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1 REGIN
(gen. ragna), n. pl. the ruling powers, the gods, = rögn.* * *n. pl., only in nom. and acc., for ragna, rögnum are formed from rögn (q. v.), analogously to magn and megin; [Ulf. ragin = γνώμη, δόγμα, and raginon = ἡγεμονεύειν, ragineis = σύμβουλος, βουλευτής; Hel. reginu-gescapu = mighty weird]:— the gods as the makers and rulers of the universe, the word being peculiar to the ancient poems; regin heita goð heiðin, bönd ok rögn, Edda ii. 430: freq. in the Vsp., þá gengu r. öll á rökstóla, ginnheilög goð, 6, 9, 27, 29; nýt regin, Vþm. 25; fróð regin, 26; vís regin, 39; fjöld ek fór fjöld ek reynda regin, 44, 46, 48, 50, 54; blíð regin, Gm. 6, 37, 41, Ls, 32; holl regin, 4; þá er regin deyja, Vþm. 47; urðu heldr hamljó: regin, Haustl. 10; ráð öll ok regin, Hkm. 18; Hrímfaxi heitir er hverja dregr nótt of nýt regin, Vþm. 13, 14:—regin is a pantheistic word, including the world, in such phrases as, unz rjúfask regin, 40; þá er rjúfask regin, 52, Gm. 4, Ls. 41; þá er í ráði at regn (i. e. regin, acc.) um þrjóti, then is the end of the world nigh, Hdl. 41; cp. ragna rök, the world-doom, answering to Saxon muspilli; as also ragna-rökr, for the explanation of which word see rök and rökr: ginn-regin, q. v.; upp-reginn, the heavenly powers, Haustl.; þrym-regin, q. v.; ragna sjöt, the seat of the gods = the heavens, Vsp. 33: in prose only in the phrase, enda mælir rán ok regin (acc.) við oss á sogurt ofan, he speaks to us rán and regin, i. e. he scolds and curses, Ölk. 36; hann var Baldr með Ásum, er öll regin grétu, Fas. i. 473, in a paraphrase from a lost poem.II. in pr. names, Reginn, a mythical name, Edda, Völs. S: esp. in compds, Regin-leif, a fem. name, Landn., but mostly contr. Ragn- or Rögn-: of women, Ragna, Ragn-heiðr, Ragn-hildr; of men, Ragnarr, Rögn-valdr, Landn.; cp. old Germ. and Saxon names beginning with Ragin-, mod. Rain-, Rayn-, Ran-, as Reginald, Reynolds. In COMPDS, [cp. Hel. regini-blind, regin-scatho, regin-thiof], mighty, great: regin-djúp, n. the deep sea. regin-djúpr, adj. mighty deep, Vísna bók 1612. regin-dómr, m. pl. the mighty doom, the last judgment, Vsp. 64; rúnar ok regindóma, mighty spells, Hm. 112 (but not in Cod. Reg.) regin-fjall, n. a wild fell, mountain wilderness, Gsp., and in mod. usage. regin-gaddi, a, m. = reginnagli, Edda ii. 494. regin-grjót, n. the holy stones, altars (hörgr), Gs. 19 regin-haf, n. the main, freq. in mod. usage. regin-hylr, m. = regindjúp, Stef. Ól. regin-kungr, adj. = Gr. διογενής, epithet of a king, Hðm. 26. regin-kunnr, adj. world-known, Hm. 112. regin-nagli, a, m. a sacred peg in the ancient high-seats was called so, Eb. 10 new Ed. regin-spönn, f. a kind of axe, Edda (Gl.) regin-þing, n. the great council, Hkv. 1. 50. -
2 GOÐ
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. -
3 GINN-
or perhaps better gínn-, [cp. A. S. gin or ginn = vast, wide; it seems however better to derive it from the verb beginnan, Engl. begin, a word used in all Teutonic languages, except the old Scandinavian tongue, where it is unknown, unless in this mythological prefix]:—only used as a prefix:I. in old mythol. words, great, holy: ginn-heilög (adj. pl.) goð, the most holy gods, the supreme gods, as opposed to Asir and Vanir, the lower gods, Vsp. passim: ginn-regin, n. pl. ‘magna numina,’ Hm. 143, Haustl. 13, in the same sense as ginnheilög goð in Vsp.; in Hým. 4 opp. to tívar ( dii); in Alm. goð and ginnregin are distinguished, cp. also Hm. 79: ginnungar, m. pl., seems used in the same sense as ginnregin, whence Ginnunga-gap, n. chaos, the formless void, in which abode the supreme powers, before the creation, Edda, Vsp.: later, in the 11th century, the sea between Greenland and America was called Ginnunga-gap, A. A. 295: Ginnunga-himin, m. of the heavenly vault of Ginnunga-gap, Edda 5: Ginnunga-vé, n. pl. the holy places of the Ginnungar, the universe, Haustl. 15: Ginnarr (Ginnir), m., is a name of Odin, prop. = aetherius, and also used of the eagle, the falcon.II. in an intensive sense only in poets; ginn-viti, a, m. a large fire, Sighvat; perhaps also we may read, Vkv. 5, ginn-fasti, a, m. a great fire in a smithy, for gim fasti. -
4 mið-garðr
m. [in Cumberland three farms, High-garth, Middle-garth, Low-garth]I. the ‘mid-yard’ ‘middle-town,’ i. e. the earth, a mythol. word common to all ancient Teut. languages; thus Ulf. renders the Gr. οἰκουμένη by midjungards; Hel, calls the earth middil-gard; the. A. S. homilies instead of earth say middan-geard (meddlert, Jamieson), and use the word as an appellative; but the Icel. Edda alone has preserved the true mythical bearing of this old Teut. word.—The earth (Miðgarð), the abode of men, is seated in the middle of the universe, bordered by mountains and surrounded by the great sea (úthaf); on the other side of this sea is the Út-garð ( out-yard), the abode of giants; the Miðgarð is defended by the ‘yard’ or ‘burgh’ Ás-garð ( the burgh of the gods), lying in the middle (the heaven being conceived as rising above the earth). Thus the earth and mankind are represented as a stronghold besieged by the powers of evil from without, defended by the gods from above and from within; see Vsp. 4, Gm. 41, Edda 6, 25, 26, 35: mankind is said to abide ‘undir Miðgarði,’ under the Midgard, Hbl. 23; mest manna-val und Miðgarði, Hdl. 11, 16, Fms. vi. 423 (in a verse); um allan Miðgarð, Blanda. Miðgarðs-ormr, m. the Serpent of Midgard. the world serpent of the ancient mythology hidden in the ocean, whose coils gird round the whole Midgard, Edda 18, 34–36, 41, 42; dólgr Miðgarðs-orms, the antagonist of the M. = Thor, Edda 53; muntú vera ormr sá er verstr er til er menn kalla Miðgarðsorm, Fas. i. 373. In old Icel. translations of legends Leviathan is rendered by Miðgarðsormr, Niðrst. 3, Post. 686 C. 2. The god Thor is called Miðgarðs-véorr, m. = the holy one of M., Vsp.; miðgarðs verjandi, the defender of Midgard, Edda 53; cp. Þórr hefir varðan Miðgarð af þrek, Edda (in a verse).II. Miðgarðr, as a local name. Icel. map. -
5 FRÓÐR
a. knowing, learned, well-informed (hón var fróð at mörgu); fróðar bœkr, instructive books.* * *adj. [Ulf. frôþs = φρόνιμος, σοφός, σώφρων, συνετός; Hel. frôd; A. S. frôd]:—knowing, learned, well-instructed; fróðr, er margkunnigr er, Fms. xi. 413; hón var fróð at mörgu, Nj. 194; þat er sögn fróðra manna, Ísl. ii. 206; verða fróðari um e-t, Sks. 37; at Finnum tveim er hér eru fróðastir ( greatest wizards), Fms. i. 8; fás er fróðum vant, little is lacking to the knowing, cp. the Engl. ‘knowledge is power,’ Hm. 107: of books, containing much information, instructive, bækr beztar ok fróðastar, Bs. i. 429.β. in some passages in Hm. fróðr seems to mean clever, Hm. 7, 27, 30, 6l, 107; þá nam ek at frævask ok fróðr vera, 142; fróðir menn, knowing men, Ýt. 6; fróð regin, the wise powers, Vþm. 26; enn fróði jötunn, 30, 33, 35:—in some few poët. compds (in which it seems to be used almost = prúðr, brave, valiant, as böð-f., eljun-f.) the true meaning is skilled in war (cp. the Gr. δαιφρων); sann-f., truly informed; óljúgfróð, Íb. 4; ú-fróðr, ignorant, = Goth. unfróþs, which Ulf. uses to translate ἄφρων, ἀνόητος; sögu-fróðr, skilled in old lore. As fróðr chiefly refers to historical knowledge, ‘hinn Fróði’ was an appellation given to the old Icel. chroniclers—Ari Fróði, Brandr Fróði, Sæmundr Fróði, Kolskeggr Fróði, who lived between 1050 and 1150 A. D. But the historians of the next age were seldom called by this name: Odd Munk (of the end of the 12th century) is only once called so, (Ing. S. fine); Snorri (of the 13th) twice, viz. Ann. 1241 in a single MS., and Sturl. iii. 98, but in a part of the Saga probably not written by Sturla himself; Sturla (who died in 1284) is never called by that name; and the only real exception is Styrmir ‘Fróði’ (who died in 1245), though he least deserved the name. Of foreign writers the Icel. gave the name Fróði to Bede (Landn. pref.), whom they held in great honour.
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