792. The name Huhlék, given in Langebeke, and by Geijer, from the Ynglinga Saga, as Hugleck. Hist. Swed. p. 378, tab. ii.
792. The name Huhlék, given in Langebeke, and by Geijer, from the Ynglinga Saga, as Hugleck. Hist. Swed. p. 378, tab. ii.
793. Book v. part i. p. 10.
793. Book v. part i. p. 10.
794. Cod. Dipl. No. 566.
794. Cod. Dipl. No. 566.
795. Beów. l. 2130seq.
795. Beów. l. 2130seq.
796. Printed in the first volume of the author’s edition of Beówulf, p. 238.
796. Printed in the first volume of the author’s edition of Beówulf, p. 238.
797. Cod. Dipl. No. 595.
797. Cod. Dipl. No. 595.
798. Ibid. No. 1267.
798. Ibid. No. 1267.
799. Ibid. No. 1142.
799. Ibid. No. 1142.
800. Ibid. No. 1091.
800. Ibid. No. 1091.
801. Thegan. vit. Hludov. Pertz, Monum. ii. 590, 591. Eginhart, § 18. Pertz, Mon. ii. 452, 453.
801. Thegan. vit. Hludov. Pertz, Monum. ii. 590, 591. Eginhart, § 18. Pertz, Mon. ii. 452, 453.
802. Line 44. See also Cod. Exon. pp. 320, 514. Ettmüller, Scópes wídsíð.
802. Line 44. See also Cod. Exon. pp. 320, 514. Ettmüller, Scópes wídsíð.
803. Chaucer once or twice refers to this in such a way as to show that the expression was used in an obscene sense. Old women, he says, “connen so moche craft inWades bote.” Again of Pandarus:“He song, he plaied, he told atale of Wade.”Troil. Cressid.In this there seems to lie some allusion to what anatomists have termedfossa navicularis, though what immediate connection there could be with the mythical Wada, now escapes us. It is sufficiently remarkable that the Greeks made a similar application of σκάφος.ω παγκατάπυγον θἠμέτερον ἅπαν γένος·οὐκ ἐτὸς ἀφ’ ἡμῶν εἰσὶν αἱ τραγῳδίαι.οὐδὲν γὰρ ἐσμὲν πλὴν ποσειδῶν καὶ σκάφη.Aristoph. Lysistr. 137.
803. Chaucer once or twice refers to this in such a way as to show that the expression was used in an obscene sense. Old women, he says, “connen so moche craft inWades bote.” Again of Pandarus:
“He song, he plaied, he told atale of Wade.”Troil. Cressid.
“He song, he plaied, he told atale of Wade.”Troil. Cressid.
“He song, he plaied, he told atale of Wade.”Troil. Cressid.
“He song, he plaied, he told atale of Wade.”
Troil. Cressid.
In this there seems to lie some allusion to what anatomists have termedfossa navicularis, though what immediate connection there could be with the mythical Wada, now escapes us. It is sufficiently remarkable that the Greeks made a similar application of σκάφος.
ω παγκατάπυγον θἠμέτερον ἅπαν γένος·οὐκ ἐτὸς ἀφ’ ἡμῶν εἰσὶν αἱ τραγῳδίαι.οὐδὲν γὰρ ἐσμὲν πλὴν ποσειδῶν καὶ σκάφη.Aristoph. Lysistr. 137.
ω παγκατάπυγον θἠμέτερον ἅπαν γένος·οὐκ ἐτὸς ἀφ’ ἡμῶν εἰσὶν αἱ τραγῳδίαι.οὐδὲν γὰρ ἐσμὲν πλὴν ποσειδῶν καὶ σκάφη.Aristoph. Lysistr. 137.
ω παγκατάπυγον θἠμέτερον ἅπαν γένος·οὐκ ἐτὸς ἀφ’ ἡμῶν εἰσὶν αἱ τραγῳδίαι.οὐδὲν γὰρ ἐσμὲν πλὴν ποσειδῶν καὶ σκάφη.Aristoph. Lysistr. 137.
ω παγκατάπυγον θἠμέτερον ἅπαν γένος·
οὐκ ἐτὸς ἀφ’ ἡμῶν εἰσὶν αἱ τραγῳδίαι.
οὐδὲν γὰρ ἐσμὲν πλὴν ποσειδῶν καὶ σκάφη.
Aristoph. Lysistr. 137.
804. Cod. Dipl. No. 55.
804. Cod. Dipl. No. 55.
805. Ibid. No. 18.
805. Ibid. No. 18.
806. Beów. l. 901
806. Beów. l. 901
807. Boet. de Cons. ii.
807. Boet. de Cons. ii.
808. D. Myth. p. 351.
808. D. Myth. p. 351.
809. Cod. Dipl. No. 1172.
809. Cod. Dipl. No. 1172.
810.Weland him be wurmanwræces cunnade. . . . . . . . . .siððan hine Niðhad onnéde legdeswoncre seonobande,onsyllan mon.. . . . . . . . . .Beadohilde ne wæshyre bróðra deáðon sefan swá sárswá hyre sylfra þing,ðæt heó gearolíceongieten hæfdeðæt heó eácen wæs, etc.
810.
Weland him be wurmanwræces cunnade. . . . . . . . . .siððan hine Niðhad onnéde legdeswoncre seonobande,onsyllan mon.. . . . . . . . . .Beadohilde ne wæshyre bróðra deáðon sefan swá sárswá hyre sylfra þing,ðæt heó gearolíceongieten hæfdeðæt heó eácen wæs, etc.
Weland him be wurmanwræces cunnade. . . . . . . . . .siððan hine Niðhad onnéde legdeswoncre seonobande,onsyllan mon.. . . . . . . . . .Beadohilde ne wæshyre bróðra deáðon sefan swá sárswá hyre sylfra þing,ðæt heó gearolíceongieten hæfdeðæt heó eácen wæs, etc.
Weland him be wurmanwræces cunnade. . . . . . . . . .siððan hine Niðhad onnéde legdeswoncre seonobande,onsyllan mon.. . . . . . . . . .Beadohilde ne wæshyre bróðra deáðon sefan swá sárswá hyre sylfra þing,ðæt heó gearolíceongieten hæfdeðæt heó eácen wæs, etc.
Weland him be wurman
wræces cunnade
. . . . . . . . . .
siððan hine Niðhad on
néde legde
swoncre seonobande,
onsyllan mon.
. . . . . . . . . .
Beadohilde ne wæs
hyre bróðra deáð
on sefan swá sár
swá hyre sylfra þing,
ðæt heó gearolíce
ongieten hæfde
ðæt heó eácen wæs, etc.
811. D. Myth. p. 351.
811. D. Myth. p. 351.
812. Cod. Dipl. No. 549.
812. Cod. Dipl. No. 549.
813. Ibid. Nos. 591, 423.
813. Ibid. Nos. 591, 423.
814. D. Myth. p. 346.
814. D. Myth. p. 346.
815. The Hiltibrants Lied says,Hiltibrant haetti min fater. ih heittu Hadubrant.forn her ostar gihueit. floh her Otachres nid.hina mit Theotrihhe. enti sinero degano filu.. . . . . . . . . . . . . . . . . . . . . . . .sid Detrihhe. darba gistontum.fateres mines, dat uuas so friuntlaos man.For remarks on Ðeódríc’s exile see W. Grimm, Deutsche Heldensage, pp. 22, 24, 34, 36, 37, 201, 204.
815. The Hiltibrants Lied says,
Hiltibrant haetti min fater. ih heittu Hadubrant.forn her ostar gihueit. floh her Otachres nid.hina mit Theotrihhe. enti sinero degano filu.. . . . . . . . . . . . . . . . . . . . . . . .sid Detrihhe. darba gistontum.fateres mines, dat uuas so friuntlaos man.
Hiltibrant haetti min fater. ih heittu Hadubrant.forn her ostar gihueit. floh her Otachres nid.hina mit Theotrihhe. enti sinero degano filu.. . . . . . . . . . . . . . . . . . . . . . . .sid Detrihhe. darba gistontum.fateres mines, dat uuas so friuntlaos man.
Hiltibrant haetti min fater. ih heittu Hadubrant.forn her ostar gihueit. floh her Otachres nid.hina mit Theotrihhe. enti sinero degano filu.. . . . . . . . . . . . . . . . . . . . . . . .sid Detrihhe. darba gistontum.fateres mines, dat uuas so friuntlaos man.
Hiltibrant haetti min fater. ih heittu Hadubrant.
forn her ostar gihueit. floh her Otachres nid.
hina mit Theotrihhe. enti sinero degano filu.
. . . . . . . . . . . . . . . . . . . . . . . .
sid Detrihhe. darba gistontum.
fateres mines, dat uuas so friuntlaos man.
For remarks on Ðeódríc’s exile see W. Grimm, Deutsche Heldensage, pp. 22, 24, 34, 36, 37, 201, 204.
816. MS. C. C. C. Cantab. No. 179. “On ðone eahtateóðan dæg ðæs monðes byð Sce Johannes týd ðæs pápan ⁊ ðæs martyres, se gedyde þurh Godes myht blyndum men gesyhðe. Ðone Johannes for ǽfstum [héht cwellan] Theodoricus se wæs Gotena cyning in Rauenna ðǽre ceastre; ⁊ sum wéstensetla on ðám ealonde ðe is nemned Liparus, he sæde sciplíðendum mannum ðæt he gesáwe Johannes sáwle ðæs papan lǽdan ðone cyning ðe hine ofslóh gebundenne on écum wítum. He cwæð, se Godes þeów, tó ðám sciplíðendum: Girsan dæg on ða nigoðan tíd dæges, ðæt is on ðone nón, Þeodricus wæs gelǽded ungyrd ⁊ unsceód ⁊ eác gebunden be ðám handum, betweoh Johanne ðám pápan ⁊ Finianum ðám ealdormen, ⁊ he wæs fram heom áworpen on byrnende seáð on ðysum neáh-ealande, ⁊ ðæt is nemned Ulcania. And ða sciplíðende ða ðæt gehýredon, hig ymbhydelíce ámearcodon ðone dæg, ⁊ him ðá cyrdon eft tó Etelwara mǽgðe, ðǽr hig ðone cyning ǽr lyfigende forlǽton; ⁊ hig ðá eft hine ðǽr deádne gemétton, ðý ylcan dæge ðe his wíte ðám Godes þeówe ætywed wæs. Ðæt wæs swíðe riht ðæt he fram ðám twám mannum wǽre sended on ðæt éce fýr, ðaðe he hér unrihtlíce ofslóh on ðisim life. Ðæt wæs Þeodoricus ðone we nemnað Ðeódríc.” See further illustrations of this strange tale in the Deutsche Heldensage, p. 38, where Otto of Freisingen is quoted, but who does not give nearly so many details as the Anglosaxon legend.
816. MS. C. C. C. Cantab. No. 179. “On ðone eahtateóðan dæg ðæs monðes byð Sce Johannes týd ðæs pápan ⁊ ðæs martyres, se gedyde þurh Godes myht blyndum men gesyhðe. Ðone Johannes for ǽfstum [héht cwellan] Theodoricus se wæs Gotena cyning in Rauenna ðǽre ceastre; ⁊ sum wéstensetla on ðám ealonde ðe is nemned Liparus, he sæde sciplíðendum mannum ðæt he gesáwe Johannes sáwle ðæs papan lǽdan ðone cyning ðe hine ofslóh gebundenne on écum wítum. He cwæð, se Godes þeów, tó ðám sciplíðendum: Girsan dæg on ða nigoðan tíd dæges, ðæt is on ðone nón, Þeodricus wæs gelǽded ungyrd ⁊ unsceód ⁊ eác gebunden be ðám handum, betweoh Johanne ðám pápan ⁊ Finianum ðám ealdormen, ⁊ he wæs fram heom áworpen on byrnende seáð on ðysum neáh-ealande, ⁊ ðæt is nemned Ulcania. And ða sciplíðende ða ðæt gehýredon, hig ymbhydelíce ámearcodon ðone dæg, ⁊ him ðá cyrdon eft tó Etelwara mǽgðe, ðǽr hig ðone cyning ǽr lyfigende forlǽton; ⁊ hig ðá eft hine ðǽr deádne gemétton, ðý ylcan dæge ðe his wíte ðám Godes þeówe ætywed wæs. Ðæt wæs swíðe riht ðæt he fram ðám twám mannum wǽre sended on ðæt éce fýr, ðaðe he hér unrihtlíce ofslóh on ðisim life. Ðæt wæs Þeodoricus ðone we nemnað Ðeódríc.” See further illustrations of this strange tale in the Deutsche Heldensage, p. 38, where Otto of Freisingen is quoted, but who does not give nearly so many details as the Anglosaxon legend.
817. Trav. Song, l. 47.
817. Trav. Song, l. 47.
818. When Loki announced to Freya that Thórr would not recover his hammer unless she married the giant who had become possessed of it, she trembled with rage, so that the halls of the gods shook under her, and the Mén Brísínga burst from her neck: again when Thórr disguises himself in her distinctive dress, he does not forget the necklace, Hamarsheimt, xiii. xv. xix. I am inclined to think the Saxon reading erroneous, and that Brósinga is a mere error of copying. The meaning of the word is obscure: Brising in Norse denotes a fierce flame, and the name of the collar has been explained from its bright and burning colour. Grimm suggests a derivation from a verbbrísan(found in Middle German under the formbrísen)nodare,nodisconstringere, in reference to the form of its links. But the main difficulty in my opinion is found in the plural genitive of the patronymic, and I would almost prefer the hypothesis of our having entirely lost the lay which described its origin: others we certainly have lost which had reference to it, as for instance Loki’s and Heimdallr’s contention for it. Saxo Grammaticus has a story probably about its origin (p. 13) which is totally unsatisfactory. Were the Brísingas (sons of fire?) its first possessors or makers?
818. When Loki announced to Freya that Thórr would not recover his hammer unless she married the giant who had become possessed of it, she trembled with rage, so that the halls of the gods shook under her, and the Mén Brísínga burst from her neck: again when Thórr disguises himself in her distinctive dress, he does not forget the necklace, Hamarsheimt, xiii. xv. xix. I am inclined to think the Saxon reading erroneous, and that Brósinga is a mere error of copying. The meaning of the word is obscure: Brising in Norse denotes a fierce flame, and the name of the collar has been explained from its bright and burning colour. Grimm suggests a derivation from a verbbrísan(found in Middle German under the formbrísen)nodare,nodisconstringere, in reference to the form of its links. But the main difficulty in my opinion is found in the plural genitive of the patronymic, and I would almost prefer the hypothesis of our having entirely lost the lay which described its origin: others we certainly have lost which had reference to it, as for instance Loki’s and Heimdallr’s contention for it. Saxo Grammaticus has a story probably about its origin (p. 13) which is totally unsatisfactory. Were the Brísingas (sons of fire?) its first possessors or makers?
819. I would particularly call attention to W. Grimm’s Deutsche Heldensage, P. Müller’s Sagabibliothek, and J. Grimm’s Deutsche Mythologie; the last, a very storehouse of all that bears upon this most interesting and important subject, important whether we consider it merely in a literary point of view, or in the far higher one of a revelation of the creed of our forefathers, the sources of their hope and fear, the basis of their moral being and directing motive of their actions. If it be true that nothing human can be without interest for a man, surely that which tells of the religious belief of our forefathers must be of the deepest and nearest interest. It has had something to do with making us what we are.
819. I would particularly call attention to W. Grimm’s Deutsche Heldensage, P. Müller’s Sagabibliothek, and J. Grimm’s Deutsche Mythologie; the last, a very storehouse of all that bears upon this most interesting and important subject, important whether we consider it merely in a literary point of view, or in the far higher one of a revelation of the creed of our forefathers, the sources of their hope and fear, the basis of their moral being and directing motive of their actions. If it be true that nothing human can be without interest for a man, surely that which tells of the religious belief of our forefathers must be of the deepest and nearest interest. It has had something to do with making us what we are.
820. Germ. x.
820. Germ. x.
821. Vit. Anon. Sci. Galli. Pertz, Monum. ii. 17.
821. Vit. Anon. Sci. Galli. Pertz, Monum. ii. 17.
822. The same whom the grateful monks have distinguished by the name ofDei amicus.
822. The same whom the grateful monks have distinguished by the name ofDei amicus.
823. Cod. Dipl. No. 581.
823. Cod. Dipl. No. 581.
824. Beów. l. 3520.
824. Beów. l. 3520.
825. De Nugis Curial. lib. i. cap. 12.
825. De Nugis Curial. lib. i. cap. 12.
826. Anc. Laws and Inst. vol. ii. Gloss.
826. Anc. Laws and Inst. vol. ii. Gloss.
827. Leg. Hen. lxxi. § 1.
827. Leg. Hen. lxxi. § 1.
828. Æðelst. i. § 6.
828. Æðelst. i. § 6.
829. Cod. Dipl. No. 591.
829. Cod. Dipl. No. 591.
830.“Först troer jeg mit gode svärd,og saa min gode hest,dernäst troer jeg mine dannesvenne,jeg troer mig self allerbedst.”Many examples are given in Grimm, Mythol. p. 7.
830.
“Först troer jeg mit gode svärd,og saa min gode hest,dernäst troer jeg mine dannesvenne,jeg troer mig self allerbedst.”
“Först troer jeg mit gode svärd,og saa min gode hest,dernäst troer jeg mine dannesvenne,jeg troer mig self allerbedst.”
“Först troer jeg mit gode svärd,og saa min gode hest,dernäst troer jeg mine dannesvenne,jeg troer mig self allerbedst.”
“Först troer jeg mit gode svärd,
og saa min gode hest,
dernäst troer jeg mine dannesvenne,
jeg troer mig self allerbedst.”
Many examples are given in Grimm, Mythol. p. 7.