Elisabeth Keller

Odins names in the Poetic Edda compared

to Gods names in the HeliandUniversity of Oslo, Faculty of Humanities, Institute for Linguistics and Scandinavian Studies

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Elisabeth Keller

Odins names in the Poetic Edda compared to Gods names in the Heliand

From Viking to White Christ

The aim of this study is to investigate the relationship between the literacizing and poeticizing

of two narratives supposedly formed on older oral traditions, the Poetic Edda and the Heliand.

I will try to show that both are learned literary works of art based on Indo-European and

Classic models as well as the conventions of writing that were active at the time of their being

written down, and not some spontaneous free spirited folkloristic expressions.1

The study is parted in two: I will first attempt to study how and why traditional oral narratives

are transmitted into writing and what can trigger their poeticizing. In order to do this I will

take a quick look at how the collection and literacizing of oral narratives happened in Modern

times. I will then study what kennings are used for Odin in the Poetic Edda and what names

are used for God in the Heliand, comparing those the four that show the closest kinship in

etymology and/or semantics.

The comparison is based on “Odensheite” by Hjalmar Falk as part of his historical –

philosophical class2 and a preliminary list of Gods names in the Heliand, which I have made

myself as part of my master’s thesis.3

All statistical data used in this survey is to be found as an appendix to this article.

A Textualisation of oral narratives?

What is a text?

“Traditionally, text has been defined as communication in print, such as a text-book or a chapter in

a book. The postmodernist view, however, suggests that the term text has a broader interpretation.

Texts do not have to be print sources, but can be any source that communicates meaning.”4

1 Referring to the problems of the oral formulaic theory of Parry/Lord see: Acker, Paul: Revising Oral Theory, New York, 1998, p. 85 and on the problems with Heuslers ideas on the altgermanische Dichtung see: Haymes, Edward R. “The Germanic Heldenlied and the Poetic Edda: Speculations on Preliterary History” in Oral Tradition, 19/1 Columbia, 2004, p. 442 see: Falk, Hjalmar: Odensheite, Kristiania 1924, pp. 3-343 Keller Elisabeth: unpublished master’s thesis on the names for God in the Heliand, 20124 Susan Davis Lenski, “Intertextual Intentions: Making Connections across Texts” in The Clearing House , Vol. 72, No. 2, London, 1998, p. 74

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This is not entirely unproblematic as even “music, drama, video, art and gesture”5 would fall

under this category. While I might accept drama, written music notes and gesture6 as text,

music itself, dance, and a category as broad as “art” and are harder to accept. I would limit

what is understood by a text to the aspect of written or verbal communication, the possibility

of reading it or reciting it in words without too much loss of information. By this definition

the oral narrative that supposedly forms the basis of the Old Norse myths we now call the

Eddaic, Skaldic and to a lesser degree Saga literature would fall under this definition, whereas

it would not under the previous one. To speak of textualization of oral narratives is therefore

false because an oral narrative is also a text. It should rather be called literacizing as a means

of clarifying the transition from oral to written. The next issue is to define poetry, as I want to

investigate the poeticizing of oral narratives or texts.

The problem of defining poetry

We all seem to have an idea of what we understand to be poetry, but actually grasping its

essence in form of a definition has proven elusive. There is even the possibility of a text being

poetry but not a poem.7

The Britannica Concise Encyclopedia gives the following not definition:

“Poetry: Writing that formulates a concentrated imaginative awareness of experience in language

chosen and arranged to create a specific emotional response through its meaning, sound, and

rhythm. It may be distinguished from prose by its compression, frequent use of conventions of

metre and rhyme, use of the line as a formal unit, heightened vocabulary, and freedom of syntax.

Its emotional content is expressed through a variety of techniques, from direct description to

symbolism, including the use of metaphor and simile.”8

This definition again excludes oral texts, which is absurd considering that poetry slams and

battle rap, both centered around spontaneous orally composed and presented poetry, show that

this is indeed quite possible. There is also no reason to believe that the ability to compose

poetry spontaneously is new. The word writing should therefore clearly be exchanged with

composition. But are we certain that the orally composed and transmitted myths were poetry

at all?

5 Susan Davis Lenski, “Intertextual Intentions: Making Connections across Texts” in The Clearing House , Vol. 72, No. 2, London, 1998, p. 746 As for instance in sign language7 Steinberg, Erwin R.: Toward a Definition of Poetry, The English Journal , Vol. 56, No. 6, Urbana, 1967, p. 8358 http://www.britannica.com/EBchecked/topic/466108/poetry

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Elisabeth Keller

Polishing Oral Narratives

If we look at Moltke Moes notes and the fairy tales that he published, the differences are

striking. A short factual account from the informant is being broadened, rounded, embellished

and polished9 to become the perfect fairy tale. Even endings have been changed completely10

in order to fit the desired scheme. Similar approaches are known from the Grimm brother’s

and other 19th century collectors of oral narratives in their manipulation of the texts to fit their

desired moral and stylistic make-up.11

It is not unreasonable to assume a somewhat similar process of manipulation during the

process of literacizing these heathen mythological oral narratives in the Middle Ages, or the

Heliand if the latter is based on an oral source. Though it is unlikely that the process was quite

as systematic, there seems to have been made the effort to systematize the texts later on.

Snorre of course does not have to be the initiator as Wessén and others have suggested12 but

was more likely just the most prominent of the compilers and writers. It seems strange to me

that Clover and Lindow suggest that this diminishes the motivation for writing the Codex

Regius in any way. If one follows Lindblads argumentation that the Poetic Edda was

compiled from a number of smaller written works, it only shows that the intellectual circles in

medieval Iceland felt the need to put them together in a larger collection.13

Poeticizing orally transmitted myths

If we assume that the poeticizing happened when the oral narrative was first put into writing,

it would be reasonable to think of it as a way of polishing the texts, both for the sake of the

texts themselves, but also as a means of showing ones distinguished capabilities and poetic

abilities as a writer. If anything the repeated literacizing of the narratives supports Margaret

Clunies Ross’ notion that the myths, despite their very different reception, “represent[ed] the

truth of human experience” and “kept their truth-value” even during the religious, cultural and

social changes from Heathen- to Christendom.14

9 Jorunn Fløtra, Moltke moe som folklorist, Oslo, 1995, pp. 88-8910 Jorunn Fløtra, Moltke moe som folklorist, Oslo, 1995, pp. 91-9211 Tully, Carol Lisa, Creating a National Identity: A Comparative Study of German and Spanish Romanticism. Stuttgart, 1997, pp. 137–14212 On Wessén Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985, pp. 75-7613 Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985, p.7614 Clunies Ross, Margaret: Prolonged Echoes. Old Norse Myths in medieval Northern Society vol.1: The Myths, Odense 1994. p.18

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Snorre writes: “En eigi skulu kristnir menn trúa á heiðin goð ok eigi á sannyndi þessa sagna

annan veg en svá sem hér finnst í upphafi bókar.”15

“Christian men should not believe in heathen gods, and neither in the truth of these tales in

any other way than one might find here in the books’ beginning.“16 But by pointing backwards

in time one could show that one had knowledge of the past, and since the past was widely

considered “better” than the present, as one moved towards doomsday17, using images and

formulae from the past would make what was said more meaningful and more powerful. By

way of pointing to one’s knowledge of Classical literature such as the Bible and some major

philosophers, of compositional conventions, of formulae, and by pointing to the past,

especially but not limited to, by linking one’s genealogy as far as possible back in time, one

ennobled both the texts and oneself18. I therefore cannot agree with Lassens conclusion that

we should accept the Old Norse mythic texts as “fabulae”, despite there being no mention of

this term. She shows convincingly enough “fabula” to be a derogative term in medieval

learned circles19. She undermines her argument herself by pointing out that the term must

have been both known to and used by the Icelandic medieval scholarly corpus, but that there

is no trace that they called the Norse mythical texts fabulae.20

If we accept the theory that Edda comes from the Latin edere – to publish, to write 21 or

relate22 the name Edda itself might actually point to the process I just discussed. I find it by far

the most likely theory on the origin of “Edda”, but we must not forget that one explanation of

the title doesn’t necessarily exclude the other23. We do know that medieval scholars and

writers as those of later times as well were almost obsessed with symbols and double

meanings. It might have been fully intentional.

15 http://heimskringla.no/wiki/Sk%C3%A1ldskaparm%C3%A1l16 My own translation with the help of Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 200417 Goetz, Hans-Werner: “The Concept of Time in the Historiography of the Eleventh and Twelfth Centuries” in Medieval Concepts of the Past: Ritual, Memory, Historiography, Cambridge, 2002, p. 15418 Lassen, Annette: Odin på kristent pergament, København, 2011, p. 10619 Lassen, Annette: Odin på kristent pergament, København, 2011, pp. 83-8620 Lassen, Annette: Odin på kristent pergament, København, 2011, p. 8721 For a short résumé of Olafssons, Karlssons and Faulkners interpretation of “ Edda” see: Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985, pp. 74-7522 Edere in: James Morwood (ed.), Pocket Oxford Latin Dictionary, Oxford, 200523 On the main other interpretations such as óðr, Oddi and great-grandmother consult: Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985, p. 74

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Odins kennings and names for God

On the amount and nature of Odins many kennings we can read in Snorres Prose Edda

Þá mælti Gangleri: "Geysimörg heiti hafit þér gefit honum, ok þat veit trúa mín, at þat mun vera

mikill fróðleikr, sá er hér kann skyn ok dæmi, hverir atburðir hafa orðit sér til hvers þessa nafns."

Þá segir Hárr: "Mikil skynsemi er at rifja þat vandliga upp, en þó er þér þat skjótast at segja, at

flest heiti hafa verit gefin af þeim atburð, at svá margar sem eru greinir tungnanna í veröldinni, þá

þykkjast allar þjóðir þurfa at breyta nafni hans til sinnar tungu til ákalls ok bæna fyrir sjálfum sér,

en sumir atburðir til þessa heita hafa gerzt í ferðum hans, ok er þat fært í frásagnir, ok muntu eigi

mega fróðr maðr heita, ef þú skalt eigi kunna segja frá þeim stórtíðendum."24

Then Odin said: “Very many names have you given him, and this my faith knows, that one

must remember a lot, if one is to know all the verses, all the events that made each of these

names.” Then Harr said: “It takes much knowledge to explain exactly, so it is shortest to say

that most names have been given to him by the event that there are many branches of

languages in this world, so all the peoples thought therefore to change his name to their

tongue to call upon him and pray to him themselves. Some of the occasions these names came

from happened on his journeys and these are recorded in narratives and you cannot be called a

wise man if you cannot tell of these great events.”25

Odin thus attributes his many names to his followers’ different languages on the one hand and

his many travels on the other. There are two connections that have to be made a) this is a

parable over the tower of Babel and the origin of languages, and b) Odin as a either a pre-

Christian or Early-medieval leader would have done, would have to have travelled within his

vast reach from place to place in order to ensure his subjects’ loyality.

When reading the article on Odin in the Kulturhistorisk Leksikon for Nordisk Middelalder

Odins etymology seems to be as complex a blend as what we know of the god himself. The

etymologic roots of the name seem to be reaching from wind and breath, over ecstasy,

exaltation and anger to poetry, mysticism and magic.26 I doubt it is a mere coincidence that

this largely corresponds with the different spheres he is often associated with in the mythical

literature. Just as these two former “double meanings”27 were intentional, I think so was the

24 http://www.heimskringla.no/wiki/Gylfaginning25 My own translation with the help of Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 200426KHLNM Bn.12, s. 509 og http://snl.no/Odin27 that is the manifold meanings of the names Edda and Odin

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notion to model Odin more or less explicitly on the image of the Christian God both in

characteristics, deeds and even names.28 To discuss all of these would obviously take a much

larger work than this one, so I will concentrate only on the names/ name complexes that show

close kinship between the Old Saxon Heliand and the Poetic Edda either semantically or

etymologically, had I taken other Old Norse texts or texts that meditate on the Gospel as

supplement, or widened what terms are considered to be within an acceptably close

relationship to each other, we could for instance find Yahwe Elohe Tzevaot opposite the Old

Norse Hertýr, meaning God of Hosts or Sigðir/Sigtýr opposite Sigidrohtin – God/Lord of

Victory and many more. The list would be considerably longer.

Why would I compare the two?

On the one hand we have accounts of supposedly Heathen myths and on the other we have an

epic Gospel, they were written in different places, different times, they share the alliterative

rhyme but few other formal traits.

Snorre has portrayed Odin as the God of chieftains and the Chieftain of the Gods 29. It is this

aspect of Odin I am primarily interested in studying in comparison to the Old Saxon epic

Gospel the Heliand, where God is repeatedly called names that are similar, both

etymologically and semantically. Therefore I will compare some of the names used for Odin

in the Poetic Edda 30 with a preliminary list of names for God in the Heliand that I have

compiled as part of my master’s thesis. I will focus on the Poetic Edda for several reasons:

First it is the classes’ literary focus. Second it is a lyrical work as is the Heliand. Third it is the

largest uninterrupted Old Norse compilation of mythical poems. The main problem is that the

Poetic Edda does not offer any explanations, as the Younger Edda does. I will therefore not

only point to the verse in which the Poetic Edda mentions a certain name, when necessary I

will also try to put the name both into its own context, and into the larger literary and cultural

context.

Falks list has its gaps and faults, but correcting them all would just take much more time than

could be incorporated in an assignment of this length31.

28 See tables 1 and 229 Arthur Gilchrist Brodeur (transl.): “Gylfaginning XX” in The Prose Edda of Snorri Sturlson, New York, 1916, p. 3330Table based on Hjalmar Falk, Odenheite, Kristiania, 1924, pp. 3-3431 On the list of Odinskennings see the appendix further down.

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The Comparison:

Aldafǫðr/ Alloro firiho fadar – The name Father as a name for God is ancient and derives

from the Hebrew word Abba - father. The formula “father of men” can be found in Ephesians

4:632 and should be considered of Christian origin.

Aldafǫðr: Odin is called the Father of men on two separate occasions in Vafþrúðnismál. The

first time is when he is about to meet with the all-knowing jotun Vafþrúðnir, the second time

is when Vafþrúðnir talks to Odin of his fight with Fenrir at Ragnarok. Interestingly it is the

jotun not Odin that is all-knowing. This corresponds well with the medieval view of the

superiority of the Christian God over the Pagan gods, by means of being all-knowing and all-

powerful, which none of the Heathen gods were.

Alloro firiho fadar: In the Heliand the name “father of all men” has so far appeared twice as

well, once in song 22, verse 1847, and once in song 23, verse 1978, where Jesus instructs his

disciples on the mountain. The Heliand can thus be seen as an etymologic link from the

Semitic Gospel text to a Germanic Gospel and to the Germanic Poetic Edda.

A related and more common name for God as the father in both the Bible and the Old Norse

texts, though slightly different in meaning, is Al(l)fǫðr/ Father of All. Interestingly enough

despite the rather extensive vocabulary from the semantic field of God as father, the latter

does not seem to appear in the Heliand, where father for the most part is used in conjunction

with personal pronouns such as mine and your. This is of course based on the assumption that

it will not appear in later stanzas, until my survey is complete I have to say this with a certain

reservation.

Fimbultýr/ God mahtig – Meaning the greatest or the mighty God is equally ancient and

derives from El Shaddai, the God of Might or belonging to the semantic field of God the

Almighty. The name is found multiple times both in the Old and New Testament33, and the

Heliand Gospel, but only once in the Poetic Edda.

Fimbultýr: Odin is called fimbultýr in Voluspå, when the seeress describes the second

coming of the Gods after Ragnarok. It is mentioned in relation to his knowledge of ancient

32 http://www.biblegateway.com/passage/?search=Ephesians+4&version=CEV33 For a list see: http://www.jesuswalk.com/names-god/2_almighty.htm Although not an academic source, the content in question seems correct and at least somewhat academically founded, Dr. Wilson gives his sources at the end of the page.

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runes. Possibly pointing towards the biblical term as one tried to incorporate pagan myths into

Christian mythology by saying that they pointed towards the Bible, that they were just

misunderstood versions of the Bible. This was done to open a possibility for the Heathen

forefathers to come to “the true faith” as they were a much larger degree of peoples’ family

lives.

God mahtig: In the Heliand the term appears many times in different variations, both as

mighty, and all mighty, there are also other names given that belong to the same samentic

field, such as the all-powerful and so on, see table 2.

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr/ rîki râdgeƀo, rîkean râdgeƀon, râdand – God as

wise ruler or powerful counselor does not have a biblical origin, as far as I can tell. This might

be due to the fact that God was Lord never associate in biblical times, whereas he takes on

both roles in the Heliand, as Lord and vassal.34 Maybe he had to take a more active role in the

Germanic areas, to be the most powerful ally.

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr: Though etymologically very different terms

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr are semantically related as they define Odin as a

powerful friend to have, a wise counselor, one with knowledge of how to gain advantages by

concealment and on the road. Lords usually had to stay on the constant move and travel from

ally to ally in order to keep them loyal, with gift exchange and the upkeeping of strong

personal bonds. An ally with the above mentioned qualities must have been considered quite

invaluable; especially since it is said of one considered himself a lord, if not the Lord.

Rîki râdgeƀo, râdand: in the Heliand we meet the same idea of God as counselor, here with

the attribute of mighty or as “râdand” – with etymological bonds to “Rat”, council as in ruling

council. The double meaning cannot be overlooked when trying to understand its deeper

meaning, because it ensures that God is not lowered as some random counselor, but as the

ruling council, one that dictates rather than suggests.

Herjan/ Hêrro – Again God is portrayed as lord and ruler with semantic and etymologic ties

to the sphere of war, and again the tradition goes back to the Bible, with kinship to the

Hebrew El Elyon – God most high.

34 See table 2 in the appendix and the verses 627, 1273 and 1961 in the Heliand.

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Herjan: The Old Norse herjan with the syllable her- from either “host” as in army or from

har(r) as in grey35 not excluding the possibility of both being at work here, calls on

associations of a powerful Lord. Falk points out its Indo-European origin as a term for ruler,

and its connection to the Southern-Germanic Wotan as leader of the raging host36 as a god of

war.

Hêrro: The Old Saxon hêrro has undoubtedly a shared etymological origin, though it is

somewhat hidden at first. As D.H. Green points out, there is no instance of hêr- meaning grey

in the Heliand, it does however share the meaning high and old.37 I therefore believe that the

semantic complex of herjan/hêrro is founded on the superiority of the Lord and his function as

a lord over warriors, similar to drohtin.

What does this tell us?

The original thesis that the Poetic Edda and the Heliand are at least in part modeled on ancient

Judeo-Christian and Indo-European traditions, seems to have been verified. There are a

number of names for God that link these different spheres together. These sophisticated

intricacies in the composition of these works, would most likely not have been apparent for

anyone without a certain degree of classical education and literacy, and should therefore be

regarded as indicative of carefully composed pieces of work, where the author’s specific and

thorough knowledge of poetry and of classical Christian texts can both entertain the readers

curiosity but at the same time show off his capabilities as author. By supposing that the texts

were polished by their writers, in a similar manner to how the 19 th century folklorists did we

can also assume that they were state of the art early to high medieval compositions, meant to

glorify the past of certain ruling families and the Christian God.

35 See: Hár, Hávi, Háarr, Hárr in table 1 in the appendix.36 Falk, Hjalmar: Odensheite, Kristiania 1924, pp. 3-3437 D.H. Green: The Carolingian Lord, Cambridge 1965, pp. 406ff. for a detailed discussion of hêrro.

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Syllabus:

Books:Acker, Paul: Revising Oral Theory, New York, 1998Clunies Ross, Margaret: Prolonged Echoes. Old Norse Myths in medieval Northern Society vol.1: The Myths, Odense 1994Falk, Hjalmar: Odensheite, Kristiania 1924Fløtra, Jorunn: Moltke moe som folklorist, Oslo, 1995Gilchrist Brodeur (transl.), Arthur: “Gylfaginning XX” in The Prose Edda of Snorri Sturlson, New York, 1916Green, D.H.: The Carolingian Lord, Cambridge, 1965Harris, Joseph: “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985Hodnbø, Finn (ed.): Kulturhistorisk leksikon for nordisk middelalder, Bn.12, Viborg, 1981Lassen, Annette: Odin på kristent pergament, København, 2011Morwood(ed.), James: Pocket Oxford Latin Dictionary, Oxford, 2005Tully, Carol Lisa: Creating a National Identity: A Comparative Study of German and Spanish Romanticism. Stuttgart, 1997, pp. 137–142Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 2004

Articles:Davis Lenski, Susan: “Intertextual Intentions: Making Connections across Texts” in The Clearing House , Vol. 72, No. 2, London, 1998, p. 74Goetz, Hans-Werner: “The Concept of Time in the Historiography of the Eleventh and Twelfth Centuries” in Medieval Concepts of the Past: Ritual, Memory, Historiography, Cambridge, 2002Harris, Joseph: “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985Steinberg, Erwin R.: “Toward a Definition of Poetry” in The English Journal , Vol. 56, No. 6, Urbana, 1967, p. 835

Internet Resources:http://www.britannica.com/EBchecked/topic/466108/poetryhttp://heimskringla.no/wiki/Sk%C3%A1ldskaparm%C3%A1lhttp://www.heimskringla.no/wiki/Gylfaginninghttp://snl.no/Odinhttp://www.biblegateway.com/passage/?search=Ephesians+4&version=CEVhttp://www.jesuswalk.com/names-god/2_almighty.htm

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Appendix:

Table 1: Odins kennings in Old Norse and English

Table 2: Names for God in the Heliand fitts 1

Both tables are colorcoded, so that the terms to be compared always are in the same color.

Table of Odins kennings in Old Norse and English38

NameOld Norse

Meaning39 Sources

1) Al(l)faðir/2) Al(l)fǫðr/3) Aldafǫðr

1 + 2) Allfather, Father of All3) father of men

1) Helg. Hund . I, 38; Arnor Tordarson 5, 4;

2) Grimn. 48, Gylfag. Kap. 9,3) Vafþrúðnismál 4, 52

Arnhǫfði Eagle Head ramserAtrid, Atriðr, Atriði

attacking rider, 'At-Rider' Grímnismál (48), ramser

Auðun friend of wealth (Edwin, Audoin)

ramser og (misopfattet) Yngl. S. k. 7

1) Báleygr2) Bileygr

1) Flaming Eye, Shifty Eyed2) Flashing Eye or Wavering

Eye

1) fl. st.,2) Grímnismál (47), ramser

Biflindi Spear Shaker, Shield Shaker Grímnismál (49), ramserBjarki Warrior name, Saga Hero Ragnv. Kale 14Bjǫrn Bear Harðar s. k. 15Blindi, Blindr Blind Helg. Hund. IIBragi Chieftain Hǫfuðlausn 31Brúni, Brúnn Brown, Bear ramserBǫlverkr 'Bale-Worker' or Evil Worker or

Evil DeedFl.st.

Dǫrruðr, Darraðr Spearman Njáls s. k. 157, SE. II, 494Ennibrattr High (lit., 'straight') forehead ramser

38 The table is based on Hjalmar Falk, Odensheite, Kristiania, 1924, pp. 3-3439 The translation may be inadequate but the ones I’ve checked were all in agreement with Falk http://en.wikipedia.org/wiki/List_of_names_of_Odin

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Eylúðr The ever booming ramser1) Farmaguð,2) Farmatýr

God of Cargoes (or Burdens) 1) SE. I, 84,2) Grimn. 48, ramser, Háleyg. 11, SE. I, 230

Farmǫgnuðr journey empowerer Háleyg. 2Fengr Fetcher or Catcher Reginsmál 18, ramserFimbultýr Mighty God Vsp. 60Fimbulþulr Mighty Thuler Hávam. 80, 142Fjallgeiguðr Shape god ramserFjǫlnir Wise One, concealer Hyppig i poesi, i prosa SE. I, 38 og

Fld. II, 12Fjǫlsviðr Very Wise Grímn 46, ramser, SE. I, 86Forni Ancient One Flat. I, 433Forn-Ǫlvir Ancient Ölvir ramserFráríðr, Fráríði The one who rides forth ramserGangleri, Gangari Wanderer or Wayweary Grimn. 46 og ramser1) Gangráðr2) Gagnráðr

1) 'Gain Rede,'Contrary advisor, Journey Advisor2) Advantage Counsel

1) ramser2) Vafþrúðnismál 8

Gapþrosnir The one in gaping frenzy ramser1) Gautr2) Gauti3) Gautatýr

God of the Geats 1) hyppig2) fl.st.3) Hákonarmál 1, Sonat. 21, Vegt. 2, 13

Geiguðr Dangler ramserGeirlǫðnir Spear inviter ramserGeirǫlnir Spear charger ramserGeirtýr Gore/Spear God Sturla Tord. 4, 21Gestr Gore/Spear Master Fms. II, 138 f., Fms. V, 171 f., Flat.

II,134Gestumblindi Blind Guest Herv. s. k. 10, ramserGinnarr Bewitch ramserGizurr Master of Riddles Ramser, Málshátt. 22, Sturla Tord. 8,

4Glapsviðr Swift in Deceit, Swift Tricker,

Maddener, Wise in magical spells

Grímnismál 47, ramser

1) Grímnir2) Grímr

1) Mask2) Hooded, Masked One

1) Grímn. 46, 47, ramser2) Grímn. 47, 49, ramser

Gunnblindi Battle blinder ramserGǫllnir, Gǫllorr, Gǫllungr

Yeller ramser

Gǫndlir Wand-Bearer, Wand-Wielder Grímn. 49 og ramserHár, Hávi, Háarr, Hárr

High, the grey-haired Hávam. 109, 111, 165, Vsp. 21, Fms. X, 171

Hagvirkr Skilful worker ramser

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Elisabeth Keller

Hangadróttinn Lord of the hanged Ynglinga saga1) Hangaguð,2) Hangatýr

God of the Hanged 1) Håvard halte, SE. I, 842) SE. I, 230, Yngl. s. k. 7, Torbj. Brunason, Torst. Siduh., Hávam. 157

Hangi Hanged One Tind Hallk., o. 987, Hávam. 138Haptaguð God of Prisoners SE. I, 54Hárbarðr Hoary Beard, Grey Beard Grímn. 49, ramserHengikeptr, Hengikjopt

Hang jaw ramser

Herblindi Host blinder ramser1) Herfǫðr,2) Herjaföðr3) Hertýr4) Herteitr

1) Father of Hosts2) Father of Hosts3) God of Hosts4) War-Merry

1) Vsp. 29,2) fl. st.3) Vellekla 3, Skáldskaparmál 184) Grimn. 47, ramser

Herjan Warrior, Harrier, Lord Gylfaginning, Grímnismál (46), ramser

Hjálmberi Helmet Bearer Grímnismál 46, ramserHjarrandi Screamer Kjenninger og ramserHléfreyr og Hleifruðr

Famous/barrow lord ramser

1) Hnikarr2) Hnikuðr

Overthrower, Thruster 1) Grímnismál 47, fl.st.2) Grímnismál 48, ramser

1) Hrafnaguð,2) Hrafnáss3) Hrafnfreistuðr

1) Raven God2) Raven God3) Raven tester

1) 2 skaldesteder,2) SE I., 1263) Husdr. 10

Hrami Fetterer, Ripper ramserHrani Blusterer Hrolfs s. krakaHrjóðr Roarer ramserHroptr, Hroptatýr Sage Fl.st.Hrosshársgrani Horse hair moustache Gautreks saga, ramserHvatmóðr Courage of the whet-stone ramserHveðrungr Roarer or Weather-maker ramserHǫrðr Horder (from Hordaland or

Jylland)Sögubrot k. 3

Hǫttr Hooded Hálfs s. k. 1Itreker Splendid Ruler SE I., 554Jafnhárr 'Evenhigh,' Just as High, Equally

HighGrímnismál 49, ramser, SE I., 36, 140

Jálg, Jálkr Gelding or Gelder Oftere i poesi, SE I., 38Jolfr Horse-wolf, bear Ǫrvar-Odds s. k. 35Jólnir Yule figure Þórsdr. 12Jǫlfuðr, Jǫlfǫðr Yule father Fl.st.Jǫrmunr, Jǫrundr The mighty one, cosmic Ramser, egentlig to helt forskjellige

navnKarl Old man SE I., 180

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Elisabeth Keller

Kjalarr Keel, Nourisher Fl. St.Langbarðr Long Beard ramserLoðungr Shaggy Cloak Wearer ramserNjótr User, enjoyer or needed one Fl. st.Ófnir Inciter Grimn. 54, ramserOlgr Hawk ramserÓmi Resounding one Ramser, SE I., 38Óski God of Wishes, Wished For Grímn.49, ramser, Ottar svarte. SE.

I., 38Rauðgrani Red Mustache Bárðar saga Snæfellsáss 18Reginn Gods kjenningerReiðartýr Wagon God or God of riders SE I., 230Rǫgnir Chief ('He that reigns') hyppigSaðr Truthful, Sooth Grímn.47, ramserSanngetall Finder of Truth/Sooth Grímn.47, ramserSíðgrani Long Beard Alvíssm. 6Síðhǫttr Broad Hat Grímn. 48, ramserSíðskeggr Long Beard Grímn. 48, ramserSigðir Victory giver ramserSigfaðir Father of Victory, War Father Völuspá (54), Lokas. 58, Grímn. 48,

ramserSiggautr Victory Geat ramserSigrhǫfundr Victory Author Sonat. 22Sigmundr Victory protection ramserSigrúnnr Victory Tree Húsdr. 9Sigtryggr Sure of victory (Victory-true) ramserSigtýr God of Victory, War God Kjenninger, SE I. 230Sigþrór Successful in victory, Thriving

in victoryramser

Skilfingr Trembler or he of Hlidshilf Grímn.54, ramserSkollvaldr Ruler of treachery ramserSváfnir Sleep bringer, Closer Haraldskvæði 11, Grimn. 54, ramserSveigðir Reed Bringer kjenning1) Sviðurr,2) Sviðuðr

Uncertain, Spear-ox, Swede, Wise One

1) Grimn. og ramser, SE I., 38, 5302) ramser

Sviðrir Calmer Grímn. 50, ramser, SE I. 38Svipall Changing, Fleeting (or shape-

shifter)Grímn. 47, ramser

Svǫlnir Cooler hyppigTveggi Double Fl. st.Tvíblindi Twice Blind ramserÞekkr Known, Welcome One Grímn. 46, ramser

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Elisabeth Keller

Þrasarr Quarreler ramserÞriði Third Hyppig i poesi, SE I., 36Þriggi Triple Sonat. 2Þrór Thriving Oftere, Ytal 35Þróttr Strength hyppigÞuðr Lean 3. st. Heilag. II, 644, Hávam. 139Þundr Thunderer hyppigUðr Loved, Beloved, Striver 3 st.Váfuðr Wanderer ofteVakr Wakeful, Awakener ramserValfǫðr Father of the Slain Vsp 1, Grímn. 48ramserValgautr Slaughter-Geat, Geat of the Slain Refr. 2,3, ramserValkjósandi Chooser of the Slain KormakValtamr, Valtam Slain Tame, The Warrior Vegt. 6Valtýr Slain God Háleyg. 15Valþǫgnir Slain Receiver Viga-Glum 8Vegtam Wanderer or Way-tame Vegt.Veratýr God of men, God of being Grimn. 3, ramserViðrímnir, Viðhrimnir

Contrary screamer or 'wide hoary-beard'

ramser

Viðurr Killer hyppigViðrir Weather God hyppig i poesi, SE I., 38,Yggr Terrible One hyppigÝjungr, Ýrungr Stormy or of the primal streams ramser40

Names for God in the Heliand verses 1-227941

Old Saxon Attribute: English/ German Translation

Commentary Verse

Names category: GodGod, -es, -as, -e, -a

God/ Gott also: good/gut, but those are not counted here

2, 7, 10, 14, 17, 19, 42, 49, 77, 81, 87, 92, 95, 110, 113, 120, 128, 132, 192, 216, 218, 227, 236, 242, 256, 258, 270, 276, 280, 283, 289, 324, 326, 331, 335, 336, 368, 382, 391,

40 Falk has omitted all Odins kennings that call him by his relationship to other mythical figures, such as Balldrs fadir/ Balders’ father see Hyndluljóð 29: http://www.heimskringla.no/wiki/H%C3%A9r_hefr_upp_Hyndlulj%C3%B3%C3%B0 or Vilia bróðir Vilis’ brother see Ynglinga saga 16: http://www.heimskringla.no/wiki/Ynglinga-SagaThere are many more of this type and many others that are missing from Falks’ list. There is a list on Wikipedia, see: http://en.wikipedia.org/wiki/List_of_names_of_Odin - that is more complete in kennings, but lacks a lot of sources. I have checked several that are listed there without source, and they do exist in various Old Norse compositions. When I have found differences as to where a certain kenning was to be found the Wikipedia list was more correct, and often mentions more specific sources than Falks “hyppig”, “ofte” og “ramser”. However combining the lists and making a more complete one from the two would have gone far beyond the scope of a 10 page assignment.41 Keller Elisabeth: unpublished master’s thesis on the names for God in the Heliand, 2012

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Elisabeth Keller

412, 421, 427, 431, 442, 444, 457, 460, 466, 516, 528, 547, 595, 598, 610, 623, 648, 657, 661, 674, 679, 694, 696, 700, 711, 754, 769, 776, 784, 806, 807, 809, 855, 865, 946, 949, 955, 957, 977, 994, 999, 1007, 1015, 1057, 1069, 1072, 1081, 1117, 1145, 1159, 1234, 1241, 1258, 1289, 1299, 1323, 1344, 1373, 1387, 1412, 1418, 1440, 1456, 1465, 1471, 1473, 1539, 1543, 1547, 1557, 1564, 1638, 1662, 1685, 1687, 1726, 1746, 1784, 1793, 1800, 1865, 1921, 1964, 1969, 1977, 1985, 2003, 2070, 2082, 2127, 2133, 2171, 2172, 2204, 2267

Uualdand god uualdand «the ruling God»/ « der waltende Gott»

20, 98, 645, 1402, 1614, 1618, 1622, 1658, 1665, 1907, 1959

godspell, spel godes, godes spel

«God's/the good» spell/ «Gottes/ der gute» Spruch

Murphy: zweideutig

25, 572, 1376, 1381, 1732

Hêlag,-o, hêlogo god (1914: an himilrîkea)

Hêlag, an himilrîkea

The Holy God (in the heavenly kingdom), der Heilige Gott (im Himmelreich)

161, 240, 1513, 1914, 1924

Godcunde, -s Divine, göttlich/ von Gott stammend

188, 195

God, -es, -e (213: fon himila) selƀes, selƀo, -n

(fon himila) selƀo

God (from Heaven) himself / Gott (im Himmel) selbst

205, 213, 1937

God alohmahtig, alomahtigna god, almahtigon gode

alohmahtig God the Almighty/ Gott der Allmächtige

245, 416, 476, 903, 1110, 1766

Thiodgod, (al)mighty God/ Murphy 285, 789, 1119, 1728

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Elisabeth Keller

theotgodes, thiodgode

(all)mächtiger Gott

«mankind's God», «their clan's God»

Gôdlîcan gumon Glorious man/ herrlicher mann

Murphy: Divine Man, Tiefenbach

336

God mahtig, mahtigna godes, mahtig god

mahtig The mighty God/ der mächtige Gott

357, 394+395, 1039, 1632, 1827

alouualdon gode alouualdon The all-ruling,all-powerful God/ der allmächtige Gott

861, 2155

lamb godes lamb The Lamb of God/ Gottes Lamm

1131

Gôdlîcnissea godes

gôdlîcnissea The glory of God/ Gottes Herrlichkeit

2085

Names category: Child/SonHimilisc barn Himilisc The heavenly

child/ das himmlische Kind

246

is (247: selƀes) sunu

Is (selƀes) His own Son/ Seinen eigenen Sohn

247, 1042

Lioƀlîco luttilna man

The lovely little man/ den lieblichen kleinen Mann

381

Kind 407, 639, 672, 729, 774, 2018

barn 446, 459, 474, 592, 644, 697, 770, 778, 824, 831

Hêlaga/ hêlage (440: himilsc) barn

hêlage himilsc The holy (heavenly) Child/ das heilige (himmlische) Kind

385, 440, 663, 708, 804, 1584,

barn godes barne, -u (652: selƀon)

Godes, selƀon God's Child (himself), Gottes Kind (selbst)

429, 479, 545, 584, 651 (+ 652), 702, 706, 714, 895, 911, 915, 919, 1164, 1168, 1203, 1260, 1587, 1996, 2176, 2264,

Sâlig barn godes godes, sâlig God’s blessed Child/ Gottes

400, 1121, 1180

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Elisabeth Keller

seliges KindBarno rîkiost, barno rîkeast

rîkiost The most powerful child/ das mächtigste Kind

404, 1249, 1993

Friðubarn godes (1157: selƀo)

Friðu, godes, selƀo

God's (own) Child of Peace/ Gottes (eigenes) Friedenskind

450, 667, 760, 983, 1128, 1156-1157, 2099

Hêlage barn godes, hêlagna barn godes

Godes, Hêlage God’s holy Child, das heilige Kind Gottes

518, 847, 2121-2122,

(961: diurlîc) drohtines sunu, (1044-1045: mahtigna) sunu drohtines

Drohtines, diurlîc, mahtigna

The (dear) son of the Ruler/ der (teure) Sohn des Herrn

534, 834, 961, 1005, 1044-1045, 1596, 2073, 2199

godes êgan/egen barn

godes êgan God's own child/ Gottes eigenes Kind

794, 838, 960, 1010, 1135, 1287, 1335, 2000

mahtig barn godes

Godes, mahtig Mighty Child of God/ Gottes mächtiges Kind

798, 812, 2024, 2038,

Sunu, suni (1998, 2019: selƀo)

The Son/ der Sohn

807, 819, 992, 1998

kindisc man kindisc Young man/ kindlicher, junger mann

817

Allaro/alloro barno bezt,-a

Allaro, bezt The best of all children/ das beste kind von allen

835, 1066, 1092, 1109, 1590

uualdandes barn uualdandes The Ruler’s Child/ Das Kind des Waltenden/Herrschers

962, 989, 1050, 1222, 2030

heƀencuninges sunu

heƀencuninges The son of the King of Heaven/ der Sohn des Himmelskönigs

997

uualdandes sunu uualdandes The Rulers son/ der Sohn des Waltenden

1026, 1189, 1294, 1984

(2251: guodo) godes sunu

Godes, guodo God’s (good) Son/ Gottes (guter) Sohn

1064, 1084, 1282, 1384, 1581, 2192, 2234, 2251, 2269

friðubarn friðu The Peace- 1077

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Elisabeth Keller

Child/ das Friedenskind

Names category: ChristCrist, -es, -as, -e, Krist, Kristus

Christ/ Christus (himself/ selbst)

3, 6, 12, 34, 49, 135, 399, 499, 538, 617, 657, 671, 866, 970, 982, 986, 991, 1004, 1021, 1116, 1134, 1138, 1146, 1182, 1191, 1199, 1235, 1265, 1835, 2018, 2089, 2161, 2208, 2225, 2232,

Iesu Krist Jesus Christ/ Jesus Christus

326

Crist, Krist selƀo, -on, -an

selƀo Christ himself/ Christus selbst

426, 472, 754, 973 1009

hêlagna, -o, hêlogo Krist, Crist

hêlag Holy Christ/ heiliger Christus

460, 521, 1067, 1091, 1107, 2022, 2035, 2068, 2167,

(2178-2179: mahtig) neriondio, neriandan, neriendo, neriendon Krist (1187: hêlagna)

Neriondio, hêlagna

the (powerful) saving (holy) Christ/ der (mächtige) rettende (heilige) Christus

782, 1186-1187, 1267, 1279, 2178-2179, 2237, 2248,

Crist alouualdo alouualdo The allpowerful Christ/ der allmächtige Christus

813, 1297, 1334

Uualdand Krist Uualdand The ruling Christ, «der waltende Christus»

905, 916, 979, 1017, 1231, 1325, 2078, 2124

hêlandean Krist, hêlandi Crist

hêlandean The healing Christ/ der heilende Christus

1049, 2206, 2278

Mârion Crist Mârion The shining/excellent/famous Christ, der strahlende/hervorragende/berühmte Christus

1244

Names categoy “Uualdand”Uualdand, -es, -e, -a

«Lord/ the ruler»/ «der Waltende/ Herr(scher)»

26, 39, 90, 106, 117, 179, 186, 190, 260, 277, 300, 327, 332, 358, 432, 453, 462, 469, 475, 575,

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Elisabeth Keller

671, 682, 689, 700, 779, 1040, 1074, 1281, 1377, 1466, 1554, 1593, 1598, 1633, 1684, 1791, 2005, 2196, 2235, 2241, 2259,

alouualdon, (998: ên) alouualdand, alouualdan

(the One) All-Powerful/ (der Eine) Allmächtige

121, 172, 251, 274, 294, 488, 998, 1510, 1979

uueroldes uualdand

uueroldes Ruler of the world/ Herr der Welt

409

Uualdand selƀo, self

selƀo The Ruler Himself/ the Herrscher selbst

522, 1285, 1765, 1962, 2213,

uualdand uuârlico

uuârlico The graceful Ruler/ der holde Herrscher

974

alouualdon oƀane, -a

oƀane The All-Ruler above/ der Allmächtige von oben

986, 1116

Heƀenes uualdand

heƀenes The Heaven’s Ruler/ der Himmelswaltende

1315

Ûsa uualdand Our Ruler/ unser Herrscher

1552

Landes uualdand

Landes Ruler of the land/Herrscher über das Land

1681

Names category: drohtindrohtin, -es, -e «Lord/ Master/

ruler»/ «Herr/Meister/ Herrscher»

Murphy: «our dear Chieftain/ the mighty Chieftain»

27, 83, 140, 264, 316, 418, 446, 485, 490, 505, 515, 702, 710, 770, 889, 936, 967,988, 1000, 1047, 1198, 1208, 1253, 1309, 131842, 1366, 1571, 1790, 1798, 1917, 2084, 2279,

mahtig drohtin mahtig (powerful)«Lord/ Master/ ruler»/ (mächtiger) «Herr/Meister/ Herrscher»

37, 2210,

42 Suni drohtines: the sons of God, since it is what God calls his Christian “children” and not the Son of God as his aspect, it is counted under drohtin not sunu drohtines.

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Elisabeth Keller

Drohtin god, drohtin the gôdo

god «The good Lord»/ «der liebe Herr/gott»

53, 401, 1025, 1607, 1670, 2169,

Manno drohtin manno The Lord of Mankind/ Der Herr der Menschheit

383, 846, 1054

Folco drohtin folco Lord of the people/ der Herr des Volkes

430, 2208

Managaro, managoro drohtin

managaro The Lord of many/ der Herr vieler

[While] John was to be a warrior- companion (gisið) of the King of Heaven and Christ, and thus to be raised in the virtue of loyalty (treuua). Christ is to be the Chieftain [...] and thus is brought up fittingly on the appropriate reciprocal virtue: love (minnea)»43

439, 1999

hêlag drohtin, hêlego drohtin

hêlag The holy Ruler/ der heilige Herrscher

600, 1292, 1313,

drohtin self self The Ruler himself/ der Herrscher selbst

681, 2228,

Rîkiumu drohtine, rîkeo drohtin

rîkiumu The rich/powerful Chieftain/ «der reiche/ mächtige Herr»

940, 1688

drohtin frô frô Lord Chieftain/ Herr (und) Herrscher

971

erlo drohtin erlo Lord of Earls/Chieftains/ Herr der Häuptlinge

Note: ethymologically “Earl” derives from the norse “jarl” and

1027

43 Murphy, Ronald G.:The Heliand – The Saxon Gospel – A Translation and Commentary, 1992, Oxford, p. 18

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Elisabeth Keller

denotes a highranking warrior/leader/chieftain. Earl is an Anglo-Saxon term whereas the Saxons were not organized in royal and noble ranks, therefore the supposed older meaning is here being used as a translation instead.

mâri drohtin mâri The shining/excellent/famous Lord, der strahlende/hervorragende/berühmte Herr

1133

ûsa drohtin (1218: selƀo), uses drohtines, ûsumu drohtine

Ûsa, selƀo Our Lord himself / Unser Herr selbst

As far as I’ve noticed verse 1218 is the first time God turns into “our” Lord instead of just “the” Lord

1218, 1229, 1560

thiodo drohtin thiodo The Lord of Peoples/ Herr der Völker

1284, 1386

Sigidrohtin The Lord of Victory/ der Siegesherr

1575

drohtin self hêlag an himile

Self, hêlag an himile

The holy Lord in Heaven himself/ der heilige Herr im Himmel selbst

1576-1577

Liudeo drohtin Liudeo The Lord of the People/ Herr des Volkes

1831

Firiho drohtin Firiho The lord of men/ der Herr der Menschen

1960

Names category: Protectoruuarð/uuard «Protector/

watchman»/ « Beschützer/

42, 172, 243, 249, 1014,

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Elisabeth Keller

Hüter»managoro mundboro

managaro The Protector of Many/ Der Beschützer vieler

378, 535, 1274

(626: liof) landes uuarð/uuard (1013: selƀon)

Land, liof, self The (beloved) protector of the land (himself)/ der (geliebte) Beschützer des Landes (selbst)

626, 1013, 1052, 1382, 2246,

liof liudio uuarð Liudio, liof The beloved protector of the people/ der geliebte Beschützer der Leute/ des Volkes

984

friðu Protection/ Schutz

Murphy: Security

1011

mahtig hêleg himiles uuard

Himile, mahtig, hêleg

Mighty holy ward/protector of heaven/ mächtiger, heiliger Wächter/Beschützer des Himmels

1058-1059

Mahtig mundboro (2229: manno kunnie)

Mahtig, manno kunnie

The powerful protector (of mankind)/ der mächtige Beschützer (der Menschen)

1544, 2229, 2233

Heƀenes uuard Heƀenes Ward of the heavens/ Himmelswärter

1609

Mundboro, -n, mundburd

The Protector/ der Beschützer

Not counted when not denominating God

1916,

Mildi mundboro Mildi The kind protector/ der liebe Beschützer

1955, 1981

Names category: cuningHeƀancuninge, -s/Heƀencuninge, -s, Heƀenkuning

King of Heaven/ Himmelskönig

82, 91, 100, 130, 159, 317, 521, 533, 537, 568, 781, 902, 1120, 1461, 1472, 1939, 1989, 2087, 2154

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Elisabeth Keller

Hôhon Heƀancuninge, -s/Heƀencuninge, -s

hôhon high King of Heaven/ dem hohen Himmelskönig

266

Hôhoston Heƀancuninge

hôhoston The most high King of Heaven/ dem höchsten Himmelskönig

278

cuning (407+408: oƀar al erðun endi himiles endi oƀar eldeo barn)

oƀar al erðun endi himiles endi oƀar eldeo barn

King (over all the earth and the heavens and over all the children of men)/ König (über die ganze Erde, über die Himmel und alle Menschenkinder)

407+408, 598, 605, 610, 635, 642

hêlagna, hêlagana heƀancuning, heƀencuning

hêlagna The Holy King of Heaven/ der heilige Himmelskönig

473, 480, 668, 1129

uuîscuning A wise king/ ein weiser König

583

Cuningsterron The King's star/ der Königsstern

635

(973, 1599: allaro) cuningo craftigost

Allaro, craftigost

The strongest of (all) kings/ Der stärkste König (von allen)

973, 1134, 1599

Allaro cuningo bezton

Allaro, bezton The best of all kings/ Der beste König von allen

991

hêran heƀencuning

hêran The Lord King of Heaven/ der Herr Himmelskönig

980

cuningo rîkeost, rîkiost

rîkeost The most powerful King/ der mächtigste König

1138, 1334, 2089

Names category: HêrroHêrro, -n, -en, hêrran

«Master/ Lord/ ruler»/ «Herr/ Gebieter»

100, 111, 259, 287, 480, 676, 708, 917, 956, 1022, 1093, 1120, 1165, 1171, 1187, 1199, 1342, 1509, 1566, 1573

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Elisabeth Keller

liudeo hêrron, liudio hêrro

liudeo The Lord of the peoples/ der Herr der «Menschen/Völker»

413, 431, 573

holdan Hêrro, -n, -en, hêrran

holdan 486, 968

Hêrro, -n, -en, hêrran oƀar al

oƀar al Lord above all/ over everything/ Herr über alles

890

lioƀes, lioƀan, leoƀon Hêrro, -an

lioƀes, The kind Lord, der liebe Herr

932, 1542

mahtigna hêrron mahtigna The powerful Lord/ der mächtige Herr

997

himilsc hêrro himilsc The heavenly Lord/ der himmliche Herr

1209, 1767

Hêrro the gôdo Gôdo The good Lord/ der gute Herr

1588, 2105

Names category: gumonFriðugumono bezt

Friðu, bezt The best Man of Peace/ der beste Friedensmann

619

thiodgumono bezto

Thiod, bezt Greatest man of the people/ der Menschen bester Mann

972

gumono bezto bezto The best of men/ der beste Mensch

1010

Names category: Hirdiburgo hirdi burgo The Shepherd of

Fortresses/ der Hirte von Burgen

625

lands hirdi lands Herdsman of the Land/ Hirte des Landes

1286

Names category: Counsellorrîki râdgeƀo, rîkean râdgeƀon

rîki The powerful Counsellor/ der mächtige Ratgeber

627, 1961

râdand The wise Ruler/ der Ratgeber

Murphy: the wise Ruler; in German the ethymologic double meaning

1273

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Elisabeth Keller

is still visible in constructions such as “Rathaus” (eng.: City Hall), where the ruling would meet and discuss current issues, in Norwegian the double meaning of ruling and counseling has remained (et råd, å råde)

Names category: fadermîn mahtig fader

mahtig My mighty father/ mein mächtiger Vater

1. appearance of father as a name for God in a direct speech from Jesus

828

alomahtig fader, fadar alamahtig

alomahtig Allmight Father/ der allmächtige Vater

“father” has so far only appeared in one direct speech from Jesus, here it is the devil talking to Jesus, trying to discredit his divine descent

1087, 1619

Himiliscan fader, himilfader

Himiliscan The heavely father/ der himmlische Vater

First time “father” appears in a more general context

1403, 2004

Fadar ûsa Ûsa Our father/ Vater unser

1600

(iuuua) hêlag fadar (an himilrîkea)

Iuuua, hêlag, an himilrîkea

(your) holy father in the kingdom of heaven/ euer heiliger Vater im Himmelreich

1635

fadar iuuuan Iuuuan Your father/ euer Vater

1795, 1908, 1913, 1960

Alloro firiho fadar, fader

Alloro firiho Father of all men/ Vater aller Menschen

1847, 1978

Fader alauualdan,

alauualdan The allruling father/ der

1922, 1973

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alouualdan fader allmächtige Vater

Names category: AuxiliariesHêlagna gêst,Hêlagas gêstes, hêlago gêst, hâlagon gêst

The Holy Spirit/ der Heilige Geist

Note on 467: «He (the old man, being Simeon) had the Holy Spirit, a happy heart.» Murphy, The Heliand – The Saxon Gospel, 1992, Oxford, p. 19

11, 21, 50, 275, 291, 325, 335, 467, 890, 985, 1002, 1006, 1902, 2004

hie He who/ er der 29, 35, 38, 39

mêster «teacher/ master/ superior»/ «Lehrer/ Meister/ Vorgesetzter»

30

Aðalordfrumo (alomahtig)

The noble creator (almighty)/ der (allmächtige) edle Schöpfer

31

(38: hie/is ) ênes «all by himself/ him alone»/ «er allein/ seine eigene»

38, 119, 1770

Hêliand, hêlandero, hêleand, hêleandoro, (990: selƀon) (2031, 2180: bezt)

«Savior/ Redeemer (himself)»/ « Heiland/ Erlöser (selbst)»

Murphy: «Healer»

50, 266, 443, 958, 990, 2031, 2180

frâon, frô, frôhan

Lord/ Herr 109, 490, 931, 1077, 1094, 1128, 1308, 1667,

is selƀes, selƀo, ina selƀon, he selƀo, im selƀo, im self

his own, Himself, Him Himself, He Himself/ sein eigener, selbst, ihn selbst, er selbst

137, 377, 601, 604, 845, 991-992, 1029, 1248, 1250, 1264, 1843

theodan Ruler, Lord/ Herrscher, Herr

269

Hêlag fon In holiness from 295

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himile heaven/ der Heilige im Himmel

The mâreo The «brilliant/bright»/ der «Glänzende/ Strahlende»

371

Metodes, metodo(2190: gescapu, 2210: gisceftie)

The (workings of the) Measurer/ des «Ermessers/ Messendes» (Geschäfte)

Murphy: A synonyme for God or Fate as the «ultimate determiner of the length of existence for any person or thing»44

511, 2190, 2210

neriandas, neriandan, neriendo

The Rescuer/ der Erretter/ Erlöser

520, 1144, 2177

lioht ôðar, ôðar lioht

The other light/ das andere Licht

578, (1331)

manno lioƀosto Dear man/ lieber mann

821

thegan The thane/ der Thane

According to Tiefenbach45 thane can be used for everything between boy, follower, hero and servant – from the 9th century it was to be understood as a royal official with certain highly valued priviliges, thane has been used earlier in the Heliand but not as a word for God, the three wisemen from the East are called thanes

851, 862

44 Murphy, The Heliand – The Saxon Gospel, 1992, Oxford, p. 2045

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Mahtig (1314: selƀo), mahtiges, mahtigna (2193: mildi)

The (kind) mighty One(himself)/ der (milde) Mächtige (selbst)

1314, 1999, 2103, 2193

The rîkeo, Rîkeon

The Powerful/ der Mächtige

1595, 1980

Lioht The light/ das Licht

Check the Sermon on the Mount. Is this really a name for God in a figurative sense?

1708

Hêlage lioht Hêlage The holy light/ das heilige Licht

Check the Sermon on the Mount. Is this really a name for God in a figurative sense?

1799

Mînumu namon Mînumu My name/meine Name

The name of God itself seems to wield some form of power

1891

Liohte godes, lioht gode

Godes The light of god/ das Licht Gottes

Check the Sermon on the Mount. Is this really a name for God in a figurative sense?

1912, 2138

Himiles lioht Himiles The light of heaven/ das Himmelslicht

Check the Sermon on the Mount. Is this really a name for God in a figurative sense?

1920

An godes namon

Godes In God’s name/ in Gottes Namen

2079

Seolono lioht Seolono The light of souls/ das Licht der Seelen

Is this really a name for God in a figurative sense?

2083

Hêlagne, hêlago The holy one/ den Heiligen

2095, 2211

Frô mîn the Mîn, The gôdo My good lord/ 2099

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gôdo Mein guter HerrUualdand frô mîn

Uualdand, mîn My Lord-Ruler/ mein Herr und Herrscher

2109

Alomahtig The Allmighty/ der Allmächtige

2168

Is namo Is His name/ sein Name

2177

Mahtigoro manni

Mahtigoro Powerful man/ mächtiger Mann

2262

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