(the+heathen)

= heathen, the

Ex. Both books are also essentially epistles to the heathen, attempts to convert the unconvinced into true believers.

the heathen blót at midwinter, Fb. ii. 185.

pagan, heathen.

1 pagan, gentile, heathen, infidel.

2 scapegoat.

* * *

► adjetivo

1 RELIGIÓN pagan

► nombre masculino,nombre femenino

1 RELIGIÓN pagan

► nombre masculino,nombre femenino

1 familiar one who pays

* * *

* * *

ADJ (Rel) pagan, heathen

2. SM / F

1) (Rel) pagan, heathen

2) * = paganini

3) (=chivo expiatorio) scapegoat, dupe, victim

* * *

- na adjetivo pagan; (pey) heathen

- na masculino, femenino pagan, non-believer; (pey) heathen

* * *

= pagan, pagan, heathen.

Ex. Being able to read, they would read seditious literature and become pagans and insolent towards their superiors.

Ex. Most of these libraries were destroyed when the Emperor Constantine ordered Christian churches to be built on the sites of the pagan temples -- these housed many of the libraries.

Ex. The heathen cemetery is part of a general movement in which people from different religious communities want to be buried in separate places under separate conditions.

* * *

- na adjetivo pagan; (pey) heathen

- na masculino, femenino pagan, non-believer; (pey) heathen

* * *

* * *

pagan; ( pey) heathen

A ( Relig) pagan, non-believer; ( pey) heathen

B ( Esp) paganini

* * *

◊ -na adjetivo/ sustantivo masculino, femenino

* * *

♦ adj

pagan, heathen

♦ nm,f

1. Rel pagan, heathen

2. Esp Fam [que paga] dummy [who ends up paying]

* * *

I adj pagan

II m, pagana f pagan;

ser el pagano fig pay (de for), be the one who suffers

* * *

pagano, -na adj & n

: pagan

n. (heathen) god.

* * *

n. pl. [all the Teutonic languages have this word in common; Ulf. guþa, n. pl., Gal. iv. 8; guda, id., John x. 34, 35; and Guþ, m.; A. S. godu, n. pl., and God, m.; O. H. G. Cot: in mod. languages masc.; Engl. God; Germ. Gott; Dan.-Swed. Gud].

A. HISTORICAL REMARKS.—In heathen times this word was neuter, and was used almost exclusively in plur., as were also other words denoting Godhead, e. g. regin or rögn = numina, q. v.; and bönd, höpt, prop. = bonds, and metaph. gods:—this plur. usage seems not to refer to a plurality of gods, but rather, as the Hebrew אלהים, to the majesty and mystery of the Godhead; it points to an earlier and purer faith than that which was current in the later ages of the Scandinavian heathendom; thus the old religious poem Völuspá distinguishes a twofold order of gods,—the heavenly powers (regin or ginn-heilög goð) who had no special names or attributes, and who ruled the world, like the Μοιρα or Αισα of Gr. mythology;—and the common gods who were divided into two tribes, Æsir ( Ases) and Vanir, whose conflict and league are recorded in Vsp. 27, 28, and Edda 47.

II. after the introduction of Christianity, the masculine gender (as in Greek and Latin) superseded the neuter in all Teutonic languages, first in Gothic, then in Old High German and Anglo-Saxon, and lastly in the Scandinavian languages; but neither in Gothic nor in Icel. did the word ever take the masc. inflexive r or s, so that it remains almost unique in form.

2. in Scandinavian the root vowel was altered from o to u (goð to guð), [Swed.-Dan. gud], yet in old poems of the Christian age it is still made to rhyme with o, Goðs, boðnum; Goð, roðnar, Sighvat; as also in the oldest MSS. of the 12th century; sometimes however it is written ḡþ, in which case the root vowel cannot be discerned.

3. in Icel. the pronunciation also underwent a change, and the g in Guð ( God) is now pronounced gw (Gwuð), both in the single word and in those proper names which have become Christian, e. g. Guðmundr pronounced Gwuðmundr, whence the abbreviated form Gvendr or Gvöndr. The old form with o is still retained in obsolete words, as goði, goðorð, vide below, and in local names from the heathen age, as Goð-dalir; so also Gormr (q. v.), which is contracted from Goð-ormr not Guð-ormr. On the other hand, the Saxon and German have kept the root vowel o.

III. in old poems of heathen times it was almost always used without the article; gremdu eigi goð at þér, Ls.; áðr vér heilög goð blótim, Fas. i. (in a verse); ginnheilög Goð, Vsp. passim; goðum ek þat þakka, Am. 53; með goðum, Alm.; in prose, en goð hefna eigi alls þegar, Nj. 132.

2. with the article goð-in, Vsp. 27: freq. in prose, um hvat reiddusk goðin þá er hér brann hraunit er nú stöndu vér á, Bs. i. (Kr. S.) 22; eigi eru undr at goðin reiðisk tölum slíkum, id.; Hallfreðr lastaði eigi goðin, þó aðrir menn hallmælti þeim, Fms. ii. 52; allmikin hug leggr þú á goðin, Fs. 94; eigi munu goðin þessu valda, Nj. 132, passim.

3. very seldom in sing., and only if applied to a single goddess or the like, as Öndor-goðs (gen.), Haustl. 7; Vana-goð, of Freyja, Edda; enu skírleita goði, of the Sun, Gm. 39.

IV. after the introduction of Christianity, the neut. was only used of false gods in sing. as well as in pl., Sólar-goð = Apollo, Orrostu-goð = Mars, Drauma-goð = Morpheus, Bret. (Verel.); and was held up for execration by the missionaries; gör þik eigi svá djarfa, at þú kallir goð hinn hæsta konung er ek trúi á, Fb. i. 371. Yet so strongly did the neut. gender cleave to the popular mind that it remains (Grág. Kb. i. 192) in the oath formula, goð gramt = Goð gramr; and Icel. still say, í Guðanna (pl.) bænum.

2. guðír, masc. pl., as in A. S. gudas, is freq. in eccl. writers, but borrowed from the eccl. Lat.

B. IN COMPDS:

I. with nouns, goða-blót, n. sacrifice to the gods, Fb. i. 35. goða-gremi, f. a term in the heathen oath, wrath of the gods, Eg. 352. goða-heill, f. favour of the gods, Þorst. Síðu H. 9. goða-hús, n. a house of gods, temple, Dropl. 11, Nj. 131, Fb. i. 337. goða-stallar, m. pl. the altar in temples, Fas. i. 454. goða-stúka, u, f. the sanctuary in heathen temples, answering to the choir or sanctuary in churches, Landn. 335 (App.) goða-tala, u, f. in the phrase, í goðatölu, in the tale ( list) of gods, 625. 41. goð-borinn, part. διογενής, god-born, Hkv. 1. 29. goð-brúðr, f. bride of the gods (the goddess Skaði), Edda (in a verse). Goð-dalir, m. pl. a local name, hence Goð-dælir, m. pl. a family, Landn. goð-gá, f. blasphemy against the gods, Nj. 163, Ld. 180. goð-heimr, m. the home of the gods, Stor. 20, cp. Ýt. goð-konungr, m. (cp. Gr. διογενής βασιλεύς), a king,—kings being deemed the offspring of gods, Ýt. goð-kunnigr and goð-kyndr, adj. of the kith of gods, Edda 6, 11, 13. goð-lauss, adj. godless, a nickname, Landn. goð-lax, m. a kind of salmon, Edda (Gl.) goð-leiðr, adj. loathed by the gods, Korm. goð-máligr, adj. skilled in the lore of the gods, Hým. 38. goð-mögn, n. pl. divine powers, deities, Edda 1; biðja til þinna goðmagna, Bret. (Verel.) goð-reið, f. ‘a ride of gods’ through the air, a meteor, thought to forebode great events, Glúm. (in a verse), cp. the Swed. åska. goð-rifi, n. scorn of the gods, Sks. 435. goð-rækr, adj. ‘god-forsaken,’ wicked, 623. 30. goðum-leiðr, adj. = goðleiðr, Landn. (in a verse). goð-vargr, m. a ‘god-worrier,’ sacrilegus, ‘lupus in sanctis,’ Bs. i. 13 (in a verse). goð-vefr, vide guðvefr. goð-vegr, m. the way of the gods, the heaven, the sky, Hdl. 5. Goð-þjóð, f. the abode of the gods, Vsp.:—but Goth. Gut-þjuda = the land of the Goths, by assimilation Goð-þjóð, passim in old poems and the Sagas.

II. with pr. names, originally Goð-, later and mod. Guð-; of men, Guð-brandr, Guð-laugr, Guð-leifr, Guð-mundr, Guð-röðr, Guð-ormr or Gutt-ormr, etc.; of women, Guð-björg, Guð-finna, Guð-laug, Guð-leif, Guð-ný, Guð-ríðr, Guð-rún, etc.; cp. the interesting statement in Eb. (App.) 126 new Ed. (from the Hauks-bók), that men of the olden time used to call their sons and daughters after the gods (Goð-, Þór-, Frey-, Ás-); and it was thought that a double (i. e. a compound) name gave luck and long life, esp. those compounded with the names of gods; menn höfðu mjök þá tvau nöfn, þótti þat likast til langlífis ok heilla, þótt nokkurir fyrirmælti þeim við goðin, þá mundi þat ekki saka, ef þeir ætti eitt nafn, though any one cursed them by the gods it would not hurt if they had ‘one’ name, i. e. if they were the namesakes of the gods, Eb. l. c.;—we read ‘eitt nafn’ for ‘eitt annat nafn’ of the Ed. and MS. In Fb. i. 23, the mythical king Raum is said to have had three sons, Alf, Björn, and Brand; the first was reared by the Finns, and called Finn-Alf; Björn by his mother (a giantess), and called Jötun-Björn; and Brand was given to the gods, and called Goð-Brand (Guð-brandr, whence Guðbrands-dalir, a county in Norway); cp. also Eb. ch. 7.

☞ For the Christian sense of God and its compds vide s. v. Guð.

* * *

n. pl. Yule, a great midwinter feast in the heathen time, afterwards applied to Christmas.

* * *

n. pl., in rhymes, gólig, Jóla, Ó. H. (in a verse); [A. S. geôl, sometimes used of the whole month of December, whereas December is also called æra geola = fore Yule, and January æftera geola = after Yule; the plur. in Icel. perhaps refers to this double month. The origin and etymology of the word Yule is much contested, and has been treated at length by Grimm (Gesch. der Deutschen Sprache), who tries to make out a relation between the Lat. Jūlus or Jūlius and the Teut. Yule, the one being a midsummer month, the other a midwinter month; like former etymologists, he also derives the word from hjól, a wheel, as referring to the sun’s wheeling round at midwinter and midsummer time. The resemblance of the words is striking, as also the old northern celebration of the midsummer feast Jónsvaka (see below), which was in fact a kind of midsummer Yule.]

B. Yule, a great feast in the heathen time, afterwards applied to Christmas (as still in North. E.) In Icel. popular usage Yule-eve is a kind of landmark by which the year is reckoned, so that a man is as many years old as he has passed Yule nights, hafa lifað (so and so) margar Jóla-nætr; for the year counts from Yule night, whence the phrase, vera ílla or vel á ár kominn, to become well or ill in the year; thus a person born shortly before Yule is ‘ílla á ár kominn,’ for at next Yule he will be reckoned one year old, whereas one born just after it is ‘vel á ár kominn.’ The heathen Yule lasted thirteen days, whence are derived the names Þrettándi, the thirteenth = Epiphany, i. e. the 6th of January, as also the Engl. ‘Twelfth-night;’ it is however probable that the heathen feast was held a little later than the Christian (see hökunótt). The heathen Yule was a great merry-making, and tales of ghosts, ogres, and satyrs were attached to it, esp. the Jóla-sveinar or ‘Yule-lads,’ a kind of goblins or monster satyrs, thirteen in number, one to each day of the feast, sons of the kidnapping hag Grýla (q. v.), whose names were used to frighten children with, see Ísl. Þjóðs. i. 219, 220. As the night lengthens and the day shortens, the ghosts gain strength, and reach their highest at Yule time, see Grett. ch. 34–37, 67–70, Eb. ch. 34, Flóam. S. ch. 22. The day next before Yule is called atfanga-dagr (q. v.) Jóla, when stores were provided and fresh ale brewed, Jóla-öl. Passages in the Sagas referring to Yule are numerous, e.g. Hervar. S. ch. 4, Hálfd. S. Svarta ch. 8, Har. S. Hárf. ch. 16 (in a verse), Hák. S. Góða ch. 12, 15, 19, Ó. H. ch. 151, Eb. ch. 31, Landn. 3. ch. 15 (in the Hb.), Bjarn. 51 sqq., Sturl. iii. 127. As for Yule games cp. the Norse and Danish Jule-buk, Jola-geit (Ivar Aasen) = a Yule goat, Dan. Jule-leg = a Yule game.

II. in poetry a feast (generally); hugins jól, a raven’s feast, Fms. vi. 255 (in a verse), cp. Bjarn. 36.

COMPDS: Jólaaptan, Jólabál, Jólaboð, Jólabók, Jóladagr, Jóladrykkja, Jólafasta, Jólafriðr, Jólaföstubók, Jólaföstutíð, Jólagjöf, Jólagrið, Jólahald, Jólahelgi, Jólahöll, Jólakveld, Jólales, Jólamorgin, Jólanótt, Jólaskrá, Jólasveinar, Jólatíð, Jólatíðir, Jólatíðabók, Jólatungl, Jólaveizla, Jólavist, Jólaöl.

1) heathenism;

2) heathen. country (= heiðit land);

3) the heathen age, the time of heathendom.

* * *

f. heathendom, Fms. i. 47, passim: heathen worship, heathen practice, fremja h., N. G. L. i. 182; en síðar fám vetrum vas sú heiðni af numin sem önnur, Íb. 12, Nj. 160: the heathen age, Friðrekr kom í heiðni hér, Íb. 13: a heathen country, Fb. i. 343.

(-s, -ar), m. heathen place of worship, cairn or altar of stone (hörg hann mér gørði hlaðinn steinum).

* * *

m., never f., for the form hörg (Landn. 111) is merely an error; [A. S. hearg; O. H. G. haruc]:—a heathen place of worship. Distinction is to be made between hof ( temple) and horg; the hof was a house of timber, whereas the horg was an altar of stone (the hátimbraðr in Vþm. is not literal) erected on high places, or a sacrificial cairn (like haugr), built in open air, and without images, for the horg itself was to be stained with the blood of the sacrifice; hence such phrases as, to ‘break’ the horgs, but ‘burn’ the temples. The horg worship reminds one of the worship in high places of the Bible. The notion of a ‘high place’ still remains in the popular Icel. phrase, það eru ekki uppi nema hæstu hörgar, only the highest horgs jut out, when all lies under a deep snow. In provincial Norse a dome-shaped mountain is called horg (Ivar Aasen). The worship on horgs seems to be older than that in temples, but was in after times retained along with temple worship, and then, it seems, specially reserved for the worship of the goddesses or female guardians (dísir), Hervar. S. ch. 1, Hdl. l. c., Edda l. c., cp. also Hörga-brúðr, f. the bride of the horgs, see Hölgi. Many of the old cairns and hows are no doubt horgs or high places of worship of the heathen age. A third way of worshipping is recorded, viz. a portable booth or tabernacle in which the god was carried through the land, mentioned in Tacit. Germ. ch. 40; traces of this ancient worship were still found in Sweden at the close of heathendom, see the interesting tale of Gunnar Helming in Fms. ii. 73–78.

II. references; hörg hann mér görði hlaðinn steinum, nú er grjót þat at gleri orðit, etc., Hdl. 10; hofum ok hörgum, Vþm. 38; þeir er hörg ok hof hátimbruðu, Vsp. 7; hof mun ek kjósa, hörga marga, Hkv. Hjörv. 4; hátimbraðr h., Gm. 16; hamra ok hörga, skóga, vötn ok tré, Fms. v. 239; brjóta ok brenna hof ok hörga, Fms. i. 283, ii. 41; Oddr brenndi hof ok hörga braut, Fas. ii. 288 (in a verse); hauga né hörga, en ef maðr verðr at því kunnr eða sannr, at hann hleðr hauga, eðr gerir hús, ok kallar hörg, eða reisir stöng, N. G. L. i. 430, cp. ii. 496; höfðu frændr hennar síðan mikinn átrúnað á hólana, var þar görr hörg(r) er blót tóku til, trúðu þeir at þeir dæi í hólana, Landn. 111; þar vóru áðr blót ok hörgar, Kristni S. ch. 11; eitt haust var gört dísablót mikit hjá Álfi konungi, gékk Álfhildr at blótinu, en um nóttina er hón rauð hörginn …, Fas. (Hervar. S.) i. 413; þat var hörgr er gyðjurnar áttu, Edda 9, a paraphrase of the passage in the Vsp. l. c.; blóthús ok hörga, Rekst.

2. poët., brúna-hörgr, the ‘forehead-horg’ or peak = the horns of a steer, Ýt.; gunn-hörgr, a ‘war-horg’ = a helmet (not a shield), Hkr. i. 135 (in a verse); hörga herr, the host of the horgs = the heathen host, Knytl. S. (in a verse).

III. in Icel. local names, but not so freq. as Hof; Hörg-á and Hörgár-dalr, in the north; Hörga-eyrr, in the west; Hörgs-dalr and Hörgs-land, in the east; Hörgs-holt and Hörgs-hlíð, in the west, Landn., Kristni S., map of Icel.; Hörgs-hylr, Dipl., Ísl. Hörg-dælir, m. the men from Hörgárdalr, Sturl. In Norway, Hörg-in, Hörga-setr, Munch’s Norg. Beskr.

* * *

1) old (f. vinátta, f. mjóðr);

2) ancient; fornir menn, the men of old; f. siðr, the old (heathen) custom, religion; f. átrúnaðr, the old creed, heathenism; f. í skapi, inclined to old, or heathen, ways; hann var f. mjök, he was a great wizard; at fornu, til, forna, formerly, in times fast.

* * *

adj. [Ulf. fairnis = παλαιός; A. S. fyrn; Hel. furn; Swed. forn; lost in Engl.]:—old; forn vinátta, Eg. 729; forn fjándskapr, old enmity, Nj. 49; forn rök, Ls. 25; fornt vín, old wine, Pr. 472; en forna fold, the old earth, Hým. 24; forn timbr, the old timbers, Akv. 42: inn forni fjándi, the old fiend, Satan, 686 C. 2; forn jötunn, the old giant, Hým. 13; fornar tóptir, old abodes. Gm. 11: stores preserved from the past year are called forn, forn mjöðr, old mead, Skm. 37; fornari hey, K. Þ. K. 163.

2. with the notion of old, worn, rotten, or the like; byrðings-segl várt hið forna, Fms. iv. 259; forn mörr, Bjarn. 29 (in a verse).

3. old, in temp. sense; in the Icel. Commonwealth the old priesthoods were called forn goðorð and forn goðorðsmaðr, an old priest, opp. to the priesthoods instituted along with the Fifth Court, which were termed ‘new.’

4. time-honoured, old; forn lög, forn lands-siðr, Bs. i. 682.

5. at fornu, formerly, in times past, Eg. 767, K. Á. 152, D. I. i. 635; til forna, id., cp. Dan. til forn.

6. in old writers forn is often used of the heathen times with the old mythical lore; forn siðr, the old ( heathen) rite, Fb. i. 215; fornir menn, the men of old, Eb. 132; á fornum skjöldum, on shields of old, Edda 87; fornar frásagnir, old tales, Hkr. pref.; forn-menn, forn-tíðindi, forn-sögur, the men, lore, or saws of the olden age, (forn-fræði, id.; forn-spjöll); forn átrúnaðr, forn trúa, the old creed, heathenism; forn-kveðit mál or hið forn-kveðna is a standing phrase for an ‘old saw,’ proverb, the Sagas passim, and vide below.

β. metaph. old, i. e. versed in old lore or witchcraft; hann var forn mjök ( he was a great wizard) ok hafði jafnan úti setið, Orkn. 234; fróð ok forn í skapi, Ísl. ii. 332, Fb. i. 250 (forneskja).

(-ar, -ir, acc. -u), m.

1) custom, habit (þat mun hér vera s., at menn ganga vápnlausir fyrir konung);

2) conduct, moral life (spilla ill mál góðum siðum);

3) religion, faith; inn forni s., the ancient (heathen) faith; inn nýi s., the new (Christian) faith; kristinn s., the Christian religion; heiðinn s., heathenism; í fornum sið, in the olden, or heathen, times.

* * *

m., gen. siðar, dat. sið, pl. siðir, acc. siðu, mod. siði, [Ulf. sidus = ήθος; Hel. sidu; O. H. G. situ; Germ. sitte; Dan. sæd; Swed. sed]:—custom, habit, manner, Lat. mos, a word of importance and wide use; sjá, kanna annarra manna siðu, Sks. 17; sem þá var víða siðr til, Bs. i. 41; þat mun hér vera siðr, Eg. 110; sæmileikr hennar ok siðir, Str. 21; konungliga siðu, kaupmanna siðu, lærðra manna siðu, … siðu ok athæfi, Sks. 5; lands-siðr, the custom of the land; í fyrnskunni var sá siðr, at …, N. G. L. ii. 416: conversation, falla í sið með mönnum, to live sociably, Þiðr. 149 (sið-blendinn).

2. conduct, moral life [Lat. mores]; góðir siðir, þat er upphaf allra góðra siða at elska Guð, N. G. L. ii. 419; hann tók at semja heima-manna siðu ok híbýla-háttu, Bs. i. 102; sjá ok nema góða siðu, 271; at hvergi hefði þeir séð fegri siðu, id.; siða-tjón, Sks. 352; ó-siðir, ill manners, a wicked life, Bs. i. 62, N. G. L. ii 419; það er ó-siðr, ‘tis ill-breeding.

3. siðr (also in plur.) is the old and expressive word for religion, faith, as it appears in the life, laws, habits, and rites of a people; thus, inn Forni siðr, the ancient (heathen) faith; inn Nýi siðr, the new (Christian) faith; Kristinn siðr, the Christian religion; Heiðinn siðr, heathenism, etc.; snúa öllum til Kristins siðar, 655 iii. 3; eptir því sem mér skilsk, eru mjök sundrlausir siðir várir, Bs. i. 38; skurðgoða-blót ak allan heiðinn sið, 43; at þeir mætti sjá atferði siðar þess, er Kristnir menn höfðu, Ld. 174; er þat ok nær mínu hugborði, at þú, Kjartan, hafir betra sið þá er þú siglir af Noregi enn þá er þu komt hegat, 172; geldr at nýbreytni konungs, ok þessa ens nýja siðar er goðin hafa reiðsk … hversu ertú fúss, frændi, at taka við trú þeirri er konungr býðr?—Ekki em ek þess fúss, segir Bolli, þvíat mér lízt siðr þeirra veykligr mjök, 168, 170; kom þat ásamt með þeim, at níta sið þeim er konungr bauð, 166; Ólafr konungr boðaði siða-skipti þar í landi, Fms. ii. 26; þat spurðisk þar með at siða-skipti var orðit í Noregi, höfðu þeir kastað enum forna sið … Ok ef þeir menn koma út hingat er þann sið bjóða, þá skal ek þat vel flytja, Nj. 156; þeir hafa Ebreska tíða-görð ok alla siðu, Symb. 57; þeir biskup fóru með nýjan sið, Fs. 76; með nýjum sið ok boðorðum. 91; siðar þess er várir foreldrar hata haft, O. H. L. 23; í fornum sið, in the olden times, in the heathen times: hann var göfgastr allra herkonunga ok bezt at sér í fornum sið, Fb. i. 349. The same term was afterwards used of the Reformation (the Reformed faith as opp. to the Roman Catholic faith), [cp. Germ. die alte Sitten]; féllu þeir helzt í sið með herra Gizuri biskupi, sira Gísli Jónsson …, Bs. ii. 250; nokkuð ágrip um gömlu siðina, 247; hann tók af alla Pápista siðu, 249; vegna þeirra nýju siða, Safn i. 682.

4. a rite, ceremonial, esp. in plur.; brúðkaups-siðir, bridal ceremonies; kirkju-siðir. church rites; hirð-siðir, court ceremonies; borð-siðir, table ceremonies.

COMPDS: siðabót, siðamaðr, siðasamr, siðaskipti, siðavandr, siðavendni.

s, m., pl. ir: [the etymology of this word has been much contested; some—upon the authority of Snorri, hans menn fóru ‘brynjulausir,’ Hkr. i. 11—derive it from ‘berr’ ( bare) and ‘serkr’ [cp. sark, Scot. for shirt]; but this etymology is inadmissible, because ‘serkr’ is a subst. not an adj.: others derive it from ‘berr’ (Germ. bär = ursus), which is greatly to be preferred, for in olden ages athletes and champions used to wear hides of bears, wolves, and reindeer (as skins of lions in the south), hence the names Bjálfi, Bjarnhéðinn, Úlfhéðinn, (héðinn, pellis,)—‘pellibus aut parvis rhenonum tegimentis utuntur,’ Caes. Bell. Gall. vi. 22: even the old poets understood the name so, as may be seen in the poem of Hornklofi (beginning of 10th century), a dialogue between a Valkyrja and a raven, where the Valkyrja says, at berserkja reiðu vil ek þik spyrja, to which the raven replies, Úlfhéðnar heita, they are called Wolfcoats, cp. the Vd. ch. 9; þeir berserkir er Úlfhéðnar vóru kallaðir, þeir höfðu vargstakka ( coats of wild beasts) fyrir brynjur, Fs. 17]:—a ‘bear-sark,’ ‘bear-coat,’ i. e. a wild warrior or champion of the heathen age; twelve berserkers are mentioned as the chief followers of several kings of antiquity, e. g. of the Dan. king Rolf Krake, Edda 82; a Swed. king, Gautr. S. Fas. iii. 36; king Adils, Hrólf. Kr. S. ch. 16 sqq.; Harald Hárfagri, Eg. ch. 9, Grett. ch. 2, Vd. l. c. (Hornklofi, v. above); the twelve sons of Arngrim, Hervar. S. ch. 3–5, Hdl. 22, 23; the two berserkers sent as a present by king Eric at Upsala to earl Hakon of Norway, and by him presented to an Icel. nobleman, Eb. ch. 25. In battle the berserkers were subject to fits of frenzy, called berserks-gangr (furor bersercicus, cp. the phrase, ganga berserksgang), when they howled like wild beasts, foamed at the mouth and gnawed the iron rim of their shields; during these fits they were, according to popular belief, proof against steel and fire, and made great havoc in the ranks of the enemy; but when the fever abated they were weak and tame. A graphical description of the ‘furor bersercicus’ is found in the Sagas, Yngl. S. ch. 6, Hervar. S. l. c., Eg. ch. 27, 67, Grett. ch. 42, Eb. ch. 25, Nj. ch. 104, Kristni S. ch. 2, 8 (Vd. ch. 46); cp. also a passage in the poem of Hornklofi | grenjuðu berserkir, | guðr var þeim á sinnum, | emjaðu Úlfhéðnar | ok ísarn gniiðu—which lines recall to the mind Roman descriptions of the Cimbric war-cry. In the Icel. Jus Eccles. the berserksgangr, as connected with the heathen age, is liable to the lesser outlawry, K. Þ. K. 78; it is mentioned as a sort of possession in Vd. ch. 37, and as healed by a vow to God. In the Dropl. S. Major (in MS.) it is medically described as a disease (v. the whole extract in the essay ‘De furore Bersercico,’ Kristni S. old Ed. in cake); but this Saga is modern, probably of the first part of the 17th century. The description of these champions has a rather mythical character. A somewhat different sort of berserker is also recorded in Norway as existing in gangs of professional bullies, roaming about from house to house, challenging husbandmen to ‘holmgang’ ( duel), extorting ransom (leysa sik af hólmi), and, in case of victory, carrying off wives, sisters, or daughters; but in most cases the damsel is happily rescued by some travelling Icelander, who fights and kills the berserker. The most curious passages are Glúm, ch. 4, 6, Gísl. ch. 1 (cp. Sir Edm. Head’s and Mr. Dasent’s remarks in the prefaces), Grett. ch. 21, 42, Eg. ch. 67, Flóam. S. ch. 15, 17; according to Grett. ch. 21, these banditti were made outlaws by earl Eric, A. D. 1012. It is worth noticing that no berserker is described as a native of Icel.; the historians are anxious to state that those who appeared in Icel. (Nj., Eb., Kr. S. l. c.) were born Norse (or Swedes), and they were looked upon with fear and execration. That men of the heathen age were taken with fits of the ‘furor athleticus’ is recorded in the case of Thorir in the Vd., the old Kveldulf in Eg., and proved by the fact that the law set a penalty upon it. Berserkr now and then occurs as a nickname, Glúm. 378. The author of the Yngl. S. attributes the berserksgangr to Odin and his followers, but this is a sheer misinterpretation, or perhaps the whole passage is a rude paraphrase of Hm. 149 sqq. In the old Hbl. 37 berserkr and giant are used synonymously. The berserkers are the representatives of mere brute force, and it therefore sounds almost blasphemous, when the Norse Barl. S. speaks of Guðs berserkr (a ‘bear-coat’ or champion of God), (Jesus Kristr gleymdi eigi hólmgöngu sins berserks), 54, 197. With the introduction of Christianity this championship disappeared altogether.

pagano agg. e s.m. pagan, heathen: i riti pagani, the heathen rites.

* * *

aggettivo pagan, heathen

sostantivo maschile (f. -a) pagan, heathen

* * *

pagano

/pa'gano/

I aggettivo

 pagan, heathen

II sostantivo maschile

 (f. -a) pagan, heathen.

* * *

(eys, jós, jósum, ausinn), v.

1) to sprinkle, pour, with dat.;

þær taka hvern dag vatn í brunninum ok ausa (viz. því) upp yfir askinn, pour it over the ash-tree;

ausa síld ór netjum, to empty the nets of the herrings;

fig., ausa sauri á e-n, to bespatter with abuse;

ausa e-m e-u í augu upp, to throw … in one’s face;

2) ausa e-n (or e-t) e-u, to besprinkle with a thing;

ausa e-n moldu, to sprinkle with earth, to bury;

ausa barn vatni, a sort of baptism in the heathen age (Sigurðr jarl jós sveininn vatni ok kallaði Hákon);

3) with acc., to bale;

ausa skip upp, to bale the ship out;

fig., ausa bát sinn, to make wetter;

4) of a horse, to kick or lash out with the hind legs.

f. ladle;

ekki er enn sopit, þó í ausuna sé komit, there’s many a slip ‘twixt the cup and lip.

* * *

jós, josu (mod. jusu), ausit; pres. ind. eyss; subj. eysi or ysi, mod. jysi (hauriret), cp. Lat. haurio, haus-it; not found in Goth. or in Germ.

I. to sprinkle, with dat. of the liquid, and the object in acc. or with a prep.; þær taka hvern dag vatn í brunninum, ok ausa (viz. Því) upp yfir askinn, …pour it over the ash-boughs, Edda 11; ef maðr eyss eldi (fire, embers,) Grág. ii. 128; a. síld ór netjum, to empty the nets of the herrings, GÞl. 427: a. út, to pour out, fé, Grett. 126.

2. ausa moldu, to sprinkle with mould, bury; hlóðu Þeir at grjóti ok jósu at moldu, Eg. 300; er hann höfðu moldu ausit, Bjarn. II; salr ausinn moldu, his chamber sprinkled with mould (poët.), Hervar. S.; ausinn haugi, Ýt. 26.

β. ausa vatni is a standing phrase for a sort of baptism used in the last centuries, at least, of the heathen age. The child when born was sprinkled with water and named, yet without the intervention of a priest; this rite is mentioned as early as in the Hávamál, one of the very oldest mythological didactic poems on record, where it is attributed even to Odin; ef ek skal Þegn ungan verpa vatni á, if I am to throw water on a young thane, 159; Jósu vatni Jarl létu heita, Jóð ól Edda jósu vatni, hörvi svartan, hétu Þræl, Rm. 7, 31; sá var siðr göfigra manna, at vanda menn mjök til at ausa vatni ok gefa nafn; …Sigurðr jarl jós sveininn vatni ok kallaði Hákon, Hkr. i. 118; Eiríkr ok Gunnhildr áttu son er Haraldr konungr jós vatni ok gaf nafn sitt, 122; eptir um daginn jós Hákon konungr Þann svein vatni ok gaf nafn sitt, 135, Fms. i. 66, xi. 2; fæddi Þóra sveinbarn ok var Grimr nefndr er vatni var ausinn, Eb. 26; enn áttu Þau Skallagrímr son, sá var vatni ausinn ok nafn gefit ok kallaðr Egill, Eg. 146, 147, 166, Ld. 108, Gísl. 32 (of Snorre Gode); and so in many instances from Icel., Norway, and the Orkneys, all of them of the heathen age. The Christian term is skíra, q. v. 3. metaph. of scolding or abuse; hrópi ok rógi ef Þú eyss á holl regin, Ls. 4; ausa sauri á e-n, to bespatter with foul language, ausask sauri á (recipr.), Bjarn. 33; a. e-m e-u í augu upp, to throw in one’s face, Eg. 576; hann jós upp ( poured out) Þar fyrir alÞýðu öllum glæpum föður síns, Mart. 80; um verka Þann er hverr jós á annan, Bjarn. 42.

II. of a horse, to kick or lash out with his hinder feet, opp. to prjóna, to rear up and strike with the fore feet; hestrinn tók at frýsa, blása ok ausa, Greg. 49; at merrin eysi, Sturl. ii. 40 C.

III. to pump, esp. a ship, with the ship in acc.; Hallfreðr jós at sínum hlut, Fs. 113, Grett. 95 A, Fbr. 173, N. G. L. i. 102: a. bát sinn, to make water, Fms. vii. 331.

(gen. áss and ásar; pl. æsir, acc. æsi and ásu), m. one of the old heathen gods in general, or esp. one of the older branch, in opp. to the younger ones (the Vanir).

(gen. áss, pl. ásar), m.

1) a thick pole, main beam (in a house);

2) in a ship, yard of a sail (beitiáss);

3) rocky ridge.

* * *

m. [Ulf. ans = δοκός; cp. Lat. asser, a pole], gen. áss, dat. ási, later ás, pl. ásar, acc. ása:

1. a pole, a main rafter, yard;

α. of a house; selit var gört um einn as, ok stóðu út af ásendarnir, Ld. 280; Nj. 115, 202; drengja við ása langa (acc. pl.), Fms. vii. 54, Sks. 425, Pm. 11, Dipl. iii. 8, Hom. 95; sofa undir sótkum ási, Hkr. i. 43; cp. Caes. Bell. Gall. 5. ch. 36, Fs. 62: in buildings áss gener. means the main beam, running along the house, opp. to bitar, þvertré, a cross-beam, v. mæniráss, brúnáss, etc.: the beams of a bridge, Fms. ix. 512; in a ship, beitiáss, a yard of a sail: also simply called áss, Ýt. 23, Fs. 113; vindáss, a windlass (i. e. windle-ass, winding-pole).

2. metaph. a rocky ridge, Lat. jugum, Eg. 576, Fms. viii. 176. Ás and Ásar are freq. local names in Iceland and Norway.

COMPD: ássstubbi.

m. [that the word existed in Goth. may be inferred from the words of Jornandes—Gothi proceres suos quasi qui fortunâ vincebant non pares homines sed semideos, id est Anses, vocavere. The word appears in the Engl. names Osborn, Oswald, etc. In old German pr. names with n, e. g. Ansgâr, A. S. Oscar: Grimm suggests a kinship between áss, pole, and áss, deus; but this is uncertain. In Icel. at least no such notion exists, and the inflexions of the two words differ. The old gen. asar is always used in the poems of the 10th century, Korm. 22 (in a verse), etc.; dat. æsi, in the oath of Glum (388), later ás; nom. pl. æsir; acc. pl. ásu (in old poetry), æsi (in prose). The old declension is analogous to árr; perhaps the Goth. form was sounded ansus; it certainly was sounded different from ans, δοκός]:—the Ases, gods, either the old heathen gods in general, or esp. the older branch, opp. to the new one, the dî ascripti, the Vanir, q. v., Edda 13 sqq.

β. the sing. is used particularly of the different gods, e. g. of Odin; ölverk Ásar, the brewing of the As (viz. Odin), i. e. poetry, Korm. 208 (in a verse); of Loki, Bragi, etc.; but κατ εξοχην it is used of Thor, e. g. in the heathen oaths, segi ek þat Æsi (where it does not mean Odin), Glúm. 388; Freyr ok Njörðr ok hinn almátki Áss, Landn. (Hb.) 258: in Swed. åska means lightning, thunder, qs. ás-ekja, the driving of the As, viz. Thor: áss as a prefix to pr. names also seems to refer to Thor, not Odin, e. g. Ásbjörn = Þorbjörn, Ásmóðr = Þormóðr (Landn. 307 in a verse). In Scandinavian pr. names áss before the liquid r assumes a t, and becomes ást (Ástríðr, not Ásríðr; Ástráðr = Ásráðr); and sometimes even before an l, Ástlákr—Áslákr, Fb. i. 190; Ástleifr—Ásleifr, Fms. xi. (Knytl. S.)

COMPDS: ásagisling, ásaheiti, ÁsaÞórr, ásaætt.

d and að, [Lat., an eccl. word], to give the ‘prima signatio’ or ‘signaculum crucis’ a religious act, preliminary to christening; persons thus signed with the cross were catechumens, and if adults they could join in the social life among Christians; they were also admitted to a special part of the mass (primsigndra messa = the mass for the ‘prime-signed’), whereas all intercourse with heathens was forbidden. An infant who died, having received the prima signatio, but not baptism, was to be buried in the outskirts of the churchyard, where the consecrated and unconsecrated earth meet, and without burial service,—ef barn andask primsignt, ok hefir eigi verit skírt (primsignt ok hefir eigi meiri skírn, Sb. l. c.) ok skal þat grafa við kirkju-garð út, þar er mætisk vígð mold ok úvígð, ok syngva eigi legsöng yfir, K. Þ. K. (Kb.) 7. A monster-shapen infant was to receive the prima signatio, but not baptism, and then to be left to die (exposed) at the church door—þat barn (a monster-child) skal ok til kirkju bera, láta primsigna, leggja fyrir kirkju-dyr, gæti inn nánasti niðr til þess er önd er ór, N. G. L. i. 339; í þessi efan primsigni prestr ok skíri, iii. 251; hann primsignaði hann fyrst ok skírði hann síðan eptir siðvenju, Barl. 147. The words in the English Prayer Book—‘and do sign him (her) with the sign of the cross’—are remains of the ‘signaculum crucis’ of the ancient church. During the heathen age the Scandinavian merchants and warriors who served among Christians abroad in England or Germany used to take the prima signatio, for it enabled them to live both among Christians and heathens without receiving baptism and forsaking their old faith; ek em primsigndr at eins en eigi skírðr, I am ‘prime-signed,’ but not baptized, Fms. ii. 240, Valla L. 205, Kristni S. ch. 1, 2, Fb. i. 346, 357, ii. 137, 243; England var Kristið ok hafði lengi verit þá er þetta var tíðenda, Aðalsteinn konungr var vel Kristinn … hann bað Þórólf ok þá bræðr at þeir skyldi láta primsignask, þvíat þat var þá mikill siðr, bæði með kaupmönnum ok þeim er á mála gengu með Kristnum mönnum, þvíat þeir menn, er primsigndir vóru, höfðu allt samneyti við Kristna menn ok svá heiðna, en höfðu þat at átrúnaði er þeim var skapfeldast, Eg. 265, Gísl. 96: see also Vita Anscarii, ch. 24. These ‘prime-signed’ men, returning to their native land, brought with them the first notions of Christianity into the heathen Northern countries, having lived among Christians, and seen their daily life and worship, and they undoubtedly paved the way for the final acceptance of the Christian faith among their countrymen. It may even be that some strange heathen rites of the last days of paganism, such as the bjannak (q. v.), the sprinkling of infants with water, were due to this cause.

f. mid-winter night, about the time of Epiphany, when the heathen Yule began; a απ. λεγ.: hann setti þat í lögum at hefja Jólahald sem Kristnir menn …, en áðr var Jóla-hald hafit Hökunótt, þat var miðsvetrar-nótt (thus in Fms. i. 32, l. c.), ok haldin þriggja (þrettán?) nátta Jól, Hkr. i. 138 (Hák. S. Aðalst. ch. 15). The Scot. hogmaney, = the last day of the year or a feast given on that day, is a remnant of this ancient word. The heathen Yule seems among the Scandinavians to have been celebrated about three weeks later than Christmas; but the Norse king Hakon, who had been brought up in Christian England, altered the time of the festival, so as to make it correspond with the English Yule or Christmas; and so the heathen hökunótt came to represent our Christmas Eve. The etymology is not known.

(-s, -ar), m.

1) mound;

2) sepulchral mound, cairn.

* * *

m. [akin to hár, high; Dan. höj; Swed. hog; North. E. how]:—a how, mound; haugr eða hæð, Mar., Fms. ix. 382, Stj. 260; there was usually a how near the houses, from which the master could look over his estate, Þkv. 6, Skm. 11; hann gékk nú at bæ Þorleifs ok at haugi þeim er hann sat a., Fs. 98; Þorleifr var því vanr, sem mjök var fornmennis háttr, at sitja löngum úti á haugi einum ok eigi langt frá bænum, Fms. ii. 59; þar er h. nokkurr er hann er vanr at sitja, v. 160; hann sat á haugi sem konungar, Hkr. i. 136, Stjörn. Odd. ch. 5.

2. a dung-heap. midden; fjós-h., a byre-midden; ösku-h., an ash-heap; myki-h., a muck-heap; draga myki út ok færa í haug, K. Þ. K. 100, Al. 178.

II. a cairn, over one dead; the cairns belong to the burning age as well as to the later age, when the dead were placed in a ship and put in the how with a horse, hound, treasures, weapons, or the like, cp. Eg. 6, 7, 768. Hkr. (pref.), Landn. 62 (twice), 81, 82, 86, 125 (lagðr í skip), 169, Gísl. 23, 24, 31, 32, Ld. ch. 8, 24, Nj. ch. 79, Eb. ch. 9, 34, Hrafn. (fine), Hervar. 13 sqq. (1847), Fagrsk. ch. 4, 5, Hkr. (pref.), Hkr. i. 122 (Har. S. ch. 45), 152 (Hák. S. ch. 27), 160 (ch. 32), Har. Hárf. ch. 8, Skjöld. S. ch. 9: names of such cairns, Korna-haugr, Landn. 87; Hildis-h., 267; Hálfdanar-haugar, Hkr. i. 74; Tréfóts-h., Grett. 87; Melkorku-h., Mókolls-h., etc.: freq. in local names, Haugr, Haugar, Haugs-nes, Landn., Eb.; Hauga-þing, n. an assembly in Norway, Fms. viii. 245, ix. 109. There is an historical essay on Icel. cairns by old Jón Ólafsson in Arna-Magn. Additam. (autogr. MS. and interesting).

β. a kind of sacrificial mound, Edda 83 (Hölgi), Yngl. S. ch. 12, Ó. H. ch. 122; hauga né hörga, hlaða hauga ok kalla hörg, N. G. L. i. 430; blót-h., q. v.: for tales about the breaking open of cairns, wrestling with the ghosts, and carrying off their weapons and treasures, see Landn. 169, Harð. S. ch. 15, Grett. ch. 20, Sturl. i. 23, Bárð. ch. 20 new Ed.: the burying in cairns was typical of the heathen age, whence such law phrases as, frá heiðnum haugi, from heathen how, i. e. from time immemorial, D. N. passim, vide Fr.; telja langfeðr frá haugi, or til haugs ok heiðni, to count one’s forefathers up to hows and heathen times, Rétt. 48, D. N. iii. 122: in early Dan. laws unbaptized children were called höghæmen = how-men.

COMPDS: haugabrjótr, haugaeldr, haugaherr, haugaöld, brunaöld, haugsdyrr, haugsgólf, haugsgörð.

n. bread; hleifr brauðs, a loaf of bread.

* * *

n. [A. S. bread; Engl. bread; Germ. brod; Dan. bröd]. This word, which at present has become a household word in all branches of the Teutonic, was in early times unknown in its present sense: Ulf. constantly renders αρτος as well as ψωμίον by hlaibs; Engl. loaf; A. S. hlâf; the old A. S. poetry also has hlâf, and the old heathen Scandin. poems only hleifr, Hm. 40, 51, Rm. 4, 28. In Engl. also, the words lord, lady,—A. S. hlâford, hlâfdige, which properly mean loaf-warder, loaf-maid,—bear out the remark, that in the heathen age when those words were formed, breâd, in the sense of panis, was not in use in England; in old A. S. the word is only used in the compd beobreâd of the honeycomb (Gr. κηρίον), cp. Engl. bee-bread; O. H. G. bibrod; Germ. bienenbrod; and this seems to be the original sense of the word. The passage in which doubtless the Goths used ‘braud,’ Luke xxiv. 42—the only passage of the N. T. where κηρίον occurs—is lost in Ulf. Down to the 9th century this word had not its present sense in any Teut. dialect, but was, as it seems, in all of them used of the honeycomb only. The Icel. calls thyme ‘bráð-björg’ or ‘broð-björg’ (sweet food?); cp. the Lat. ‘redolentque thymo fragrantia mella;’ the root of ‘brauð’ is perhaps akin to the Lat. ‘fragrare.’ The transition from the sense of honeycomb to that of bread is obscure: in present usage the ‘bread’ denotes the substance, ‘loaf’ the shape; b. ok smjör, Eg. 204; b. ok kál, Mar.; heilagt b., Hom. 137; the Icel. N. T. (freq.)

2. food, hence metaph. living, esp. a parsonage, (mod.) The cures in Icel. are divided into þinga-brauð and beneficia.