Chap. 14 Sup.

p. 330. ) When Athena sits with Diomed in his war chariot, the axle groans with the weight: deinhn gar agen qeon andra t ariston, Il. 5, 888. When Ceres nods, the cornfields shake: annuit his, capitisque sui pulcherrima motu concussit gravidis oneratos messibus agros, Ovid Met. 8, 780.

p. 331. ) The gods appear in mist or cloud: Jehovah to Moses in a pillar of fire, Deut. 31, 15. diva dimovit nebulam, juvenique apparuit ingens, Claud. in Eutr. 1, 390. (Tritonia) cava circumdata nube, Ov. Met. 5, 251. The merminne comes "mit eime dunste, als ein wint," Lanz. 181; in the legend of Fosete the god vanishes in a caligo tenebrosa, Pertz 2, 410. A cloud descends, and the angel steps out of it, Girard de Viane p. 153. ------ Gods and dæmons are said to qelgein, hoodwink, delude (conf. p. 463-4 of elves, and Suppl. to 322): alla me daimwn qelgei, Od. 16, 195; of Hermes: andrwn ommata qelgei, Il. 24, 343: of Poseidon: qelxaj osse faeina, Il. 13, 435; of Athena: touj de Pallas Aqhnaih qelxei kai mhtieta Zeuj, Od. 16, 298; qea qelgei 1, 57; but also of Circe and the Sirens, Passow sub v. qelgw. Hera holds her hand over her protégé, uperceiria, Paus. iii. 13, 6. ----- They take one by the hair: sth d opiqen, xanqhj de komhj ele Phleiwna, Il. 1, 197; by the ear: Kronoj proselqwn opisqen kai tou wtoj mou labomenoj, Lucian's Sat. 11.

p. 331. ) The Grecian gods sleep, Athen. 2, 470; yet Ssk. deus = liber a somno, Bopp's Gl. 26a. A sick god is healed by incense, Walach. märchen p. 228. They are fond of play: filopaigmonej gar kai oi qeoi, Plato Cret. ed. bip. 3, 276. The kettledrums of gods resound from heaven, and flowers rain down, Nalus p. 181. 238 (conf. OHG. heaven is hung full of fiddles); 'it would please God in heaven (to hear that music),' Melander 2, no. 449. Got mohte wol lachen (at the tatermenlîn), Renn. 11526. Conf. the effects of music on mankind: when Salome is ill, there come 'zwêne spilman ûz Kriechen, die konden generen (heal) die siechen mit irem senften spil, des konden sie gar vil,' Morolf 1625; 'I have my fiddle by me, to make sick people well and rainy weather jolly,' Goethe 11, 11; the tinkle of bells a cure for care, Trist. 398, 24. 39. 411, 9; song birds cheer the tôt-riuwesære, Iwein 610. Aucassin's lay drives death away, Méon 1, 380. With the comforting of bereaved Skaði and Demeter conf. Wigal. 8475: 'sehs videlære, die wolden im sîne swære (heaviness) mit ir videlen vertrîben,' and Creuzer's Symb. 4, 466. Athen, 5, 334. It was a Lith. custom to get the bride to laugh, Nesselm. sub v. prajukinu. N. Preuss. prov. bl. 4, 312. A king's daughter, who has a fishbone in her throat, is made to laugh, Méon 3, 1 seq. The gods love to deal out largess, are datores, largitores, esp. Gibika (p. 137); conf. borg-geba (Suppl. to 274), oti-geba (p. 890n.); they are âr-gefnar, öl-gefnar, crop-givers, ale-givers, Höstlöng ii. 2, 11 (Thorl. sp. 6, 34. 42. 50. 68).

p. 334. ) God's language and men's, Athen. 1, 335. Lobeck's Aglaoph. 854. 858-867. Heyne on the first passage quoted, Il. 1, 403: quae antiquiorem sermonem et servatas inde appellationes arguere videntur. Like ON., the Indians have many words for cloud, Bopp's Gl. 16a. 209a. 136b. 158b; but do not attribute a separate language to the gods. Yet Somaveda 1, 59. 64 names the four languages Sanskrit, Prakrit, Vernacular and Dæmonic. The Greek examples can be added to: Plagktaj d htoi taj ge qeoi makarej kaleousin, Od. 12, 61. qnhtoi Erwta, aqanatoi de Pterwta, Plato's Phædr. 252. thn d Afrodithn kiklhskousi qeoi te kai anerej, Hes. Theog. 197. The different expressions attrib. to men and gods in the Alvis-mâl, could no doubt be taken as belonging to different Teut. dialects, so that Menn should mean the Scandinavians, Goðar the Goths, and sôl for instance be actually the Norse word, sunna the Old Gothic, GDS. p. 768. Kl. schr. 3, 221.

p. 335. ) The Norse gods are almost all married; of Greek goddesses the only real wife is Hera. Gods fighting with heroes are sometimes beaten, and put to flight, e.g. Ares in Homer; and he and Aphrodite are wounded besides. Now Othin, Thor and Balder are also beaten in the fight with Hother (Saxo ed. M. 118), nay, Balder is ridiculus fuga (119); but wounding is never mentioned, and of Balder it is expressly stated (113): sacram corporis ejus firmitatem ne ferro quidem cedere.

p. 335. ) Apart from Brahma, Vishnu and Siva, the Indians reckoned thirteen minor gods, Bopp's Gl. 160a. The former were younger gods, who had displaced the more elemental powers, Kuhn's Rec. d. Rigv. p. 101. Holtzm. Ind. sag. 3, 126; conf. 'got ein junger tôr' (p. 7n. ). Young Zeus, old Kronos, Athen. 1, 473. cot crôni, deus recens, Graff 4, 299. The new year (p. 755). GDS. 765.

p. 336. ) Mountain heights are haunts of the Malay gods also, Ausld. 1857, 604a. petra, daimonwn anastrofh, Æsch. Eum. 23. Olympus descr. in Od. 6, 42-46. To the rock caverns (at Ithaca) gods and men have separate entrances, those by the south gate, these by the north 13, 110-1-2. The Norse gods live in Asgard. Hreiðmarr cries to the Ases: haldit heim heðan, be off home from here! Sæm. 182b. ----- They have separate dwellings, but near together; conf. the Donar's oak near Wuotan's mount (p. 170). þâr (î Baldurs-hage) voru mörg goð, Fornald. sög. 2, 63. Indian gods too have separate abodes: urbs Kuvêri, mons K. sedes, Bopp's Gl. 19b. 85b. Dioj aulh, Lucian's Pseud. 19. Significant is the ON. : hefir ser um gerva sali, Sæm. 40-1-2. ----- The gods sit on thrones or chairs (p. 136), from which they are entreated to look down in pity and protection: Zeuj de gennhtwr idoi, Æsch. Suppl. 206. epidoi d Artemij agna 1031. lîta vinar augom. The gods' houses are marked by gates, Hpt's Ztschr. 2, 535.

p. 337. ) The gods often have a golden staff, with which they touch and transform: cruseih rabdw epemassat Aqhnh, Od. 16, 172. 456. 13, 429; Circe strikes with her staff, Od. 10, 238; conf. Hermes' rod, the wishing-rod (p. 976) and other wishing gear. Shiva has a miraculous bow, so has Indra acc. to the Vedas. Apollo's bow carries plague; conf. Oðin's spear (p. 147). In Germ. märchen the fays, witches, sorcerers carry a transfiguring staff (p. 1084).

Gods are regarded by men as fathers, goddesses as mothers (pp. 22. 145. 254). They delight in men, andrasi terpomenoi, Il. 7, 61; their kindly presence is expr. by the Homeric amfibainw: oj Crushn amfibebhkaj, Il. 1, 37. oj Ismaron amfibebhkei, Od. 9, 198. They love to come down to men; conf. Exod. 3, 8: katebhn, descendi, hwearf (p. 325); they stop their chariots, and descend to earth, Holtzm. 3, 8. Nalus p. 15. praesentes caelicolae, Cat. 64, 383. Like the Ind. avatâra is a qeou epidhmia (visitation), Lucian's Conviv. 7. Gods are not omnipresent, they are often absent, they depart, Athen. 2, 470. Jupiter says: summo delabor Olympo, et deus humana lustro sub imagine terras, Ov. Met. 1, 212. In the Faröe lay, Oðinn, Hoenir and Loki appear instantly. (Appearing to a man can be expr. by looking under his eyes, Etm. Orendel pp. 73. 45. 83. 102.) The passage: di liute wânden (weened) er waere Got von himel, Griesh. 2, 48, presupposes a belief in God's appearing (p. 26n). so ritestu heim als waer Got do, Dancrotsh. namenb. 128, and: if God came down from heaven and bade him do it, he would not, Thurneisser 2, 48. At Whitsun the street was hung with tapestry: als ochter God selve comen soude, Lanc. 31321. God (or his image) loves a place where he is made much of: Got möhte lieber niht gestên ûf der erden an deheiner stat, Helbl. 15, 584; 'here dwells der liebe Gott,' p. 20n. His return to heaven is expr. by: 'do vuor Got ze himele in deme gesuneclicheme bild,' Diemer 7, 19; conf. 'ego in coelum migro,' Plaut. Amph. v. 2, 13. ------ Gods send messengers, angels, those of Greece Hermes, Iris, etc., who escort men (p. 875), and inspect and report the goings on of the world, says a pretty Servian song by Gavrai. It is worth noting in the prol. to Plaut. Rudens, that Arcturus shines in heaven at night, but walks the earth by day as messenger of Jove. Gods assist at christenings (Godfather Death), weddings, betrothals, Holtzm. 3, 8; and Mary too lifts a child out of the font, Wend. märch. 16. They hallow and bless men by laying on of hands: vîgit ocr saman Varar hendi, Sæm. 74b. Apollon und Tervigant, ir beider got, hât sîne hant den zwein geleit ûf daz houbet, daz si helfe unberoubet und gelückes (unrobbed of help and luck) solden sîn, mit götlîcher helfe schîn geschach daz ir, Turl. Wh. 112a; like a priest or father. ------ Gods deal with men in their sleep: a rib is taken out of sleeping Adam, to make Eve; Athena sheds sweet sleep over Penelope, while she makes her taller and fairer, Od. 18, 188; Luck comes near the sleeper, gods raise up the fallen hero, Il. 7, 272. Their paltry-looking gifts turn out precious (Berhta's, Holda's, Rübezahl's): the leaves turn into gold, the more fittingly as Glasir the grove of the gods bears golden leafage.

p. 338. ) Metamorphosis is expr. by den lîp verkêren, Barl. 250, 22. sich kêrte z'einem tiere 28. Oðinn viðbrast î vals lîki, when Heiðrekr and Tyrfîng attack him, Fornald. sög. 1, 487. Loki changes into a mare, and has a foal (Sleipnir) by Svaðilfari, Sn. 47. falsk Loki î lax lîki, Sæm. 68b. Sn. 69. Heimðallr ok Loki î sela lîkjum, Sn. 105. Loki sits in the window as a bird 113; conf. Athena as a swallow on the roof beam (p. 326). Louhi as a lark (leivonen) in the window (ikkuna), Kal. 27, 182-5-8. 205. 215 (conf. Egilss. p. 420), or as a dove (kyyhky) on the threshold (kynnys) 27, 225-8. 232. Berhta looks in, hands things in, through the window (p. 274); the snake looks in at window, Firmen. 2, 156. Louhi, pursuing Sampo, takes the shape of an eagle. denique ut (Jupiter) ad Trojæ tecta volarit avis, Prop. iii. 30, 30. Jupiter cycnus et candidorum procreator ovorum, Arnob. 1, 136 (pp. 666. 491). In märchens a bear, eagle, dolphin, carries off the princess.

p. 338. ) Gods may become men as a punishment. Dyaus having stolen a cow, all the Vasu gods are doomed to be born men. Eight of them, as soon as born, return to the world of gods; the ninth, the real culprit, must go through a whole human life, Holtzm. Ind. sag. 3, 102-6.

p. 339. ) Real names (not merely epithets) of gods often become abstract ideas in Sanskrit. Indra, at the end of a compound, is princeps, dominus, Bopp 40a; Srî is prefixed to other names reverentiae causa, as Srîganêsa, Srîmahabhârata 357a. In ON. one âs can stand for another, as Bragi for Oðinn in the saw, 'nioti bauga sem Bragi auga,' Egilss. 455. So Freya, Nanna, Týr, Baldr become abstract terms (p. 220-1): baldr brynþîngs, b. fetilstînga, Fornm. sög. 6, 257. 12, 151. enn norðri niörðr 6, 267. geirniörðr = heros, Sæm. 266b. Conf. Gotes intensive (p. 19).