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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
21. mai 2012 1
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Tradition, 19/1 Columbia, 2004, p. 442 see: Falk, Hjalmar: Odensheite, Kristiania 1924, pp. 3-343 Keller Elisabeth: unpublished master’s thesis on the names for God in the Heliand, 20124 Susan Davis Lenski, “Intertextual Intentions: Making Connections across Texts” in The Clearing House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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Elisabeth Keller
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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Elisabeth Keller
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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Elisabeth Keller
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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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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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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