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Grimm's TM - Supplement Chap. 9 Sup.
ZIO (TIW, TYR). p. 194. ) In Umbrian the nom. was still Juv. dat. Juve, voc. Jupater,
Aufr. u. Kuhn Ztschr. 1, 128: Juveis luvfreis, Jupiter liber, Mommsen 139. What
of Finn. taivas, coelum? or even Qouroj, the Assyrian
mars (Suidas)? A divergent form, 'vater Zi' in Müllenh. nr. 410. ----- Dyaus
is not only coelum, but a Vasu-god, who for stealing the cow Nandini has to
go through a human life, Holtzm. 3, 101-6. Parallel with the ideas belonging
to the root div, are those developed out of Sansk. sur, splendeo: sura deus,
sûrja sol, svar coelum. p. 194. ) Spiegel, Zendav. 6, connects qeoj
with dhâ. Lith. dievas god, deive goddess, dievaitiz (godkin) thunderer, dievaite
(goddesskin) rain-goddess; conf. Pott's Etym. forsch. 1st
ed. 56-7. Benfrey's Orient 1, 510. p. 195. ) Wackernagel in Hpt Ztschr. 6, 19 retains Tuisco = duplex,
and explains it as zwitter, two sexed, just as Lachm. makes tuisc = bimus, two
years old; and Müllenhoff agrees with them 9, 261. In that case Tuisco would
have nothing to do with Ziu, and Tacitus must have indicated the marvellous
hermaphrodite nature. It is a question whether Zio, Tio have not perpetuated
himself in the alarm and battle cries zieter, zeter, tiodute, tianut! and in
ziu dar nâher, Parz. 651, 11; see Gramm. 3, 303. RA. 877. Leo in Hpt Ztschr.
5, 513. Again, did zie, tie (assembly) originally mean divum, as in 'sub divo,
dio'? The Prov. troubadours have sotz dieu = sub divo, under the open sky, Diez's
Leb. d. Troub. 166-7; yet it may mean sub Deo. p. 195. ) From div splendeo (Lith. zibeti) come div, diva coelum,
and divan, divasa, divana, contr. dina, dies, Bopp Gl. 168. In Caes. B. Gall.
6, 18 Diespiter is called Dîspater, abl. Dite patre, O. Müll. Etr. 2, 67; conf.
Dissunapiter, p. 225. The Etruscan panels have sometimes Tinia for Tina. p. 198. ) The Germani sacrificed to their Mars for victory: vestita
spoliis donabere quercu (Mavors), Claudian in Ruf. 1, 339. huic praedae primordia
vovebantur, huic truncis suspendebantur exuviae, Jorn. 5. hostiles suspendit
in arbore cristas, Cl. in Ruf. 1, 346. Kuhn finds many points of comparison
between Wuotan and the Roman Mars, whom he takes to have been originally a god
of spring. Mârs = Mârutas is a by-name of Indra, Hpt Ztschr. 5, 491-2. To Týr
Vîga-guð corresponds to 'Mars des wîge got' in En. 5591. Troj. 8140. 8241. Ms.
2, 198b: Mars strîtes got. Christian writers suppose an angel of victory marching
in the front of battle: coram eo (Ottone imperatore) angelus penes quem victoria.
Mars is a mere abstraction in Erm. Nig. 2, 2: straverat adversos Marsque Deusque
viros, and Pertz 8, 228: jam per ordinatas omni parte acies Mars cruentus cepisset
frendere; conf. p. 203. p. 198. ) Ziesburc, Augsburg, Hpt Ztschr. 8, 587. Diuspurch, Lacomb.
83 (yr. 904), Tusburg 205 (1065), Diusburg, all = Duisburg, Thietm. 5, 3. 9.
Duseburg, Weisth. 4, 775. A Doesburgh in Gelders; Tussberg, Tyssenberg, Wolf
Ztschr. 1, 337. Desberg near Vlotho, Redecker 59. Desenberg, Diesenberg; Tistede,
Hamb. liber actor. 331-2. Tiisvad, Tiiswath, in Jutl., Molb. dipl. 1, 9. Zirelberg
near Schwatz in Tyrol, H. Sachs i. 3, 251a; conf. p. 298, Zisa, Zisenburg, GDS.
541. p. 199. ) Add Tived, Tisved, Tivebark, Dyb. 1845, 50-9. MHG. zidelbast,
Gervinus 2, 233; conf. Zigelinta, p. 1193. p. 200. ) The very old symbol of the planet Mars stood apparently
for the war-god's shield and spear. Here Týr reminds us of Oðinn and his Gûngnir,
p. 147. With tîre tâcnian conf. tîrfœst tâcen, Cod. Exon. 236, 13; sigortâcen
169, 3. sigorestâcen, friðotâcen circumcision, note on Elene 156. Cædm. 142,
29. p. 202. ) Judges often held their court on Ertag, see Kaltenb.
1, 563a, b. 580a; and judgment may mean war, decision, RA. 818-9. Was a sword
set up in the court? On Famars, Fanmars see GDS. 529. 619. p. 204. ) The trinity of the Abrenunt. requires a god, not a mere
hero; for that reason if no other, Sahsnôt must be Mars, or at lowest the Freyr
of the Upsal trinity. With Saxneát compare Iarnsaxa, Thor's wife, Sn. 110. In
Pomerania they still swear by 'doner sexen,' in Bavaria 'meiner sechsen,' Schm.
3, 193-4; conf. 'mein six!' p. 205. ) On the divine Cheru see GDS 612. Lucian supplies additional
proofs of the Scythian worship of the sword; Toxaris 38: ou
ma gar ton Avemon kai ton Akinakhn. Scytha 4: alla
proj Akinakou kai Zamolxidoj, twn patrwwn hmin qewn. Jupiter Trag. 42:
Skuqai Akinakh quontej kai Qrakej Zamolxidi. Conf.
Clem. Alex. admon. 42. GDS. 231. Priscus, quoted in Jorn. c. 5, ed. Bonn. 201,
17. 224, remarks on the sword: Areoj xifoj oper on ieron
kai para twn Skuqikwn basilewn timwmenon, oia dh tw eforw twn polemwn anakeimenon,
en toij palai afanisqhnai cronoij, eita dia booj eureqhnai. The Mars
of the Alans is mentioned by Lucan 8, 223: duros aeterni Martis Alanos. The
worship of lance and sword among the Romans is attested by Justin 43, 3: Nam
et ab origine rerum pro diis immortalibus veteres hastas coluere, ob cujus religionis
memoriam adhuc deorum simulacris hastae adduntur; and Suet. Calig. 24: tres
gladios in necem suam praeparatos Marti ultori addito elogio consecravit. Caesar's
sword, preserved in Mars's temple at Cologne, was presented to Vitellius on
his election, Mascou 1, 117. Later they knelt before the sword at a court martial,
Ambraser liederb. 370; conf. Osw. 2969:
dô viel er nider ûf sîniu knie,
daz swert er an sîn hant gevie,
und zôch ez ûz der scheide,
der helt des niht vermeit,
daz ort (point) liez er nider. The war-god has also a helmet, witness the plant named Areoj
kunh, Týr-hialm, p. 199. p. 206. ) Hrêð-cyninges, Cod. Exon. 319, 4, said of the wicked
Eormanric, and therefore probably from hrêð, hrêðe, crudelis (p. 290); while
Hrêðgotum 322, 3 answers to ON. Reiðgotum. 'Red red brengt raed raed,' where
the Walloon has 'Mars, Mars,' Coreman's Année de l'anc. Belg. 16; conf. Ret-monat,
p. 290. We are not warranted in referring Hrôðrs (or hrôðrs) andscoti, Hýmisq.
11, to Týr. p. 206 n. ) Zeuss 23 believes in Krodo, and thinks Reto in Letzner
is the same. Crodio, Cod. Lauresh. 1634; Crodico 1342. Crôda, Kemble 1, 143;
Crêda 1, 159. 177. Krode duvel, p. 248. I am not sure but that Nithart's Krotolf
(Hpt 117) has after all a mythical sound, and it is followed by a similar compliment
Üetelgôz, p. 367 n. Krathabothl in Lüntzel's Hildesh. 51. Kreetpfuhl, Kreetkind,
DS. 1, 415. A 'rivus Krodenbek,' Falke's Trad. Corb. 612. Krottorf in Halberstadt
country, conf. Krottenstein for Donnerstein. p. 207. ) Simrock thinks Týr is one-handed because a sword has
only one edge. Does a trace of the myth linger in 'swâ ich weiz des wolves zant
(tooth), dâ wil ich hüeten (take care of) mîner hant,' Freid. 137, 23? or in
the proverb 'brant stant as dem dode (Tio?) sîne rechte hant,' Wolf Ztschr.
1, 337 ? Conf. the Latin phrases: pugnare aequo, pari, certo, ancipite, dubio,
vario, proprio, suo Marte. Widukind has coeco Marte 1, 6, like coeco furore
1, 9. When fighters see the battle going against them, they leave off, and acknowledge
wj proj ton qeon sfisin o agwn genoito, Procop. 2,
641. The fickleness of victory is known to the Od. 22, 236: oupw
pagcu didou eteralkea nikhn (conf. 'ein Hie-und-dort,' Geo. 5748). Victory
and luck are coupled together: sig und saelden geben, Albr. Tit. 2920-33. an
sig u. saelden verderben 2929. p. 208. ) Companions of Mars: circumque atrae Formidinis ora,
Iraeque Insidiaeque, die comitatus, aguntur, Aen. 12, 335. Luctus comitatur
euntem (Tisiphonen), Et Pavor et Terror, trepidoque Insania vultu, Ov. Met.
4, 485. Bellona, Pavor, Formido, Claud. in Ruf. 1, 342; Metus cum fratre Pavore,
De laud. Stil.; Impetus horribilisque Metus, In Pr. et Olybr. 78. deimata
panika, Procop. 2, 350. panicus terror, Forcell. sub vv. pan, panicus.
A panic foliage-rustling fright, Garg. 256b. So the Wend. volksl. 2, 266a make
Triakh, Strakh dwell in a dismal haunted spot; Sl. triakh, trias, tremor, is
perh. the Goth. þlahs. The Finn. kammo = genius horroris, horror. There is an
ON. saying: Ôttar er fremst î flocki þâ flýa skal'; is that from ôtti, timor?
conf. the Ôttar in Hyndlulioð. 'Thâ skaut (shot) þeim skelk î brîngu' ...........
'skaut skelk î brîngu ok ôtta,' where skelk and ôtta are accusatives of skelkr
and ôtti, timor. Goth. agis disdraus ina, awe fell upon him, Luke 1, 12; conf.
AS. Brôga and Egesa, Andr. xxxii. and diu naht-egese, Diemer 266, 23. OHG. gefieng
thô allê forhta, fear took hold of, T. 49, 5. There is personification also
in the Romance 'negus neu pot ir, si nos torna espavers, Albig. 4087. A different
yet lively description is, 'so that the cat ran up their backs,' Garg. 256b.
218a. Beside Hilda-Bellona (p. 422) appears a male Hildôfr, Sæm. 75b, like Berhtolt
beside Berhta. p. 208. ) Týr, who in the Hymisqviða accompanies Thor to the abode
of Hymir, calls the latter his father, and Hymi's concubine his mother; he is
therefore of giant extraction; conf. Uhland's Thor 162-3. Is this Týr not the
god, as Simrock supposes him to be (Edda, ed. 2, 404)? << Previous Page Next Page >>
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