Re: Germanic Religious Terms

On Wednesday 08 August 2001 16:27, you wrote:

> <html><body>
> <tt>
> Just a few observations that popped up as I read through 
> your page: 
> 
> "God of Men" does not equal "God of Masculinity". 
> That is an unwarranted over-interpretaion. 
> 
> The plural of Áss is Æsir (AEsir). 
> 
> Tívar is used as a term for gods in various places, 
> e.g. Grímnismál 5, Hymiskviða 4, Haustlöng 1, 3, 
> Þrymskviða 14, Baldurs draumar 1, Vafþrúðnismál 
> 38, 42, Hávamál 159. 
> 
> Shy father is, a hope, simply a typo ;-) 
> 
> "Goþ" (sic) is spelled "goð" using normalized
> orthography. 
> Divinity, yes, - also Deity. 
> 
> I don't think the concept "collective plural" is logical. 
> The term "collective" is used in ON grammar, when a singular 
> word is used to refer to a plurality, e.g. eik (sing) "oak", 
> eikr (pl) "oaks", but eiki (sing collective)
> "oaks". 
> "Uncountable substance" is ridiculous. The word "goð"
> is quite an ordinary neuter noun, which simply happens to look 
> the same in the plural nominative. The word declines 
> goð-goð-goði-goðs in the singular, goð-goð-goðum-goða 
> in the plural. There is nothing mysterious about it, 
> it does not refer to a realm, it always refers to a 
> "personality". The theological ideas in this paragraph 
> are far removed from any linguistic reality. Who is this 
> Green anyway? Sounds like a theosophist to me - shades 
> of Madame Blavatsky.... 
> 
> "The collective Council of the Ásir is itself a Divine 
> Entity" is a nonsensical statement, at least in terms 
> of the Old Germanic/Norse pantheon. 
> 
> Although it is an interesting intellectual exercise to 
> differentiate the various terms, tívar, regin, bönd, etc. 
> like this, it would be a dangerous mistake to imagine 
> that the terms were strictly differentiated. It can even 
> be stated with complete assurance that all these terms were 
> no more than vague synonyms of each other as used in Old 
> Icelandic poetry. In many (or most) cases the poet would 
> simply pick the term that suited the metrical structures 
> he was working with. Examples:

[snip]

Eysteinn,

At the risk of persisting where others would rather we not, I am posting my
revised interpretation of Green's work. It is my opinion that we are keeping
to the purpose of this list so long as we remain focused on the linguistic
aspects of this topic. If others would like me to refrain from continuing
this discussion, I will do so.

This is still a work in progress. I'm wondering of my modifications are in
better agreement with your understanding.

Steven

http://members.bellatlantic.net/~hattons/norse/germanic-terms.html
Germanic Religious Terms

This is a short discussion of some religious terms used by the ancient
Germani. My primary source on this is D. H. Green's Language and history in
the Early Germanic World. Green's book is not light reading, but it is
accessible to the non-expert. I have received feedback from others who are
more knowledgeable of Old Norse than I am. This has been immensely helpful in
improving my understanding. I have not followed their opinions in all cases,
but do intend to explore the subject further to determine where the Truth
lies.

Terms for God and Gods

There were several terms used to refer to Divine Entities. I don't believe
Green gives an exhaustive treatment of these. The following is my assessment
of his intent:

Týr(singular), Tívar(plural)

The word týr is used both as the name of the God named Týr, and as an
appellative when conjoined with an adjective. For example, the term Veratýr,
a descriptive name for Óðinn meaning "God of Men(males)". Týr, to my
knowledge, is used exclusively in reference to male Æsir. Tívar is used in a
similar manner to refer to a collection of Æsir. For example, Valtívar,
meaning "Gods of the Battle-Slain" or loosely, "War Gods". Tívar is also
sometimes used as a plural meaning "Gods". The name Týr traces back to the
Indo-European Sky Father. This indicates that His preeminence was replaced by
that of Óðinn. Óðinn seems to parallel the Áryan Kshatriya complementary duo
Mitra-Varuna (to be discussed elsewhere.)

Goþ

The term goþ in ON (and its cognates in other ancient Germanic languages) was
neuter, and more often used as a collective. This is similar to the use of
the word deer to mean one animal or the collective species. The main
exception being its stylistic use in Norse poetry. The term goþ did appear in
appellatives such as Hangagoþ (the Hanged God, Óðinn), and Öndurgoþ (the Ski
Goddess, Skaði) This demonstrates goþ is not gender specific. It also appears
in Helligoþ (OHG) a plural term for Manes which means "Souls of the Dead".
Its use in Helligoþ suggests to me a connotation that the Souls of people are
of a similar nature to the Æsir. In other words, the Æsir may be viewed as
abstract Supreme Souls. It is noteworthy that goþ never appears as the name
of a particular Heathen God, whereas Týr is the name of one of the Æsir.
Green suggests that Goþ connoted "the impersonal divine powers acknowledged
by the pagans." This seems to conflict with my interpretation of the sense
found in Helligoþ. Further investigation is in order.

Rögn & Regin

These are variants of the same term. They connote the collective,
collaborative essence of the Æsir. Cognates of these words appear in
compounds meaning "Divine Decision, Decree of Fate"(Old Saxon reganogiskaþu),
"Decision made by council"(Gothic ragin), etc.

On the basis of this and the following analysis, I believe it is probably
best to think of the Authority of the Æsir collectively, rather than as the
authority of completely autonomous entities acting without regard to the
interests of their fellow Æsir. Indeed the collective Council of the Æsir is
itself a Divine Entity, in the same sense that we consider a Parliament or
Congress to be a political entity.

Bönd & Höpt

These terms meaning "Bonds" or "Fetters" are to be understood as connoting
the interdependence of the Æsir. To quote Green: "[R]egin denoted a
legislative body or an assembly of those wielding power, whilst the general
meaning of Bönd and Höpt suggests that the gods could only be conceived as
such by their combination, forming a joint network." There is most likely
also a connotation of humans being bound to the Æsir, and to eachother by
virtue of the shared bond. I base this partly on the description Tacitus
provides in Germania 39: "No one enters [The Sacred Grove of the Semnones]
otherwise than bound with ligatures, thence professing his subordination and
meanness, and the power of the Deity there." I am also drawing from the
Sanskrit râganyabandhu meaning "bondsman of the rajah(king)".
Terms Related to Good Fortune

Heil

All the words Green places under the heading of "Good Fortune" are variants
of Heil. To summerize, Heil connotes wellbeing in both the Spiritual and
secular sense. It means "health", "good fortune" (in the sense of having the
favor of the Ásir,) "Holy", "Heal" (in the physical, emotional, and Spiritual
senses), "Whole" (as in wholesome), etc. Heil is the reward for properly
fulfilling religious obligations.