Chap. 13 Sup.

p. 279. ) In Salzburg country the Christmas tree is called Bechl-boschen, Weim. jrb. 2, 133. 'in loco qui dicitur Bertenwisun,' Salzb. urk. of 10^th cent., Arch. f. östr. gesch. 22, 299. 304. Outside Remshard near Günzburg, Bav., is a wood 'zu der dirne (girl).' The dirne-weibl used to be there in a red frock with a basket of fine apples, which she gave away and changed into money. If people did not go with her, she returned weeping into the wood. 'Hence comes the dirne-weibl' said children, to frighten each other. Seb. Brant p. m. 195 knows about Bächten farn, B.'s fern.

Berchtolt is a common name in Swabia, Bit. 10, 306. 770; conf. Berchtols-gaden (now Berchtes-g.), Prechtles-boden-alpe, Seidl's Almer 2, 73. The white mannikin is also described by Bader no. 417.

p. 280. ) When Malesherbes was talking to Louis XVI. of the fate in store for him, the king said: 'On m'a souvent raconté dans mon enfance, que toutes les fois qu'un roi de la maison des Bourbons devait mourir, on voyait à minuit se promener dans les galeries du château une grande femme vêtue de blanc,' Mém. de Bésenval; conf. 'de witte un swarte Dorte,' Müllenh. p. 343-4; and the Klag-mutter p. 1135. The same is told of the Ir. bansighe, pl. mnasighe, O'Brien sub. vv. sithbhrog, gruagach.

p. 281. ) The image of reine Pédauque, Prov. Pedauca (Rayn. sub v. auca), stands under the church-doors at Dijon, Nesle, Nevers, St. Pourcin and Toulouse. The last was known to Rabelais: 'qu'elles étaient largement pattues, comme sont les oies et jadis à Toulouse la reine Pedauque.' This statue held a spindle, and spun, and men swore 'par la quenouille de la reine P.,' Paris p. 4. So queen Goose-foot was a spinner; yet her goose-foot did not come of spinning, for the spinning-wheel was not invented till the 15^th cent., Hpt's Ztschr. 6, 135. Berhta cum magno pede, Massm. Eracl. 385. Heinricus Gense-fuz, MB. 8, 172. cagots with goose-foot or duck's-foot ears, Fr. Michel's Races maud. 2, 126-9. 136. 144-7. 152. M. C. Vulliemin's La reine Berte et son temps makes out that Berte la fileuse was wife to Rudolf of Little Burgundy, daughter to the Alamann duke Burchard, and mother to Adelheid who married Otto I.; this Berta died at Payerne about 970. To the white damsel is given a little white lamb, Müllen. p. 347.

p. 285n. ) The whirlwind is called sau-arsch, mucken-arsch, Schmidt's Westerwäld. id. 116; in Up. Bavaria sau-wede. When it whirls up hay or corn, the people in Passau and Straubing cry to it: 'sau-dreck! du schwarz farkel (pig)!' Sew-zagel, a term of abuse, H. Sachs v., 347b; conf. pp. 632. 996. In an old Langobard treaty the devil is porcorum possessor.

p. 291. ) Ostara is akin to Ssk. vasta daylight, vasas day, ushas aurora, vastar at early morn; conf. Zend. ushastara eastern, Benfey 1, 28. Lith. auszta it dawns, auszrinne aurora; Ausca (r. Ausra), dea occumbentis vel ascendentis solis (Lasicz). Many places in Germany were sacred to her, esp. hills: Austerkopp, Osterk. in Waldeck, Firmen. 1, 324b, conf. Astenberg 325a; Osterstube, a cave, Panz. Beitr. 1, 115. 280; Osterbrunne, a christian name: 'ich O., ein edelknecht von Ror,' an. 1352, Schmid's Tübingen 180. ------ Her feast was a time of great rejoicing, hence the metaphors: '(thou art) mîner freuden ôster-tac (-day),' Iw. 8120. mînes herzens ôstertac, MS. 2, 223a. 1, 37b. der gernden ôstertac, Amgb. 3a; conf. Meien-tag. It is a surname in the Zoller country: dictus der Ostertag, Mon. Zoll. no. 252-7. Frideriches saligen son des Ostertages, no. 306.

The antithesis of east and west seems to demand a Westara as goddess of evening or sundown, as Mone suggests, Anz. 5, 493; consider westergibel, westermâne, perh. westerhemde, westerbarn, the Slav. Vesnà, even the Lat. Vespera, Vesperugo.

p. 296. ) On the goddess Zisa, conf. the history of the origin of Augsburg in Keller's Fastn. sp. p. 1361. About as fabulous as the account of the Augsburg Zisa, sounds the following fr. Ladisl. Suntheim's Chronica, Cod. Stuttg. hist., fol. 250: 'Die selb zeit sasz ain haidnischer hertzog von Swaben da auf dem slos Hillomondt, ob Vertica (Kempten) der stat gelegen, mit namen Esnerius, der wonet noch seinen (adhered to his) haidnischen sitten auf Hillomondt; zu dem komen die vertriben waren aus Vertica und in der gegent darumb, und patten in (begged him), das er sie durch (for the sake of) sein götin, Zysa genannt, mit veld begabet und aufnam (endow and befriend) ....... Da sprach hertzog Esnerius: wann ir mir swerdt pei den göttern Edelpoll und Hercules und pei meiner göttin Zisa, so will ich euch veldt geben, &c.'

p. 298. ) With Cisa may be conn. Cise, a place in the Grisons, Bergm. Vorarlb. p. 43, and 'swester Zeise,' Bamb. ver. 10, 143-4; Zaissen-perig, Zeisl-perg, Archiv. i. 5, 74. 48. Akin to Cisara seems Cizuris (Zitgers), a place in Rhætia, Pertz 6, 748a; Zeizurisperga, Zeiszaris-p., Heizzeris-p., Zeizaris-pergan, Zeizanes-perge, Notizenbl. 6, 116. 143. 165. 138. 259. How stands it finally with Desenberg, which Lambert calls Tesenb.? Pertz 7, 178. Conf. other names in Mone's Anz. 6, 235, and Disibodo, Disibodenberg, Disenb., Weisth. 2, 168.

p. 299n. ) Frouwe heizt von tugenden ein wîp (called a frau fr. her virtues), Ulr. v. Lichenst. 3, 17:

als ein vrou ir werden lîp (her precious body)

tiuret (cherishes) sô daz sie ein wîp

geheizen mac mit reinen siten,

der (for her) mac ein man vil gerne biten (sue); Kolocz. 129.

p. 301n. ) A Swed. folksong, not old, in Arvidss. 3, 250 has: 'Fröja, du berömde fru, Till hopa bind oss ungetu!' Fröja often = Venus in Bellm. 3, 129. 132-5. M. Neth. vraei, pulcher. vrî = vrô, Pass. 299, 74.

p. 304. ) On the etym. of Freya and Frigg, see my Kl. schr. 3, 118. 127. In a Norweg. tale, stor Frigge goes with the cattle of the elves, Asb. Huldr. 1, 201; conf. 206. Vreke is found in Belgium too, says Coremans 114-5. 158; a Vrekeberg 126. Frekenteve, Pertz 8, 776. Fricconhorst, an. 1090, Erh. p. 131. For Fruike in Hpt's Ztschr. 5, 373 Kuhn writes Fuik, which may mean whirlwind, ON. fiuka.

p. 306. ) Freya and Freyr are both present at Oegi's banquet, but neither his Gerðr nor her Oðr, Sæm. 59; yet she is called Oðs mey 5b, and Hnoss and Gersemi (p. 886) may be her children with Oðr. When Sn. 354 calls her Oðins friðla, he prob. confounds her with Frigg (p. 302); or is Oðinn Mars here, and Freya Venus? On the distinctness, yet orig. unity, of the two goddesses, see my Kl. schr. 5, 421-5; was Oðr the Vanic name of Oðinn? 426-7. ----- To her byname Syr the Norw. plants Siurguld (Syr-gull?), anthemis, and Sirildrot prob. owe their names, F. Magn. lex. myth. p. 361; while Saxo's Syritha is rather Sigrîðr, conf. Sygrutha, Saxo 329. GDS. 526. ------ Freya's hall is Sessrýmnir, Sessvarnir, Sn. 28; as the cat was sacred to her, we may perh. count the Kitzkammer on the Meisner (Suppl. to 270) among her or Holda's dwellings; conf. cat-feeding (p. 1097).

p. 307n. ) Mani, men is akin to Lat. monile, Dor. manoj, mannoj, Pers. maniakhj, maniakon, Ssk: mani, Pott 1, 89. As menglöð expresses a woman's gladness over her jewel, a Swiss woman calls her girdle 'die freude,' Stald. 2, 515-6.

p. 309. ) On Fulla, Sunna, Sindgund, see Kl. schr. 2, 17 seq. GDS. 86. 102. Fulla wore a gold headband, for gold is called höfuðband Fullu, Sn. 128. ----- Sôl is daughter of Mundilföri (p. 703), wife of Glenr (al. Glornir), Sn. 12. 126, or Dagr, Fornald. sög. 2, 7. Fru Sole, fru Soletopp occurs in pop. games, Arvidss. 3, 389. 432. ------ Skaði, daughter of Þiazi, wife of Niörðr and mother of Freyr (gen. Skaða, Sn. 82. Kl. schr. 3, 407), aft. wife of Oðinn and mother of Sæmîngr, Yngl. c. 9.

p. 309. ) In Sn. 119 Gerðr is Oðin's wife or mistress, rival to Frigg. There is a Thôrgerðr hörgabrûðr. A Frögertha, come of heroic race, Saxo Gram. b. 6. Similar, if not so effective as Gerð's radiant beauty, is the splendour of other ladies in Asb. Huldr. 1, 47: saa deilig at det skinnede af hende; in Garg. 76b: her 'rosen-blüsame' cheeks lit up the ambient air more brightly than the rainbow; in Wirnt die welt:

ir schoene gap sô liehten schîn

und alsô wunneclîchen glast,

daz der selbe pallast

von ir lîbe (body) erliuhtet wart.

p. 310. ) On Syn and Vör, conf. F. Magn. lex. 358-9. Then the compds. Hervör, Gunnvör; OHG. Cundwara, Hasalwara, Graff 1, 907; AS. Freá-waru, Beow., 4048. I ought to have mentioned the ON. goddess Ilmr, fem., though ilmr, sauvis odor, is masc.

p. 310. ) Nanna in the Edda is 'Neps dôttir,' Sn. 31. 66, and Nepr was Oðin's son 211. Saxo makes her a daughter of Gevar (Kepaheri), see Suppl. to 220. Sæm. 116a speaks of another Nanna, 'Nökkva dôttir.' Is 'nönnor Herjans,' the epithet of the valkyrs, Sæm. 4b, conn. with Nanna?

p. 311n. ) Fuoge and Unfuoge are supported by the following: er was aller tugende vol, die in diu Vuoge lêrte (virtues that decency taught him), Pass. 165, 2. diu Füegel, Füeglerin, Ls. 1, 200-8. wann kompt Hans Fug, so sehe und lug (look), Garg. 236b. daz in Unfuoge niht erslüege (slew him not), Walth. 82, 8. Unfuoge den palas vlôch, Parz. 809, 19. nu lât (leave ye) der Unfuoge ir strît 171, 16; conf. fügen (Suppl. to 23). ----- Quite unpersonal are; zuht unde fuoge, Greg. 1070. ungevuoge, Er. 9517. 6527. swelch fürsten sô von lande varn, daz zimt ouch irn fuogen sô, daz si sint irs heiles vrô, Ernst 1800.

p. 311. ) Gefjon appears in Lokasenna; conf. p. 861n. Does hör-gefn mean lini datrix? Sæm. 192a; or is it akin to Gefn, Gefjon?

p. 312. ) Snöriz ramliga Rân or hendi giâlfr dýr konûngs. Sæm. 153b. miök hefir Rân ryskt um mik, Egilss. p. 616. Rân lends Loki her net, to catch Andvari with, Sæm. 180. Fornald. sög. 1, 152. In the same way watersprites draw souls to them (p. 846). Later she is called hafs-fruu: 'h., som råder öfver alla hvilka omkomma på sjön (perish at sea),' Sv. folks. 1, 126. 'Blef sjö-tagen, och kom til hafsfruu' 132.

ez ist ein geloub der alten wîp,

swer in dem wazzer verliust den lîp (loses his life),

daz der sî von Got vertriben. Karajan on Teichner 41.

p. 313. ) Slôu î hel, Vilk. s. 515. î hel drepa, Sæm. 78a. bita fyl til hälia (bite a foal dead), Östgota-lag 213. höfut þitt leysto heljo or, Sæm. 181a. Hel is a person in Sæm. 188b: 'er þik Hel hafi!' in Egilss. 643: 'Niörva nipt (Hel) â nesi stendr.' ----- The fara til Heljar was German too (conf. p. 801-2): Adam vuor zuo der helle, und sîne afterkumen alle, Ksr-chr. 9225. ze helle varn, Warn. 2447. 3220. 3310. ze helle varn die hellevart, Barl. 323, 28. faren zuo der hell = die, Seb. Brant's Narr. 57, 9. ze helle varn, Ring 55d, 27; nu var du in die hell hinab, das ist din haus 30; ir muost nu reuschen in die hell 20. ich wolte mich versloffen hân zuo der helle (Helle), Troj. kr. 23352. von der hell wider komen (come back fr. hades), Brant's Narr. p. m. 207. in der hell ist ein frau ân liebe (without love), Fastn. 558, 13; spoken of Hellia? or of a dead woman? Helle speaks, answers the devil, Anegenge 39, 23. dô sprach diu Helle, Grieshaber 2, 147-8. Bavarian stories of Held in Panzer's Beitr. 1, 60. 275. 297. Observe in Heliand 103, 9: 'an thene suarton hel' ; conf. p. 804.

p. 315. ) Sic erimus cuncti postquam nos auferet orcus, Petron. c. 34. rapacis Orci aula divitem manet herum, Hor. Od. ii. 18, 30. at vobis male sit, malae tenebrae orci, quae omnia bella devoratis, Cat. 3, 13. versperre uns (bar us out) vor der helle munt, Karajan 44, 1. der hellisch rachen steht offen, H. Sachs i. 3, 343c. diu Helle gar ûf tet (opens wide) ir munt, Alb. v. Halb. 171b. nu kan daz verfluochte loch nieman erfullen noch (that cursed hole no man can fill), der wirt ist sô gîtic (greedy), Martina 160, 17; conf. 'daz verworhte hol' 172, 41. Yet MsH. 3, 233b has: davon sô ist diu helle vol. ----- O. v. 23, 265:

then tôd then habet funtan Hell has found Death,

thiu hella, ioh firsluntan. And swallowed him up.
Did Otfrid model this on 1 Cor. 15, 54-5: 'Death is swallowed up in victory. O Death, where is thy sting? O Hades, where thy victory?' Observe the Gothic version: 'ufsaggquiþs varþ dauþus in sigis. hvar ist gazds þeins, dauþu? hvar ist sigis þeins, halja?' It is a Christian view, that death is swallowed up; but most of the Greek MSS. have qanate both times, the Vulgate both times mors, whilst Ulphilas divides them into dauþu and halja, and Otfrid makes hell find and swallow death. To the heathens halja was receiver and receptacle of the dead, she swallowed the dead, but not death. One Greek MS. however has qanate and adh (suggested by Hosea 13, 14? 'Ero mors tua, O Mors! morsus tuus ero, Inferne!'), Massm. 63bb; and adhj, infernus, in Matt. 11, 23. Luke 10, 15. 16, 23 is in AS. rendered helle. So in Irish the two words in the Epistle are bais (death), uaimh (pit); in Gael. bais and uaigh (grave). The Serv. smrti and pakle, Lith. smertie and pékla, smack of the Germ. death and hell; conf. Höfer's Ztschr. 1, 122. ----- Westerg. in Bouterwek, Cædm. 2, 160, sub v. hel, identifies it with Ssk. kâla, time, death, death-goddess, and Kâlî, death-goddess.

p. 315n. ) Hellevôt is a n. prop. in Soester's Daniel p. 173. The following statement fits Helvoetsluis, the Rom. Helium: Huglâci ossa in Rheni fluminis insula ubi in oceanum prorumpit, reservata sunt,' Hpt's Ztschr. 5, 10.