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1 BLÓTA
* * *I)(blœt; blét, blétum; blótinn), v.1) to worship, to worship with sacrifice, with acc. of that which is worshipped; blóta hof, lund, fors, heiðit goð, álfa, heiðnar vættir, lifandi menn, to worship temple, grove, waterfall, &c.; very rare with dat. (blóta goðum);2) to sacrifice, with dat. of the object sacrificed (blóta mönnum ok fé); absol., blóta til friðar, sigrs, langlífis, árs, byrjar, to make a sacrifice for peace, victory, long life, good season, fair wind.(að), v.1) = blóta (blœt, etc.);refl., blótast, to go about swearing.* * *in old use a strong (and originally a redupl.) verb, blóta—blét—blétu—blótinn; pres. blœt, and with the suffixed negative blœtka ( I worship not), Stor. 22 (the Ed. wrongly blotka, without change of vowel); this form also occurs K. Þ. K. (Kb.) ch. 7, the Ed. 1853 has wrongly blœt(a)r, but a few lines below blótar (weak), probably altered from blœtr; pret. sing. blét, Hkr. (Yngl.) 56, 269; pl. blétu, 56; subj. blétim, 623. 61; imperat. blótt, Am. 75; part. blótinn, and sup. blótið are freq., Hkr. i. 34, 35, 239, Landn. 47, Fas. i. 255: more freq. weak, blóta, að; pres. blótar, blótast, Fas. i. 87, Fbr. 78; pret. blótaði, Landn. 224, 291, 322, Bs. i. 6 (Kr. S.), Nj. 272, Gísl. 140, Fær. 272, Fas. i. 463, 531, Bret., Fms. ii. 263, Hkr. i. 34, 35, Ísl. ii. 109, Fs. 50; only the weak sup. and part. are rare in old writers; blótuð, Hom. 153 (Norse); blótað (sup.), Bs. i. 5 (paper transcript); in Yngl. S. Hkr. i. 34, 35, Unger’s Edition has the old form blét, blótið, but Cod. Fris. l. c. the later mod. form.: [Ulf. blotan (redupl. verb) = λατρεύειν, σέβεσθαι, cp. guþbloteins = παράκλησις, guþblostreis = θεοσεβής; A. S. blôtan = immolare; O. H. G. blozan; the root is probably akin to bletsian, Engl. to bless]:—gener. to worship, to worship with sacrifice; with acc. of the being worshipped, but dat. of the object sacrificed; thus b. hof, lund, fors, goð, álfa, vættir, to worship temple, grove, force, gods, elves, beings; but b. mönnum, þrælum, kvikendum, to sacrifice with men, thralls, beasts, i. e. to sacrifice, slay them: also used absol.:I. with acc. or absol. to worship; skal Þórólfr b. ok leita heilla þeim bræðrum, Eg. 257, 623. 61, Landn. 40, Hkr. i. 34 sqq., Fs. 41; heiðnar vættir, Nj. 272, Fær. 139, cp. Bret. 84, 94, Landn. 36, Ib. ch. 7, Bs. i. 25; b. til friðar, sigrs, langlífis, árs, byrjar, to make a sacrifice for peace, victory, long life, good season, fair wind, Hkr. i. 239, 34, 56, 11. 97, Fs. 173: of the worship of natural objects, at Giljá stóð steinn ( a stone), er (acc.) þeir frændr höfðu blótað, Bs. i. 5, Harð. S. Ísl. ii. 109; hann blótaði lundinn, he worshipped the grove (cp. Tacitus, sacrum nemus), Landn. 224; hann blótaði forsinn, 291: worship of men (rare), Gríms sonar þess er blótinn var dauðr fyrir þokkasæld ok kallaðr Kamban, 47, Fb. ii. 7; þau vóru bæði blótuð, Edda 83: b. hof, in the phrase, heiðnir menn hof b., Grág., Ísl. ii. 381; blót er oss ok kviðjat, at vér skulum eigi b. heiðit goð, né hauga né hörga, N. G. L. i. 18: worship of animals, Ögvaldr konungr blét kú eina, Hkr. i. 269, Fas. i. 255.β. with dat. (extremely rare); blótar hann einum gölt (sic!), prob. corrupt = einn (acc.) gölt, Fas. i. 187 a paper transcript.II. with dat. to sacrifice; sacrifices of men are recorded, Hkr. i. 34, 35, 56, 239, Gísl. 140, Eb. l. c., Fas. i. 452 (Hervar. S.): slaves and criminals were esp. sacrificed, thus representing the executions of modern times; heiðingjar blóta enum verstum mönnum, ok hrinda þeim fyrir björg ok hamra …; enir heiðnu menn höfðu þá stefnu, ok tóku þat ráð at b. tveim mönnum ór hverjum fjórðungi, Bs. i. (Kr. S.) 23: captives, Ó. H. ch. 131; kom þat ásamt með þeim at hafa Hallfreð til blóta, Fs. 102; b. þrælum, Fms. x. 323; b. mönnum ok fé, Fs. (Vd.) 50, Am. 75, Fms. i. 174: a sort of self-immolation is recorded Fb. ii. 72.III. to curse, swear, vide blót II; with dat. or absol., hann blótar hestunum, Fbr. 78; eigi kvíði ek því þótt biskup blóti mér eðr banni, Bs. i. 708; blótuð verð þú, Hom. 153: reflex, blótask, to go about swearing, Fms. viii. 294: vide Maurer, Bekehr. ii. 195 sqq. -
2 ÓÐINN
(dat. Óðni), m. Odin.* * *m., dat. Óðni; [A. S. Wodan; O. H. G. Wodan, in the Old High German song Phol ende Wodan vuoron zi holza; in the Norse the w is dropped, whence Odinn]:—Odin, Wodan, the name of the founder of the ancient Northern and Teutonic religion, who was afterwards worshipped as the supreme god, the fountain-head of wisdom, the founder of culture, writing, and poetry, the progenitor of kings, the lord of battle and victory; so that his name and that of Allföðr (Allfather, the father of gods and men) were blended together. For Odin as an historical person see esp. Yngl. S., the first chapters of which were originally written by Ari the historian, who himself traced his pedigree back to Odin. For the various tales of Odin as a deity see the Edda and the old poems; for the legends explaining how Odin came by his wisdom, how he was inspired, how he pawned his eye in the well of Mimir, see Vsp. 22; how he hung in the world-tree Yggdrasil, Hm. 139 sqq.; and the most popular account, how he carried away the poetical mead from the giant Suptung, etc., see Hm. 104–110. and Edda 47–49; for his travelling in disguise in search of wisdom among giants and Norns, Vþm., Gm., Vsp. For Odin’s many names and attributes see Edda (Gl.) The greatest families, the Ynglings in Sweden, Skjöldungs in Denmark, and the Háleygir in Norway, traced their pedigrees back to Odin, see the poems Ýt., Ht., Langfeðgatal. In translations from the Latin, Odin was, strangely enough, taken to represent Mercury; thus, kölluðu þeir Pál Óðin, en Barnabas Þór, they called Paul Odin, but Barnabas they called Thor, is an ancient rendering of Acts xiv. 12, cp. Clem., Bret., and passim. This seems to have originated with the Romans themselves; for Tacitus says, ‘deorum maxime Mercurium colunt,’ by which he can only mean Wodan; the Romans may have heard the German tales of Wodan’s wonderful travels, his many assumed names and disguises, his changes of shape, his eloquence, his magical power,—tales such as abound in the Edda,—and these might make the Romans think of the Greek legends of Hermes: accordingly, when the planetary week days were adopted from the Lat., ‘dies Mercurii’ was rendered into A. S. by Wodansdäg, in Engl. Wednesday, in Dan. Onsdag, in Norse Óðins-dagr, Orkn. 386, Fms. ix. 282: Óðins-nótt, f. Wednesday night, N. G. L. i. 17. Óðins-hani, a, m. a bird, tringa hyperborea, or the phalaropus cinereus, or the red phalarope, see Fjölnir viii, Faber, Edda (Gl.)II. Northern local names, Óðins-vé, n. the sanctuary of Odin = Odense in Fünen in Denmark, Knytl. S.: Óðins-salr, m. in Norway. Munch’s Norg. Beskr. 79: Óðins-lundr, m. Odin’s grove. In a single instance Athens is rendered by Óðins-borg, and the Athenians by Óðins-borgar-menn, Post. 645. 90; the name can only have been formed from the Greek name pronounced with the th sound, perhaps by the Northmen at Constantinople, who may have associated the name, thus sounded, with Odin’s supposed travels from the east to Sweden, and his halts at various places, which were afterwards called after him, as recorded in Yngl. S. As a pr. name, Othen villicus, Dipl. Arna-Magn. (Thorkelin) i. 23; Oden Throndsson, D. N. iv. 756, 764; Ódin-dís, f., Baut., but very rare. It is noteworthy that the name of Odin is, in the old poets, hardly ever used as appellative in poët. circumlocutions of a ‘man;’ málm-Óðinn is a απ. λεγ. = warrior.
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