Chap. 2 Sup.

p. 20-1. ) More epithets of God. He is hardly ever addressed as dear; but we find: an sînen lieben abgoten, Pass. 306, 20. ir lieben gote 38, 41. der zarte Got, Ls. 2, 285-6. Griesh. 22 (5. 9. 17 of Christ). der süeze Got von himel, Griesh., etc. in svasugoð, Sæm. 33a. tugenhafter Got, Wh. 49, 16. Got der gewâre, Fundgr. ii. 90, 41. hêre is said of heathen gods, angels, emperors: ein Venus hêre, MS. 1, 55a. hâlig dryhten, Beow. 1366. ---- God sees, tends, blesses, loves, rewards, honours, pities, forgets: Got der müeze dîn pflegen, Herb. 6160. Got gesegene uns immer mêre 7732. Got segen iuch, Got lône dir 8092. Got minne dich, Eracl. 644. Got müeze mich êren, MsH. 1, 59b. daz mohte Got erbarmen, Wigal. 5342. als im Got ergaz, forgot, Herb. 15669. sô mîn Got ergaz, Troj. kr. 14072. des (him) hât Got vergezzen, der tivel hât in besezzen, Warnung 343. Our God-forgotten, God-forsaken. ---- The poor are Godes volk, Diut. 1, 438; sîne aerme, Maerl. 2, 230; daz Gotes her (host), Gute frau 1492; hence proper names like Godesman, Trad. Corb. 291, Godasmannus, Pol. Irmin. 93b, Kotesman, Trad. Juvav. 131. ---- The Gen. Gotes intensifies the adjs. poor, wretched, ignorant, pure: owê mich Gotes armen, Nib. 2090. ich vil Gotes armiu, Gudr. 1209, 1. ich Gotes arme maget, Dietr. Drach. die Gotes ellenden, Ernst 3176. der Gotes tumbe, Helmbr. 85. der Gotes reine, Marienleg. 189, 428.

p. 22. ) Earthly titles given to God: der edel keiser himelbaere, Tit. 3382. That of the king of birds: Gott der hohe edle adler von himmel, Berthold 331. The M. Lat. domnus is not used of God, who is always Dominus, but of popes, kings, etc., Ducange sub v. O. Fr. dame dieu, dame dê, Roquef. sub v.; Prov. dami drieu, damri deu, domini dieus, Raynouard 3, 68; on dame conf. op. 299 n. Wallach. dumnedeu for God, domn for sir, lord. Slav knez, kniaz, prince, is applied to God in Wiggert's psalms, conf. kneze granitsa in Lisch urk. 1, 9. So anax, anassa are used of kings and gods, espec. anakej of the Dioscuri, and the Voc. ana of gods only.

p. 22. ) God is called Father in that beautiful passage: þonne forstes bend Fæder onlaeteð, Beow. 3218. Brahma is called avus paternus, Bopp's gloss. 217a, and Pitamaha, great father, Holtzm. 3, 141. 153; conf. Donar as father, p. 167. In the Märchen, God becomes godfather to particular children: in KM. no. 126 he appears as a beggar, and gives his godson a horse, in the Wallach. märchen 14 a cow. The fays, as godmothers, give gifts. The grandmother travels all over the earth, Klemm 2, 160; conf. anel, baba (p. 641), zloto-baba, gold-grandmother; mother (p. 254).

p. 22. ) The Saxon metod, ON. miötudr may be conn. with Sanskr. mâtar, meter and creator, Bopp's Comp. Gr. 1134, and mátâ, mother, creatress; conf. tamiaj Zeuj.

p. 23. ) In Homer too, God is he that pours: Zeus creates, begets mankind, Od. 20, 202. But Zeus ceei udwr, Il. 16, 385. ciona, Il. 12, 281. Poseidon ceen aclun, Il. 20, 321. Athena hera ceue, Od. 7, 15. upnon 2, 395. kalloj, 23, 156. carin 2, 12, etc. Conf. p. 330, and 'Athena hke komaj,' let her hair stream, Od. 23, 156. God is he, 'der alle bilde giuzet,' Diut. 2, 241; der schepfet alle zît niuwe sêl (souls), di' er giuzet unde gît in menschen, Freid. 16, 25. the angel 'giuzet dem menschen die sêle în,' Berth. 209. God is 'der Smit von Oberlande, der elliu bilde wol würken kan,' MsH. 2, 247a. He fits together: das füege Got, Rab. 554. Got füege mir'z ze guote, Frauend. 422, 22. dô bat si Got vil dicke füegen ir den rât, Nib. 1187, 1, like our eingeben, suggest. sigehafte hende (victorious hands) füege in Got der guote, Dietr. 8082. dô fuogt in (to them) Got einen wint, Rab. 619; conf. Gevuoge, p. 311 n. The Minne also fits, and Sælde (fortune): dir füeget sælde daz beste, Tit. 3375; our 'fügung Gottes,' providence. God destines, verhenget, MS. 1, 74a (the bridle to the horse); OHG. firhengan (even hengan alone), concedere, consentire. He carries, guides: Got truoc uns zu dir in das lant (so: the devil brings you), Dietr. and Ges. 656. mich hât selber gewîset her Got von himel, Keller's Erzähl. 648, 11. We say 'go with God,' safely, sun qew baineij, Babr. 92, 6.

p. 23. ) Though Berthold laughs at the notion of God sitting in the sky, and his legs reaching down to the earth, as a Jewish one, there are plenty of similar sensuous representations to be gleaned out of early poems, both Romance and German: 'Deo chi maent sus en ciel,' Eulalia; etc. alwaltintir Got, der mir zi lebine gibôt, Diemer 122, 24. wanti Got al mag und al guot wil 99, 18. God is eternal: qui fu et iest et iert, Ogier 4102.

P. 24. ) To explain the Ases we must compare ahura-mazdas (p. 984 n.) and Sanskr. asura spiritual, living. Svâ lâti âss þik heilan î haugi, Fornald. sög. 1, 437. Rîn âs-kunn, Sæm. 248a. nornir âskungar 188a. A friðla is called âsa blôð, Fornm. sög. 9, 322, fair as if sprung from Ases? þâ vex mer âsmegin, iafnhâtt up sem himinn, Sn. 114. âsmegir, Sæm. 94b. âsmôðr opp. to jötunmôðr, Sn. 109. âsa bragr stands for Thôr, Sæm. 85b. Sometimes âs seems to mean genius, fairy: in Nials-s. p. 190 a Svinfells-âs or Snæfells-âs changes a man that lives with him into a woman every ninth night; the man is called 'brûðr Svinfells-âs, amica genii Svinfelliani. Here also mark the connexion of âs with a mountain (fell for fiall?). The Saxon form of the word is also seen in the names of places, Osene-dred, Kemble no. 1010 (5, 51), and Osna-brugga (conf. As-brû, rainbow, p. 732). Note the OHG. Kêr-ans, spear-god, Folch-ans, Haupt's Zeitschr. 7, 529. That Ansivarii can be interpreted 'a diis oriundi' is very doubtful. Haupt's Ztschr. 5, 409 has 'des bomes as,' prob. for 'ast' bough, which may indeed be conn. with 'âs' beam, for it also means gable, rooftree, firmament, erma, fulcrum. Varro says the Lat. ara was once asa, ansa, sacred god's-seat, v. Forcellini. Pott 1, 244, Gr. D. Sag. p. 114. The Gr. aisa (p. 414) seems unconnected. Bopp 43d connects îsvara dominus with an Irish aesfhear aesar, deus, from Pictet p. 20; but this contains fear, vir.

p. 26. ) 'Hos consentes et complices Etrusci aiunt et nominant, quod una oriantur et occidant una' says Arnobius adv. gentes lib. 3; does he mean constellations? conf. Gerhard's Etr. gotth. p. 22-3. Does âttûnga brautir, Sæm. 80b, mean the same as âsa, cognatorum?

p. 26. ) As consulting ragin appear the gods in Sanskr. râganas and Etrusc. rasena. The Homeric Zeus too is counsellor, mhstwr, mhtieta. 'consilio deorum immortalium, consuesse does immort.' says Cæsar B. Gall. 1, 12. 14. The pl. regin occurs further in Sæm. 32b. 34a nyt regin. 36a vîs regin. Hâkonar-m. 18 râð öll ok regin. Sæm. 248b dôlg-rögnir. Also rögn: höpt, bönd, rögn, Sn. 176. 'wer gesaz bî Gote an dem râte dâ diu guote mir wart widerteilet?' allotted, Ms. 2, 180a. Just as impersonal as the Gen. pl. in OS. regano-giscapu sounds another in Haupt's Ztschr. 2, 208, where Mary is styled 'kuneginne aller magene,' virtutum.

p. 26n. ) The appearing of gods is discussed at p. 336. Saxo, ed. Müller 118, speaks of sacra deûm agmina. The gods live happy: deorum vitam apti sumus, Ter. Heaut. iv. 1, 15. deus sum, sic hoc ita est, Hecyra v. 4, 3. The beautiful and blithe are comp. to them; þyckir oss Oðinn vera, Hâk.-m. 15; conf. Asa-blôð above. gê her für als ein götinne, Renn. 12277. ên wîf ghelîc ere godinnen, Maerl. 2, 233. alse ochter God selve comen soude, Lanc. 31321. Conf. the beauty of elves and angels, p. 449. The I. of Cos seemed to produce gods, the people were so handsome, Athen. 1, 56. Paul and Barnabas taken for Mercury and Jupiter, Acts 14, 12.

p. 27. ) On sihora armen conf. Massm. in Haupt's Ztschr. 1, 386 and Holtzm. in Germania 2, 448, who gives variants; sihora may have been equiv. to frauja. Sigora-freá in Cod. Exon. 166, 35. 264, 8 is liter. triumphorum dominus. A warlike way of addressing God in Nib. Lament 1672 is, himelischer degen!

p. 28. ) At the end of this Chap. it ought to be observed, that some deities are limited to particular lands and places, while others, like Zeuj panellhnioj, are common to whole races. Also that the Greeks and Romans (not Teutons) often speak indefinitely of 'some god': kai tij qeoj hgemoneuen, Od. 9, 142. 10, 141. tij me qewn olofurato 10, 157. aqanatwn oj tij 15, 35. tij qeoj essi 16, 183. tij sqin tod eeipe qewn 16, 356. h mala tij qeoj endon 19, 40. kai tij qeoj auton eneikoi 21, 196. 24, 182. 373. Solemnis formula, qua dii tutelares urbium evocabantur e civitatibus oppugnatione cinctis ambiguo nomine si deus, si dea, ne videlicet alium pro alio nominando aut sexum confundendo falsa religione populum alligarent, conf. Macrob. Sat. 3, 9. Nam consuestis in precibus 'sive tu deus es sive dea' dicere, Arnob. 3, 8. Hac formula utebantur Romani in precibus, quando sive terra movisset, sive aliud quid accidissent, de quo ambigebatur qua causa cujusque dei vi ac numine effectum sit, conf. Gellius 2, 20 ibique Gronovius.