Chap. 8 Sup.

p. 180. ) On thunderbolts see the 9^th Bamb. Bericht p. 111. Beside donnerstein, we have wetterstein, krottenstein. Again: Herre Got, und liezt du vallen her ze tal ein stein, der mir derslüege, Suchenw. 78, 175. A fragment of thunderbolt healed over in the hand imparts to it enormous strength, Hpt Ztschr. 3, 366. A donnerstral of 2 ½ cwt. hangs in Ensheim church, Garg. 216a. Vestgötl. Thors-käjl (-wedge), Swed. Thor-viggar (-wedges), Sjöborg's Nomencl. f. nordiska fornlemningar 100. Indra's bolt and flash are svarus, from svar, sky, sun, Benfey 1, 457; conf. hlusia, Sup. to 174. Like elf-shot is the Sansk. 'vitulum veluti mater, ita fulmen Marutes sequitur,' Bopp Gl. 364a; conf. mugientis instar vaccae fulmen sonat 262a. Athena alone knows the keys to the thunderbolt chamber, Æsch. Eum. 727, like Mary in the nursery-tale of the forbidden chamber in heaven. Lith. 'Perkuno kulka,' P.'s ball. Serv. strèlitsa, arrow.

p. 181. ) Miölnir reminds of Sl. m'lniya, molnia astraph, which Miklos. 50 derives from mlèti, conterere. The hammer is the simple, world-old implement, indispensable to nearly every trade, and adopted by not a few as a symbol. At boundaries the hamarsmark was deeply graven, a cross with hooked limbs; afterwards a crossed oak served for a landmark, Kl. schr. 2, 43. 55. In blessing the cup (signa full) the sign of the hammer was made: hann gerði hamarsmark yfir, Hâk. gôða saga c. 18. Thor með tungum hamrum is also in Landstad 14. Thor's image has a great hammer in its hand, Ol. helga s. ed. Christ. 26. Fornm. sög. 4, 245. That the hammer was portrayed and held sacred, is shown by the passage in Saxo, ed. Müll. 630: Magnus, inter cetera traeophorum suorum insignia, inusitati ponderis malleos quos Joviales vocabant, apud insularum quandam prisca virorum religione cultos, in patriam deportandos curavit. That was betw. 1105 and 1135. In Germany, perh. earlier, there were hammers and clubs as emblems of Donar on the church wall, or built into the town-gate; to which was linked a barbarous superstition and a legend of the cudgel, Hpt Ztschr. 5, 72. To the same cycle belong the tales of the devil's hammer, which is also called donnerkuhl, hammerkuhl, Müllenh. 268. 601; conf. p. 999. Pikne carries lightn. as an iron rod, see Sup. to 176.

p. 181. ) Thôrr a foe to giants, p. 531. As Wôdan pursues the subterraneans, so he the giants. They will not come to the feast where Tordenveir appears, p. 189. 537. In Schonen, when it lightens, it is Thor flogging the trolls, Nilss. 4, 40. der (tievel) wider unsih vihtet mit viuren (viurînen, fiery) strâlen, Diemer 337, 9.

p. 181. ) Hamer sla bamer, sla busseman dot! Müllenh. 603; conf. Hermen sla dermen, p. 355. bim hammer! Corrodi Professer 16. 58. Vikari 11. tummer und hammer, Prof. 96. 'May heaven's forked lightn. bury you 10,000 fathoms underground!' du widertuo ez balde, oder dir nimet der donner in drîn tagen den lîp, Wolfd. 331, 3. 4 (Hpt Ztschr. 4). A Danish oath is 'ney Thore gud!' Warmii Mon. Dan. 13. dass dich der Donnerstag (Thursday = Thor), Ph. v. Sittew. 2, 680. donnstig! du donnstigs bub! Gotthelf's Erz. 2, 195-6. The Lithuanians, says Æn. Sylvius, ascribe to Percunnos a great hammer, by means of which the sun is rescued from captivity, Æn. Sylv. in den Kurländ. send. 2, 6. N. Preuss. prov. bl. 2, 99; conf. Tettau u. Temme 28. Lith. 'kad Perkuns pakiles deszimt klafterin tave i zeme itrenktu!" may P. arise and strike thee 10 fathoms into the earth, Schleicher ber. der Wiener acad. 11, 108. 110. The Etruscans ascribed the hammer to Mantus, Gerh. 17.

Beside the hammer Thôrr had his megin-giarðar, fortitudinis, roboris cingula, and iarn-greipr, chirotecas ferreas, Sn. 112-3. er hann spennir þeim (megingiörðum) um sik, þâ vex honum âs-megn hâlfu, Sn. 26. þâ spenti hann megingiörðum 114. This belt of might reminds us of Laurîn 906. 890. 1928: zebrechent sîn gürtelîn, dô hât er von zwelf man kraft. A girdle imparts strength and wisdom, Wigal. 332, and shows the right road, 22-3. A girdle that stills hunger, Fierabras 209; conf. the hunger-belt. A victoriae zona in Saxo ed. Müll. 124. Like Thôr's girdle is the blue band in Norske folkev. no. 60, p. 365. 374-6. Müllenh. schl. –holst. mär. 11. Moe's introd. xlvi.

p. 183. ) In the Alps the salamander, whose appearance betokens a storm, is called wetter-giogo, Schott's Germans in Piedmont 300. 346. A female stag-beetle carries red hot coals into houses (Odenwald).

p. 183 n.) The barba Jovis is held to have healing power, Caes. Heisterb. 7, 15. Jovis herba, hus-loek, Mone's Quellen 289a. hûs-louch, Mone 8, 403. donder-loek, crassula major, Mone's Qu. 283b. dundar-lök, Dybeck 1845 p. 61. Jovis caulis, sempervivum magn., Diosc. 4, 88. AS. þunor-wyrt, barba J.; house leek planted on cottage roofs, Hone's Yrbk. 1552; conf. p. 1214. The Swiss call the donnerbesen hexenbesen, witch's broom, Stald. 2, 42. Nemnich calls glecoma hederacea donnerrebe, gundrebe. The donnernessel, urtica dioica, resists thunder. Finn. Ukontuhnio, fungus, fomes; U. nauris, rapa; U. lummet, caltha palustris; Ukkon-lehti, folium (lappa). Jovis colus, Dioj hlakath, clinopodium, verbena, Diosc. 3, 99. 4, 61. Jovis madius, catanance, herba filicula 4, 132. iera tou qeou fhgoj at Dodona Paus. 1, 17. Jovis arbor, Ov. Met. 1, 104. A thunder tree in Tyrol, Wolf Ztschr. While redbreast and beetle attract lightning, the wannenweihe repels it, p. 674. It was a universal practice to ring the church bells to drive the thunder away, i.e. the heathen god, for bells are Christian. With the Thracians shooting was a safeguard against thunder and lightning (p. 20), as elsewhere against an eclipse, p. 707.

p. 184. ) Note the Henneberg superstition about the habergeiss or himmelsziege, phalangium opilio, a spider (Maler Müller), in Brückner's Henneb. 11. By horsgök was formerly meant a real horse, Runa 3, 14-5. The heaven's-goat is in Finn. taivaan vuohi; she hovers between heaven and hell, bleating in the air, Schiefn. Finn. wtb. 612. Another Lith. name for it is dangaus ozys, Nesselm. 31, and Lett. Pehrkon ohsols, Possart's Kurl. 228.

The Hýmisqviða calls Thôrr hafra drôttinn; his goats are tann-gniostr and tann-grisnir, dente frendens, as Lat. nefrendes = arietes (or porci) nondum frendentes, that have no teeth yet. Tanngniostr (tooth-gnasher) is also a man's by-name, Kormaks. 54. 134-6.

p. 186. ) Donerswe, Ehrentraut's Fries. arch. 1, 435. Hpt Ztschr. 11, 378. de Donrspah, Notizenbl. 6, 306. It seems Thuris-lô in Trad. Corb. is not Thonares-lô, but giant's wood, p. 521; yet AS. Thunresleá, Kemble 3, 443. 4, 105. 5, 84. 243. Scand. Thörsleff, Molb. dipl. 1, 173; why not Thors-? In Sweden are Thorsby, Thorshälla, Thorslunda, Thorstuna, Thorsvi, Thorsåker, Thorsång, Thorsås, Thorsö. On Thorstuna, -åker, conf. Schlyter Sv. indeln. 32. Thorseng in Funen, Thorshöi in Schleswig, Müllenh. 584. In Norway Thôrsey, Thôrsnes, Thôrshof, Munch om Sk. 107. Thorsnes, Landn. 2, 12, took its name from a pillar with Thôr's image being drifted thither. Thorsharg = Thorshälla, Hildebr. tom. 3. Thorsborg, Gutal. 94, a limestone mountain 317. Thorshafn in Färöe.

p. 187. ) To the few German proper names compounded with Donar, add Donarpreht, Hpt Ztschr. 7, 529. Albdonar is conn. with the plant albdona. In Kemble no. 337, for 'Thoneulf' read Thonerulf. The Sax. Chron., yr. 920, has Ðurcytel. An O. Irish name Tordealbhach (= Thoro similis, says O'Brien) is worth noting. Thorhalli in the Heidarvîgasaga. King Toril, whose lightning scorches the sea, burns up forests and devours the city (Hpt Ztschr. 4, 507-8), is apparently Thor himself; perhaps Torkil? for Thorild is fem.; conf. Thorkarl, p. 181 n.

p. 187. ) Thôr's by-name of Vîngthôrr, Sæm. 70a; Eindriði, Sup. to 167, foot-note. He is hard-hugaðr, Sæm. 74b, as the iötun is hardraðr, p. 528. Again, fôstri Vîngnis ok Hlôru = fôstri Hlôrriða, Sup. to 167. Iarðar burr, earth's son, Sæm. 70a. 68a. 157; Fiörgynjar burr, Hlôðynjar burr, Yggs barn 52a. Is Veorr the same as verr, vir? conf. AS. weor, but the ON. modification would be viörr.

p. 188. ) Thôrr, imagined as a son (in the Edda he is either a youth or in the prime of manhood), does not accord well with the 'old great-grandfather.' In Sæm. 54b he is a sveinn, but in 85b Asabragr. Are we to suppose two Donars, then? That in the North he may have been feared even more than Oðin seems to follow from the fact that so many names of men and women contain his name, and so few of Odin.

p. 189. ) His sons by Iarnsaxa are Magni and Môði, Sn. 110 (conf. p. 823), he himself being endowed with âs-megin and âs-môðr. Iarnsaxa is elsewhere the name of a giantess. He calls himself Magna faðir, Sæm. 76a. His daughter becomes the bride of Alvîs 48a,b; is she Thrûðr, robur, whom he had by Sif? Sn. 101-9. He is himself called þrûðugr âss, Sæm. 72b. þrûðvaldr goða 76a; and his hammer þrûðhamarr 67b.

p. 191. ) Neither the log-pelting at Hildesheim (with which conf. 'sawing the old woman,' p. 781-2) nor the wheel-rolling near Trier (Hocker's Mosel-ld. 1852, p. 415) can be connected with Jupiter. The latter ceremony, mentioned first in 1550 and last in 1779, took place thus. On the Thursday in Shrove-week an oak was set up on the Marxberg (Donnersb., Dummersb.), also a wheel. On Invocavit Sunday the tree was cut down, the wheel set on fire and rolled into the Moselle. A wheel, especially a flaming one, is the symbol of thunder, of Donar; hence the lords of Donnersberg, burg-vassals to Cochheim, bear it on their coat-of-arms, Hontheim 2, 5, tab. v., likewise those of Roll (thunder), while those of Hammerstein have three hammers in theirs. The signum of German legions, the 14^th and 22^nd, was the rota: there is a tile with 'Leg. xxii.' and a six-spoked wheel stamped on it. Mainz and Osnabrück have such a wheel on their scutcheon, Mainz as escutcheon of the legions (Fuchs's Mainz 2, 94. 106). Krodo in Bothe's Sassenchr. carries a wheel (p. 206n.). Has that heraldic wheel anything to do with the term rädels-führer, ringleader?

p. 191. ) On keeping Thursday holy, see especially Nilsson 4, 44-5. tre Thorsdags-qvällar, Dyb. Runa 4, 37. 43. Cavallius 1, 404. In Swedish fairy-tales spirits appear on thorsdags-natt, and bewitch. If you do any work on Trinity Sunday, the lightning will strike it; hence women are unwilling to do needlework that day, Hpt Ztschr. 3, 360. Similar desecration of holidays by weaving, spinning or knitting is often mentioned; Servat. 2880:

wir sâzen unde wâben,

dô die lantliute êrten disen tac......

schiere runnen diu weppe von bluote,

daz ez uns des werkes erwante.
A poor girl spins on our Lady's day, the thread sticks to her tongue and lips, Maerl. 2, 219. Of women spinning on Saturday, see Müllenh. 168; they that spool flax in church-time on Sunday, turn into stone, Reusch no. 30. Spinning was forbidden on Gertrude's day and Berchta's day, p. 270-3; among the Greeks on Bacchus's day, p. 911. Nevertheless the yarn spun on such holy days has peculiar virtues, p. 1099; conf. the teig-talgen, dough-kneading on Holy Saturday night, Superst. G, v. 194. Yet again: Si quis die Dominico boves junxerit et cum carro ambulaverit, dexterum bovem perdat, Lex Bajuv. vi. 2, 1.