Teutonic Mythology v1 1000028853 PDF
Teutonic Mythology v1 1000028853 PDF
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
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
Scandinavian
"
mythologies,
"
that
".
they have
been
well."
CARLYLE'S
HERO-WORSHIP What
will of
course
apply
it
was
to all Teutonic
far
as
it can
be recovered ; and
to supplement
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
connected
; for, strange
it
to
us,
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
the
prevalence
of
one
system
of thought In
nations
from Iceland
to the Danube.
materially aided by
he
was
his mastery
of the
on
the
firstto establish
to trace
a
firm
enabled him
word
with
certitude through
The
Comparative
Mythology
firstwrote
of
has
made
great
his book
of Teutonic Mythology,
clue to
vi
in the various
Translator's Preface.
versions of
can
a
myth, Not
it has
never
been
superseded
to
be.
the
compares
it at every
the classical
and
the wide
Oriental tradition.
at home
; and
Still, among
Etymology
is his forte.
in his hands
is transfigured from
random
guessing into
scientificfact.
is
no
one
to whom
Folk-lore is
care
more
indebted than to
he hunted
with which
over
up
Haus-marchen
a
all
Germany,
custom
to detect in many
nursery-tale and
our
popular
of years ago.
It is
to
smile
at
he hunts
which
he
bags
new
swan-maid
and
his
a
being
my
that
was
German
have I
born
more
bred
Ye
have taken
The last
(fourth) edition
in three volumes
the firsttwo
will
Appendix
and
Supplement.
third editions
by
an
consisting,
short treatise
on
the Anglo-Saxon
This Appendix
will form
part of
our
Vol. III.
After
Grimm's
task
to Prof. E. H. Meyer,
of Berlin, the
If Grimm
engrossed
doubt, have
incorporated
He
book ready to
run
Translator's Preface.
the pith of these later
much that
was
vii
in jottings
or
rejecting
irrelevant
pleonastic.
The German
editor, not
feeling himself
this posthumous
matter
370
merely pages),
arranging
the
items
subjects
numbering
illustrates. This
is the SUPPLEMENT
so
frequently
referred to in
already introduced
it appeared
ex-
to contradict,
materially to
confirm,
the
author's opinion
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
and
an
to the whole
means
the
as
book.
by this
as
complete
and serviceable
to Preface
possible.
a
Grimm's
sume"
vigorous
re
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 :
"
to make
in
the text
the following
book
bristles with
quotations
part untranslated.
An High
ordinary
German
about and
a as
German
ordinary But
Englishman when it
comes
does
to
Anglo-Saxon
making
out
Chaucer
or
tively.
word
passage
Old
even
more
Slavic, I must
limited and
suppose
the author to
much
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
de
have
the
would
have
too much.
are
Apart placed
such
always
in square
"
[ ],except
few
notes
which
TRANS.".
some
consulted
w
reader's convenience
to
see
by sub
in Anglo'
',
stituting the
and
#?,
which
v
'
he
is accustomed
' '
Saxon
have
and d,
as
wseg
instead of
'
viig
sense
Dutch, Mid.
Dutch
in
wider
comprehending
instead
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
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
have
thrown At
the
same
meagre
of the Deutsch
so
the
much
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
not amongst
be generally understood
"
what
the Netherlands
of the Low
and England
race
; for
simply
the
branch
German
which
happened
to
ear
sea.
I have
therefore
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.
*';,
.
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
.
'
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.
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.
2 The
worn
INTRODUCTION.
out empire
of the
Romans
saw
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
converted
against the
strength and
their
arms
heathen
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
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
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
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
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
INTRODUCTION.
half of the same century. its Iceland. way to Christianity made Of the Slavic nations the South Slavs
About
the
same
time
were
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
Eemoteness
inde
tribe.
pendence Apostates
protect would
the
time-honoured
religion of
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
Here
the two
Arian
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
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
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
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
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
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
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
devout,
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
1413.
INTRODUCTION.
5
not fail in many
to subjection
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
was
that of
doctrine
over
sensuous,
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
of the crowd,
heathenism
by the narrators, there shade lament over the loss of the ancient
against innovations
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
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
to preserve
many
heathen
by and The
simply
them,
when
Christian
ones,
them
even, were
another
though
not
represented
perverted and
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
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
'
'
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
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
Thus
Solar
Iio5 17
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
svard.
Dernast
troer
jegmine
dannesvenne,
self allerbedst ;
besides, which
consecrate
Suppl.). (see
even
We
may
that,
if Paganism brought
luxuriated
more
while
longer, 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 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
told, that
some
cases
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
So
even
by Christians much
and their aid 3, 12 says of
til scefara ok ; he believed in
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
1, 15 relates of Redwald,
'
East- Anglian ab
uxore
ing of the 7th century : rediens domum perversis doctoribus seductus est, atque
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
.
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
races
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
we
should
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
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
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
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
faith, so far
as
it stands opposed
to the Norse,
or
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,
it had
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.
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
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
found
oaths, ejaculations,
this and and gods to Mary and the saints, from festivals and customs were transformed
between
analogy
myths
from
heathenism
had "already
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
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
and
usages
(seeJSuppl.).
In unravelling
not to overlook
these complex
relations, it appears
indispensable
of the
elucidation.
reason
and
This
scope
contact
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
astronomical
am
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,
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
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
M.H.G.
and
noun,
Gothic
guffs without
the connectingmans,
i, agreeing therein with the three Now, as O.H.G. has the same fadrs, broSrs.
man,
fatar, pruodar,
we
them have
company,
nowhere
and
met
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
as
proper
nouns
to
a
2, 260a. is said of
God
we
have with
not
yet
connected
:
the
adj.
masc.,
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
gradations
gida
Good.1
gada god, whicli ; and certainly God is called the from the national name of the
gad,
and
Goths, who
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,
com
so
that
we
can
formed
like Irmandio,
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
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,
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
has in Deut.
12, 3
'
die gotzen
In Er. Alberus
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
to
be
uses
of the word
God
also
in
our a
that
of the
common
have
with
heathen
Thus
notions. it is thrown
to intensify
(seeSuppl.).Poems
welcome
1
have, by
gote unde
willekomen
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
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
1393.
2189.
du
1082.
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
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
ser
! fare thou
well by
(theaid of) the Asynior; Ssem. 31a. heilan biftrvera allz J?ic t$rvera ! Ssem. 40.
In the
an
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
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
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
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.
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
:
to
gaze
at human
beauty, selben
or
to do whatever
; juncfrouwen
Fragm.
gerne musician)
hwren
22*.
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
compel durch si
Ottocar
2, 127a.
166a). ich
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
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
wa3n,
in genuocte
da mite, ob
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
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
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
in quo
Deus
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
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,
takes the
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
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
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
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
"
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.
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.
Also
; Csedm.
242, 30.
"
Waltant 2332.
iHild. waldindinger
Eoth.
213.
2243. 4.
523.
1009.
got ; 4031.
Gudr.
Beow.
(AS.)luealdend
; Credm.
heofnes
waldand 1,19.
; Hel.
4, 5. 6, 6. 5,20.
alowaldo^S.
The
69,23.
',
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
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
OIIG.
"
trehtin, OS.
drohtin, AS.
drdttinn.
heriro, MHG.
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
above
jrarrjp,
so
Trdrep, and
as
on
the
Eomans
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
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
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
Eornald.
too, the
'
'
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,
can
Dissunapiter
in the remark
COD.
23
; Misc. 2, 186.
was,
wwzzen,
do
er
maz
er
sol
tier an
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
denne
21.
'
got
em
bilde
'
is
therefore
thing
as
'
ein
bilde
to
create
25.
*
MS.
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).
"
scliepfcere,
Wh.
OHG-.
"
scefo,
of
sclwpfer. fro
min,
Some
composition
14. 153, 8.
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.
4.
The
got
von
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
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
and rozada (sky Berte 28. 66. 111. 139. 171. 188. Aimon
et onde, Meon salee, Berte 67. qui fist et mer daz mer gesalzen hat, Parz. 514, 15. qui fait
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
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
ne qui onques menti (nunquam 146. Me'on 3, 8. icil dieu qui ne serre,
Ren. 19338.
sa
er
a
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,
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
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,
"c.
"
Now is also
were
in Ulphilas
one
Lu. 2,
of the
as
denotes
beam,
So/eo?, which
meaning of
OK
as,
whether
because
gods
thought
of
rafter and
ceiling of the
were
that the
notions
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
and of
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
sesir
the
elder dynasty of gods dethroned. And here the well-known statement Hesychius,2 that the Etruscans called the gods
an
distance
from
or
cesi, may
actually maintaining
race
with
the
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
(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
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
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
Thus, from
mere
consideration
of the general
names
for God
obtained between
our
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
by Ulphilas
to express adoration,
phraseology again. is inveita, invait, invitum, Matt. Lu. 4, 7-8. John Mk. 9, 38.
9, 15
the Norse
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
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.
uses
Biorn
quotes under
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,
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,
But
tual MHG.
beten
so
orare,
Mo-man
by
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
"
translates
adorare
by
MHG.
flehen, when
30.
flehen, Aegid.
Tiirl.Wh.
of demulcere, solari,the ace., Parz. It is the Goth frldihan, 119, 23. 421, 25. Nib. 499, 8 (see Suppl.).3
con
fovere,
solari.
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
Bopp,
Comp.
was
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
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
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
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.
sog. 4, 247.
likneski
The
to (fell
earth
are
before
the
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
' '
same
one's was
se
Uncovering
Uti
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
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
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.).
more
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
biS
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
'
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
:
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
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
ist er
so er
so
gneedec unt
so
guot
unt
daz
so
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
royt,
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.
MHG. opfar,
ophern
and opher
and
from
Germany
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
(seeSuppl.).Ulphilas
it
saw
as
yet
no
to objection
translating by
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
Gramm.
2, 208.
to usbldtjan
implore.
Coedmon
uses
the
AS.
Uotan
pret. bleot,
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
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.
jun.209.
ibid. 405. pluostrari sacrificator, more of a heathen look, and was worship
; with
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
The
an
ON.
ace.
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
uses
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
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
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
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
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.
onsecgan
.to
172, 30.
tiber
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.).
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
'
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),
originally signified
Lu.
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
"
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
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
"
from
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
holoAbel's
172, 11.
3, 30.
gield, 60, 5.
Cod.
to promise
verheisscn,
SACRIFICE.
39
exon.
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
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
"
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
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
an
German
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
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
the
so
an
link between
the
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
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
motive thanks
render
same
or
to
appease made
to be
kept
the
two
a
main
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.)
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
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
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.
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
VI) ;
the
in documents
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
1,
59) ;
Zisa's day
so
"
Michael's
the 28th;
be intended
all through.
on
In
addition
to
also sacrificed
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
body
; I connect
comere,
Dut. kwiban
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
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.
ac
:
perum,
Cattis exitiosius fuit,quia victores diversam Mercuric sacravere, voto quo equi, viri, cuncta
Marti
ac
victa
occidioni
dantur.
corurn)
Goth.,
. .
aera
.
Christianorum diis suis litare, si vinceret. sanguinem Gothi semper asperrima placavere cap. 5 : quern Martem mortes fuere captorum, opinantes bellorvictimae
ejus
aptius
humani
makes
of lead
Eadagaisus,
effusione calls
a mos
Goths
to
qui
(ut
barbaris
diis
suis propinare
devoverat?
Lasaulx
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 $ea" avri rr/s ra" Troirjcrfiv, ai/ritca "^v^fjs flvovaiv oTrcp v7Tf(r^ovTO, KOI dvaias avrols dr) ravTTjs o'lovraiTTJV aa)TT]pia.v rfjs
.
f(i)vfj(Tdai. 3
Of him
.
orum
Augustine Romae
a
says, in
.
.
sermo
105, cap. 10
Rhadagaysus
rex
Goth-
Jovi
ubique, quod
sacrifices non
desisteret.
quotidie, sacrificabat
nimtiabaturque
SACRIFICE.
45
Procopius
G$'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 :
8e
re
o
KOI T"
vv
ac
T"V
ToTdc"v, ovsTrep
aco/jLara "9
rbv
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}?
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
;
mancipia
masters
allowed
to
to heathens
(a)Suevis
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
after the other to Oo'in for his long life; And the Swedes in a grievous famine, when
own
king
Animal
were sacrifices
as
mainly
thank-offerings, but
sometimes
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
'
animals
sacrum
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
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
dwarfs
"
had
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
permitted
or
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
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
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
bonn.
28, 5.
"
Here
not
we
must
not
overlook
head, which
was
consumed
way
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
they fixed it on
envy)which
In
a
(no. 89)we
1
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.
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
led forward
]?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
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
equos,
certo,
canibus
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
"
once
"
able number
as
the
name
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
on,
there
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
It
was
will say
prisoners
of
war,
to
have have
been been
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,
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
sacrificed intended to
latter), either
on.2 on
How
Dietmar's
the Upsal
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
'
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
hold
887), (Superst.
a
were
free peasant on sacrificeda black bull with galia), few examples king Domaldi
a
Suplit,
from
:
the Norse.
fyrsta haust
it
the
oxen
insufficient,they Yngl.
saga,
c.
to higher
and
higher
proving kinds ; ok
nu
Freyss, (temple)
'
leiddi
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
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
tit. 2,
higher
on
; 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
there must
heathen Probably
times, they
so
15
but sol.);
and then reared with the rest Frankish and Alamannic documents there friscing, usually for porcellus, but sometimes
in the
more
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
axe
All (beil).
this
seems
relicof
some
SACRIFICE.
51
but it now
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
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
"
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
milk ; it
led
round
afterwards.3
So among
the swine
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.
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.
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
had been preserved, we could judge more from the report of the holy father, who
beasts other sacrificial be
we
cannot
depended
and
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
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
ceremoniis
animante
redimunt.
Sacrificium
est,
mos novem
itaque
tale
est
ex
omni
sanguine in lucum
est.
est templo.
capita offeruntur ; quorum Corpora autem suspenduntur Is enim lucus tarn sacer est
ejusex
canes,
christianorum se in septuaginta naeniae, quae ritibus libatoriisfierisolent, multiplices sunt et inhonestae, ejusmodi ideoque melius reticendae. The number in this nine is prominent
"
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
'
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
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
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
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,
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
leading round
per
perhaps,
as
among
the
Greeks
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
voluntarily to death2
of landmarks.
a
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
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
The
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
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.
"
.
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
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
Scythians.
was
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
held
the assembly,
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
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
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
into
rommes
Neither
were a
incense-offerings used ;
new
the sweet
incense
of the
Ulphilas
retains the
Lu.
the
OK
O.
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
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'
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
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
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
~bunch
In
all these
1
which
can
easily be
multiplied,
heathen
What
seems
3
4
to be fiction.
Casselsches wochenbl.
1815, p. 928b.
MINNE-DRINKING.
59
practice
seems
to have
been
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
and
custom
appear
common
Teutonic
The
gaman From
Gothic
man
munum, (pi.
(pi. gamunum,
the
==
same
verb
we
memoria,
was never
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.,
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
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.
saga
the German
'
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
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
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.
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
Gerdrudis
tres, postremo
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
poem,.v. 335
amore,
2114): (Leyser
sanctae
Gertrudis
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
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
unde
iz
wan
Helbl. 6, 160.
it had
14. 86.
(drewtheir
fundgr.
m.);
Berthold
1225
276-7.
sant
Jftliannis minne
doubt the
same
'
No (see Suppl.).
'
afterwards
called
era,
ere
; for
in
our
shown
to higher
beings.
In the Mid. Ages
minne
then, it
was
two
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
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)
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,
minne, komest
namen
bl. 413.
sant
Gfertrdde minne,
Cod.
kolocz. 72.
segen und
3103.
Johans
lande, Morolt. dem scheiden von S. Johans minne, Cod. pal. 364, 158.
Johans
Suevi
bably drinking
the
whole
Columban was then, whom pro approaching, were Wuotan's minne ; Jonas relates how the saint blew
and
eo vase
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
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
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
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
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
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.
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
64
Beside
heathen
about
one
WORSHIP.
prayers
and
of
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
.(boar) or the
banquet
and Dietrich
sonargoltr
themselves
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
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,
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
peregrinae
"
to the
without
perfectly corresponds brothers heroic was worshipped, pair of hardly be can statues, in a sacred grove ; the name
A
abode
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
know
it was
stillthere, preserved
of places and persons proper names Alahtac, Alahhilt, Alahgund, Alahtrut ; Alahstat
(A.D. 834),Schannat trad. fuld. no. The names ibid. no. 476. (A.D. 856),
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
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
'
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
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.
Of
word
the
Gothic
fragments
furnish
no
Dint. (nemus),
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
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
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.
we
saw
In
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
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,
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
reddened
anew
'
5, 239.
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
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)
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
herdsmen What
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
vtyrjXr)
deos
nemora
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.
only
the principal
a
Here
mountain-top,
the grand of the rock, a no in the grove.. And of the people has its seat
cave a
god may
worthier
Suppl.). (see
were
time when rude beginnings builder's art, the human must mind
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
imagination
summit
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
from
'
the first on
the whole
'
being
word
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!
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
tribunes
mactaverant
; conf. 2, 25
propinquo
Varianae
legionis aquilam
.
modico
.
Civilis primores
gentis be matched
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
Non
somnia
vox
'
It is not pure nature- worship that we could have had no eye for the mores
'
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
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
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
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
phanatione
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
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
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
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,
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
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
effugit.
Ubi
multa
lamentatione
by
T'
ayaOov
et princeps
Scip. 1, 2, and
well-known
naming
may heathen
god
same
name
name
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
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
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
sees
goat
on
tree, and
ich sine ein obez hangen, har ode borst ; ez habe in einem heiligen vorste
ze
see
fruit hanging,
or
bristles;
Diiringen
noch
ze
Sachseu
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
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
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
solemnized their festival Upsala ; Adam says of the of Bremen in lucum qui proximus suspenduntur
tarn
sacer
templo
; is enim
lucus
est
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
a temple and demands and gold-horned sacrifices, 140-1. The sacred trees of the Edda, Yggdrasil and
Mimamei"r,
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
sancto nunquam violatum, radicitus eruens, martyri in eo ecclesiam construxit. Zutibure is for Sveti bor
"
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
the most
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
copiam Erat
strenuitate frequentissime
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
on
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
In
hujusergo
beatus
Amator
opportunitatem
scidit,et ne aliqua ejusincredulis esset memoria dam illico deputavit. vero, quae tanquam
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
insignitus, mortem
fuller descrip
BUILDINGS.
79
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
Thus
far
we
have
dwelt
of
our
on
go
to
prove
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
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
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.
sacra}
et
celeberrimum
Tanfanae1 vocabant,
belonged
were
this temple
(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
micant
dicata Christi-
plebisque
testimonio
was
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
; 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
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
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
Baudonivia
iter ageret (Eadegundis) se secular! pompa longinquitate terrae ac spatio, fanum quod
itinere beatae reginae quantum hoc miliario uno erat. proximum famulis fanum igne comburi, iniquum ilia audiens jussit judicans
Deum
et diabolica
versa
machinamenta
cum
conabantur et Christum
non ulterius)
multitudo defender",
in pectore
movit
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
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
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
is meant
Theoderic
I of
S. Lupi
Senonensis
(Duchesne1,
episcopum
562.
Bouquet
3,
491):
(no doubt
Frank)
dicitur Andesagina
super fluvium
82
Auciam,
TEMPLES.
614.)
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
sociis destruere ac agnitione veri Dei cultus, jussit fanum cum omnibus septis suis. ostenditur autem locus
de
idolorum
non
longe
Dorowentionem
et vocatur
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
colentcs, divinationes et et
sectantes.
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 ?
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
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.
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
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
2, 381
discipulorum
circumquaque
compuncti
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
ad
multis admodum plagis affecere. This in the Frisian pagus Thrianta (Drente) before 779.
caesum
"
fustibus
happened
(beginning of the
.
9th
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
ex
from
the
Pertz 6, 55
Est
fanum Marti sacraverat, Fanum (jentilitas is Farnars in Hainault, not far from Valenciennes.
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
'
'.
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)
Anglo-Saxons,
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
had
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
suppose
the
same
the Saxon and the Frisian of the Alamann, done in the first century, is stillmore likely was in the 2nd, 3rd, and 4th.
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.
"
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
afterwards added petahds, minores ecclesiae poets like chirihhd, AS. cyrice. The MHG. heathen temple as opposed to a Christian church
Herb. 952.
Wigal.
8308.
Tit.
as
a
so 3329),
in M.
Nethl. ledeMs
own
(Maerl.
1, 326. 3,
125), much
Protestants
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
chilcchon, justas
bishop
395.
well. In the earliest times temple T. 15,4. 193,2. 209,1. Diut. 1, 195.a
hut which
or
The
fanum
we
are
to picture
to ourselves
pur
most
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
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
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.
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
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.
and Gael,
wood or rock, and harugari priest, they cairn, and cairneac priest. O'Brien 77a.
are
PRIESTS.
89
confirming
what
I have
can
synonymous). They
"
terms
were
coined
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
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:
the
expressions prudens homo, bonus homo (prudhomme, bonhomme) there lurks a reference to the Once Ulphilas renders dpxiepevs by auhuancient jurisprudence.
"
gudja
uses
never came
iepevsby veiha.
The
Anglo-Saxons
adopted
in foreign words (seeSuppL). the Lat. sacerdos in abbreviated form : pontifex and by biscop and
sense
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
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
'
for priests
or
we
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
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
of the white
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
Segimund, sanctuary, cap. 40. Tac. Ann. 1, 57 calls sacerdos, had priest
the
son
of
a
been
not
(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
is cited by
name,
the
Cattian, i.e.
rwv (Ai/Bys
Xdrrwv
to
as
German
was
dragged
Rome
we
(so far
is worthy
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
271
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,
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
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.
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
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
By He
victimarii he
tells
us
on
p. 104, that at
sacrificesthere
were
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.
scaldo.
thing
borders
so
closely
on
vates
is
a
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
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 ?
ON.
term
(spae-man), and
they
to
mean are
for
Such witegestre).
poems
comes
diviners
devin
In
old French
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
of the prophetesses and priestesses of in which a daughter, a sister, (wardship) time not to have
excluded
The
erroneous
for wizege
(OHG.
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,
:
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.
' '
were
made
the offer :
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,
by
Sed
et olim
guessed
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
af
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,
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.
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
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
(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,
'
'
(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
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
victims
'
were
'
wise
women
sameness
of language
decisive.
same
and the
nature
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,
story
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
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
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
unprejudiced
a
misapprehending inquiry
branches of
the nature
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
faith,dating
assailing,whose
purpose
against the grosser manifestations It will be desirable to glance mination. in their uniformity and one-sidedness.
Agathias
could only about
as
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
KOI \6(f)ov$
KOL (""dpayyas,
TOVTOLS
Then
quoted down
on
p. 47 about
breaks
hear almost exactly the we their firsthistorian Gregory cultibus visa est obsequiurn
sibique silvarum atque
same
:
account
of them generatio
from
Sed
haec
at
once,
praebuisse,
nee
aquarum,
avium
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
"
de
christianitatis habentes ;
nam
apud
eos
habetur
error omnes
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
"
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.
truth.
not
That
German
possibly
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
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
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
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
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
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
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
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
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
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
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
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
'
'
Diceneus
cap. 11 here
:
was
the Goths
acquainted
Elegit
eis tune
numina
nobilissimos prudentiores
quaedam
theologiam
instruens
we
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
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
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
they
the boar
was
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
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
that of temple
to that of
image,
numen.
justas
of grove mixed
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
same
the
meaning following
we
have
phrases
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
320-1-5-7,
sanct.
The
Sept.
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,
suis vota
solvens
ac
sacrificia
colitis.
(seeSuppl.).
we
In
few
instances
employed, as it had been by Tacitus : in 625) gratias ageret diis suis pro nata
The
deus still
(Eadwine
of gods ;
2, 9.
following passages
not
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
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
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-
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
aliis poterunt
ex
subvenire ; sunt
enim
aut
ex
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
dicatus, vixisset utique ; nunc baptizatus est, vivere omnino Chlodovich's heathenism,
and from
were
autem,
non a
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
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
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
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
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
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
degenerated
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
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
christianae
religioni dedicatum,
pollutum,
mundando
pro
et
conse-
crando
ejecerunt,
account
atque
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
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
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
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),
'
'
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,
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
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
on
the
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
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
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
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,
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
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
Cujusnumen
Septentrionis
aureo cum
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
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.
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
'
Odin,'
v.
infra."Wodan
114
GODS.
probably
Thor
sat
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
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.
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
'
"
simulacrum
quercu divine ?
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
; and
explorers would
do well
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
striking accounts
the word
irman"Alt, pyramides,
Mons.
360.
avar^n,
irmansdtt,
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
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
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
aim.
772 it is repeatedly
loca
(Pertz1, 16).
Ann.
Lauresh.
Fuit
rex
Carlus hostiliter
in Saxonia, et 1,
30).
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
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
famosum
Irminsul
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
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
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
Sed
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.)
^
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
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,
for
man,
107, 13.
152, 11.
irminthiod,
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
which
more
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
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
the
same
time they
did not
go
and
never
Vulcan
to
use
are
perhaps
names
the
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
name
(Germ.40),
as
(Germ. 45).
never
deities, such
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
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.
by
as
the fact,
their chief
frequently
portrayed
(deum
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
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
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
Eomanos
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
Just so his gentibus ut deus adoratur. Jonas of Bobbio, in that account of the sacrificing
:
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.
"
greatly
Gregory
of Tours
comurbis episcopus. Widethe third pellitur a Chroco Alamannorum rege (in cent.). kind of Corvei names Mars and Hercules as gods of the Saxons (see
. .
Pri-
p. Ill); and
that
(see p.lll)
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
omnes
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
Mercurius
for God
and for Christ Jupiter ; I suppose names and Jupiter Thor ; the same Melis-Stoke,
as
late
as
the beginning
Frisians that the heathen remembers 17); I cannot indicate the Latin authority from which drew this.1 If the supposition
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
few
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
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,
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 the days of the week apparently Caesar occurs the earliest mention with the Jewish sabbath, Tibull. 1,
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
diem dominicum
Unhappily
a
consueta
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.
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
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
Neither do Donrestac
(Donerstag,
about
the
third
variation, was
not
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
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
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,
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
NEW
HIGH
GERM.
V.
IV.
mittwoch.
III. Dienstag.
VII.
samstag,
sonnabend.
OLD
SAXON.
some
"
The
OS.
names
are
differed in
essential points from We may pretty safely assume of the week, for in Westphalia
Wddanes
dag
for
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.
DUTCH.
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.
Vrindagh"t,
Maerl.
2, 143.
157.
Saterdach,
Maerl.
gen. 2, 114.
(see Suppl.).
NEW
merly
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
Richthofen).
sinnedey, sendei, senned
NEW
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,
sinnejuwn Sun(day)=
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.
"
Friadagr,
Frey-
judagr.
even
I.
mandag. Onsdag. V.
II.
III.
Tisdag,
VI.
Tliorsdag.
whence Fredag
VII.
DANISH.
c%.
We
names means
V.
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 ?
[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.
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
tagma
de baptismo,
p.
190)
Icelandic bishop
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
with How
them
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
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
"
regnum
tuum
duce
rex
Mercurio
inquirit
petivimus.
Ad
nomen
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
"
ceteras
As Matthew
some
(Flores,
also be
here
Cumque
tandem
patres
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
us,
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
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
and
Mercury.
Alone
a
and sreda mittewoche kept have and the Eomance in Liineburg of Slavs, the Wends with them god; dies Jovis was
names
as
apparently a mere in all the other days they agree with is,that, in Latin records warranted in interpret
thunder-god:
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
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
the propensity
even
final
n,
i.1 The Norse not followed by an when Saxo Othinus, in the Faroe isles Ouvin, gen. Ouvans,
Ouvan.
Up
to which
the
name
was
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
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
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.
132
one
WODAN.
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
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
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
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
war,
Mercnrius
of
identified him
apud eos Latini autem
'
(p.121), correcting him thus : Qui (Alamannos) Vuotant (part. pres. of wuotan) vocatur,
with
gloss on Mercury
Jonas
confounded
Martem
ilium
appellant.
Are
Adam's
so
sculpere
solent/to be
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
have
meant
those
mythology. acquainted with Roman Especially does the remarkable 1, 8 show that it is Wodan Diaconus
preserved
by
Paulus
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.
"
se
illis mctoriam
daturum,
Tune
accessisse Gambaram
mctoriam mulieres
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
longitudine, appellatos.
cum
Nam
significat. Wodan
quern
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,
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
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.),
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
makes the
Oolnn
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
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)
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
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
(dawn), prozorie
looking toward
to earth
out
is,so the sunrise. The dawn to speak, the opening in heaven, through which God looks into the
Paulus
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
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
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
'
'
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
'
'
der wunsch
; Trist.
wunsche
the magic
by
acquired,
'
was
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,
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
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
that he body
so
Wish
had him
fashioned
so,
WODAN.
daz
er
sin
er
was
ze
an
wande er hetn
nihts
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
So
was
it wrought
horse), (the
that if he
dem
ez
the command
from Wish,
should be left
daz
belibe staete
that
(hiswork)
swes
er
und daz
swenne
erz
whatever
so
"
nought
would
men
taken
as
a
great
hair.
als
was
ez
der Wunsch
gebdt
der da
so
an
was
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)
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.
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
Gerh. 1599.
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
hende
hete si getwagen (cleansed). 1212. (change, fault) Troj. hat ane lougen (without lying, undeniably) ir sine kraft,
mit vlize an
ir bewert hat
der Wunsch
der Wunsch
me
der
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
(measured), gewalt ir bilde maz do leit (legte) er an 19627 Troj. sie manec model.
sin
do
und
er
gesworn,
und
schepfcn
min
als Helena
er wan
miieste
er
kunde
(tragt, bears) sinen eit (eid, oath) he (for could never), niemer
treit
frouwe
WODAN.
141
for
und
(werehe
fruht.
to shape
wunneclicher gcschepfen
ez
hat
ze
sinem
an
daz haete
der Wunsch
an
ir die sine
er
mit ganzem
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,
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
aim).
Ms. 1, 84a.
(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.
(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
With The
We
see
Wish
provided
with
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
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
Oolnn
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.
'
=
" "
WODAN.
19726
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,
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,
Oskopnir, Sa3m.
Opnir,
seem
we Ofnir,
epithets of OSinn.
to grow
indeed, that
wu.sc
contribution,
rare,
the simple
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
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,
quoted instances in Andr. and El. pp. xxx, be added from the Cod. exon. : heofonwoma
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),
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
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
fellowship, into
it has been
heavenly
men,
dwelling.
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
4, 94, said Uvai irapa ZaXpofyv (TefteXeltyv) Sai/jiova, is held by Jornandes to be a deified Zalmoxis or Zamolxes
(Getae).In
the North,
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
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
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
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,
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
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
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
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
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
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
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
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,
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 ;
The
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
contrasted
with
like (which,
Oswald Oswalt
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
' '
" "
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
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
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
slieze Krist
Suppl.) (see
point
more as
to
Hermes
him
and
as
much
severe
from
proceed
; any
scatter
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
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,
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.
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
about
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
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
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
=
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
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)
called the constellation wcenes but carles ween simply fiisl, also is karlsvogn, Swed. have herrenwagen king
quoted in Jearlwagn.
in the
same
Lye,
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
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
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
to
Bonn,
(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
Wenk
3,
later 79),
with
Vdenesberg,
confounded
Gudensberg
(Niederhess. wochenbl.
Oberelsungen
lurg by Landau,
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
Wdneslerch (1.
between
a Wodanesberg)
radicibus
more cor
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
come
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.
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,
objectof
mentioned
in Latin
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'
'
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
passage to me by
on
J. W.
Woensel,
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,
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,
(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)
umme
god
korn
de
roggenarne
(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
[mode ?]unde
hebben unde
geschrenke
den Wodenduvel
:
dremal
semplik
lud averall
gebeden
W ode, hale
nu
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
jeger (the
hellish
hunter), sonderliken sik horen sinen jagethunden 1, 56-7), (Meklenb. who has
thus
;
in
from
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,
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
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
they
can
cut down
at
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
their hats, beat their milk, then drinks himself, while they wave Wold, Wold! and the scythes three times, and cry aloud Wold, knock
women
on
the stubble.
They
was
Fifty years ago a song shouting and singing. died out, but whose first strophe ran has now
thus
Wold,
Wold,
Wold!
havenhune
WODAN.
157
hat hei,
:
Vulle kruken
un
sangen
(grows) manigerlei
wert
nig old.
Wold,
Wold,
Wold!
year
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
corruption of Wod,
waldand
to
me
(v. supra,
as
p.
21).
and
pronounced
name
Wauden,
follows
On
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
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
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
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
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
WODAN.
159
conf. Gran,
Westmanland,
Odinsve
Odensvi
(I, 266.
our
p.
427),1like
eswege
the
Lower
Saxon
Woden
to do with
(not with weg, via), and be explained the more (see p. 67). This becomes
exon.
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
Odensala
In
Nerike,
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
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
:
body
was
named
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.
WODAN.
and
the
Xt^a?,
Woedensspanne,
and
was even
Woedenspanne,
as
Woenslet.
worshipped
thumbkin
lucky
men
running
their thumb.
its purport, and
We
must
the
it
name,
(seeSuppl.).
that the
races,
must
Wuotan
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
above
they
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
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
to him
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
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
'
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
8th century document, not purely Saxon, yet Low German, 0. Prankish and perhaps Ripuarian, Thunar is named before Vuodan,
nd
Saxnot
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
as,
In the ON.
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
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
hat Thorr
dedicated to OSinn.
was the greatest, for Eyvindr actually In Fornm. sog. 5, 249, Styrbiorn sacrifices to
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
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
rejuvenescence
often resolve into one another.1 If the three mightiest gods are O"inn, Thdr, Freyr, Sn. edda 131. voyagers
vow
foremost
sog. 1, 16,
money
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).
the
OHG-.
and
impetus nected
1
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
casts
in
the teeth of Frigg her intrigues with Ye and the story in Yngl. saga cap. 3, from which we
so
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
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
certain characteristics
why
to
or
he
assigned,now
according
these
two;
Hermes
Donar
(Thunor, Thorr) is
to the
one,
weaker
Zeus
or
added
had
to be
subtracted
from
Jupiter;
WODAN.
165
he Tyr), (Tiw,
hardly does
more
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.
GENEALOGIES
OF
ANGLO-SAXON
KINGS.
Descending
Series.
According
to this, Woden
had
seven
!
egius,
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
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,
The
perhaps
adopted
from
Finnic
language.
Thunrs. would, I suppose, give the name in Harpestreng tordon, Dan. torden (tonitru), which stillkeeps the form
same
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
and
as
but
reiSarslag, rei(5arwaggon
rumbling
vaulted space cpmes The crashing of thunder. it spread among Hesychius many
sub.
v.
Jto?
rj
fipovrrj
elvai,
thunder the
is to this day
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).
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
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
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
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
:
Ogier 10915
Lor poins deterdent, lor paumes Dieu tonant. ni oissiez nis ame Nes Dieu
tonnant
vont
batant,
Garin 2, 38
And
in the
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
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:
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
:
thunderer:
wanna
dievaitis
wanna
! grauja
essa
Esthonian
father
issa hiiab,
(theold
beitr. 8,
'The
Lord
scolds,' 'heaven
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
with which
thinks
an
one
may
the
more
ON.
form
Thorr, if But
=
one
assimilation
the
likely
inscription
The
was
(Forcellini sub v.) Tordain (dia ordain, diardaoin) one a Teutonic Suppl.). (see father, Diespiter) God there (literally,
old Taranis.
an
predominates
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) ;
at all unwilling
to apply
to the Christian
God
Yen.
Fortunat.
p.
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
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
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
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,
opt. max.
donum
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
lucus ; but
to have
between
seems
taken
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.).
THUNAR.
[notso
sense
much
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
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
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
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,
tempests hafder 1,
are
mostly
rise, Thorskala
cave, (-hole,
Svearikes Geijer's
of the
268).
to be
over
And
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
the god: the latter -isin OS1. Slavs it the Southern ;2 among
to have
died out at
names
[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,
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]
""
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
spot, but
da
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
enthroned
on
mountains
one
Firgun
might
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
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
of the northern
the
great
nine paces from it, when moved breath, and sinks to the ground
In
the
Udri
Greg,
cum
gromom,
tur.,
gromovit
Iliya ! smite
2
cum
with
thunder,
thunderer
Elias,
1,77.
2
pluvias
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
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
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
2, 606. 601.
archiv fur Russland 1841, 429. Ad. Olearius reiseschr. 1647, pp. 522-3.
THUNAE.
175
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
it was
among
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 ;
bucketfuls) pluebat,
tanquam
mures.
aut tune
aut nunquam,
eavrov (eZs
et
omnes
M. Antoninus prayer
w
5,
7)
beautifully
simple
vcrov,
r?}?
dirvu
the Lithuanian
ran
Percune
devaite niemuski
und
mana
(so I
neve
dievu), melsu
agrum tibi hanc
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
,
Aegidius
ad Other
ann.
aureae
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
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
ploughers Thunder
and
sowers
give
fruitful season
our
and
sweet
Holy
straw
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
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
"
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
; 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
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,
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
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.
tonitrus,ftpovrij,
7284, and
a
by
plecliazunga
from
plechazan,1
frequentative
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
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
:
'
'
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
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),
tero fiurentun
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
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.
hammers
tombs
bear the
same
name.
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?
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
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,
of a
hammer
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
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
them
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,
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
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
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
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),
"
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
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.
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
some
names
do
with
this
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
he
v.)
His Lettish
name
pelirkona
ahsis
(thunder's she-goat
In Lithuanian
with
the
German.
gives Perkuno ozhys as heaven's goat, for which another tikkutis. Kannes. pantheum p. 439, thinks the name
"
is
donners-
belongs tagspferd
to
be the goat itself, not to the bird ; this would be made Some confirmation is found in good.
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
by turns
exist
as
some
might
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
life again
by hammer-couse-
THUNAK.
185
was
something
made
tridental(frombidens,
lightning had
there
was
lamb
body
not
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).
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.
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.
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,
Many
in Scan
Torslunde
(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
Goth
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
and the feminines Thorn, Gramm. 2, 336),Th6rkatlat the editors of the FornThorgeirr, Thorliorn, as
why
'
to
Donerswe,
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
OHG.
form
must
have
been Wihor,
represented
engaged
journeying abroad,
in
(p.163),so
austr, 78a"b;
is Thorr
a
In these
1
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
still imforgotten
'
Teutonic
nations
with
Asia ; this
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
before
him,
feared
more
:
than
Oolnn
(see
confesses
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
with
the most
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.
2, 12.
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
but
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
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
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
From
theogony, Jupiter. Latona
time
they
became
with
the
Roman
thundergod
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
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.
'
'
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
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
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
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
Switzerland
of stones
on
:
pelting ; otherwise
is called Heiden werfen, losen,' den Herrgott losen, vater und mutter ? Tobler 174a (seeSuppl).
to think it at all established, that this Jupiter
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
if Jupiter
one
has nothing
to do with it.
definite date
'
'
laetare
out
'
reminds
Germany
and
of
driving Death
Death/
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,
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
'
our
forefathers to be
real god,
though the
the latter is
of
a
more
advantage
sturdy him to
Etwas
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 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.
:
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
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.
it has
survived
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
Jupiter
irarrjp.
to be
mere
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
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
by guna
the
out of i, so
that the
Lith. dievas
adjectives
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.
correspond
to devas
dives
immediately
seems
0eZo9 are
to Zeu?
dialect contracts
tiv
a
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.
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
earthborn Tuisco, the ancestral for p. 72 has acutely suggested) its very face the meaning of a divine open
question
himself, from
The
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
dies.
Then
the word
as
Between
the
Juno
for Jovino,
Djovino,
masc.
for day, diena, is fern.,while the The Teutonic tongues have no word
we
sky
:
or
day taken
from
rrfv
Greek
Cretenses Aia
can
to
one
in
ipsi Zeus),
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
Cod. tiir,
exon.
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
tirmetod
(deusgloriae,
deus),
;
a3sca
exon.
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
connect
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),
OK
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
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,
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
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,
have
more
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
to Tyr.
Weimar
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
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.
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
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
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
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
But
name
that is not
weighty
us
disclosures
on
the
and nature
of the war-god
at the hands
of the Eunic
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
OHG.
runes
having
aspirate Z which
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
alphabet which
our
uses
very
near
to
Goth. conjectural
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.
The
shape
of the
rune
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.
'
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
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
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
And
names
there
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
"
"
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
Ear
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
phalia.4
more
Still Bavarian
more
plainly
are
(Marcomannic) pointed
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.
centuries ; nevertheless
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
of thinking
placed
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
"
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
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
Zio
rune
gives only
slight
hint, it runs
Ear
faBstliceflsesconginneS J?onne
ceosan
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
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
fjuaifyovos
"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
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
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
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
'
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
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
ecm
templum
visitur
delubrum,
tugurium
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
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
Eomans
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
"
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
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
appears
do, being
of Mavors, and the being even the reduplicated in Mamers ; so between Eresburg and Marsberg will not hold.
contraction
to have
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
Eemus
Romulus
will be
March
Hredemdnad',
which
Beda
without
hesitation traces
to
possibly other
names
races
come would hroc5r, OHG. hruod, OFrank. chrod, which helped to form many Hruodgang, Hruodhilt, OFrank. Chrodoancient words, e.g.OHG.
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
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
perhaps
which
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
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
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
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
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
have
been
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
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
Gothic
Fraus
or
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
In OHG.
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
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.
adj.
(pulcher, mundus,
MHG.
and
even
inclytus,
arcanus),
we
OS.
a
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
fronisc
seems
not to have
been
formed
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
frdujadoes
present
to
us
I do not
as
mean
to assert
that
was
Freyr
was
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
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
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.
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
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
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,
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
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
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
come
to
ex
sister are
made
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
next
Adam
calls him
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
occurs
elsewhere
as
man's
iiame,
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,
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
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
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
says, these
deum/ of a female worship of the 'mater what is conclusive on this point, the Edda
Gulliriburstito
"
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
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
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
earn as
a
possent),
laedere apri formis, ne gladius ensesve to protect in sacred divine symbol, it was
Leyden Dordrecht
1829.
FRO.
215
The
OHG.
proper
name
Epurhelm,
20; MB.
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
"
The
even
custom
900-1.
As
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 ;
*
is
seen
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
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
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
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
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)
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
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
are
'
Pliny N. H. 5, 9 mentions
Ethiopian
translatas.'
NIKDU.
217
p. 365, Freyr, Nidrffr
In
than
05inn,
for in the
Egilssaga
landds
(Thorr)are
likewise
mentioned
together.
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
as Nairjms,
Freyr
the
goddess
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
god
car,
NiorSr, and
in
that
'
NiorSr
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
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
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
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
in
the
in
were
Vanir
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
Aesir
and
Vanir
German!
and
Slavi
in
sure
the
regions
by
them
the
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
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
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
;
so
some
of them
insert two
more
Finn,
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
Freyr
no
'
folcvaldi
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
Snorri's comparison
have (Saturn)
son
any
to
Troops same
our
Teutonic
of Kronos
fa]?s), which
would
as
Only
then
both
Fro
and
Nirdu
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
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
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.
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.
remarkable
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
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
to expect
OHG.
Paltac,
form
that
nowhere
read.
But
both
dialects have
:
names
compounded
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.
Helmtac,
Hruodtac,
1,
Regintac,
Sigitac;
Liuddag, has the
OS.
Alacdag,
Hildidag, 286),
;
even
Osdag,
name
Wulfdag
Swefdseg
the
ON.
Svipdagr.
Now,
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
in Iceland
Suppl.).3 (see
a
the
Ottingen country
Baldern, and
such
men,
names
in the
Vorarlberg,
But
the
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
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
conclude
names
as more
a
proper
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
Goth. Hapus,
have
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
"
at random
good
hap
8
and
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
(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
song
(see
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
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,
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
longam, Incipe
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
Pholesauwa,
or
twelve
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
none
might
vener
damage.
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
'
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)
We
do not know
is equally
any OHG.
Wuotanesouwa,
but Pholesouwa
to the point.
Very
1
similar must
(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
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
Frouwa;
no
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
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
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
legends, which at a later time placed to king 117, and infra, Furious host)that which heathendom
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
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
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
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
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
and Zeus:
ai"r""
228
to the
PALTAR.
ordinary F which
corresponds
to
to the
Saxon
be
an
an
the Saxon
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.
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
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
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
compared biographies
with
the Frisian
valuable information. ninth century gives us Wilibrordi ("(" 739),written by the famous Alcuin
as
("[" 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
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
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
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,
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),
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
time
(see SuppL).
an
In
Denmark,
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
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
'
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
great extent
they
those of whom
the North
itselfhas littleor
nothing
1.
(HEIMDALL.)
no
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
Freyja bears
the
HeimSallr;
noun
41b 92b) or the common (Sasm. Yngl. saga cap. 39),we can connect Himilinbcrg haunted (mons coelius)
liorg
the
names
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,
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
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
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
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.
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
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
'
'
referre aliquem
But,
or
as
name
has nothing gestu, imitari. OHG. as Prako, Brago, Brego. the Saxons
stress
on a
like
god's document
son,
may
faint trace
the
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
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
of the patron
of poetry.
3. AKI,
This
UOKI
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.
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 ;
Oceanus
was
borrowed,
but aequor
(rnare placiand
dum)
seems
not
cognate, being
awe, was
and the
sense
of
god's
OSinn
As
Yggr,
Woden
so
(p. 144),
woma,
the AS.
the terms
sweg, broga
xxxii).
name,
on
and is in keeping
p. 207-8. This interpretation is strikingly confirmed by other mythical The Edda tells us of a fear-inspiring helmet, whose conceptions.
name
is Oegishialmr
a one
such
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
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
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
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
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
Oegir
nine
daughters, We might
of of
whose
expect
names
applies to waters
waves.
to
were
old
as
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
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
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
Geban however
Gebenesstrom
was
god ;"the Heliand shows 90, 7. 131, 22, but the AS.
a
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),
to
the
Greek
(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.
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
remnant
Saxon
been
mythology.
and the
In
OHG.
remember
how,
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.
Logi, as
we
have
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
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
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
in
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,
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
'
how
fields), and
the
water,
in the Danish
burning
when Loka
sun are
'
Locke
meant,
dricker vand
'
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
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
sun,
fire, giant
or
devil.
Exactly
sort of harm
is in Germany
as a
On
rests another
vestige
LOKI,
GKENDEL,
SATUEN.
243
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
and
because
bolt
or
odious
Grendles
mere
(Grendeli palus).
Now
the
AS.
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
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
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,
before
us
in the Edda,
Utyar"aloki, as
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
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
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
the
moon. were
Probably
never
'
there
fuller legends
;
an
all, which
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.
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
'
Gott
vor
den
year).
'
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
Eclipses).
o(
war
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
answers destroyed),
'
(=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
sympathy,
while
the
Ndl
them
(needle ; thin
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,
This Laufey
was
is firstof (Swed.Lofo)
personified, and here again By his wife Sigyn Loki had element.
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
mythology,
in the hope
of
again forward
we
must
our
attention
brought
a
among
rare our
concurrence
to
name
in
one
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
"
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
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
dem
Then
Is
a
on
the Saturday
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
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
name,
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
sitting in wait,
as
; 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
more
the
us
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
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
'
'
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)
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),
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
"
by
'.
(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
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
All
these coincidences
and of
one a
insecure;
but
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
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
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
epa^e)
'
Slav,
zeme',
ziemia,
yala,
zemlia,
'
Lith. zieme,
ala, %a/iafe),
mate,
yfj: the
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
Goth, mulda,
OHG.
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
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)
=
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
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
dicatumque
vehiculum,
veste
contectum,
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,
statim
idem
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
tantum
perituri
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
When goddess. rye, they let some mowing of the them, and when they have finished
straight to
assemble
round
the clump
over
ears
Fru
Gaue, haltet
ju fauer,
Lady
some
fodder,
diit jarup den wagen, dat ander jarup der kare ! 2 Whereas
Dame of the
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
to think
one
over,
or
left anything
when
Alaric's funeral
5, 12
1
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
This
Guode
can
be
no
than Gwode,
or
Wode
fro Gaue
and
god, not
goddess,
so
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,
of prayer
might
perhaps
(Sn. 358.
February
Fornald.
was
17), a
The Greek named. the question here. In an AS. formulary for restoring fertility to fields that have
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
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
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
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
abundantiam.
meaning
Have
earth ? and
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
insigni per magnas praedita terras horrifice fertur divinae matris imago
Quo
mine
Ergo quom
primum
magnas
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
magno
perdit ab
cum
amne
minor
veste
sacraque
Ammian.
ante diem
Marcell. 23, 3
sextum
1681, (Paris
p.
355):
Ad
Callinicum,"
ubi
matri deorum
annales, et carpentum
perhibetur. Nudare
Conf. Prudentius,
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
(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
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
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
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.
Nior"r
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
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
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
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
The
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
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
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
isis.
259
The approach of the
round ship
which
opened
chronicon abbatiae importance I will here insert, from Pertz 12, 309 seq.: Est genus mercenariorum, quorum officium est ex lino et lana
texere
et superbum
procacitatem de rusticus ex propriam injuriam eis ulciscendam pauper quidam Inda1 hanc diabolicam excogitavit technam. Accepta villa nomine
a
reputatur, ad
fiducia judicibus in
et
levibus hominibus
silva
navem
jocis
rotis
et novitatibus,
proximo,
obtinuit efecit,
humeris
ex
granum hominum
traheretur.2 processione
:
Aquis
suscepta
a
cum
utriusque
sexus
grandi
nihilominus ibi est provecta, emendata, tricht] de inducts, Tungris [Tongres] est
navim
Trajectum[Maes-
alite
cum
illam
adventare, praesago
spiritu hominibus
moveretur,
undo
spirituum
illud simulacrum
sed
eo
oppidani
perituri
statimque
fatalem Trojani
equum
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
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
idipsum
Quaerebant
illis magis
cum
et vis contumeliosa,
suo
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
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
urbanus ut dixi,
ercptum
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
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
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.
decrenavis
de daemonioso
suae
de illo
arcendo
gratiam
eos
suam
et amicitiam
humiliter, ut pacem
confir-
et sacramentis
infringerent, et inde
suae
viciniae alium
cum
praecipue si ludum
illud diaboli
esse
ludibrium
Quod
Durachiensibus
dominis,
qui et homines
et obsidibus
interpositis sacramentis
cum
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
Ad
hanc
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
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
armatorum
tarn
peditum firmius
vit.
Cumque
sequenti
quatuor
partibus
disponeret ingentem
et
ex
tudinem,
cujus
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
ecclesias, molendina
et
quaecumque
occurrebant
et
perditioni tradentes,
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
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
Venus
; they must
Probably survived
though
some
among
the
common an
recollections of
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
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
'
have
lighted
on
the
processions, perhaps
It is worthy of note, that the weavers, craft in the Netherlands, but hateful to
numerous
the
common
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
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
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
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
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
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
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
done
forcing
Greeks
dedicated
At the Panathensea
Acropolis
:
built
on
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
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
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
Schwab,
claims to
connexion
Can the
name
under which
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
GODDESSES.
whom
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,
Hulpo.
Ulphilas
from
For
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
running by-name
through
the
idea
of these
gods
'
or
min
must
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
of
earliest example of the more restricted use of the name 2 is furnished by Burchard, bp. of Worms, p. 194a : Credidisti
von
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
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
(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
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
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
wazzerlwlde?
Another
waggon.
met ; when
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 Netherlands At
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
(-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
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
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.
'
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
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.
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
who
is
(the wild
the
host), and
1
of water-springs.
anz.
Braunschw.
1760, think
no.
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
Women
are
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
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.
'
but
adj.
it only for the kinship of the Norse own, we should bid adieu to such a notion Eddie mythology has not a Holla answering
Holda ; but
Snorri
(Yngl.saga
c.
16.
17)
and
a
Suldr,
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
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.
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
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.
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
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
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
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)
the (between
p. 153:
Twelfthday,
the spinning-rooms
demands
cannot
reels, with spinners empty full within a very brief time, and if all she be delivered, she punishes them by tangling and
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
"
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
"
queen the
of the heimchen
had
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
surrounded She
be
over. ferried
dragged
lamenting
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
far from
Gera.
"
P. 126
Late
one
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
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
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
her, with
great troop
one
of
one
sort
and
size,
set
of
them
heavy
plough,
another
farming-tools ; they
home.
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,
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
'
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
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
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
sag mir, ob dus erkennest.' der vater sprach : 'daz sag ich dir, du solt ez wol gelouben mir,
ez
tell me,
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,
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
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
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
nascn
(with
"
His
Gewissensspiegel
(mid. of
"
14th
; conf. Schm.
4, 188.
is in two MSS. at Vienna cent.) Berliner der 216, and the Jalirb.
spr. 2, 63
65.
PERAHTA,
BERCHTE.
279
and drink
standing for
iron
and nose),
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
and
skipping
village to village,from
house
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,
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,
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,
composed
1435
(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,
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
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
'
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
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
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
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
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
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
Friday,
and
282 dame
GODDESSES.
cannot
or
point out
if
Perhta
or
at
earliest the
even
down,
we
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
' ' '.
acteristics we
have
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
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
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
Perahta,
or
in their stead.
In
Burcard
of Worms
10, 1
we
read
sceleratae mulieres quod quaedam daemonum illusionibus et phantashoris cum et profitentur nocturnis Herodiade
et innumera
multitudine
spatia
bestias, et multa
terrarum
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
Eatherius d.
974) in
his Praeloquia
in tantum
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.
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
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.
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
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
Here
have
described
inoesta
her a
cui pars
tertia hominum
homage
1
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
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
'
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
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.
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
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
aliis de
earn
nocte
a
domos
et cellaria dicitur
Satiam
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
Si
poculorum
non
nee
satietatem
as
nee
almnshe
The
Romans
on
only appears
nor
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,
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
et
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
eas
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
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
Conf. Deutsche
sagen,
no.
122.
288
GODDESSES.
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
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.
plenty to mankind
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
names
not
to
have
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
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
but it may have borne other names Chorion's Ehrenkranz der teutschen for March;
as
well.
and
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.
it is not
month.
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
"
was altogether, I believe the AS. name Hruod OHG. Hruodd, or and derived,
gloria, fama
so
that
shining female
The renownful goddess. Hruada, gen. Hruadun, name and in 1, 42. 2, Hruadun, this last apparently formed like ON. and The
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
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.
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
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
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
(see SuppL).
8. ZISA.
Beda's account
a
statement
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
F.
IX. fol. 4a
'* liistoria
'
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
suevorum)
inuro
cizarim)
templuin
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
exacta
ad
meridianam
operosissime
qua
barbarorum
adventus
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
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
delevit.
in hostium
potestatem
[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,
pecudis
ibidem
mactatur.1
duo
pugnantes
maturassent
in primis
esset, ni
oppidanorum
jam
victoria potiti.
denique
altiorem
coadunatis
tumulum
viribus castra
irrumpunt,
frustra
(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
' '
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
"
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
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
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
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
'.
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
'
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
ex
propter
duorum
muris
et
non
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
earn
circundedit, ipseque
sua
dianam Martia
oppidi partem,
cum
ad merilegione
ultra
regis
vero ad occidentem communivit. operosissime fluvium, ubi Suevis aut barbaris aditus patebat, Avar Eogudis
Chron. Conradi
ursperg. Argent.
ZISA.
295
filius cum
omni
auxilio macedonico
eo
ventum
est,
cum
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
illorum
nam
binone
sunt:
vocant
monticulum
Habinoberg,
in quo
hi
reperti
praefectus Habino
se
victum
atque sepultum
Cacco
vero
coadunatis al-
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
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
:
hie tamen
tem
non
multo
nam
mor
propter
caedem
fuisse eandem,
quam
sub Augusto
factam
quidani
descri-
296
GODDESSES.
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
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
bis im
named) auch Zisaris der pris. das was goddess), (stood stund unversert uninjured), der val beschert (its fall decreed),
from age it passed alter abgieng (as hill took im empfieng (the von
away), name),
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
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
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:
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
victoria Petro was composed after that ? the legend derives from periens or perdita Gl. ker. 124. eikileihi,aigilaihi (phalanx),
we
are an.
'
find leih in
names no
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
verses
were
found
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
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
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
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
8. FPJKKA
(FRIGG).FHOUWA
at
(FREYJA).
traces
are
Our
inquiry
turns
length
to
the goddesses
unequivocal
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
done
more
their
masc.
frea, fraho
frouwo,
they have
vramoe,
is used developed no
vrouwe
dialect has
1, 52. 356.
Rein.
(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
name,
to the OX.
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
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
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
'
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
have
as
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
supra,
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
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
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.
171, 21.
cwen
172, 1, the
AS.
freo
1275.
1222.
54, 28.1
frech, ON.
ON". frier
frekr
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),
Berhta
from
berht
The
Swedish
folk-song,
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 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,
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
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
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,
and
spinning
same
like Holda
as
and
snow
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
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
of Fiorgynn
as (p. 172),
:
god,1 takes rank above all other goddesses men (Stem.63b. Sn. 23. 64),is consulted administers
1
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
parts of northern
popular
customs
commands England,
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
derive the
a
name
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
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
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,
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
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
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
one
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
in favour
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
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
'
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
men
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,
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.
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
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
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,
when
no
one
can
enter
'
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
rvKwas
TTJV KpvTrrf),
S' ov
in
#6o? a\\o?
accordance
avcpyev.
What
can
be
of
more
exactly
apartment
after?
built his mother the curiously to the dwarfs who forged the neck answers identity of Frigg and Freyja with Here and
Aphrodite
must
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
or
Folia
was
at
the
same
time
thought
the full-moon
Pilnatis,
heavenly
seburg
body, Orion,
MS. she
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
to
Goth. Gardi
or
or
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
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
'
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
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)
seems
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
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
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
Tutelae
hands,
manu
Wish's
a
p. 140.
As
foedus
Wish
goddess
Wara, and
beside sunia
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
[for confirmation
or
con-
KAHANA.
HELLIA.
311
discovery from
may raise
our
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
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
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
"
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
on
land, and
those Freyja
gen.
Heljar shows
than
even
less doubtfully
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
is Loki's daughter
a
by
monstrous
half of human
after the
1
colour
half, en (bid
horundar
Sn. lit),
33,
manner
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
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,
helju
be in Hades,
be dead, Fornald.
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
liggja milli
on
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.
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
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
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
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,'
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
'
der arge
wan
werdent
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
unde
den himel
zuo
ne
unde
1
ir doch niht
OSinn
son
werden,And
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,
ne
mac.'
now
nor
ever
said
I cannot
(manage)/
Lampr.
Alex. 6671-80.
Old poems
the
have
doors
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
images
of
62), appear
natural and necessary to the notion of will keep recurring in a similar way
nether among
of
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
our
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
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
:
come
when
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
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?
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
/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)
better from
wine,
comes
vetc-rap
necem
avertens.
Where
nectar,
men
take
ambrosia
and
Od.
5,
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
(bloodless) agrees
1
explanation
of
affporos.
Atque
omnes
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
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
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
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)
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
as
in
the
full
'
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
205, 3.
peia
(= paSuo*;,Goth.
beautifully raj?izo)
ex
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-
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
slowly and gradually, gods attain had birth. No sooner strength directly after
grow
up
STRENGTH.
PRECOCITY.
SIZE.
321
Themis
to (a{i/3poair)v epareivrjv)
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
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
when
enormous
three
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
(p.105), only
Ares
covers
vaster,
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
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
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
to do
of mead,
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
never
imputing
are
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
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
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,
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
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.
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
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 ;
Poseidon
14, 236.
645),
belong to
else
save
his
Aphrodite
has
ofifiara
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
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
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,
fig.6, 12 is encircled with rays, so it stands for Eadegast. Did rays originally of divine and
lustrous beauty ?
(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
'
'
Ssem. 238b.
220a.
hlo
J?aBrynhildr
OS. 454.
'
Andr.
hugi
hear
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
2, 781.
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
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
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
gewdt
118.
or (evasit, abiit)
225.
977.
the walk
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
have
used
heofenum
vanished,
'
ferri, : (verti, hwearf him to rotari) Oomn hvarf J?a,' says Csedm. 16, 8 ; and
'
Homer
employs,
to
express
the
same
thing,
or (impetuferor),
Here
comes
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
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
of some fliesaway
bird,
Tharapila
of
a
the
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
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
secutus.
recognises the
o/Jifjuara
awaking
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
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
'
to
a
the
Greek
one
of
atti skda,
er
hann
rann
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
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.
'
'
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
as
spoil from Hrungnir, gives him OSin's horse leaps a hedge seven
of the gods air and water,
mounted
Even the women sog. 10, 56. 175. the valkyrs, like OSinn, ride through Hyndla
on
Sn. 107,
Ereyjaand
are a
boar and
imagined steed
wolf, he-goat
as
as
or
Day
goddesses
that
of driving waggons
too, especially for carriages are mentioned drawn by cows, The sacred car of Nerthus was found cats, Holda and Berhta are commonly
which
1
the fairies in
our
nursery
VEHICLES.
HOUSES.
329
the air in coaches, and Brynhildr drives in her The image of a Gothic to the nether world, Ssem. 227.
a
waggon
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 ;
'
iorft loga, 6k
Oblns
i lotunheima,'
'
crumbled, earth blazed, when rode, dundi,' the wing-coat whirred, 70a when allir for scialfa garSar Gymis
'
Skirnir
came
riding 83a.
The
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
(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
5, 776.
18,
or
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
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
herself visible to Hippomenes alone, they appear in friendly guise, Od. 7, 201
SLEEP.
SICKNESS.
LAUGHTER.
331
%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
Trdvres
Afyauov.
rrjv r}Toi De la 377-8.
1
avbpes Barieiav
de Dieu
a
venue
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
A whole
not
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
their belonging
same
class, such
the strophe
en
on
as
poetical
the
names
or
sc$
heitir meS
kalla
vindflot
mb'nnom, Vanir,
scdrvdn meS
goSom,
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
intelligibleperiphrases. Scurvan [shower-weening] pluviae expectatio,from skur imber, Germ, schauer ; urvan justthe same, from
ur
pluvia, with
which
compare
the
gerens.2
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{
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
Where
mythology
found
one or
for
men,
why them),
they
light
on
giants or acceptable list of pretty synonyms, the primitive affinitiesof our language.
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
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
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
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
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
Phobetora
vulgus
nominat,
this is
The
Indians trace
as our
writing),
the very names (seeSuppl.). show but their alphabet (devanagari, devaof may
runes
to (p. 149),
of the symbol
be connected
with
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
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
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
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
also called
(59). These
Beside
to
their
on
own
Iris goes,
sons
Suppl). gods (see Among the gods themselves there is a difference of rank. have the world divided among them, the of Kronos
sea
to
supposed
to
share
between
them
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
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
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
to survey
05inn
did
from
Poseidon
(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
golfe
[OK
now
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
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
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
seasons,
are
only
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,
with often do
the
The Lithuanian
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
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.
as
Mentor.
Bruno
warrior 24, 397, and Athene In the same Othin way appeared
as
as
or (p. 330),
into animals
momentary
as
man.
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
CONDITION
OF
GODS.
of
an
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
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
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,
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
bragi, deus,
or
they
bordered
close
upon
CHAPTER
XV.
HEROES.
Between
God
and
man we see
there is
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
Jornandes
applies
Gram,
semidcum,
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)
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
borrowed
heros from
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.
by
MHG.
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
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
'.
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
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
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),
meaning
suitable enough
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);
AS. (pugil),
conn,
with
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
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
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
by Niobe, Minos
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
Next
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
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
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
; by
out
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
whom made
was
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,
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
seems
stillto ring
serest mid
Eastdenum
gesewen
secgum,
o5 he siS5an east
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
:
2.
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,
way
OSinn
was
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
race
AS. spelling, and confirmed by a host of with Ing or Ingo : Inguiomerus compounded
or
Ingumar, (Ingimarus, As
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
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
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
And Ynglingar. then, what the of Ingvingar is unable to carry farther up than to Ingvi, Tacitus
"
for
us,
by
informing
us
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
the
The
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
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
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,
with OSinn being no more than three generations, OSinn Skioldr, Frioleifr, FroSi ; the series given in Saxo
thus
:
Gram,
Humbl,
Dan,
Lother,
Skiold, Gram,
Hading,
the
Hading
spelling of
duo
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
"
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
of Tacitus then there lingers, stillrecognisable, the links I have produced must, if I mistake
on
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
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,
here then
is
double
Freyr, the
had before ;
taking
Yngvi's
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
Oskabyrr, (see
p.
144).
Must
not
to Tvisco, Mannus, be parallel,though under other names, Inguio has two brothers at his side, Iscio and Hermino,
OSinn
reason
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
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
pi.
menn,
manna,
monnum,
3
In Nennius
worst
and
Sanmarte
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
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,
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
do
not
say
that
the
two
divine
the grammatical
vital connexion of the two things unexplained, living proximi oceano But if the Ingaevones which
'
I simply
'
were
to this day
are
addicted
a on
remarked proximi
of
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
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
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
;
lormunrekr,
the
Hermundurus
OHG.
the
is
a
names
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.
352
HEROES.
Authorities for irmangot, find written geormenwyrt, geormenleaf. irmansul, "c., "c., have been irmandiot, OS. irminthiod, irminman, given
scaras
sexaginta)
(inilia silva
charterbook,
p. 32.
to have
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
Diotrih ; and as irmangot means the great the great people, iormungrund the great wide earth,
as mean
more
than
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
drop
; the
more gu]?lifts
used,
and
regangiscapu,
eormen,
it suggests
11).
keeps
the Hermino
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
Granted
that irmansul
to the people
yet pillar/
it it must
have
been
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
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
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,
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
'
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
as
Hermino
the
? So from thiod,
formed
to show
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
demigod,
Vb'lsungar, Skioldungar, Mfitmgar,2 Ingingar), gar (for Heracleidae and Pelopidae, but no Wodeningas or though Woden
the
name
a
there
were
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
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
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.
Teutonic
:
S, not
6, 17
so
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
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
strike up
(see Suppl).
the fragments
It is not the
a
lay
cannot
first heard when Charles destroyed well be interpreted of the elder Arminius
They
The
the staves
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
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
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
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
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
(House
of Fame
2,
427),describing
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
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
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,
is plainly
the Wsetlings
to give their
to
an
do
not
know.
Chaucer
perhaps
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,
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
(Symb. 372)
Lye
borrow
their
Conf. via sexta iringesuucc, Haupts libr. at Erfurt glosses of the Amplonian
'via
secta:
luuaringes
'
uucy
; which
In waring
with
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
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
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
above.
360
HEROES.
one
another.
Now,
change
uncommon
places, and
as a
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
of a place I find fringes pure Iringisperc (berg) 29, 58. refrained from
MB. (burg),
7,
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
'
(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
proposed
'
alleged,
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-
debita persolvistis,grataque
nobis vestra
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
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
even
then, at least in
what
god
or
divine hero
one a
time
thought
with
few times
of Er for Ertag
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
In
which
to
earth.
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
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
to
other
borders
Ebur-
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
2. MA
ESQ.
GAMBARO.
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
an
early
race
sanctuary
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
same
Irminonis Marseburg,
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
'
danger ; conf.
have
'
einen
marsen
man/
seem
merran
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
(instead of Gabreta).
are
Gambara's
two
sons
called Ibor
OHG.
appear
Ajo :
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
an
; and
.
Solinus, following
.
initium
Imnc
'
Inguaeones
tenent
'
but Isidor
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
'
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
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,
(HERCULES).(ULYSSES).ALOIS.
the other hand : Fuisse apud
fortium
are eos
omnium
virorum
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
defuit audentia Druso Germanico, inquiri. Mox simul atque in Herculem reverentius Annals 2, 12
ac
Nee
visum
name
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
pillars ? Herakles
Did
the Eoman
minones
and
Hermunduri,
in the
names
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
not
name.
to
be
In
it
seems
in
Arminius
never
'
; in
wrote
we
Cherusci Herusci.
to
see
Hercules
must
wish
themselves,
whom
we
and
Zio.
And
for
supposing
Donar,
i.e., Jupiter
(asZeuss
does, p.
I 25),
HERCULES.
ULYSSES.
365
Thorr, like Hercules,
these
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
son
had
thought
at
time
the formula
; I
surname
of renunciation
so
on
Thunar
Wodan
thought
might in
be
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
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
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
adjecto
Laertae
Woden
stood for the god Mercury, it cannot stillless can Askiburg be traced to the ases,
which in these
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
of
Trerpij stand
together
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
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.
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
Algir the
(angelus est
deorum,
Lasicz, p.
47),
but
yet unsupported
by
authority
(see
Suppl.).3
4. BEOWULF, From
SIGFRIT, AMALO,
specimens
ERMENPJCII,
we
"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
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
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
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
'
we
are
heroes
were
begotten
in the three
the
giant's daughter.
Gunnloff
natus/ to
adversary
whom could
the gods
grasp
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.
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,
Godwulf
too, confounded
with
looks table),
TOI) (Tac.Gothones,
Gothic
It is from
Gduts that
these being
(conf. p. 367); and his Folcwalda (p. 165, last Tavthe Gautos (Koza, other than the Cubans
"
to them
genealogy
the
same
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),
'
Beowulf,
to whom
we
are
coming
(see
Suppl.)'.3
Another
Danes,
may from
derived
all the
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
come
Hadding
token
AS.
of victory 1
as
the vanquished
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
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
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
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
Parzival,3
as
the
name
Schil-
lunc, Mb.
AS.
OK Scilfingas,
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
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
has merely
the
gais)and
But
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
Then found several Guthormi (see Suppl.). from hagan (spinosus, Waltharius named
'.2
Hagano
is 1421),
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
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
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
cap. line.
Offa
or great Gothic family of Amals in the Jornandean seem genealogy Gapt, which I emend to Gaut was
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
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,
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
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
; 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
Billingr
14126-647, the
name
from
our
The (see Suppl.). directly [and from which (lenitas, placiditas), formed the OHG. Pilidrut, billig, are names fair] adj.
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
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
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
master
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
Who
BILLUNG.
ORENTIL.
375
2, 109
Orenttt,Trad, fuld. 2, 24
count
308);
a
Orendil
Bavarian
843 (an.
in Eccard's Fr.
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
' '
sended,
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
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)
earo
or (auris),
with
mand
reason
or our
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
122).
In the Ehine-Moselle
singular Eigelsteine,Weisth. 2, 744 Aegles burg (Aylesbury), Acgles ford the names
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
PJiine
(p. 365)?
The
Wieland
and
legend is second to none in age or celebrity. Witugouwo the Goths already sang, OHG. of whom
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,
good.
"
Now, him
that
son,
whom
Vadi
carried
to apprentice
to those
was
Wielant, AS.
Weland,
Welond,
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
hammer
honour
among
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
Welantes
(an.1246);
Wielandes
names
471
(an.1280);
brunne, during
human
MB.
The multiplication
admit
of such
of their being
derived from
Velandsuit
Icel. (-wort),
Staid. 2, 450
Velantsurt, is the valerian, and according to Wielandbeett the daphne cneorum. Tradition would
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
'
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
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
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
"
of
an
intrinsic
Greek
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,
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
by
WELAND.
MIMI.
379
whom
up
"
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
Cod. lauresh.
211);
the old
name
of
Mlinster
Westphalia
was
J/^migardiford, J/^migerneford
335 ; the
to (Indices
Westphalian
Minden
on
was
Memleben proper
names
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
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
' '.
given
fountain
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
Mimis
syni-r
Ssem. (sons),
8a ;
implies
nom.
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
(seeSuppl.).
Volundr (Sxm. 133),
'
had
sons
two
brothers
synir
Finnakonungs/
king, whereas the saga transplanted to the North Or can makes its Vilkinus a king of Vilkinaland.
as
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
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
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
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
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
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
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,
' '
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
"
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
paces*- The
arrow
sped
from
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
and Wudga
an
far
equal claim.
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
when
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
antiquities
"
stillsome
reflections of
more
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
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
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
mere
divine essence wider circle, of the same out into a number Suppl.). of gods (see
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
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,,
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.
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
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
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
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
connected
Wuotan
Herakles
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
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
prayers and oaths prefer to address them and facilitate intercourse with the higher-
natural to
'
Koman
to
! ecastor
more
! edepol !
'
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
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
perceive
Ares
covered
seven
roods,
Something
like the
names
FIGURE.
387
When
corn,
Herakles
has
even of his seven-span sword was Vilk. saga cap. 166); cap. 22.
seven
found
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
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
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
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
who
5).
An
obscure
AFFLICTED.
UNBORN.
389
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
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
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
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
(Svenskafornsanger
2,
254-6). Here
390
HEROES.
combing and not combing seem born child speaks ; Norske new As
the birth of beloved
to be
the
same
characteristic. A by
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,'
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,
373); (p.
but
The Vuk
Kobilitch
was
on
light
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
ability of
swan.
themselves
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
swan's
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
Kinderm.
96.
4, 3 ;
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
the bathing
of She
therefore named
the
called KpicrrdraL and rpf^opa^draL, because all the kings of the backbone that house had bristles down (pd^s),like swine.
were
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.
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.
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
(58,21"59, 8),in the French 2, 230-1), (Garin and Begon's with the same
Puzzdt
the Edda
horse
GoSrun,
have
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
songs
there is
dialogue
1, 138), (Fauriel and similar ones Persian Eastern's p. 224). The Suppl.).1
fairy steed
is well-known
(see
If many
or
heroes
are
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
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
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,
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
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 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
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.
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
god
than
to any
hero
or
king;
Bavais
in
the market
place of
which
branched
a
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
to the world
themselves
order of things, to shut with twelve others goes Eticho the Welf, in like manner
in the nobles, retires into a mountain one no could find him again (Deutsche
mans
jure Sveon.
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.
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
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
with
are
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
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
endearing, impressions
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
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
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
of
woman,
soothsaying
a
is peculiarly
women's
may
be
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
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
injury-VEA. 404) :
and
thereby
receives
protection
she
woman
is to forfeit the privilege the moment And not only does a worship weapons. of of
our
shew
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,
'
ere
an
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
'
may
all
be
women
woman's
are
Their
'
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
Wh.
370, 5;
'dienen
even
Got
'
und
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,
'
'
'
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
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
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
iwer ermant
thought (the
of you
mans),
WISE
WOMEN.
399
:
so
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)
mac
kreften zuo, der getoufte nam an (the Christian gained) ini niht ze fruo (none too des was er ddht (thought), soon),
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 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
'
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
men,
'
kom
Kraka,
semi-divine
being, admonished
Erich:
si suprema
necessitatis
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
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
an
to yield
Philander of Sittewalcl 2,727, Soldatenl. p. 241, stillmentions in time of danger 'of commending oneself to the loved one's
favour
'.
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-
the Cheruscans
Idisiaviso
(soI
emend
pratum,
women's
Haupt's (v.
was won
zeitschr. 9, under
248).
There
poem
suma suma
suma
heri lezidun,
cuniowidi ;
Some
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
harmony
together
=
"
of two OHG.
Norse
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).
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
'
dicunt
(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
honor
hugftak
dau"ar 254*.
at
at night, Soem.
a
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
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,
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
the connexion
pointed
out.
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
Ganna
(p. 95-6)could
Ireal
|we
use
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.
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 Claudio I).1 There Latino, prohibuit (Sueton. known folk-tales about this, which became German
may
have
been
to the Eomans.
rose
Wise-women
as
up terrifiedthe foe.
heroes,
in their
Aurinia
Yeleda
is said
(p. 95) to
have
been famous
in Germany
'
before
runa
; copyists may
we
easily have corrupted all into though should then have Aliruna,
au,'
and
it would
be
we
handy
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
(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
errare. eremum
Quas
silvestres homines,
quos faunos
earum
vagantes
dum
se
ediderel
-runa
(Gramm. 2,
sun/
we
517),and
Aleruna, MB.
OHG.
MB.
documents
3,416
even
offer,though
27, 80
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
(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,
it belongs
corn,
pi. norni ; but even (see SuppL). In the three proper or the forms of verbal nouns
to
longer
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
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,
'.
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
'.
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
Not
the
death
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
forlserde,'eos Wyrd
parca
instances in Casdmon
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
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
cumbrous
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
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
asked 220-2.2
of the
ancients.
More
of
the
out
of her
cave,
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
'
once
"
'
'
grimmar
urdir
dira fata, is
These
monnum
his term
'
I have
elsewhere
skapa
to
are
the technical pertinence of the term for the same to whom the norns,4
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
127a.
They
'
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
this third
one
and
bade it hold for aye ? (see Suppl.). It seems the regular thing in tales of
in preceding
one.
Nornagestssaga
cap. 11 says
There
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
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
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
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
of that
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
tres
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,
(see Suppl.).2
a
About
they
fays there is
multitude
of stories, and
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
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
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
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
are
the German
kindermarchen
it is (Dornroschen)
been
overlooked.
So
in
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
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.
In
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
.
as
spread
the
praeparare
the fatuae
come
to children, wash
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
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.
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
*
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
fays and our between close connexion blocks of stone on their the fays carry enormous
a
fay who
was
doing
the building
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
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
all the
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
in Eomance
or
of twining
and
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.
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.
'
'
dcro-a
yetvofievep eirewja-e \lvw,
'
ol Ala
piv
ore
rerce
at birth with
But
in
are (two)
da-era
ol Alaa
KaraK\"6es
ryeivofjievto vrjcravro
'
XtW,
ore
uiv
reice
'.
what
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
"
who
at birth to at 905.
have The
both
most
'
(De
daughters
Steph.
508
The knees
three the
sit clothed
rd yeyovora,
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
=
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
(I suppose
AS.
term
(p. 406);
forgeaf
when
wigspeda gewiofu' bellicorum this is quite texturas), putting God in the place of Wyrd.
weaving, 1386 :
'
Wyrd him
geivdf'
Dryhten
ac
largitus
est
successuum
heathen
phraseology,
Gottfried
wsene,
daz
infeinen
haben
gespunnen in in ir brunnen
geliutert und
'
gereinet ;
wonder,
ween
him
as
in their
fountain
Saxo
Gram.
unmistakably
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
oracula
consultare.
Quo
exploraturus,
aedes precabundus solenniter votis, deorum occupari sacello1ternas sedes totidem nymphis liberalem indulgentioris puero animi prima
human! favoris copiam erogabat. Eidem
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
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,
or
Not
few
of
a
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
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
seem
among
apt to Teutons
run
into that
sense
we
find attaching
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
of the Germani,
'ut
eorum matresfamilias
declararent, utruin
proelium
committi
women
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
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,
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
am
OHG.
form.
name
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%
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
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
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
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
"
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
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
Falling drank
out
of the
(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
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
the following
Hildr,
Hiorprimul,Sangri"r (1.
Gondol, Skogol,
Hlock
Svipul, RangriSr),
Gunnr,
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.).
121)only
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
equus),
when
(aureoequo
vecta
virgo),
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.
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,
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
up
some
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,
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
gif 5069
mec
guff
we
still
H. take (if
; Guff
fornam
(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
of
war
both (Gudea),
mere common
found
nouns
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
"
likewise
sinks into
17, 37
mere
TO
appellao-co/^a,""
Anclr. and
KCU
Conf. Luke
: onov
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],
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,
Ssemundaredda
are
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,
before
her
death
she
(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
Some
an
unchristian
name.
Fran Trude
(Kinderm. 43).
2
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
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
4,
38-9). Now
nerves
those
women
in
our
medieval
need
to victory, whose
name
as a
to
one's
side
as
quickly
wish
can
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,'
'
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
but only norns, This is placed spinning and weaving. the fearfully exciting poem in cap. 158 of
a
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
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
came
riding up in
suc
and fiolpai side by side ; with equal aptness a be drawn between (without valkyrs and any
/crjpes
no
doubt
seen
might
be
dragging
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
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
SWAN-MAIDENS.
427
was
linger
on
augury}them,
'
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
again as swans could fly away settuz at hvilaz a ssevarstrond ; one of them
they
has
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
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):
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
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
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
of them
asked for their wings ; he stay and be his wife, the other two From this point the story takes a
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
in his power.1
merwomen
Though
not expressly
told
away,
garments Hagene took 1476, 1) by way of simile precisely such ; it is said (Nib. whose sie swebten
sam
again
It is true,
epic
names
Danish (the
one
as
'
but Sigelint?
are
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
described
we
of them
consents
to take him
men
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
for the
name
sea
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
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
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.
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
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
same
haunts.
Did
not the
Gothic aliorunas
not Veleda's wood-sprites ? Was rock, that is,in the woods ? The Volundarqvifta
among
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
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
designation
spell
com
by Kemble
sitte ge
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
successus:
quippe
infligere posse pro libitu memorabant. him, the maidens on with their house
before Mother's
extrema
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
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
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.
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
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
*
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 ;
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
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
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
18), meriminni,
poets, merminne
'
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
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
has under
noch
mannes
her
10,000
wis\
unmarried
women on a
(dern
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
Danish
name
is maremind
a
(Danske viser
1, 118.
125). Norse
legend
precisely corresponding
marmennill
sea,
(al. marmendill,
marbendill),
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),
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.
regarded as a waltminne I find scekona used of the and who bore him Vadi.
or woman
merminne.1
whom
Saxo
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
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
'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
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
'
(Vuk
no.
Vile te
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);
signifies oculos veniunt) The distress danger 117). (ibid. of extreme vila and like the seven-year old stag, and bridles him with snakes,
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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II.
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The
Meno" The
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Timaeus
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Critias. Sophist
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III.
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Euthydemus" Banquet.
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The
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Cratylus
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G.
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"
Vol.
"
IV.
Two
"
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Philebus
Charmides
"
Laches
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Menexenus
"
Hippias
"
"
The
Alcibiades
The Laws.
Theages
by
G.
Rivals
Hipparchus
Minos
"
Cli-
Epistles.
V.
"
Translated
BURGES.
Translated Works.
by
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VI."
to
The
Doubtful
Edited
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With
by
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With
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The
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Translated
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"
Trinummus
"
Miles
"
Gloriosus
"
"
Bacchides
"
"
Stichus
"
Pseudolus
"
Menaechmei Vol.
II.
"
Aulularia
"
Captivi
Rudens
"
Asinaria
"
Curculio.
"
"
Amphitryon
Poenulus
Mercator
"
Cistellaria
"
"
Truculentus by
"
Persa
Casina"
Epidicus
Mostellaria and
is.,
Fragments. Translated
u.
"
Trinummus,
H. T. RILEY,
Menaechmei,
B.A.
Aulularia,
post
Captivi. cloth,
Small
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14
The by
George
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Translation,
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Lives. College,
Translated and
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Translated
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Cambridge.
Translated by
Small
the
post
REV.
8vo,
A.
R.
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Small PROPERTIUS.
8vo,
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Translated by Poetical
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F.
GANTILLON,
sources.
M.A.,
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Versions,
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Small
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Selection
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FRANCIS
formerly Eton.
THACKERAY, M.A., ST. JOHN College, Fellow of Lincoln Wide post 8vo, 7s. 6d.
:
F.S.A.,
Oxford,
at
QUINTILIAN
Translated
by
Institutes
of
j.
s.
Oratory,
WATSON,
or,
Education
2
of
an
Orator.
post
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REV.
M.A.
vols. small
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SALLUST,
lated by j.
FLORUS,
s.
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and
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VELLEIUS
PATERCULUS.
post
by
Trans
Small
8vo,
A.
5^.
M.A.,
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
GEORGE
YOUNG,
BART., I2s.
M.A.,
formerly
into
Fellow English
of Trinity
Prose.
By
College,
Cambridge.
"
8vo,
6d. Translated
PROF.
B.
The
H.
CEdipus
KENNEDY.
Tyrannus. Crown
Lives
8vo,
SUETONIUS.
Grammarians.
of Thomson's
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T.
Lives
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the
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Translation,
by Notes
FORESTER.
Small
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Translated,
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Small
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Annals.
The
History,
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by
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Index.
B.A.
PHAEDRUS.
Translated
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Small
5-r.
BION,
j.
BANKS,
MOSCHUS,
M.A.
Small
into
post
Translated
THEOCRITUS.
M.A.
,
Translated
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of Christ's
English
by
c.
s.
CALVERLEY,
College,
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New
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Crown
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Catalogue.
15
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THUCYDIDES.
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"
The
With Portrait.
Peloponnesian
2
War.
Translated
REV.
H.
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and
Summary by
A.
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With
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Vol.
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"
Cyropaedia
and
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H. DALE.
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The
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the
REV
_,
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SABRINAE
texuerunt
COROLLA
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In
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qth Large
Regiae
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KENNEDY,
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