Chap. 7 Sup.

p. 147. ) When Oðinn hurled the spear, then, says the Völuspâ, was the first war in the world. He is geira drôttinn, Egilss. 639. geiri undaðr oc gefinn Oðni, Sæm. 27b. marka sik Oðni, p. 1077. Under Otto III. a man in a dream, after taking a pious vow, was transfixed by two lances of the martyrs Crispin and Crispinian, Pertz 5, 787. The giant Oden in Sv. äfvent. 453 (some versions omit the name) possesses costly things, as the god does his spear. Out of such notions sprang the OHG. names Kêrans, Folchans, Hpt Ztschr. 7, 529. Is this spear more like Apollo's destructive dart, or the sceptre of Zeus (p. 680)? Is the name of the Lombard royal line of Gunginge conn. with Gûngnir? GDS. 687-8.

p. 148 n. ) In Herod. 4, 15 Aristeas is called Apollo's raven, i.e. priest, as Porphyry tells us the Magians called the priests of the Sun-god ravens. Three ravens fly with St. Benedict, Paul. Diac. 1, 26. In Goethe's Faust 12, 127 the witch asks Mephistopheles: But where are your two ravens? ----- Doves sit on Gold Mariken's shoulders, Müllenh. 403. A dove sits on the head and shoulder of a boy at Trier, Greg. Tur. 10, 29; one perches three times on the head of St. Severus, Myst. 1, 226-7, another settles on St. Gregory's shoulder 1, 104.

p. 148. ) Flugu hrafnar tveir of Hnikars öxlum, Huginn til hauga, enn â hrae Muninn, Sn. 322. The ravens daily sent out return at dögurðarmâli 42; conf. F. Magnusen's Dagens tider p. 42. fara Viðris grey valgiörn um ey, Sæm. 154a. hrafnar tveir flugu með þeim alla leið, Nialss. 80. On Odens foglar, Odens svalar, see Sup. to 159.

p. 148. ) Oðin-Neptunus resembles both Poseidon and Zeus, who rise out of the sea as bulls. Oðinn shows himself to Olaf as a boatman, nökkva maðr, Fornm. s. 2, 180; and, as the man in the boat, fetches Sinfiötli's body, Völs. c. 10. Like him are the divine steersman in the Andreas (Pref. xxiv. xxv.), and the thirteenth man who steers the twelve Frisians, who has the axe on his shoulder, throws it at a well-spring, and teaches them justice, Richth. 439. 440. Yet we also come upon Oðinn Hnikar as a karl af biargi, Sæm. 183-4.

p. 149. ) Byr, Burr is Oðin's father, p. 348-9. gefr hann (O.) byri brögnom, Sæm. 113b. A fair wind, ON. ôska-byrr, is in the Swed. rhyming chron. önsko bör. Even the German may very likely have had a wunsch-bür as well as wunsch-wint, for we find in Pass. 379, 19: in kam von winde ein ebene bür, die in die segele dâ sluoc. 201, 29: dô quam ein alsô gelîche bür. 380, 78: daz in wart ein guote bür. On the other hand: sô er den wint ze wunsche hât, Er. 7795. wunsches weter, Urstende 125, 85. Got schuof im sanften süezen wint, Ernst 5, 238 (Sup. to 145). The himmlische kind makes guten wind, Osw. 960-5. 1220; but also the storm wind 1137. 2731. To the Greeks it was Zeus espec. that sent a fair wind: Dioj ouroj, Od. 15, 297. Zeuj ouron iallen 15, 475. Zeuj euanemoj, Paus. iii. 13, 5. Also a Ermhj aerioj is named 'inter deos qui ad pluviam eliciendam a mago advocantur,' Cass. Dio. 71, 19; and Hermes or Theuth was the Egyptians' rain-god 71, 8 (Sup. to 175).

p. 150. ) With the AS. dialogue betw. Sat. and Sal., conf. Kemble's Salomon p. 323: Mercurius gigas. In Altd. Bl. 2, 190 the other dialogue is entitled 'Adrian and Ritheus,' and contains the words: 'saga me, hwâ wrât bôcstafas aerest? ic þe secge, Mercurius se gigant.' In Småland there rides a man resembling Oðinn, with fiery breath, and a rune staff in his mouth, Hpt Ztschr. 4, 509. ----- Theuth not only invented letters, but dice: petteiaj, kubeiaj as well as grammata, Plato's Phædr. 274. And Oðinn is not only the finder of runes, but lord of dice-throwing. An ON. dicer's prayer is (Sup. to 1234): at þû Fiölnir falla lâtir, þat er ek kasta kann! F. Magn. lex. myth. 646 (Fiölnir = Oðinn, Sup. to 145). And there was a proverb: þû ert ecki einn î leik, ef Oðinn styðr þik. On the Devil as dicer, conf. p. 1007. Players invoked Thôrr and Oðinn, Frigg and Freyja together with Enoch and Elias, Christ and Mary, F. Magn. lex. myth. 646.

p. 150 n. ) On Gwydion and Don see Villemarqué's Bardes bretons 388. The milky way was also called 'Arian rod merch Don,' Davie's Mythol. 205. Leo in Hpt Ztschr. 3, 224 derives Gwydion from gwyd, mens, menoj (p. 162n.), like Oðinn from ON ôðr, mens. The Irish dia Geden, Gael. di ciadain, ciadaoin may indeed be expl. as ceud aoine, first fast; but see O'Brien 168a.

The sentence in the Prol. legis Salicæ: 'Mercurius Trismegistus primus leges Ægyptiis tradidit,' comes from Isid. orig. 5, 3. Tervagan, Tervigant may have to do with Trebeta, Gesta Trev. (Pertz 10, 131).

p. 154. ) On Wodenes-berg, -husen, -wege conf. Förstem. 2, 1566. in Wodeneswego Pertz 8, 604; de Wodeneswege 8, 676. Vudenesvege, Lisch, Örzen 2b, 161; Gudenswege, 2b, 136. Again, Wodonesberg, Lacomb. 1, no. 97. 117. Witanes-berc (Wuotanes?), Cod. dipl. Juvav. 95 (an. 861). Mons Mercurii, Fredegar c. 55. Then, Wôdensbeorg, Kemble 5, 78. 137. Woddanbeorg 3, 457. Wônhlinc 3, 415. 5, 112. 291. Wôncumb 5, 78. 137. Wôdnesdene 5, 238. Wôdnesdîc 3, 403. 413. 452-5-6. 460-4-6. 5, 215. 238. Wônlond 5, 235. 6, 355. Wôddes geat 5, 78. 137. Wônstoc 3, 227 (Kl. Schr. 2, 57). Wônâc, quercus Jovis 3, 458. Wôn-alre (-alder) 4, 459. But how are Wonred, Wonreding, Beow. 5925-38 to be explained? OS. Wetanspeckia for Wêdanesspeckia (-bridge, wooden bridge), Lünzel 12. 53. Nth Fris. Wedes-hoog, Wens-hog, Winis-hog, Müllenh. 167. Other names in Nordalb. stud. 1, 138. Weadanask, Jb. f. Schlesw. –holst. landesk. 4, 248. Wonsfleth in Holstein, OS. Wôdenstorp, now Wunstorf (Kl. schr. 2, 58), can acc. to Förstem. 2, 1578 be traced back to Wungeresdorf. Wuninsdorp, Cæs. Heisterb. 9, 18. Wôtenes-hûsen, Trad. Fuld. Dronke 38, 221. Cod. Fuld. no. 610 p. 274, now Gutmanns-hausen (Dronke 237a). A Wons-husen in Weimar, and one near Nidda, Landau's Wetterau 218. Wonsaz, Bamb. verein 10, 108. A Wonsees betw. Baireut and Bamberg; yet conf. 'in der wonsass,' MB. 27, 141, and wonsassen, Schm. 4, 80. Kl. schr. 2, 58. A Sigeboto de Wuonten-geseze (Wuotanes?) in MB. 11, 167. About the Fichtelgebirge lie also Wunsiedel (Wotanes-sedal?), Wonsgehai, Wonsgehäu, Wondsgehäu, Wohnsgehaig, a village on the Neunberg by Mistelgau, Baireut, Panzer's Beitr. 2, 101. 'flumen quod vulgo Wotinprunno dicitur,' Sinnacher, 2, 635. Watan-brunnon, Lacomblet 1, no. 103.

p. 154. ) Oðinn is a rider; hence called Atriði, he who rides up? (as Thôrr is Hlôrriði, p. 167 n.); conf. also Yggdrasils askr and the story of the World-tree, p. 960. The Hervarar-saga (Fornald. s. 1, 486) has a riddle on Oðinn and Sleipnir. On a rune-stone in Gothland is supposed to be carved 'Oden and his eight-legged Sleipnir,' Dybeck 1845, 91. The horse is often mentioned with him: 'om Oden och hans häster' they say in Upland and Gothland; in Småland they speak of 'Odens stall och krubba,' Rääf; conf. the 'hunter on high horse,' Sup. to 147. A horse with six legs in Haltrich 35-6; with eight 49; an eight-legged talking sun-steed 101.

p. 155 n. ) 'Odinus pascit equos suos in follem inclusus,' Pâll Vidalin 610; conf. 'i bâlg binda,' Vestg. lag. p.m. 48. veit ec at ec hêck vindga meiði â naetur allar nîo, geiri undaðr ok gefinn Oðni sialfr sialfum mer, Sæm. 27b (see note on KM. no. 146). Charles also splits a stone before the battle, Wächter's Heidn. denkm. 42-3; conf. the story of the Swedish general 45, and that of Hoier, Benecke's Wigal. 452. In Irish legend too the divine hero Fin Barre has his horse shod by a mortal smith, and juggles the fourth leg in, Ir. sagen 2, 85; conf. Kl. schr. 2, 450.

p. 157. ) In the district of Beilngries, Bavaria, the bunch of ears is left for the Waudl-gaul, and beer, milk and bread for the Waudl-hunde, who come the third night and eat it up. If you leave nothing, the beaver (bilmer-schnitt) will pass through your fields. In the last cent. they still kept up a harvest-feast called Waudls-mähe, setting out fodder for the black steeds of Waude, while they drank and sang:---

O heilige sanct Mäha,

beschere übers jahr meha,

so viel köppla, so viel schöckla,

so viel ährla, so viel tausend gute gährla.
If the reapers forgot, they were told: 'Seids net so geizig, und lasst dem heilgen S. Mäha auch was steha, und macht ihm sein städala voll;' conf. the less complete account of Panzer's Beitr. 2, 216-7. Three stalks are left for Oswald, three ears tied three times with flowers, viz. the cornflower (centaurea, blue), the blotze (red poppy, papaver rhœas), and camomile. The red poppy is also called Miedel-magn (Mary's mohn), Panzer 2, 214-5-6. Schm. 2, 555. 608; in Swabia, Her-got's kitele or mäntele. The Russians leave a sheaf standing for Volos (Veles), 'toward Volos's beard (borod).'

p. 159. ) Oðins-ve occurs (988) in 'episcopatus Othenes-wigensis,' Lappenb. Hamb. urk. no. 5. On-sjö, Oden-sjö in Skåne, Röstanga-socken, lies over a submerged castle named Odinsgård (see the story in Sup. to 946), Dybeck's Runa 1844, 32-3. In Ons-källa were washed to old men that threw themselves down the cliff, Geyer 1, 115. Onsänger in Småland. Odens-brunn in Upland, Wendel-socken, Dyb. Runa 1844, 90. With Wôden worhte weos, conf. Woldan hewing his church-door, Wolf's Ztschr. 1, 69. Oðinn, unlike Thôrr, hardly ever occurs in names of men: Rääf 235-7 gives Odhankarl, Odhinkarl.

p. 159. ) On the plant-name Woden-tungel, -star, see K. Schiller's Ndrd. pflanzenn. 32; conf. Ermou baij, Mercurii surculus, filix, and Ermou botanion, herba mercurialis, Diosc. 4, 183-8. ------ Several birds were sacred to Oðinn: 'korpar, kråkar, skatar bör man icke skjuta, emedan de äro Odens foglar, dem han vid Olofsmässan har hos sig i åtta dagar, då han plocker och tager en stor del af dem. Ardea nigra, en temligen stor fogel af häger-slägtet, kallas Odens svala,' Rääf; see Sup. to p. 148.

p. 160. ) Wœns-let suggests ûlf-liðr, p. 207. Kl. schr. 2, 58. Who off a thief has cut the thumbs, To him good luck in throwing comes, Garg. 192a. Do they say anywhere in Scandinavia Odensfinger, Onsfinger? Acc. to F. Magn. lex. myth. 639 the lungs were sacred to Oðinn and Mercury; conf. the Tables of Blood-letting.

p. 162. ) Oðinn, Thôrr, Freyr in Snorri's Edda 131 answers to Oðinn, Asabragr, Freyr in Sæm. 85b; and invocations in Swed. folk-songs give him the first place; 'hjälp mig Othin, thu kan bäst! hjälp me Ulf och Asmer Gry!' Arvidss. 1, 69. The same in Danish: 'hielp mig Othin, du kan best! hielp mig Ulf og Asmer Grib!' Syv 48. Asmer Gri = Asa-grim; conf. 'hielp nu Oden Asagrim!' Arvidss. 1, 11.

p. 162 n. ) On Zeus tritoj and Tritogeneia, conf. Welcker's Trilogie 101-2. At banquets the third goblet was drunk to Zeus: to triton tw Swthri, Passow s.v. swthr. Athena trith, Babr. 59, 1.

p. 162. ) Oðinn = Hâr, Sæm. 46a; = Iafnhâr 46b; = Þriði 46a. But where do we find Tveggi outside of F. Magn. lex. myth. 644? conf. Egilss. 610, where we can scarcely read Thriggi for Tveggi. On the Sansk. Ekatas, Dvitas, Tritas see Kuhn in Höfer 1, 279. 281-9. Zend. Thraetaono, Thrita, Spiegel's Zendav. 7. 66. Thraetaono = Feridun, = the three-quivered, says Leo 3, 192-5 (1^st ed.).

p. 163. ) ON. Vili (weak decl., gen. Vilja) would be Goth. Vilja, OHG. Willo. The strong gen. in 'brôðr Vilis,' Egilss. 610 is evid. a slip for Vilja, though we do find the strong nom. Vilir in Yngl. saga c. 3. May we conn. Vili with the Finn. veli, Lap välja, Alban. bela, frater? GDS. 271.

p. 163n. ) Munch 1, 217 thinks Mithothin arose from misunderstanding metod; to me it is plainly Fellow-Othin, like our mit-regent, etc. Saxo's Ollerus is the Eddic Ullr, as is clear from his using a bone for a ship, Saxo p. 46. Yet Ullr seems a jumble of Saxo's Ollerus and Snorro's Vilir, Yngl. c. 3 (Kl. schr. 5, 425): skip Ullar, Sn. Hafn. 420 = skiöldr; askr Ullar 426. Ydalir, his hall, Sæm. 40b. Uller sagr, F. Magn. lex. 766. Ullar hylli, Sæm. 45b; hrîngr U. 248a; U. sefi = Baldr 93a. Ullr is Thôr's stepson, Sn. 31. 101-5; boga-, veiði-, öndr-, skialdar-âs 105.

p. 165. ) I might have spoken here of Oðin's relation to his wife Frigg, p. 299, and to Skaði, whom the Yngl. saga c. 9 calls his wife.