr for Iring for Isangrim, Isingrim (Keinh. Singrim

ccviii).

p. 234, and Sangrim, Any remaining

doubt
169a

disappears
209a with

' dis Skioldunga,' Sam. comparing The Norse the AS. 'ides Scildinga,' Beow. 2337.

on

the Eddie

disir likewise

are

sometimes

kind

protecting

hostile and hindering, Saem. 185a 195a disir the latter sort is found in the story of ThiSrandi, whom destroyed, thann er sagt at disir vaegi,' quern deas interfecisse
'

beings, sometimes 254b 273a. An instance of

dicunt

though (Nialss. cap. 97),

the full narrative.

(Fornm. sog. 2,

konur, women; Spddisir, nymphae so calls them simply as the same just vaticinantes, Vols. saga cap. 19, means spdkonur ; ' in dauSar Alfs disir enn ecki eru allar saga cap. and the phrase

195)

'

general sense, all good spirits are not dead' clauSar disir allar,'to you all spirits are dead, yet ; y5r munu But the Norse people worshipped Fornald. sog. 2, 47. them, and sacrifice: the mention of disciblotis very frequent, offered them 15,
means
'

in the most

Egilss. cap. 44 p. 205 ; Vigagl. saga cap. 6 p. 30 ; biota kumla disir' deabus tumulatis sacrificare, Egilss. p. 207. This passage disir and ghosts, departed spirits, between implies a connexion
'

'

whose koma

reappearance i nott,' dead

portends something : i.e., disir, come women,

nympha

honor

hugftak

dau"ar 254*.
at

at night, Soem.
a

213b) is Herjans dis (Saem.

Odini,

maiden

dwelling

Valholl in the service of Oomn; dis Skioldunga divine maid sprung from the Skioldung stock, is Sigriin and of Brynhild, conf. AS. But Beow. 1234. Freyja herself Yanorum,
is called goddess, SkaSi

169a 209a), (Saem.

an

epithet both of; ides Scyldinga, ides Helminga,

nympha Sn. 37; and another ondurdis (walking Sn. 28, which is equivalent to onduigwcf. Several j in wooden shoes), are names with dis: Thord" compounded of women proper

Vanadis,

Hiordis, Asdis,
corresponded
an

Vigdis, Halldis,

Freydis
: "c.)

(to which

might

have

OHG.

Donaritis,

antiquity of the monosyllabic invariably alliterates with D.

form

they prove the pretty high in the Edda dis, which even
the

With

orginal form

id is the

Itislunt, Magadaburg with Idisaburg, Idisoburg, and Islant with compare ; be Idisberg, to Itisolant. The Prankish Dispargum on the contrary seems not law, Salic but Tiesberg, fanum Martis (Herm. Miiller, p. 33-4).

ITIS.

VELEDA.

GANNA.

403 be

name

of

the

goddess

Idunn

may

possibly

connected

(see

SuppL).
2. VELEDA.

GANNA.

ALARUN.
idis
more was

If, as I suppose, the generic term the time of Tacitus, he gives us other
mere

already

current

in
as

specific appellations

though still a certain general meaning seems proper names, His statements to belong to them too. about Veleda, Ganna, and Aurinia

I have

already

between

prophetesses

quoted in ch. V, where and the priestly office was

an

the connexion

pointed

out.

Veleda appears to be almost Vala, Volva or even (p. 97-8),

haps also to the name (p. 96)and Brynhildr her presence ; she not

appellative, and akin to the Norse Volundr to the masc. (p. 378), per like Jetha ratifiedin to settle disputes

She lives on a tower, valkyrja.1 (Vb'ls. saga cap. 24). Treaties were

only prophesied, but had In Ssem. 4b 5a the Vala, the people, and carry out plans. among lay Yoluspa is named, is also called Heiftr the famous after whom female names Adalheid, Alpheid, "c., are and Gullveig ; and as our formed
with

Finn Magnusen p. 41 6b would derive Veleda -held, from a supposed Valaheid, which however is nowhere found (see SuppL). The description given of her is an attractive one : wherethis vala velspa (fatidica) came, she worked believed to travel about aud make witchery, she was visitations to houses. This til husa koma reminds us of the drepa d vett sem
ever
'
'

in the

land

'

volur,' pulsare aedes sicut fatidicae,Ssem. 63a, as in other women were prophesying, inspiring and boon-bestowing supposed
to pass

cases

also

through

those whom

they would

the country, knocking bless.

always houses the at of

Ganna

(p. 95-6)could

Ireal
|we
use

meaning of its root Iginnen is secare, the ON. ginna

be explained with more certainty, if the disclosed to us : a MHG. were ginnan

jvilmaali

allicere,seducere; and in Ssem. 21a are not to trust the wheedling warned words of valas, 'volo trui engi maSr ; we shall see presently, how the AS. poets similar expressions about Wyrd. When Drusus had crossed the Weser and was nearing the Elbe,
'

1 I find Waladericiis in Trad. corb. p. 364, " 213 ; a wild woman is called Wolfdieterich diu 'die 514 735 libelivalledein'; but this Jin wilde waldin,' and.
'
'

seems

corruption

of valandinne,

she-devil.

404 there met

WISE

WOMEN.

female, superhuman forbade his farther who 7j Kara ryvvrj T""? /jLet"v avdpwTrov (frvcriv, advance, and foretold his approaching end (DioCass. 55, 1). Species larlarae mulieris, humana amplior, victorem tendere ultra, sermone

him

in the land of the Cheruscans

in Claudio I).1 There Latino, prohibuit (Sueton. known folk-tales about this, which became German

may

have

been

to the Eomans.
rose

Wise-women

of the fatherland, as well country's need, and by their appearance

as

up terrifiedthe foe.

heroes,

in their

Aurinia
Yeleda

is said

(p. 95) to

have

been famous

in Germany
'

before
runa

; copyists may
we

into 'rinia': stillmore

cannot

easily have corrupted all into though should then have Aliruna,

au,'

and

it would

be
we

handy

if Tacitus had written A lioruna.

fail to recognise the agreement noted) for in 24, Jornandes the origin of the accounting who, cap. with Huns, relates of the Gothic king Filimer : Kepperit in populo suo
4

But anyhow (which many have

(al. aliorumnas patrio sermone habens is ipse cognomiiiat, easque alyrumnas, aliorunas, aliuruncas) suspectas de medio sui proturbat, longeque ab exercitu suo fugatas
quasdam
magas

midieres,

quas

in solitudine coegit ficarios vocant, per

cornplexibus Many
names

errare. eremum

Quas

silvestres homines,

quos faunos
earum

vagantes

dum

in coitu miscuissent, genus formed with are of women

vidissent, et hoc ferocissimum

-run,

se

ediderel

-runa

(Gramm. 2,
sun/
we

517),and
Aleruna, MB.

OHG.
MB.

documents
3,416

even

offer,though

27, 80

(an.1140);'Gosprecht seen (an.1309). I have never

sparingly, Alarun der Alraunyn

Elirun, the form

should

name expect from ali-.2 But it is significant, that the OK OlrAn, Ssem. 133-4, belongs precisely to a wise-woman ; and alruna 2, 523), now (Graff of a prophetic and alraun, from its old sense

has at length passed into that of the root diabolic spirit,

(mandragora,

1 A similar tale about Alexander Severus : Mulier Druias eunti exclamavit ' te militi tuo credas ! Ael. Gallico sermone, vadas, nee victoriam speres, nee in Alex. Sev. cap. 60. And Lampridius Attila at the passage of the Lech is ' back, have "been by to a rune-maiden calling out three times scared away said ' Of 25. Paul of Stetten's Erl. aus der gesch. Augsburgs, Attila ! stillmore p. 15 Saxo in is Gram. : ON. 'Hadingum the agreement tradition p. weight of an (ourmythic Harding, Hartung) obvia femina h'ac voce compellat :
*

or

Seu pede rura teras, sen ponto carbasa tendas, infestos patiere deos, totumque per orbem propositis inimica tuis elementa videbis. 2 It light on the meaning that in AS. also lurgrilna, throws some of -run, burgr"nan stands for parcae and furiae (Lye sub v., and Gl. epinal. 617).

ALARUN.

NORNI.

405
some

mandrake) out
names,

turn to now of which he is cut. We about which the fountain of tradition flows more

other

freely

(see

SuppL).
3. NORNI The myth three Fates
are

(FATAE).
an

the

of subject

independent
are

in the Edda.

Collectively they

singly, Urffr, Verffandi, Skidd, Ssem. 4a. has not been discovered hitherto (parca)

and profound called the nornir, and Sn. 18. The term norn
in

though formed
norn,

undoubtedly like thorn,

it belongs
corn,

pi. norni ; but even (see SuppL). In the three proper or the forms of verbal nouns

genuine horn, "c., and would Swedish and Danish

names

to

any other dialect,1 Teutonic root, and is have been in OHG.

know it
no

longer

pret. pi. of verSa

adjectives (varS, urSum),to become,

it is impossible to mistake from the : Urffr is taken Ver"andi

is the pres.

part, of the same word, and Skidd the past part, of skula, shall, the Hence have the future tense is formed. we auxiliary by which
is, and what shall be, or the past, present and future, very aptly designated, and a Fate presiding over each.2 At the same time the very names was prove that the doctrine of norns what
was,

what

foreign to any of the Teutonic nations. VairSandei, Skulds, an Wurt, Werdandi, OHG. Vaur]?s,
originally not
so
on,

Gothic

must

have

been known

once

as

Scult, and personal beings ; in the OS.

has nothing to do with it,it is no very old (mons Noricus) 29, 102). 1607 ; conf. MB. either (in Bohmers regest. firstin 1050, no. In the fields at Dauernheim Nidda is a well called Nornborn, Nornborn, near But I should like to see there is war. and its spring is said to flow only when document. by AS. The the name an authenticated old which gen. pi. neorxena, ' in ' neorxena has been only occurs, wong paradisus, proposed, but the ab breviation would be something or the nom. of, and even unheard sing, neorxe found connected neorxu at variance with norn ; besides, the Parcae are nowhere trace norn to niosan (sternutare), we with paradise. May whose past part, is in OHG. MHG. because of the prophetic virtue there is in sneezing noran, norn, (ch. XXXV) ? But the special meaning in this verb [conn, with nose]seems older than any such general meaning, and its ON. form hniosa stands opposed. 2 * Fatum dicunt esse quicquid dii effantur. Fatum igitur dictum a fando, i.e., loquendo. Tria autem finguntur in fuso, digitisque fila ex in fata colo, lana torquentibus, propter trina tempora : praeteritum, quod in fuso jam inter digitos trahitur, netum atque involutum futurest, praesens, quod nentis in lana quae colo implicata est, et quod adhuc per digitos nentis ad fusum um tanquam Isidori etym. 8, 11 " 92, a praesens ad praeteritum trajiciendum est/ passage pretty extensively circulated in the Mid. Ages (v.Gl. Jun. 398), yet no from the classical. In " 93 proof of the Teutonic notion being borrowed Isidore adds : 'quas (parcas)tres esse voluerunt, imam hominis quae vitam
town
=

Nlirnberg

ordiatur, alteram

quae

contexat,

tertiam quae rumpat

'.

406 and AS. poetry : the firstnorn

2,
we
'

WISE

WOMEN.

just as
we

'

dod
can

finger on the personality of able to lay our is at handun thiu Wurdh says the Heliand 146, ! is at hendi,' 92, 2 : the Fate, or death, stands so i
are
'

near,

that she
'.

grasp with her hand

'

the

man
'

to her ;

door

should say justas concretely Again : thiu Wurth nahida thuo,' drew
'

who is fallen due i is at hand, is at the I nigh took then, HeL him

103, 16.

Wurtli

ina benam,'
so

66, 18. Ill, 4

Not

-goddess as living is the term used

'

the

death

away in the Hildebr.

lied 48,
because
things. Far
more
'

'

! wurt we skihit,' or perhaps separately is used more to happen of abstract inanimate geschehen 1, 992). for fatum OHG. An (Graff gloss also has wurt 2 i Wyrd me the AS. phrases : J??ct gewfif,' vivid are
wewurt
' ' '

j skihit/ j

parca hoc

355 ; Wyrd oft nereS unfegne mihi texuit, Cod. exon. his ellen deah/ parca saepe servat virum, donee virtus eorl, ]?onne Wyrd Beow. 1139 ; 'him waes un-l taoc, Hildeb.), ejusviget (ellan

gemete
'

sawlehord, gretan sceolde, secean deaS 4836 (so, ; 5453) ungemete neah sundur gedselan lif wiS lice,' ita ei fatum non Wyrd ne gescraf/ him swa ordinavit, decrevit, 151; EL 1047. 5145. Beow. ealle conf. Boeth. ed. Bawl. p. 5624; Wyrd\ 'hie seo forsweop,'3 swept Wyrd all away, Beow.
neah,
se
'
'

]?onegomelan

'

beswac,

Andr.
The

forleolc and 613; 'us seo

forlserde,'eos Wyrd

parca

instances in Casdmon

sce8e(5,'nos less concrete, are

decepit, allexit, seduxit, fatum laedit, Andr. 1561.

is called 'walgrim,' bloodthirsty." gretan

yet in 61, 12 the Wyrd\ Of the Wyrd then are predicated:

OHG. OHG. scrifan (ordinare, (excitare, scripan)* cruczan), OHG. beswican OHG. (decipere, pisuichan),! wefan (texere, wepan), forlseran OHG. (seducere, male forlsecan (fallere, farleichan), She is painted powerful, but often informare), sceSan (nocere). We point cannot in the same Suppl.). cruel and warlike (see .way
out
a

personal

application

of the

other

two

names,

though

the

Nib. 1480, 4. 'er hat den tot an der hant,' Reinh. 1480. 1806. MHG. Karl 52a. 3860. Pf. Chuonrat Dietr. 29a. Morolt. 29b. is wearS, pi. wurdon, 2 With D, not Th, because the pret. of weorSan Wurt, because werd* OHG. which supports the derivation I proposed ; so the has pret. pi. wurtum. 3 So I forswapen, Caedm. 25, 9. read for the 'forsweof of the editions, conf. 4 schrtben, and; Conf. note to Elene p. 161, on a similar use of the MHG. of the in Zeitschr. fur alterth. 1840 p. 226 on the Roman notion Klausen by brievara, the) Parcae keeping a written record. N. Cap. 50. 55 renders parca De aiiima cap. 39, informs us that on the last day of the! Tertullian, recorder. firstweek of a child's life they used to pray to the fata Scribunda. FlemiM '. ' des verhangnis schreiberinnen 479 calls the three Fates
1

NORNI.

WYRD.

407
in constant
use
as

third, Skidd, OHG.

an

Scult, AS. Scyld, continued

of debitum, delicabstract fern, skuld, scult, scyld, in the sense When tum.1 Christianity had banished the heathen notions, one found even that died out, name sufficient, and soon alone was
giving place to
new

fangled terms
more

such

as

(destiny) and

the like, far

cumbrous

schicksal, verhangnis and unwieldy than the

The English and especially the Scotch dialect old simple words. to have harboured the seems the old word longest : we all know took from Hollinshed ; weird-sisters in Macbeth, which Shakspeare
they
are

also in Douglas's

Virgil 80, 48, and

the Complaynt fabulous

of

(written 1548) mentions, among stories, other that ed. Edinb. 1801, p. 99) ; of the thre wewdsystirs,' (Leyden's in Warner's have Albions England the (first printed 1616) we
' '

Scotland

weirdelves' probably native

asked 220-2.2

apparently for advice, prophesies in the North,

the Parcae meaning is the weird lady

'

of the

ancients.

More

of

the

out

of her

cave,

when Keliques Percy's 3,

woods! who,

consequence than the other two, for the fountain by the sacred ash is named after her, U'r"arbrunnr?and beside it stands the hall from which issue ; it is also Urftar orS,' word (Seem. the three norns 112a)
must

Even

Urdr

have been

of

more

'

that is chiefly spoken of, and impersonally, Saem. 216b. used

of life, skapa Sn. 18. Ssem. 181a. days),'
man

once
"

'

'

grimmar

urdir

dira fata, is

These
monnum

his term

'

three virgins allot to every aldr ; skdp i ardaga (year-

I have

elsewhere
skapa
to
are

the technical pertinence of the term for the same to whom the norns,4

(EA, 750) shown the judicial office of

ascribed domr and

reason

sog. 1, 32 Skuld, daughter of an alfkona ; also in Saxo Gram. p. prop. 2 Chaucer already substitutes Conf. Jamieson sub v. weird (weerd, weard). Leg. of gd worn. 3, 733. fatal 2619). In Engl, sustrin for weirdsysters (Troil. dictionaries we find wayward furiae by ; wardsisters and parcae sistersexplained difficulty,but wayward was once means would create no wayand capricious, 2, Dan. vorn vorren, the (Gramm. warden^ in which the warden 675). suggests What AS. form can there be at the bottom is the usual woe of it? [wa etym.] 3 This brunnr deserves attention, for the wayfaring wives and fays of the Mid. Ages also appear habitually at fountains, as the muses and goddesses loved Holda, of song haunted the same, wells and and particular goddesses, esp. dame Holda it is hard springs (p. 268). Altogether often to tell which
1

Fornald.
n.

31, Sculda,

ancient goddess or a wise- woman. 420, Casdm. 224, 6. wyrda gesceaft, wyrda gesceapu, Cod. exon. 25. OHG. term Hel. 113, 7 the (decreta fati), wurdhgiscapu ; and scephentd, ^OS. MHG. in (Ottoc. ; the poet, also a vates, was 119b)and schepfer schepfe
4

resembles

more,

an

Conf. AS.

408
qvi"r, Saem. 273b ;
'

WISE

WOMEN.

liotar nornir skopo oss langa }?ra,' dirae parcae moerorem 217a ; nornir heita )?o3r creaverunt er nobis longum Skaldskaparmal 212.a In the same sense nauS skapa, p. nornir Ssem. 88b, to they us Hence are to visa,' give wit judgment, and wise.
'
'

them,

as

to

a judges,

seat is given

'

norna

born approach every new at Helgi's birth, it is said in Saem. 149

nott
var er

127a.

They

stoli sat ek niu daga child, and utter his doom ;

'

i boe, nornir
um

qvamo,

)?cer 6'olingialdr skopo : baSo fylki froegstan verSa, }?ann BuSlunga beztan ]?yckja. "ok snero J?cer af aflidrlogpdtto, er borgir braut i Bralundi : 7J"a um J?cer greiddo gidlinsimo,
miojan/esfo. vestr ]?oer austr ok enda falo, J?ar atti loffiungr land a milli :
bra nipt Nera
norftrvega hon halda. ba5 eiumfesti.ey
a

ok und

manasal

passage tells us, that norns entering the castle at night spun for the hero the threads of his fate, and stretched the heaven ; daht, docht, = in = golden cord (fidttr simi) the midst of hid an end of the thread eastward, another westward, a one norn
is called 'sisterof Neri'.1 Their number, though not expressly stated, is to T)e gathered from All the region between the threefold action. the eastern and to fall to the young hero's lot ; did western ends of the line was diminish this gift,when she flung a band northward, the third norn

This

important

third fastened it northward;

this third

one

and

bade it hold for aye ? (see Suppl.). It seems the regular thing in tales of
in preceding
one.

advantages promised ized by a succeeding The

OHG.

and fays, for the benefactions to be partly neutral

norns

Nornagestssaga

cap. 11 says

There

travelled about in the

The AS. word metten I connect root. sctip,from the same a varia lectio In Boeth. with metod p. 101 (Rawlinson) p. 22). ' * in Hel. 66, lias ' )?a fates the the ; mettena,3 giscapu gramaii unkind metodo ' 'metodo, 19. 67, 11 answer to those the plurals gen. wyrda gesceapu,' and ' Vintler but imply one are that calls not of. creator, spoken wyrda several to man. dole them ' diernen, die dem menschen that out erteilen,' maids 1 Conf. nipt Nara, Egilssaga p. 440.

OS. scuof,

see (creator,

KORNI.

409
their who foretold to men to People invited them

land
fate,

'

'

volvur* who
spaSu
monnum

are

called
'

spdkonur'
' '.

'

aldr

or

orlog

their houses, gave them good cheer and gifts. One day they came to Nornagest's father, the babe lay in the cradle, and two tapers were had gifted him, and When the firsttwo women burning over him. assured him all others of his race, the third of happiness beyond hin yngsta nornin' who in the crowd had been norn, or youngest up in anger, and pushed off her seat and fallen to the ground, rose the lighted taper beside that the child shall only live till cried 'I cause The eldest volva quickly seized the taper, put him has burnt out
'
'.

it out, and gave it to the mother with the warning not to kindle it life,who received from this the again till the last day of her son's
name

of Norns-guest.
; as
we

Here
saw

synonymous

volva, spdkona and before (p.403) that

norn

are

perfectly passed

the

vohir

the nornir do the very through the land and knocked at the houses?an A kind disposition is attributed to the firsttwo norns, same. is called to the third. This third, consequently jflculd, evil one 'the youngest,' they were of different ages therefore, Urffr being con Such tales of travelling gifting sorceresses sidered the oldest. in vogue all through the Mid. Ages (see were Suppl.).2 much
house-visiting Muse I have in detail, that the journeying -elsewhere shown is an Aventiure inspiring and prophetic norn, and agrees to a feature 1, 102. Kleine schriften with the ancient conception ; see my 2 Nigellus Wirekere, in his Speculum about 1200), stultorum (comp. relates a fable (exemplum) : tres hominum curas relevare sorores, .Ibant nos dicimus esse deas. fatales quas Two They travel through the land, to remedy the oversights of nature. of the to rush in and help at the first ap sisters, soft-hearted and impulsive, want intelligent one. pearance of distress, but are restrained by the third and more higher power. First they fall as a they address as domina, and revere whom in has all her command, a beautiful noble maiden, things at who and good .with yet complains ; she is not helped, for she can help herself. Then they find in the forest a modest maid laid up in bed, because sore feet and hips hinder her help from from walking ; she too obtains no the goddesses ; excellently in mind and body, she must At last endowed misfortune patiently. ,bear .her in the neighbourhood come the sisters a of a town upon poor rough peasant
,

dame

this

one,

away,

is

ventrem purgare puella inverecunda deaf-, rustica, nil reverens vestibus elatis retro nimiumque rejectis, poplite dejiexo ci;ure resedit humi, foenum, panis tenet altera frustum ; una manus the firsttwo at the suggestion of the third sister, when heaped with the gifts fortune by the goddesses : .of Haec mea multotiens genitrix narrare solebat, certe non meminisse pudet. cujus.me

Exiit in bivium

have

turned

410 The Edda

WISE

WOMEN.

expressly teaches that there are good and lad norns liotar), (goftar and though it names only three, ok illar,grimmar, descended from gods, others are that there are more of them : some Seem. 187-8. Why from elves, others from dwarfs, Sn. 18. 19. be furnished with dogs ? grey norna, Seem. 273a. should the norns We see, throughout this Eddie description, things and persons kept clearly apart. Destiny itselfis called orlog, or else nau"r are have to manage it,espy it, ; the norns aldr (aevum) (necessitas), it (see decree it,pronounce Suppl.).And the other dialects too had possessed the
same

term

OHG.

urlac, AS.

orlceg, MHG.

urlouc

(Gramm.
8. 113,

2, 7. 87. 789.

OS. 790),
it
was

11. 125,

15)j1

orlag, orlcgi,aldarlagu the heathen only when

103, (Hel.

had been cast off,that the meanings of the words came founded, and the old flesh-and-blood wurt, ivurff,wyrd
a mere

goddesses to be con

to pale into

impersonal
the
same

urlac.

to orlog, stands parca to fatum relation as norn (fromfari,like^qviftr from qveSa qvaft, quoth), and also alaa, fjiolpa
or to avdyfCTj (nauSr)

In

etfiapfievrj. But

when

once

the

vanished from a process the

the people's imagination, the Eomance

reverse

parcae had language (by

of that

a of the abstract noun Span, hada, Prov. fata,

us) formed out new and personal one, out si fatum an Ital. Fr. fee.2I do not know fada (Eayn.sub v.),
justnoticed
amongst

if this

female beings by a faint remembrance of some prompted But in the Celtic faith, or the influence of the Germanic norns.
was

these
came

fays,so

destiny, called at first from their announcing to be ghostly wives in general, altogether the same as
volur.3 How by Ausonius, the
'

soon
our

idisi and is proved forward

1

tres

brings ternarii numeri Charites, trio- Fata,' and by Procopius, who

very early the name who in his Gryphus

was

current

in Italy,

like the AS. lage, ON. log (lex) From legan (tolay down, constituere), ; law. The forms urlouc, urliuge have significantly therefore urlac, fundamental been twisted round to the root liugan, louc (celare). 2 MHG. Conf. nata, nee ; amata, poets say few aimee ; lata, lee. Some 2, Haupt's 182-3, (Gotfr. Conr.). /ane others Woli'r.), (Hartm. zeitschr. smefeie, 3 OFr. Fr. 2, 385), de fees, divesses in to them, (Marie addition poems call duesse and fee (Wolf,lais 51) ; puceles bien curves duesses (Meon 4, 158. 165), from (3,419); sapaudes (wise-women, /ranches (Meon 3, 418), puceles senees to them is beauty de 2, Marie Fr. Enchanting 385. all : ascribed sapere ?), ' book of H. Schreiber A 16434. bela Ferabras 2767 ; cont'. fada,' que plus (Die leen in Europa, Freib. 1842) throws much light on the antiquities of fayus Houses, castles and hills of the fays remind of the wise-women's worship. In Irish, houses. Venus-hill Holla-hill, towers, the giant's and of and of siubrog,siyhbrog, is firsta fays' house, then the fay community.

NOKNI.

FATAE.

411

mentions (De bello Goth. 1, 25, ed. Bonn. 2, 122) a building in the Roman Forum called ra rpia fyara (suprap. 405, note) with the 'Pco/xaioi, ovrco : r"9 At remark yap polpas vevojjbiKacn/caXet^.1 that time therefore still neuter; but everywhere the number three,

in

norns,

moirai, parcae and fays the Eomance

(see Suppl.).2
a

About
they

fays there is

multitude

of stories, and

coincide with Romans sings : Aissim

en

the popular

beliefs of Germany.

Folquet

de

faderotres
ora

serors

qu'ieu sui natz, que totz temps fos enamoratz. Guilhdei. Poitou: Assi fuy de nueitz fadatz sobr'nn puegau. I gifted by night on a was (so

aquella

mount).

Marcabrus

Gentil fada
vos

adastret, quan fas nada d'una beutat esmerada.

Trefate go past, laughing, and give good gifts,Pentam. 1, 10. 4, 4; 2, 8 ; Pervonto curses the first fate bestow blessings, the last one builds a bower for three sleeping fate, and is then gifted 1, 3 ; tre fate live down in a rocky hollow, and dower the children who descend 2, 3. 3, 10 ; fate appear at the birth of children, and lay
them
on

their breast 5, 5 ; Cervantes

'

names

'

las sietefadas!Don Quix. 4, 50 ; siete fadas mefadaron de una ama mia/ Rom. de la infantina ; there are seven fays in the land, they
are

los siete castillos de brazos en

asked

to

stand godmothers,

was prepared at the table : six take forgotten, she now appears, and while the others endow with good her malison things, she murmurs (La belle au bois dormant) ; in

and seats of honour their places, but the seventh

are

the German

kindermarchen

it is (Dornroschen)

the thirteenth had

been

overlooked.

So

in

twelve wise women, forest of the famed

Accordingly I do not derive fata from or (speech), faros spoken, (frans Ducange Conf. as though the Latin verb is of course the same sub word "pr)pi. fatua Aglaoph. Lobeck's Fatuus 816. are v. Fadus, also connected. and and 2 Lersch in the Bonner 131 jb. 1843. 2,129 separates the three parcae : the from the three fata, because in sculptures they have different adjuncts Grecian Roman the are the (p.406), moirai weaving, parcae represented writing in But horns the tria fata simply as women everything almost of plenty. with idises and norns, doctrine of fays points to a common nature and with our literature. fulness into before background fall the the art of works of
1
"

412 Brezeliande, by

WISE

WOMEN.

the fontaine de

Barendon,
a

dames

in fae'es
one

white

is spiteful themselves, and apparel shew and bestows calamity (San Marte, Leg. of Arthur p. 157-8. 160). At Olger's birth six wise women appear, and endow ; the last is

begift

child, but

named 1835,

Morgue.

169), when

of Limburg Ectrites falls asleep in a meadow In

the

Children

(Mones
beside
a

anzeiger fountain

wives approach, and foretell the and a lime-tree, three wayfaring describes future. The OFr. romance au court nez of Guillaume

how him

Eenoart
off.

falls asleep in Burchard

for whom

In

boat, and they of Worms

a

three
are

fays come

and
of
'

carry
three

sisters or

parcae,

table with
mensas

cum

the people three plates and three knives ; conf the lapidibus vel epulis in domo In the
.

still spoken of the house

'.

as

spread

the

praeparare

the night down

the fatuae

come

to children, wash

them

of watches and lay them

by the fire
as

(seeSuppL).
as

In

most

of the tales there appear three parcae; occasionally singly, like that weirdlady
'

three fays,
seven

well

three

norns

and
come
names

and thirteen ; but they also the

of

wood/
fata in
Morghe

and

with

proper

of their

own.1

French

1 La Morgana,

fatata,fata ; Morganda de la rosche Mse frouwe 4810); "diu die gesach nieman, er schiede dan vro, riche unde wise,' whom (black rock), 1, 118a. but he went none saw away glad, rich and wise, Ben. 144. MsH. in Franchefee Arie Monnier's Culte des esprits dans la Sequanie tells of a diligent feasts, and rewards comte, (esp. harvest) who appears at country
m.

Guerino meschino p. la fee (Nouv. Eenart

223. 234"8

the fruit fall off the trees for good children, and spinners ; she makes distributes nuts and cakes to them at Christmas, justlike Holda and Berhta. I believe her to be identical with the Welsh Arianrod, daughter of Don and (Woden), in Croker 3, 195 ; her name sister of Gwydion contains arian so that she is a shining one, (argentum), and it is also used of the milky way. de la Halle of in the latter half of the 13th century by Adam A jeu composed Arras (publ. in Theatre franc, au moyen age, Paris 1839, p. 55 seq.)gives a They beautiful Morgue are et sa compaignie. pretty full account of dame dames a women a fixed time the (beles night's at seek year who of parees), lodging at a house, where dishes are set on the table for them ; men that look la sage there appear (p.76-7)two Beside Morgue not speak a word. must other fays, Arsile and Maglore., and (the last, on sitting down, notices that no knifehas been laid for her, while the others praise the beauty of theirs. Maglore cries out in anger : Suijeli pire ? peu me prisa qui estavli, ni avisa '. Arsile tries to pacify her, and says, it is fitting que toute seule a coutel faille have arranged this place so prettily. that we give a present to those who Morgue Arsile one endows with riches, with the poetic art, but Maglore says : De mi certes naront il nient : bien doivent falir a don bel,
on
*

Morgue however head, and on the other

puisque jaifall a coutel honni soit qui riens leur donra ! insisting on bestows a gift, Maglore
a

on

one

fellow

bald

calamitous

journey:

NORNI.

FATAE.

413

tradition brings to light

giant-maidens : heads or in their aprons, while when the

fays and our between close connexion blocks of stone on their the fays carry enormous
a

the free hand

fay who

was

doing

the building

plies the spindle ; part had finished her

task, she called out to her sisters not to bring any more, and these, though two miles off,heard the cry and dropped their stones, which deep in the ground ; when buried themselves the fays were not spinning,

they

carried

four

stones

at

once.

They

were

good-

fates they of the children whose natured, and took special care in and out of the neighbours' houses by the foretold. They went

chimney, so that one herself, and uttered neighbourhood

came

day
a

the most

careless

one

among

them fays

burnt of the

loud

running man a once, put his wife's clothes on when in and said directly : ' non, the fay walked d'hier
au

wail, at which You never up.

all the

could deceive them : and nursed the baby,

tti
n'es

point la belle
',

ni ne vogues, ni ton fuseau n'enveloppes soir,tu ne files, To punish him, she contented herself with making the apples that baking on the hearth shrink into peas. were Of such stories there German folk-tales do we
conception
are

plenty ; but nowhere meet, as far as I know,

in Eomance

or

of twining

and

spinning and cutting the Ages, Marner, has it 2, 173b

the cord, or fastening thread of life.Only one

:

with the Norse the Greek one of

poet of the Mid.

fldliten mir ein seil, zwd schepfer da bi diu dritte saz (the third sat
diu zerbrachz But
: (broke it)

by);
min

daz

was

unheil.
of breaking makes

this

seems

borrowed

from

the Roman

view

off the

thread

(rumpat,p.

406,

note),

Ottokar

the

schepfen

drier le coutel ains comperront qu'il ouvlierent cliia metre. Then before daybreak the fays depart to a meadow, their place of meeting, for by day. Here we see plainly enough the they shun to meet the eyes of men The fays to norns. three the three these French editor of resemblance close coutel of a cloth spread for the fay ; the passage in wrongly understands be a corruption Worms If Maglore Burchard removes of of all doubt. is elsewhere called, a Mandaglore, Mandagloire, as the mandragora close is shortened from Morgue be established with Alrune, Olrun. may connexion Breton is for Morgan, sea, mor, the merwoman the (from and gwen, which Morgan be One to tempted femina). with that connect splendens might has inexplicable ' norn,' but for norn as the the ON. ; morni morgrii stands
or the sea (see Suppl.). nothing to do with the morning i H. Schreiber, Feen in Europa pp. 11. 12. 16. 17. Michelet

2, 17.

414 impart (creating)

WISE

WOMEN.

in good or evil. The banun festan all success in Hild. lied is hardly to be explained by the fastening of a thread death. of If we the Norse my thus with the Greek, compare each has taken shape in its own independent In Homer it is the way.
'

'

personified Alaa1 that spins the thread for the newborn

dcro-a
yetvofievep eirewja-e \lvw,
'

ol Ala
piv

ore

rerce

II. 20, 127 fi^rrjp. her thread

:
'.

what Od. 7, 197 other spinners

things Aisa span for him

at birth with

But

in

are (two)

associated with her

re

da-era

ol Alaa

KaraK\"6es

ryeivofjievto vrjcravro
'

XtW,

ore

uiv

reice
'.

what

Aisa and the Kataklothes

three goddesses makes the KXwtfw, stand combatants, Ad^ea-is, "ArpoTros, the last small of stature, but eldest and most exalted of all. But in Theog. 218 he names them as

unkind beside

span

Hesiod

(am. 258)

K\w6o)

re

Ad%ecriv

re

KOI

"Arporrov,
re

atre
KCLKOV

ftporolcriv
re
"

"yeivo[jL"voicn "I"OIKTIVe^etv dyaOov

'

who

give to mortals words

at birth to at 905.

have The

both
most

almost the same given by Plato

polpai
are

good and ill; and in detailed description is

'

(De

daughters

republ. 617 of 'AvdjKrj

; they

: Bekk.) on (necessity), whose

Steph.

508

The knees

three the

turns spindle (drpa/cros)

sit clothed

singing the destiny, Lachesis

rd yeyovora,

in white and garlanded, Klotho Atropos rd ovra,

rd i*,e\\ovra have, though the norns

:

justthe

same

relation to past, present and future as do not themselves the Greek proper names

express

it.

K\w0co

spins "ArpoTros, the unturnable, cuts the thread. overlooked, that Hesiod sets up the last,Atropos,
,

(formedlike Av%a)} Oa\\co, Arjrw, Mop/ia, Lachesis allots (from (from /cXw"o spin, twine),
It must
as

not

be

the eldest produces the most while with us Wurt sion. Latin writers distribute the offices of the parcae somewhat differently, as Apuleius (De mundo p. 280): Clotho praesentis temporis habet curam, in digitis,moment! torquetur quia quod
1^I think aio-a is the OHG. for which we era, our elire, should expect a Gothic a"iza, is honor, decus, dignitas, what : era (as aisa aistan aestimare) is fair and fitting, is due one's dignitate, to each his nar ex ; what any alo-av, If this etymology holds, we Ere was meed. understand why frau personified
=

the mightiest, powerful impres

Suppl.). (see

NORNI.

415

praesentis indicat spatia ; Atropos praeteriti fatum est, quia quod in fuso perfectum est, praeteriti temporis habet speciem ; Lacliesis deus dederit futuri, quod etiam illis quae futura sunt finem suum
Isidore's opinion was The Norquoted on p. 405.1 to that of Meleager, at nagestssaga bears a striking resemblance whose birth three moirai tell his fortune : Atropos destines him to

SuppL). (see

live only tillthe billet then burning on the hearth be burnt out ; his mother Althaea plucks it out of the fire.2 Our modern tales here exchange fates for death, Kinderm. the norns or 44. no. Another
depicts them tale, that of the three spinners (no. as 14), longer to predict ; they to help, but no ugly old women, who come desire to be bidden to the marriage and to be called cousins. Elsewhere foretell, but do not spin.3 A folk-tale three old women

(Deutsche sagen
of the mountain, the third
which
a

no.

9) introduces

two

maidens

spinning
one

in

cave

and under

their table is the Evil

(I suppose

norn)chained up ; again we are spinning wife sits at midnight.4

which and describes
a norn as

told of the roof-beam on We must not forget the

'

AS.

term

(p. 406);
forgeaf

when

wigspeda gewiofu' bellicorum this is quite texturas), putting God in the place of Wyrd.

it is said in Beow. (eiDominus

weaving, 1386 :
'

Wyrd him

geivdf'
Dryhten

ac

largitus

est

successuum

heathen

phraseology,

Gottfried

only 4698), in (Trist.

describing Blicker of Steinach's purity of mind, expresses himself thus : ich

ze

wsene,

daz

infeinen

wunder und haben

haben

gespunnen in in ir brunnen

geliutert und
'

gereinet ;
wonder,

ween

that fays spun

'.

him

as

and cleansed him

in their

fountain

Saxo

Gram.

unmistakably

the Latin words p. 102 uses he is describing norns Mos :

'

parca,
erat

nympha,

but

antiquis, super

Hymn to Mercury 550-561 individually some names other /zolpat, dwelling Parnassus, their heads still three in number, on maidens winged besprinkled with white they have eaten fresh divine meal, who prophesy when food (f)8dav honey. Otherwise they are of called Opiai c8a"8rjv) 2 Apollodorus i. 8, 2. 3 Altd. wb. 1, 107-8-9-10. Norske 13. Eob. Chambers eventyr no. p. 54-5. MiillenhofFs Schleswigh. s. 410. Pentamer. 4, 4. p. 4 Jul. Schmidt, Reichenfels p. 140.

The

416 futuris
ritu

WISE

WOMEN.

liberorum

Fridlevus

eventibus parcarum filii fortunam Olavi

oracula

consultare.

Quo

exploraturus,

aedes precabundus solenniter votis, deorum occupari sacello1ternas sedes totidem nymphis liberalem indulgentioris puero animi prima
human! favoris copiam erogabat. Eidem

nuncupatis introspecto accedit, ubi

cognoscit. Quarum formam, uberemque

liberalitatis excellentiam ingenii

aspernata

invidentiorisque
consensum,

secunda beneficii loco Tertia vero, condonavit. protervioris femina, indulgentiorem sororum studii
eamm

donis officerecupiens, futuris crimen affixit.' Here they are called pueri moribus parsimoniae I have found nowhere else in ON. authorities ; and sisters,which is again the illnatured one, who lessens the boons the third nymph do not The only difference is, that the norns of the first two. ideoque
come

to the

infant, but

the father seeks out their dwelling, their

temple

Suppl.).2 (see

and the spindle of the fays give us weaving of the norns have divinities; and we to recognise domestic motherly already haunting of wells remarked, that their appearing suddenly, their and springs accord w'ith the notions of antiquity about frau Holda, The
and the like goddesses, who devote themselves to spinning, Celts especially, and bestow boons on babes and children.3 Among Berhta
1

They had a temple then, in which their oracle was consulted. The Lettish Laima, at the birth of a child, lays the sheet under it, and determines its fortune. And on other occasions in life they say, taip Laima leme,' so Fate ordained it ; no doubt Laima is closely connected with lemti barefooted over the hills (see ch. XVII, disponere). She runs (ordiiiare, from debt a Delilda (nursing-mother, Watersprites). There is also mentioned
2
'

to trinity of parcae, and their spinning a thread, are unknown dainos pp. 272. 309. Rhesas the Lettons ; conf. Stender's Gramm. p. 264. for 1839, The Ausland do know a Werpeya 310." The Lithuanians (spinner). legend : The dieves valditoyes were seven no. 278 has a pretty Lithuanian by her lives first distaff the one a men the the out given spun of of goddesses, in the woof, the fourth highest god, the second set up the warp, the third wove told tales to tempt the workers to leave off,for a cessation of labour spoilt the web, the fifth exhorted them to industry, and added length to the life,the sixth high the garment and gave it to the most cut the threads, the seventh washed
to

suckle).A

god, and
weave.
3

it became

the

man's

winding-sheet.

Of the

seven,

only three spin

or

Not

few
of
a

three Marys idisl : or

times have Holda and Berhta passed into Mary ; and in the I think I can recognise the heathen norna Swiss nursery-rhyme

rite, rite rosli, ze Bade stot e schlossli, ze Bade stot e guldi hus, drus. es liieged drei Mareie

die eint spinnt side,

ride, ride a-cock horse, at Baden stands a littlecastle, at Baden stands a golden house, there look three Marys out of it : the one spins silk,

NORNI.

WALACHURIUN.

417
of matres
more

the fatae which

seem

among

apt to Teutons

run

into that

sense

we

find attaching

and matronae,1 to divine than to

semi-divine beings. higher in them than

out
more

In
our

this respect the fays have something idises and norns, who in lieu of it stand

warlike. 4. WALACHUEIUN

(VALKYRJOR).
"

the pro closely bound up with fatum of destiny, vaticination the kinship of the fays to the nouncing Now no there was norns sort of destiny asserts itselfall the same.
Yet,
as

the fatae

are

"

that stirred the spirit of antiquity more strongly than the issue of it is significant, that the same battles and wars: urlac, urlouc 2, 2, 790), expresses both fatum and bellum also (Graff 96. Gramm. and the idisi forward or hinder the fight. This their officewe to look into more narrowly. From

have

Caesar

(De B.

Gall. 1,

50) we
ex

already learn the practice

soriibus et vaticinationibus Mis usu esset, necne
'.

of the Germani,

'ut

eorum matresfamilias

declararent, utruin

proelium

committi

tresses of families practised augury, perhaps

women

selected for the

purpose, of superior and godlike repute like Veleda. Let us bear in mind, which gods chiefly concerned themselves with the event of a battle : O"inn and Freyjadraw to themselves all those who fall in fight, and Oolnn admits them to his heavenly abode
133, 305). (pp. This hope, of becoming of the divine community, pervades Now the ON. valr, AS. wcel, OHG. walt denotes the carnage of the battle-field, the sum of the slain : to take possession of this val, denominated kiosa, kiesen, to choose ; this verb to gather it in, was
seems

after death members the religion of the heathen.

made

general technical term for the acceptance of any sacrifice to a higher being.2 But OSinn, who has the siges kilr (choosing
a
. . . .

? the other cards the third cuts oaten straw. God keep my childie too ! ! an Schnatzeln is, I suppose, to wind ? [snast wick ? snood ? In the marchen Goosemaid, is the to The of schnatzen apparently seventh line sometimes comb]. runs den : di dritte the thread). Conf. Vonbun schneidt fade* (cuts p. 66. 2, 665b. Mannhardt 392. The in 388. the jFirmenich pp. nursery-song Wunderhorn fays. p. 70-1 has three spinning tocken, i.e. nymphs, 1 Lersch in the Bonn Annual 1843, pp. 124 7. 2 Chief passage, Ssem. 141a. Conf. Gramm. 4, 608, and AS. wig cwrot?, Caedm. 193, 9; MHG. Iw. kiesen, 7069, sige sig erkiesen, Wh. 355, 15. So, |den tot kiesen.
=
"

die ander schnatzelt chride, die drit schnit haberstrau. bhiiet mer Gott mis chindli

27

418

WISE

WOMEN.

is served in Valholl by maidens, and them of victory, p. 133, note), he sends out into every battle, to choose the slain, Sn. 39; kiosa er kiosa, Seem. 254a. KSnir Stem. 164b; vildi )?ik
*

ero/

Hence

such

maiden,

half divine, is called valkyrja ; and

it is another most coincidence, that the AS. language welcome term wcelcyrie (waelcyrge, has retained the very same to wselcyrre)

words as bellona, erinnys, Alecto, Tisiphone. for parca and venefica. The Cott. MS. Vitell. and employs it even A. 15 has a gloss wselcyrigean eagan, gorgoneus': this is translating

English

such

Latin

'

the Greek

idea into

an

AS.

one

; did the eyes of the waelcyrigean

instilhorror like the Gorgons' heads?

an

am

OHG.

form.
name

; valakusjd walachurid (walachurra) At the end of the Langobardian genealogy

quite safe in assuming would be the Gothic

we

find

man's

Wo.lcausus)Another
name

of the

valkyrjur

is ON.

(battle-maids) valmeyjar

perhaps also the present N"orw. valdoger, which Hallager 140b says is guardian-spirit. Again, they are called hialmmeyjar, skialdmeyjar, because they go forth armed, under shield and helmet (vera und hialmi, Saem. 15 la Edda
mi

bestows

on

(albasub galea)
hialmmtr

of Oftinn 4b. The the the epithets: livit168b,7m" und hial valkyrja 145b, Uort 174b, sdlbiort, sunbright 167b, Hart-

192b) ;

nonnor

nuns Herjans,

lituff 142%

157a, gullvariff 167b, margullin

maer

145a,

Helm alvitr 164a, all descriptive of beauty or helmet-ornaments. as much as and shield distinguish these helm and shield women heroes, they ride on shield-service, under shield-roof,Seem. 250b and are called skialdmeyjar aldrstamar, or young shield-maidens o Atli's court. 4, 110 The legend of the Amazons 117 (Herod.
"

Jorn. cap. 6.7.8. Paul. Diac. 1, 15) seems to rest on similar ye different notions. A valkyr in Ssem. 167b is named su"rcen (australis] apparently in the sense of biort, solbiort ? Again at 151b, disi
suSroenar
1

(see Suppl.).2

Of valr, wal itself we so might seek the root in velja, valjan(eligere), that it should from the first have contained the notion of choosing, but beinj applied to strages, and its sense getting blurred, it had to be helped out by a Our Tit. 105, 4 has a striking juxtaposition same the meaning. second verb of '. ' I Sigun diu sigehaft uf dem wal, da man kiusche und ir siieze welt magede is only in Dietr. 91b and Rab. 536. 635. 811. 850. 923 that welrecke occurs ; can it have any relationship to walkiire ? 2 in the waggon OSinn has Frigg, the valkyr with him and the ravens -jur Sn. 66. I also find the name derivable For either from skai skorAngr, valkyrja Brynhildr is called in Vols. saga cap. 24 'mest stiperbia, or skari agmen. Suppl. j. akor"ngr' (see

VALKYRJA,

W.ELCYRIE.

419

One
.

is particularly attractive : dskmeyjar, wish-maidens 212. Vols. saga cap. 2), given them, I think, because they are
name

is called Oski, Wunsc. But there is in OSin's service, and OSinn : I find a confirmation of my opinion that Wuotan something more bore the name of Wunsc in his identity with Mercury, for Mercury

carries the magic

wand

OHG-.
more

closer inspection of the two rods, which is yet to come ; but if Wuotan and Wunsc, OSinu and Oski are one, we suppose that the thorn, the sleeping-thorn, which Oolnn put may
a

wunsciligerta distinctly from

(caduceus), which (-yerde, yard). The

is like

our

wishing-rod,
come

likeness will

out

Brynhildr (Seem. likewise into the dress of the was 192a), valkyrja It throws light on the nature of Brunhild a wishing-thorn. and Chrimhild, that rocks are named after them, does not find Chriemhildesp7 (p. 370), which
one a

called spilstein,

so well meaning For from spil (ludus) as from fusus). spille (spindle, other stones kunkel (distaff), have the name and in French fairy-tales quenouille

la bonne

dame

Dornroschen
a

(thorn-rosekin) pricked
dead
sleep, as Brunhild

her finger

the spindle and fell into Spindles are the wishing-thorn.

with wise-women walklire is The
name

did with an essential characteristic of all the The Teutons, Celts and Greeks.2 of antiquity among Suppl.). wtmsch-kint, Wunsches kint, pp. 139, 142 (see wunschelweib, which lasted down to a late time, shall

be

hereafter; here I call up from the poem of the produced Staufenberger a being by whom the connexion of valkyrs with fays is placed beyond doubt. To the knight there shews herself a maiden in white apparel (thehvit and biort sitting on a stone (line above), 224); she has watched over him in danger and war from his youth (332 364); now she becomes his about him unseen up, she was
"

love, and is with him

du einest whenever he wishes for her (swenne wiinschest nach mir, so bin ich endelichen bi dir 474). By super human swiftly whither she lists (warich wil, da power she moves

bin ich, den wunsch hat mir Got gegeben 497). Staufenberger, after being united to her in love, may do anything except take a wedded wife, else he will die in three days.
'

er

wunschte nach der frouwen sin, diu schcene fin.' bi im so war

H. Schreiber pp. 20. 21. 1 like also Schreiber's derivation, pp. 65 Nehalennia (supra from the root nere, neza p. 257)
i 2

"

67, of
to spin.

the

name

Nehaecij

420 When

WISE

WOMEN.

resolves on another marriage, she drives her foot through the floor, 1066). Accord and he has to die (1016. ing to this remarkable is one or story, wunschweib wunschelweib he whose presence her lover can procure, by wishing it,whenever longs for her, names her name' as it were (p.398): this is, though
'

he notwithstanding

not

false, yet

which Norse
women.

for the original one, had reference to the god of wishing, the divine Wish. Old legend will unfold to us more precisely the nature of these
a

later meaning

substituted

to was or oskmeyjar valkyrjur hand to the gods and the drinking-horn and to furnish einherjar, the table. Here comes out their peculiar relation to Freyja, who like is them, (p. 305),1 chooses val called Valfreyja and pours out Sn. 108. Exactly in the at the banquet of the Ases (at gildi Asa), same the niuriute, way did Gondul, sitting on a stol i rioSrinu (in drink out offer the comers sog. 1, 398. clearing), of a horn (Fornald. 400);and with this agree the deep draughts of the modern folk-tale :
'
'

In Valholl

the occupation

of the

beautifully dressed and garlanded maiden from the Osenberg offers the count of Oldenburg a draught in a silver horn, while uttering pre
a

dictions

(Deutsche sagen, no. 541). Svend

him

Falling drank

out

of the

horn handed horse,

as

(p. 372)

his on and in doing so, spilt some 2, 67) ; I have touched in the preceding story (Thiele Falling with Siegfried, whose the identity of Svend on

by

elf-women,

comes out clearly in the Danish relation to the valkyr Brunhild story. In a Swedish folk-song in Arvidsson 2, 301, three mountain-

Quite in maids hold out silver tankards in their white hands. Norwegian harmony traditions in Faye p. 26-8-9. 30; are some
in Thiele 1, 49.55. 3,44 (see Suppl.). and additional Danish ones is the office of the valkyrs in war. to the purpose Still more but or kiosa val, kiosa feigS/2 Not ratJa vigum only sigri/
'
'

'

'

therefore the deciding of battle and victory, is placed in their hands, Sn. 39. They are said to be gorvar (alert) at ri5a grand/ gorvar
'

'

So, in a Faroese song, Valvfrygv (Finn Magn. lex. p. 805). The taking possession of souls at the moment and of death by OSinn deep-rooted a so by their messengers or the valkyrs, appears to me Freyja, in Christian feature of our heathenism, that we may well find it lingering even for the soul, des traditions. Of this sort is the scramble of angels and devils 1 235-44. Georg has hunted up, Schmeller Muspilli, which cribed in the poem I Morolt in the 4, 114-5 ; and a striking passage 1, 239. 6082"86, and Meon Epistle Will any one think of tracing this idea to the shall quote in ch. XVII. Jude 9, or the of apocryphal Book of Enoch ?
1
2

WALACHURIUN,

SKULD.

421
an

Ssem. 4b. at ricSatil go5J?io5ar/

tible longing for this warlike

Eooted

in their being is

irresis

occupation ; hence the Edda expresses their most (desiderant), characteristic passion by the verb 'j?ra' Ssem. 88b, 'J?raoV 134a : it or 'fystoz' (cupiebant), (desiderabant)

longing, striving and wishing that has swung itself Usually nine round into that wishing for them. ride out valkyrjur together, Saem. 142, 162; their lances, helmets and shields glitter is their
own

(see nineness is also found in the story of ThiSrandi to whom p. 402), nine disir appear firstin white raiment, then nine Ssem. 44-5, and after him Sn. 39, enumerate others in black.
151a. This

thirteen of them : Hrist, Mist, Skeggold, Skogul, Hildr, Thrll"r, Hlock, Herfwtr, Goll, GeirahoS (aLGeirolul), RandgmS, RddgriS,

Reginleif ; but
Gondul,

Saem. 4b only six: Skidd, Skogul, Gunnr, Hildr GeirsJcoguL1 The prose of Sn. 39 distinguishes three as

strictly val-choosers and Skuld fnorn en yngzta'.

the Nialssaga
names

mistresses of victory: Gu"r, Rota and The celebrated battle-weaving song of

:

the following

Hildr,

Hiorprimul,Sangri"r (1.
Gondol, Skogol,
Hlock

Svipul, RangriSr),

Gunnr,

Gondul] the Hakonarmal:

Eafn, (ed.
p.

and Hildr. Several of these names are value of extraordinary and immediate to our investigation, and not one of the remainder ought to be left out of sight in future study (see Suppl.).

Geirskogol; the Krakumal

121)only

Skuld, for instance

valkyrs, and at the dis can be both norn

we

same

and gather from it the affinity of norns A time the distinction between them.

and valkyr, but the functions are separate, The norns have to pronounce the fatum, and usually the persons. they sit on their chairs, or they mortals, fastening their threads.
roam

through

the country

among

Nowhere

The

decide the ride to war, conduct the fallen to heaven ; their riding is like that of heroes is made 327. 392), mention and gods (pp, of their horses : skalf Mistar marr Mistae Sa3m. 156* ; m"z?*gullin maer (tremuit
valkyrs

is it said that they ride. issue of the fighting, and

equus),
when

(aureoequo

vecta

virgo),

shake themselves, dew fertilizing hail falls on

steeds of the valkyrs drips from their manes into the valleys, and trees 14oa"b, with which the descompare
l
'

145a;

the

tillationes in comis et collis equorum of the wise-women Mist, which the name mist, may have elsewhere means
Unpublished lex. p. 803).
1

287); (p.
indicated (Finn Magn.

passages in the skalds supply 29

or

30

names

422
a

WISE

WOMEN.

the youngest too : were UrSr and VerSandi imagined valkyrja as too aged or too dignified for the ? did the cutting, work of war breaking, of the thread (if be detected in the such an idea can
norns,

like phenomenon. 405) can be a (p.

Of

the

none

but

Skuld

North)better
Two above

become

the maiden

practised in

arms

have been claimed valkyrs, Rlock and Herfiotr, (p. 401) as idisl,and interpreted as restrainers of the fight.
other

In

the

Kormakssaga

there

also

occurs

Hlokk

gen. Hlakkar,

for

bellona.
Hildr, Gunnr, Thruffr deserve
to be

because
well, and

their personality turns the presence

up
some

studied the more closely, in other Teutonic tongues as

there of argues that of walachuriun the whole sisterhood. Even in ONorse, Hildr and Gunnr (mGuSr) ; of bellona got generalized into hildr and gunnr (pugna, proelium) ' bellum : hildr hefir ]m oss verit,'bellona nobis fuisti, was made

Seem. 164b.
find
a

Conversely,

beside the AS.

personal Hild and Beow. 899. 2962 j Guff

2240
;
as

Guff:

dea$ elsewhere we nimeoY Beow. 889, wig fornam 2411 (conf. ealle fornam 2154, guSdeaS fornam 4494, Wyrd forfarnimid, Hel, 111, 11),swylt fornam 2872, Wyrd OS. Wurd
sweop beings
5009. And as conf. Hilde grap other do us that good or harm are by turns aroused and quieted, it is said picturesquely: Hildi Ssem. 160* (bellonam

nimeB have gif mec

'

gif 5069

mec

hild and Hild nime

guff

we

still

H. take (if

; Guff

fornam

me), (carried off)

(supra p, 406);

'

'

vekja

excitare),

105a. The elsewhere merely vig vekja (bellum excitare) by eagles and ravens, are 147), accompanied valkyrs, like OSinn (p.

246a;

who

alight

on

the battlefield,1 and the waging

of

war

expressed as ala gogl yunna The forms in OHG. 160a.

alere sororum systra (aves Hiltia and Gundia were already

as

is poetically Ssem. belli),

both (Gudea),
mere common

found
nouns

in the Hild. lied 6, 60, though

; composite

The legend of -hilt,-gunt.2 Hildr, who goes to the val at night, and by her magic wakes the fallen warriors into life again, is preserved both in the Edda (Sin. 164-5)and also in the OHG. poem of Gudrun, where she is called

proper

names

have

Hilde?
1

"

Lastly, Thruffr, which

El. p. xxvi. xxvii.
ol
aeroi.

likewise

sinks into
17, 37

mere
TO

appellao-co/^a,""

Anclr. and
KCU

Conf. Luke

: onov

(Twa\6r](TOVTai 2 The Trad,

443, have preserved the name, fuld., in Schannat no. de'mar, to Themarhilt a (from valkyr, of suited crepusculum). 3 Deutsche "heldensage p. 327 seq. Conf. supra p. 285, on Hilde and burg.

well

Hild-.

HILD.

GUND.

DRUD.

423

tive
names

in a great occurs firtiffr virgo, and in OHG. Alpdrud Wolchandrud, (e.g. [^ElfyryS, Elfrida],

female many Himildrud, Mimidrud,

Pliddrut, Sigidrud,

Plihdrut
which

==

Plectrud,

Kerdrud

Gertrude,

has assumed ghostly beings), hobgoblin.1 Hans Sachs the general meaning of witch, sorceress, several times uses alte trute for old witch, and noisy children are naturally
'

suggest
'

' ! 2 so that here quieted with the words : hush, the drut will come she exactly fills the place of frau Holla or Berhta, and can An AS. woodthe more appropriately be the ancient valkyr.

'

up in the Vita Offae secundi (supra, to she had been sentenced p. 388): she is from France, where death for her crimes, exposed in a ship, and cast on the shore of Mercia. Here Offa saw the maiden passing fair,and married her,

maiden,

named

Dhryft,

comes

but she soon transgressions. She is called 9a Drida, new committed ThryS ; conf. Kemble's 9b Petronilla, 15b Qvendrida (!e.,cwen pre 1, 220 Backstrb'm face to Beow. pp. xxxv. (see SuppL). xxxvi, and Beside the valkyrs named, there must
have

been
names

many

others,

and the second section of the lovers or wives of heroes. Such

Ssemundaredda
are

several as Svava, Sigrlinn, Kara, jSigrtin,

Ssem. 142b 145b 157, expressly called valkyrjur, It also comes 169. 194. out, that they were of human origin, being daughters of kings, Svava of Eylimi, Sigrlinn of Svafnir,

Sigrdrifa, who

are

of Hogni, Kara of Halfdan, Sigrdrifa of Buoli ; Svava was the lover of Helgi HiorvarSsson, Sigrlinn of HiorvarSr, Sigrun of Helgi Hundingsbani, Kara of Helgi HaddingskaSi, and Sigrdrifa,

Sigrun

Brynhildr, of Sigurftr. Grimhildr (helmetmaiden, p. 238), and above all Brynhildr, Prunhilt, whose very her inaccessible betokens the mail-clad Hildr, is superhuman: name 95hall stands on a mountain, like those of Yeleda and Jetha (pp. by where she herself, bound 6); it was a schildburg (skialdborg), the spell,slept under her shield, till SigurSr released her. Then
who
is
no

other than

she

prophesied
'

to

him,

Ssem. 194b, and

Her

before

her

death

she

prophesies again, 224. 226b. flame, oc var um sal hennar

also that of Mengloft

(OHG.

flickering encircled vritib. as was SuppL), vafrlogi,'Sn. 139 (see Maniklata, i.e.,monili laetabunda),
hall
was er

another valkyr:

salr

er

slunginn

visom

vafiioga

110a, conf. (Ssem.

Some

people think Gerdrut, Gerdraut, p. 23.

an

unchristian

name.

Fran Trude

(Kinderm. 43).
2

Flogel, gesch. des groteskekom.

424

WISE

WOMEN.

107a'b).Before

this MengloS,

sacrifice is offered to them Vebiorg skialdmcer appears Babehilt, whom Dietrich finds at

virgins kneel, sit, and sing; Then ; conf. ch. XXXVI. all (llla) in Fornald. sog. 1, 384. And vrd nine fountain, asleep (asSigurd found healing salves, and foretells his fate
a

Brynhild), and who gives him (Ecke 151 160), must also be
"

on valkyrs bestowed hlifSi did on him (p. 419), victory and protection in battle (Sigrun honom ; this relation is technically opt siSan i orrostom, Ssem. 142b)

The

norns or valkyrs. among reckoned their favourites, as Staufenberger's lover

expressed by 145a'b, Sigrun

of king these

they hide their heroes' ships (Svava (tueri 134a); verja Hildr too, the daughter 153b). The above-mentioned The memory Hogni Heoln's betrothed. was (Hagene), of folk

into modern has filtered down even shield-maidens 1, 189, Kerstin skoldmo with her 8000 songs : in Arvidsson redeems her betrothed from captivity ; at other times it is that
rescues

maids
a

is not meant her brother, by which a but a valkyr again, for these higher beings are everywhere called 120-1-2. 2, (Arvidsson sisters, and fraternize with their proteges Nyerup

sister by birth, sister

4,

38-9). Now
nerves

those

women

in

our

medieval
need

sight of whom to bring them

to victory, whose

name
as a

to

one's

side

as

quickly

wish

can

poetry, the only be uttered be formed and

Suppl.). of this kind (see accomplished, are evidently shield-women OSinn then admitted into his band of valkyrs mortal maidens of kingly race, deified women standing by the side of the deified
heroes.; yet I do not suppose that all valkyrs were of such lineage, descended like the norns, but that the oldest and most famous were, from gods or elves. It is also worth noting, that Kara and her

Helgi

were

looked

upon

Helgi, Ssem.
make

148b 169.

second birth of Svava and the elder In the VolundarqviSa three other valkyrs
as
a

their appearance together: ffladguffr svanhvit, Hervor alvitr, and Olrun, the firsttwo being daughters of king LoSver, the third Volundr to Slagfiftr, and Egill, live of Kiar.; they unite themselves
years, ,and then escape, at vitja viga/to pursue On the whole, it seems the union of their old trade of war again. these half-goddesses with heroes turned out detrimentally to both
seven
'

with them

parties

the

heroes

came

to

an

early
c

death

or

other

harm,

as

Staufenberger's
grew
scant

Sigrun varS skammlif,' she example teaches ; and Perhaps we of life, Ssem. 169a. should be right iu
to the valkyr's office took place under
an

assuming

that promotion

WALACHURIUN.

425

obligation of virginity,1 which again reminds one of the Amazons. OSinn was At all events, when angry with Sigrdrifa for letting his favourite fall in battle,2he decreed that now she should be given in
Hla5gu5r, Hervor qva5 hana giptaz scyldo/Seem. 194a. forcibly and against and Olrun had been carried off by the men descriptive. All these female names are their will (see Suppl.).3
'

marriage,

Qlr"n

was

discussed

on

p. 404.

Hladguftr

is literally bellona

stragis ; Hervor, like the kindred Gunnvor, alludes to hosts and battles, the alvitr to the gift of prophecy, and svanlivit to the adj. has Saxo Gram. 22-3 names swan-shape. another Svanhvita, who

likewise much

of the valkyr, is

seer

of spirits,and

presents

As for Slagfi"r (see p. 380), sword to Regner to seal their covenant. I prefer to explain it not as Slagfinnr, though he is called a son of but as Slagfio"r = the Finnakonungr, alatus, pennatus, which goes by the OHG. better with Svanhvit his lover, and is supported

word slagifedara, penna. little we How are entitled to separate the norns and valkyrs totally from one another, is taught by the tale of these three maidens
also. Not
to mention

the prevalence

among

valkyrs

as

three and sisterly companionship, nor of the number well as norns Hervor's having the epithet alvitr (omniscia), better fits a which norn than a valkyr ; it is said of all three, that they sat on the sea-beach spinning costly

flax, nay,
as

of the

same

'

'

allwitting

one

(who is
she
was
1

repeatedly

called dnga,
'

Skuld
dree
a

is in other

that places),

about

to
Mela

orlog
3, 8
:

to drygja,'
'

weird, Saem. 133a 134a.

Oraculi numinis Gallic! antistites, perpetua Gallicenas vocant, putantque novem esse traduntur. virginitatesanctae, numero ingeniis singularibus praeditas maria ac ventos concitare, seque in quae velint sanare vertere, animalia quae apud alios insanabilia sunt, scire ventura et nisi deditas navigantibus, et in id tantum praedicare, sed non ut se consulerent '. The similarity of these nine sooth-telling gallicenae profectas [1. profectis ?] is unmistakable. Some read Galli Cenas, others Barrigenas, conf. Tzsehucke, Not. crit.pp. 159"163. 2 N.B. against OSin's will, who could therefore be outwitted : destiny stood above the god. 3 On p. 406 we saw wise-women represented as acquainted with writing, that valkyrs embroider and as actually writing ; it will be for similar reasons The Vols. saga cap. 24 says of Brynhild : * him sat i einni and paint. skemmu vi"5 meyjar sinar, hun kunni rneira hagleik enn aSrar konur, hun lagSi sinn '. borSa meS gulli, ok saumaSi a ]?au And in stormerki, er SigiirSr hafSi giort I place beside this the opening lines of a this chamber SigurS tojier. .comes Swedish song : Sven Farling han rider till jungfruns gard, som stickade pa silket det hvita. And this hero is identicalwith Sigurd".

Pompon.

42 G The

WISE

WOMEN.

award

valkyrs in the clearest light-by the Nialssaga.

of battle is one imagined also were Through

but only norns, This is placed spinning and weaving. the fearfully exciting poem in cap. 158 of
a

part of destiny ; not

crevice in the rock DorruSr sees women human heads for a serve them sit singing over web, at which weights, entrails for warp and weft, swords for spools, and arrows for a comb : in their weird as song they describe themselves

and valkyrjur,
At length

their

web

as

intended

for the spectator DorruSr.1

they tear up their work, mount

ride to the south, six to the north. Wyrd weaving of the AS. poet (p.415). The parting of the into two bands that ride in opposite directions, is like maidens

them

their steeds, and six of Compare with this the

those nine in white and nine in black, who

came

riding up in

suc

421). cession (p. I have set norns

comparison
can

and fiolpai side by side ; with equal aptness a be drawn between (without valkyrs and any

/crjpes

for verbal affinity,

the
KTJP too

no

doubt
seen

might

be

the likeness is only an apparent : one) on the battlefield in bloody garments,

tending the wounded,

to the child
as
soon as

dragging

A away the dead. it is born ; Achilles had two

tcijp allotted
between /cfjpes

is

whom

he might choose, and Zeus put two in the balance, to decide the death of Hector or Achilles.2 Hesiod (scut. 249"254) makes
the fallen warriors, white-toothed icfjpes contend over man, eager to drink his each throws her talons round the wounded blood, justas he ascribes talons and a thirst for blood to the moirai the dingy

fresh confirmation of the identity of norns and valkyrs. The claws of the moirai and keres, the wings of the thriai,point to The later view [Hesiod's] brings their possession of a bird's shape.

(p.414):

into prominence

the sinister side of the keres.

5. SWAN-MAIDENS.
aspect of the valkyrs. We are told that they travel through air and water, ri5a lopt ok log/ Saem. 142b 15 9b; theirs is the power to fly and to swim, in
we
now

But

have

to make

out

new

'

other words,
1

they

can

assume

the body

of

swan,

they

love

to

( if even So at least we may understand vef Dammar,3 vindum, vindum * darraSar,' the first a arose of web the out the name vef of and whole story dart, conf. AS. deoreS (jaculum).We know that the Sturlungasaga contains a

very similar narrative. 2 II. 8, 70. 9, 411. 18, 535"540.

22, 210. 23, 79. 24, 82.

SWAN-MAIDENS.

427
was

linger

on

augury}them,
'

the sea-shore; and The VolundarqviSa

the

swan

considered
women

bird of
on

relates: Three

sat

the

shore, spinning
so

flax, and
moment
'

had

their dlptarliamir

by (swan-shifts)
:
'

that any

and meyjar flugo!

even

again as swans could fly away settuz at hvilaz a ssevarstrond ; one of them

they

has

of svanhvit (swan and white), In Hromundarsaga feathers (svanfiaSrar the dro).

the

surname

wears

swan's

(Fornald. sog.
a

2,

the 375-6),

same as

Kara,
an

who

the Edda

says

was

second

birth

(fiolkyngiskona enchantress in swan-shift, hero, i singing.2 By her assist and hovers above the alftarham), in one fight, Helgi had always conquered, but it happened ance
of Svava, appears

his sword too high in the air, and swung lover's foot, she fell to the ground, aud his luck
that he

hewed
was

off his In spent.

Saxo Gram., p. 100, Fridlevus hears up in the air at night 'sonum trium olorum superne clangentium,' who prophesy to him, and drop
a

girdle with

runes

on

it.

Brynhildr

is

'

like the

swan
same

on

the time,

wave'

(Fornald. sog.

1,

186):

the simile betrays at the

really the power of changing into the bird. Many A young the Norse people. tales of swan-wives still live among saw man three swans alight on the shore, lay their white bird-shifts that she had in the grass, turn
into beautiful maidens, and bathe in the water, then take their shifts again, and fly away in the shape of swans. He lay in wait for them another time, and abstracted the garment

of the youngest ; she fell on her knees before him, and begged for it,but he took her home with him, and married her. When seven gone by, he shewed her the shift he had kept concealed ; years were
she
no

sooner

had

it in her

hand, than

she

flew out

as

swan

through

died soon the open window, and the sorrowing husband On Afzelius 2, 143-5. the other hand, the swan-hero after. forsakes his wife the moment A she asks the forbidden question. had
on
a

peasant

every year
two

eldest sons hurtling in the air, which

he set was trampled down whatever Two years in succession he set his St. John's night. in the field; at midnight to watch they heard a
field,in which
sent

them

into
saw

deep sleep.

The

next

year the third

1

son

watched,

and
=

he

three maidens

come

flying,

bird

Es schwant mir, it swans I have a boding. The reference to the me In for we same sense : es wachsen the (there undeniable, also say in Zesen's Conf. Eddie the Simson). (so already grow) mir schwansfedern' '. ' svanfiaSrar dro (wore) 2 Kafn has chosen the reading Lara.
seems

428
who

WISE

WOMEN.

laid their wings aside, and then danced up and down the field. He jumped up, fetched the wings away, and laid them under the stone on the maidens had danced till which he sat. When
they
were

tired, they

came

to him, and

declared, if one
should have
turn, which

myth ; but it is worth noting, that one of the maidens offers her lover a drink of water out of a golden pitcher, exactly as elfins and wish-wives do 420, 326). Molbech 49. no. elsewhere (pp.
of the swan-wife

would their wings back. is less within the province

of them

asked for their wings ; he stay and be his wife, the other two From this point the story takes a

These German down

on

lovely swan-maidens have been long known to must tradition. When they bathe in the cooling flood, they lay the bank the swan-ring, the ; who takes it from

swan-shift
we are

them, has them

so,

in his power.1
merwomen

Though

not expressly

told

yet the three prophetic

are
:

away,

garments Hagene took 1476, 1) by way of simile precisely such ; it is said (Nib. whose sie swebten
sam

again

die vogele uf der fluot.

of them

It is true,

only two the wisiu wip, Hadburc and one),

our

epic

names

Danish (the
one
as
'

but Sigelint?
are

story only of them begins

wunderlich,' meet with again in an OHG. : three doves fly to a poem, which puts doves in the place of swans fountain, but when they touch the ground they turn into maidens, Wielant removes their clothes, and will not give them up till one

to prophesy,

and

1478, 3.

The

their garments myth of Volundr

described

we

of them

consents

to take him
men

for her husband. throw

In other tales

as

widely
them,

diffused, young

which
shape

turns cannot

them

human

be

shift, ring or chain over into swans? When the resumption of hero the effected completely, retains a

the

swan-wing

of the high antiquity of this detail lies in its 370); and connexion with the heroic legend of Scoup or Sceaf (p. it has found its way into modern pedigrees.4 Especially impor; evidence
Musaeus, Volksmarchen vol. 3 : The stolen veil. There is a plant named, I suppose, from this Sigelint ; Sumerl. 22, 28 23, 19) has cigelinta fel draconis, and 53, 48 cigelinde; Graff 6, 145 has (conf.
1 2

sigeline; see Sigel/Siglander in Schm. 3, 214. 3 Kinderm. 49. Deutsche sagen 2, 292-5. no. Adalb. Kuhn p. 164, the swan-chain. 4 Conf. Deutsche sagen no. 540 : ' the Schicanrings of Plesse/ who carry a doc. A on 1441 their swarfs wing and ring (Wolfs Norten no. scutcheon. of names Johannes decretorum doctor, decanus a Swanefliigel, 48) ecclesiae * Hildesemensis. In a pamphlet occurs 1617 the of phrase : to tear majoris '. the ring and mask off this pseudonym

SWAN-MAIDENS.

429

clear light the exact relation of these swanin Altd. bl. 1 wives to the walkuren, is a statement about them hunting in a wild forest saw 128 : A nobleman a maiden bathing
tant,
as
a

placing in

her the gold chain on away There was hand, then she could not escape. peculiar virtue in this dor iimme (on account of it) werden siilche frowen chain : He her, and she had seven married genant'. wunschelwylere

in the

river, he
'

crept up

and

took

children at a birth, they all had gold rings about their necks, i.e., like their mother, the power Swana of assuming swan-shape. In Gudrun, the prophetic angel children then are wish-children.
comes
a swan, over

the

sea-wave

in the shape of

ship; itself, and ghostly We

a talking swan and in Lohengrin in AS. poetry swanrdd (-road) passed

wild bird singing, i.e., of escorts the hero in his

current to

for the
name

sea

is (cygnus) SuppL). alp, self (see

alpiz, selfet,alpt

akin

the

of the

hear

tell of
a

mountain,
comes

holding
an

to

end.1

that swims on the lake in a hollow ring in his bill: if he lets it fall,the earth itself two On the UrSarbrunnr are swans
a swan

maintained

isswan story of a soothsaying by Kuhn, A young communicated p. 67, from the Mittelmark. into a swan is implied in the familiar Westman metamorphosed

(Sn. 20);

another

phalian nursery -rhyme

swane, swane,

pek up de

nesen,

Another,

bistu krieger wesen (wasta wannehr of Achen, says : krune krane, wisse schwane,
we

? warrior)

And
swan

the

name

fahre ? wel met noh Engeland Ssefugel in the AS. genealogies seems

to indicate

-hero. The spinner

swan-maidens
1
2

Berhta, the goosefairly suggest footed* queen, may (p. 280).3 If those prophetic 'gallicenae were able
'

Gottschalk's Sagen, Halle 1814, p. 227. The pentagram was a Pythagorean symbol, but also a Druidic ; as it goes by the name of elfs foot, elf'scross, goblin-foot, and resembles a pair of goosefeet or swan-feet, semi beings are again brought together in -divine and elvish is next door to a swan-maiden, this emblem ; the valkyr ThruS and Staufenberger's lover likewise had such a foot. 3 The beautiful story of the Good Woman, publ. in Haupt's zeitschr. 2, 350, is very acceptable as shewing yet another way in which this fairy being The two children born on got linked with the hero-legend of the Karlings. day at paske flourie, and brought love (77 87), one are up in mutual clearly identical with Flore and Blanche/bur, for these also are not real names, but
"

430
to too
assume
seem
so

WISE

WOMEN.

what animal to have known

that in French 3, 412
:

shapes

pleased, why, then the Celts in very early about swan-metamorphosis they
we

times,

fay-legends

may

supply

the omissions ;

in Meon e.g.,

en

la fontaine

se

baignoient

trois puceles preuz et senees, : qui de biaute sembloient fees

lor robes a tout lor chemises orent desoz une arbre mises du bout de la fontaine en haut. puceles senees The shifts were 3, 419.

bien

eure"es

418.

In the Lai du stolen, and the maidens Desire the knight espies in the forest a swan-maiden without her wimple
answers

la plus detained.

mestre

413-5.

(sans guimple).
to the swan-shift.

The

wimple

of

the

white-robed

fay

6. WOOD-WIVES.
that the wish-wives appear on pools and lakes in the depth : it is because they are likewise wood-wives, of the forest

We

have

seen

and under this character they suggest further reflections. The old their favourite abode : as the gods sat throned sacred forest seems in the groves, on the trees, the wise-women of their train and
escort

dwell
tower

would seek the in the woodland placed

on
a

same

haunts.

Did

not the

Gothic aliorunas

not Veleda's wood-sprites ? Was rock, that is,in the woods ? The Volundarqvifta

among

opens with the. words

meyjarflugo
invented

sunnan

Myrkvift igognom,

in fairy-tale fashion, to suit the name of their daughter Berhta, the Berhta marries Pepin, and gives birth to Charlemagne ; in the bright, white. Garin le Loherain, Pepiri's wife is said to be Blanchefieur of Moriane, but in the in is daughter Ruprecht now the story question she unnamed of of count Barria (Robertof Berry), diu as 1130), diu (162. spoken of simply gmtefrouwe la bone dame (3022),conf. bonadea, bonasocia, p. 283 ; her guote (1575), is husband, who steps into the place of the childless last king (Merovingian), Karelman is herself Berte, name can that the (3020),and suit only already in that of her father Euodbert. The contained children of this pair are '. ' " Pippin der kleine (little) Karle der merre (greater) The events in the and middle part of the story are quite other (more fully unfolded, if not more than those told of Flore and Blanchefleur ; but we plainly perceive pleasing) how on the new Karling race in the freshness of its bloom were grafted older heathen myths of the swan-wife, of the good wife (p. 253),of the mild woman (p. 280), of the bona socia (p. 283), and of the bonne dame (p.287); Conf. Sommer's Flore to pref. xxvi. xxvii. xxxii.

WOOD-WIVES.

431
to the seashore, there wood homesick :
wcT,

maids

flew from
seven

they tarried

south through murky years, tillthey grew

meyjarfystoz
they
Almost

myrkvan

could

resist

no

longer, and
are

all swan-maidens

returned to the sombre wood. in The the seven met forest. with
on

years agree with those of the Swedish story As Sigrun, Sigrdrifa, Sigrlinn are names

p. 42 7.1

epic still calls one of the wise-women OHG. ON. was a general siguwip, AS. sigewif, sigrvif, for which I can AS. of all wise-women, produce an municated
to
me

of valkyrs, and our Sigelint,I believe that the

designation
spell
com

by Kemble

sitte ge

sigac5 to eorSan ! sigewif, ! td icuda fleogan nsefre ge wilde (1. wille)

mines
metes

beo ge swa gemyndige bi5 manna-gehwylc swa Like

norns,

godes,

and eSeles.2

invited to the house with promise of gifts. On this point we will consider a passage in Saxo, where he is is, he unmistakably speaking of valkyrs, though, as his manner they
are

In his account of Hother and Balder, avoids the vernacular term. from that of the Edda, he says, which altogether differsso much inter venandum in errore p. 39 : Hotherus nebulae perductus quoddam silvestrium virginum conclave incidit, a quibus proprio
essent salutatus, quaenam perquirit. Illae suis ductibus bellorum fortunam gubernari testantur : saepe auspiciisque maxime enim se nemini conspicuas proeliis interesse,clandestinisque subsidiis
'
'

nomine

optatos amicis praebere

successus:

quippe

infligere posse pro libitu memorabant. him, the maidens on with their house
before Mother's
extrema

conciliare prospera, adversa After bestowing their advice

(aedes, vanish conclave)

on,

eyes

(see SuppL).

Further

p. 42

At Hotherus

devia pervagatus, insuetumque mortalibus nemus ignotis forte mrginibus habitat-urn reperit specum : easdem emensus, insecabili veste donaverant. esse constabat, quae eum quondam They
now

locorum

give him

more

counsel, and

are

called nymphae?
bathing have their

crowns
2

nolite in silvam volare ! Tarn quam quilibet cibi atque patriae. 3 Three other nymphs appear directly after, and prepare enchanted food for Balder with the spittle of snakes, p. 43. A ifemina silvestriset imniaiiis ' is by Saxo p. 125. also mentioned ad
terrain,
meniores

In the Wallachian marchen taken from them. Sedete bellonae, descendite

estote

201, three wood-wives

fortimae

meae,

est hominnm

432
This
war, seems

WISE

WOMEN.

distorted view, to imagine the maids of modern that dwelt in Oftin'sheavenly company, that traversed air and
no

flood, as likewise

haunting

the woodland

cave

; therefore feaxo

was

right to call them in the forest.

silvestres, and to place their chamber,

their

cave,

The older stages of our language supply some similar expressions, in which I recognise the idea of wise wood-wives, not of mere elvish They are Trad, fuld., the wood-sprites. called wildiu wip, and
p. 544, speak of a place Worms, p. 198d, mentions quando
'
'

ad
'

domum

'.

wildero wibo

Burcard

of
et

agrestesfeminasquas silvaticasvocant,
se

suis amatoribus, et cum voluerint ostendunt se oblectasse, et item quando voluerint abscondunt se et evanescunt'. This quando to express the notion of wish-life. voluerint seems Meister Alexander, a poet of the 13th century, sings (str. 139,
'

eis dicunt

p.

gras in einem wilden wile ist Wate wilder wibe wsete (weeds) So : von has learnt to be) physician, Gudr. 2117; 'das wilde arzet,' is (i.e.
: 143b)

'

nu

gent

si viir in
'.

(go they
'

before

him) uber

Ecke frouwelin;

189.

In

the

Gl. monst.

335, wildaz

for lamia, and 333 wildiu wip for ululae, funereal klagemutter, and boding wives, still called in later times klagefrauen, 280). In groves, on trees, there resembling the prophetic Berhta (p.

wip stands birds, death-

287-8), clothed in white (pp. elvish tree-wife or dryad, whose life is bound up with that of the tree. The Vicentina Germans worship Twelfthday : the Christmas a and chiefly between wood-wife, to pro women spin flax from the distaff,and throw it in the fire
dominae, matronae, appeared distinguishable from the more
puellae

pitiate her bunches of

frau

Gaue,

As three she is every bit like Holda and Berhta. left standing at harvest-time for Wuotan corn are and leave Frankenwald in three day they to the so this
*

lying handfuls of flax

on

the

Jul. Schmidt's

Eeichenfels,

for the holzweibel (wood-wives, field a remnant of older higher wor p. 147),

in the Wetterau stands Leidhecken and Dauernheim ship. Between wild the high mountain, and on it a stone, der welle fra gestoil (the as impression on is the an of the woman's rock, ; there chairs) lived there limbs of human sitters. The people say the wild folk
'

wei

di schtan

noch

mell

warn,'

while
ran

the

stones

were

stillsoft ;

afterwards, being persecuted, the man in custody at Dauernheim remained

1

the wife and child until they died. Folk-songs

away,
150.

Deutsche

sagen

no

WOOD-

WIVES.

MENNI.

433

make her:

the huntsman

'whither

in the wood start a dark-brown rnaid, and hail but his away, wild beast?' (Wunderhorn 2, 154),

mother

did not take to the bride, just as in the tale of the swanfind a more pleasing description in the Spanish children. We ballad De la infantina (Silva p. 259): a huntsman stands under a

lofty oak En

una

rama su

mas

alta viera estar

una

infantina,
ama
'.

cabellos de
1

cabeza todo aquel roble cobrian : fadaron en brazos de una me (7fays) sietefacias que andasse los siete anos sola en esta montina the knight
wants

mia,

But

refuses her consent. forest at night, rauhe

first to take his mother's opinion, and she When Wolfdieterich sits by a fire in the
Els
comes

up, the shaggy woman, and carries off the hero to her own country,1 where she is a queen and lives on in the jungbrunnen, a high rock : at length, bathing she lays aside her hairy covering, and is named Sigeminne, the fairest above all
'

lands

with 'wildaz wip' the glosses have liolzmuoja in the wood ; holzfrowe (lamia and ulula), she who wails or moos Altd. bl. 2, 195; holzruna 335. Doc. 219b) (lamia) (Gl.mons.
"

'.2

Synonymous

but suggestive of that Gothic the same, meaning burgrune, and the ON. Sigrun (see Suppl.).3

aliorumna,

AS.

7. MENNI,
One

MERIMANNI.

for such beings must from very early times general name have been menni, minni ; it is connected with man (homo), and ON. it but in man the occurs : meri(virgo), with only compounds
manni

(neut.), pi.merimanniu,
fundgr. 19, century In the

translates sirena

or

diu tier,in Hoffm. 333.

18), meriminni,
poets, merminne
'

scylla (Eedaumbe Gl. Doc. 22 5a mons. is equivalent

to

13th

yet also to wildez wip : diu wise merminne' merwip, merfrouwe, * Diut. 1, 38. die sterben niht enmohten gottinne oder merminne, Eneit. 8860. In the Wigamur 112. 200. 227 seq., (could not die),'
'

211

Troje, conf. (see Suppl.).

Called

Ecke

81 ; and

Deutsche Elsentroje,

heldensage

198.

In the Wolfdietr. (Dresd. MS. 290"7),twelve goddesses go to a mountain, fetch the hero to them, and tend him ; the loveliest him for a husband. wants These beings are more than elfins. wise-women 3 As the XdpiTfs (Graces) so do the wild women and fays spin and weave, " also : mit wilder wibe henden geworht,' Ulr. Lanz. 4826 ; nf TT\OS b Kapov aural, II. 5, 338 (see Suppl.).

28

434

WISE

WOMEN.

there appears a wildez wip, who dwells in a hollow rock of the sea, 168. 338, and is indifferently termed merwip merfrouwe134, and Beow. 3037. 350. AS. M. Dutch merminne maerminne.

|
I

merewif,

Those

three wisiu wip of the Nibelungen are also called merwip I 1475, 1. 1470, 1 ; they foretell and forewarn ; their having indi- j on a par with the Norse ! would of itself put them vidual names the poem omits ! valkyrs: Hadburc, Sigelint. The third, whose name 'aller wiseste wip!' 1483, 4.1 Wittich's ancestress (p. 376)is named frouwe Wdchilt, as if WaveHilde, she is a merminne, and says sooth to the hero, Rab. 964 974.
is (p. 428),

addressed

by

Hagne

as

"

Morolt

Elsabe and who lives in mount also has an aunt a merminne dwarfs ; her name is not given, but that of her son is rules over Madelger, and she likewise gives wise advice to Morolt; Mor. 40b 41*. in Ulrich's Lanzelet (lines The merminne 196 is said to be

seq.)
dwell

6182), she (5751.

keiniu bekande
man

has under
noch
mannes

her

10,000

wis\

unmarried

women on a

(dern

they gezoc), land.

by the

sea,

in

an

5160. 5294); here the sea (lines volent merminne poet had in his mind a siren in the classicalsense, but the Germans have had a merminne before they ever heard of sirens. The must

ever-blooming is queen of the

mountain In the Apollonius, a bene

Danish

name

is maremind
a

(Danske viser

1, 118.

125). Norse

legend

has preserved for us

prophetic
up out of the

precisely corresponding

marmennill
sea,

(al. marmendill,

marbendill),

male being, the taciturn is fished who

and requires to be let go into it again ; Halfssaga 7 (Fornald. c. sog. 2, 31"33), and Isl. sog. 1, 03 (Landn.2, 5).1 Prom him coral is named marmennils smifti,he cunningly wrought later time the word was used in Germany: merfei he found in the forest, and the! that lover of Staufenberger, whom even a tradition of ancient Gaul), are (possibly 'Fair Melusina precisely the fairy being that had previously been called merimennm

it in the

sea.

At

"

But, similar to the merminne, there was also a waltminne, which! in old glosses (Diut.3, 276). stands for lamia equally word Sigeminne, whether the baptized Kauch-els, Wolfdieterich's lover!
or (p. 433),

the wife of Hugdieterich,3

may

with

perfect right

be|

is extremely like the Greek Proteus, who is also reluctant at Marmennill have been Proteus-like stories first to prophesy, Od. 4, 385 seq. There may Buldander Vilander, 172 our (see Suppl.). current p. of and 2 Yet in l)iut. 1, 38; occurs (Oberl. already sub v.), merfeine wazzerfeine MS. 2, 63a. even and merfein, 3 Deutsche heldensage pp. 185. 200-1.
1

MENNI.

MERIMANNI.

435 In the Vilk. saga cap. 17 Vilkinus found in the wood,

a

regarded as a waltminne I find scekona used of the and who bore him Vadi.

or woman

merminne.1
whom

Saxo

Gram., p. 15, speaks of

tugurium

feminae (see SuppL). silvestrisimmanisque By this array of authorities it is proved to satisfaction,that the thought of as a higher, superhuman wildaz wip or menni, minni was

being, such

be placed at the side of the Scandinavian norn But in the scanty remains of our tradition the names and valkyr. inevitably lost, and in stand wofully bare, finer distinctions are
as
can

more

between gods, demigods, place the boundary-lines and valkyrs elves and giants cross one another. Equally with norns (pp.413-9. 425), we have goddesses spinning and weaving, as than
one

Holda, Berhta,

Freyja, and

even

giantesses, as

we

shall

see

by and

by-

and Teutonic mythologies, we idisi, have placed side by side the the fiolpat, and nornir, vv^ai and But the might be and valkyrior. several isolated names /cfjpes
Among

the figures in the Greek

in the same compared way, as for instance, Niter)or Victoria with Sigrun or Sigrdrifa,"Et'pw and 'Evva) or Bellona with a Hildr some Eris, like Iris, is sent forth on an errand by Zeus and Gunnr.
11, 3),as (II.

Skogul

or

Gondul

by

Oomn.

Grecian

figures in attendance on individual 7rTo\i7rop0o$ 'Evva" goes with Athene ; in 5, 592

1

often find these gods : in II. 5, 333 I

TTOTVI

'Evvco with

A Leyden parchm. MS. of the 13th century contains the following legend Charles Great dicitur Ays (Aix), : Aquisgrani the et dicitur eo quod Karolus of tenebat ibi quandam fatam,que alio nomine sive quandam mulierem fatatam, dea et ad hanc consuetudinem dryas) nimpha vel vel adriades (1. appellatur, habebat et earn ita ipso erat, quod accedente ad earn vivebat cognoscebat, et ipsa, ipso Karolo recedente moriebatur. Contigit, dum vice ad ipsara quadam Karolus delectaretur, radius soils intravit os ea et accessisset et cum ejus, tune in linguae fecit et vidit granum contingenti (1. auri abscindi, affixum, quod
mortua continent!)

hung, is evidently Aretin's legend of Charlem. p. 89) has instead of it a ring, epist. fam. 1, 3. from the mouth removes which archbishop Turpin of the corpse, and throws into a lake near king, and that is why he lake Aachen the then this ; attracts further mention is his favourite There town no the of the. made residence. Frankish to fairy It belief the a was (applied maiden's existence. popular king and gradually distorted) or mermaid about the union of a wild-woman Not very differently was Charles's ancestress Berhta, as with a Christian hero. i.e.a fay. [The similarity we into a ' good woman,' saw above (p.430), made in the heroic line : Pepin of Herstal, Charles Martel, Pepin the Little, of names Charles the Great, seems Charle it doubtful whether Berhta was to have made magne's mother or his

est, nee postea revixit. The grain of gold, on which the spell to explain the name of the city : later tradition (Petrarcha

ejus

great-grandmother.]

436

WISE

WOMEN.

Ares ; in 4, 440 and 5, 518 "Ept? apo-rov iiepavla with Ares, who is lastly, the also followed by Aelfios and $o/3o? (p.207-8). And Charites are nearly allied ; and there was supposed to be a special

Charis of victory.
classes of nymphs,
ra9

\ifjLvd5a? vvp"l"a";,
13, 44.

stand particular wood-wives Theocritus 5, 17 names especially those whom or those called CLKOL^TOL, Sew/at deal

Stillnearer

to

our

vv^ai

graceful myth of swan-wives appears to the Greeks and Komans, indeed to be unknown while we Teutons have it in common with the Celts ; yet a trace of it remains in the

fypoubran

The

338), and in the story of Zeus and Leda (p. too the gold-bedizened as in the Indian Nalus

swan's

prophetic song,

swan

(hansa
=

anser,

goose)
The

finds human

speech

(Bopp's ed. pp.

any

6.

7).

idea of goddesses of fate.1 The beautiful fiction of the vila is peculiar to Servian mythology : name even resembles that she is a being half fay, half elf,whose of the vala. The relation of valkyrs to Christian heroes is suggested

Slavs have

not

developed

by the

the vila and Marko (Vuk 2, 98. 232. Danitza for 1826, p. 108), as also by the vilas appearing singly, In some having proper names, things they come and prophesying. nearer the German next chapter : they live on hills, elfins of our bond fraternal

between

love the song and the round dance (Ir. they mount elfenm. Ixxxii), : at men ustrielilaga vila,' up in the air and discharge fatal arrows Their him the vila has shot cry in the wood is with her shaft. hacking, and is expressed by the like the sound of the woodpecker
'

word 'kliktati'. The in heedless language

(Vuk

no.

Vile te

as 394), is a te odnele! (vilae auferant)

his mother right to the child whom has consigned to the devii (diavo ye odniyo !) in similar cases the wolf or bear fetches him away. vila has
a

curse

(Vuks sprichw.

p.

36);

"kad dot'u vile k otchiin' the moment

rides a Norse enchantresses

signifies oculos veniunt) The distress danger 117). (ibid. of extreme vila and like the seven-year old stag, and bridles him with snakes,

(quando vilae ante

Suppl.).2 (see

The Bohem. sudice translates parca, but it simply means : judge(fern.) least We the the Russians even the notice at must adopt word parka. lichoplezi in Hanka's Glosses 21a, who are said to be three,like the sirens an"
1

mermaids. 2 The Bulgarian vila. or samorila corresponds to the Servian samodlva When conies Pomak his to 'sister' the wounded and she cries samodiva, him. " The samodivy cures by carry off children ; and mischief wrought
.

.,

WISE

WOMEN.

437

Like the Fates, they begift the elements, by storms, "c., is ascribed to them. him a shirt, another Jesus, infant one sews : three the samodivy newborn visit Some knits him a band, and the third trims a cap for him. stories about Stoyan finds three samodivy them closely resemble those of the swan-maids. bathing, removes their clothes, restores those of the two eldest, but takes the (Mariyka)home, and marries her. St. John christens her first youngest But she cannot without her child, and asks her to dance as do the samodivy. bathes in the flies 'samodivski drekhi,' Stoyan them, away, she produces TRASS. fountain, her recovers (virginity). mominstvo mominski and
"

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of Trinity College, Essays. Ethical

post

Cambridge.
Translated by

Small
the

post
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8vo,
A.
R.

5*.
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M.A.

Small PROPERTIUS.

8vo,

s.

Translated by Poetical

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REV.

p.

j.

F.

GANTILLON,
sources.

M.A.,

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PRUDENTIUS,
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Translations into English

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formerly Eton.

THACKERAY, M.A., ST. JOHN College, Fellow of Lincoln Wide post 8vo, 7s. 6d.
:

F.S.A.,

Oxford,

Notes, and Vicar Mapledurham, of Assistant-Master and

at

QUINTILIAN
Translated
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Oratory,
WATSON,

or,

Education
2

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vols. small

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SALLUST,
lated by j.

FLORUS,
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VELLEIUS

PATERCULUS.
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Small

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SENECA:

On

Benefits.

Translated

STEWART,

late Fellow

"

Small post 8vo, 3*. 6d. of Trinity College, Cambridge. Clemency. On Translated by A. STEWART, Essays M.A. Minor and Small post 8vo, $s. Notes, Translated, SOPHOCLES. etc., by E. p. COLERIDGE, with Memoir, Small post 8vo, $s. B.A. 8vo, sewed, is. each. Or the plays separately, crown Notes, Oxford Translation, Arguments, The The Tragedies of. with 8vo, Small Introduction. 5.5-. post and in English Lyric, by Verse, Dramatic Rendered The Dramas and of.
-

SIR

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8vo,

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PROF.
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The
H.

CEdipus
KENNEDY.

Tyrannus. Crown
Lives

8vo,

SUETONIUS.
Grammarians.

of Thomson's

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Small

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Small

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The

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by

Oratory,
H. T.

and

Index.
B.A.

TERENCE post 8vo, THEOCRITUS,

by the
REV.

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Translated

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Small
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Translated

THEOCRITUS.
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,

Translated
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CALVERLEY,

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New

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15
by the

THUCYDIDES.
DALE.
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The
With Portrait.

Peloponnesian
2

War.

Translated

REV.

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Analysis VIRGIL.

and

Summary by
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Translated

BRYCE,

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Also

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The

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_,

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COROLLA
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In

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