i geheizin suabo' in the low (german psalms 57, 17 mons coagulatus is rendered' berg sueuot' which is perhaps to be explained by the legend of the lebirmer [liver-sea, tacitus's mare pigrum? germ. 45. agr. 10. it seems more to the point, that in sicm. 164-8 the scfa fioll (fells, mountains, of the sevs) are mentioned in those very helga-songs, one of which sings of svafalund, king svafnir and the valkyr scava. a v after s is frequently dropped, and the readings sevo, suevo can thus be reconciled. suapo then would be a counterpart to etzel and fairguns (pp. 169, 172? the as. swe2)pa, or rather swtef (licg, can hardly be brought in here. tacitus's vandilii and pliny's vindili stand in the same relation to each other as arminius and irmin, angrivarii and inguiones; both forms come from windin
y been treated of elsewhere "with sigfrit stands connected hclfrich, chilpericus, on. hialprekr. it is worthy of note, that the as. beowulf calls sigfrit sigemund, and signumdr is a surname of osinn besides* such a flood of splendour falls on siegfried in the poems, that we need not stick at triiles; his whole nature has evident traces of the superliuman: brought up by an elf eegino, beloved by a valkyr brunhild, instructed in his destiny by the wise man gripir, he wears the helmet of invisibility, is vulnerable oidy on one spot in his body, as achilles was in the heel, and he achieves the rich hoard of the nibelungs. his slavin^ of the dragon eafnir reminds us of tivdcdu^ 1 haupts zeitschr. 1, 21. 2 laulinuinn's examination of the whole nibelung legend, p. 22^ ilaupts zeitschv. 1, 2 6* in
164% all descriptive of beauty or helmet-ornaments. helm and shield distinguish these helm and shieldwomen as much as heroes, they ride on shield-service, under shield-roof, ssem. 250% and are called skialdmeyjar aldrstamar, or young shield-maidens of atli's court. the legend of the amazons (herod. 4, 110 117. jorn. cap. 6.7.8. paul. diac. 1, 15) seems to rest on similar yet different notions. a valkyr in ssem. 167' is named suffrcen (australis, apparently in the sense of biort, solbiort? again at 151% disir susrcenar (see suppl^ 1 of valr, wal itself we might seek the root in velja, valjan (eligere, so that it should from the first have contained the notion of choosing, but being applied to strages, and its sense getting blurred, it had to be helped out by a second verb of the same meani
ly dressed and garlanded maiden from the osenberg offers the count of oldenburg a draught in a silver horn, while uttering predictions (deutsche sagen, no. 541. svend falling drank out of the horn handed him by elf-women, and in doing so, spilt some on his horse, as in the preceding story (thiele 2, 67; i have touched (p. 372) on the identity of svend falling with siegfried, whose relation to the valkyr brunhild comes out clearly in the danish story. in a swedish folk-song in arvidsson 2, 301, three mountainmaids hold out silver tankards in their ivhite hands. quite in harmony are some norwegian traditions in faye p. 26-8-9. 30; and additional danish ones in thiele 1, 49.55. 3,44 (see suppl. still more to the purpose is the office of the valkyrs in war. not only 'kiosa val, kiosa feigs^ bu
skogol, geirskogol; the krakumal (ed. eafn, p. 121) only hlock and hildr. several of these names are of extraordinary and immediate value to our investigation, and not one of the remainder ought to be left out of sight in future study (see suppl. skuld, for instance: we gatlier from it the affinity of norns and valkyrs, and at the same time the distinction between them. a dis can be both norn and valkyr, but the functions are separate, and usually the persons. the norns have to pronounce the fatum, they sit on their chairs, or they roam through the country among mortals, fastening their threads. nowhere is it said that they ride. the valkyrs ride to war, decide the issue of the fighting, and conduct the fallen to heaven; their riding is like that of heroes and gods (pp. 327. 392, mention i
r magic wakes the fallen warriors into life again, is preserved both in the edda (sn, 164-5) and also in the ohg. poem of gudrun, where she is called hilde? lastly, thru&r, which likewise sinks into a mere apj^ella- 1 andr. and el. p. xxvi. xxvii. conf. luke 17, 37: ottou to awfia, tkf'i (tvvaxsrjcrovtal kol ol aeroi- the trad, fuld, in scliannat no. 443, have preserved the name, well suited to a valkyr, of themarhilt (from demar, crepusculum* deutsche heldensage p. 327 seq. conf. supra j. 285, on hilde and hiklburg. uild. gund. drud. 423 tive prii&r virgo, and in ohg. occurs in a great many female names e.g. alpdrud[^lfj?ry5, elfrida, wolcliandrud, himildriul, pliddrut, plihdmt= plectrud, kerdrud= gertrude, mimidriid, sigidrud, which naturally suggest ghostly beings, has assumed the gener
= plectrud, kerdrud= gertrude, mimidriid, sigidrud, which naturally suggest ghostly beings, has assumed the general meaning of witch, sorceress, hobgoblin^ hans sachs several times uses' alte trute' for old witch, and noisy children are quieted with the words' hush, the d^^ut will come^ so that here she exactly fills the place of frau holla or berhta, and can the more appropriately be the ancientvalkyr. an as. woodmaiden, named dhryd, comes up in the vita offae secundi (supra, p. 388: she is from france, where she had been sentenced to death for her crimes, exposed in a ship, and cast on the shore of mercia. here offa saw the maiden passing fair, and married her, but she soon committed new transgi-essions. she is called 9^ drida, 9^ petronilla, 15^ qvendrida (i.e.,cwen thrys; conf. kemble
pp. 95- 6; it was a scmldhurg (skialdborg, where she herself, bound by the spell, slept under her shield, till sigursr released her. then she prophesied to him, ssem. 194^ and before her death she prophesies again, 224. 226^ her hall was encircled with jlickering fiame' oc var um sal hennar vafrlogi' sn. 139 (see suppl, as was also that of menglocf (ohg. maniklata, i.e, monili laetabunda, another valkyr: salr er slunginn er visom vafrloga (seem. 110, conf. 1 some people think gerdrut, gerdraut, an unchristian name. frau trmle (kinderm. 43^ flogel, gesch. des groteskekom. p. 23. 424 wise women. 107. before this menglos, nine virgins kneel, sit, and sing; sacrifice is offered to them all (111; conf, ch. xxxvi. then vebiorg shialdmccr appears in fornald. sog. 1, 384. and vro babehilt, whom di
ships (svava 145, sigrun 153. the above-mentioned hildr too, the daughter of king hogni (hagene, was hesin's betrothed. the memory of these shield-maidens has filtered down even into modern folksongs: in arvidsson 1, 189, kerstin skoldmo with her 8000 maids redeems her betrothed from captivity; at other times it is a sister that rescues her brother, by which is not meant a sister by birth, but a valkyr again, for these higher beings are everywhere called sisters, and fraternize with their proteges (arvidsson 2, 120-1-2. nyerup 4, 38-9. now those women in our medieval poetry, the sight of whom nerves to victory, whose name need only be uttered to bring them to one's side as quickly as a wish can be formed and accomplished, are evidently shield-women of this kind (see suppl. osinn then admi
run had been carried off by the men forcibly and against their will (see suppl^ all these female names are descriptive. olriin was discussed on p. 404. illasgusr is literally bellona straf^is; hervor, like the kindred gunnvor, alludes to hosts and battles, the adj. alvitr to the gift of prophecy, and svanhvit to the swan-shape. saxo gram. 22-3 names another scanhvita, who has likewise much of the valkyr, is a seer of spirits, and presents a sword to llegner to seal their covenant. as for slagfi&r (see p. 380, i prefer to explain it not as slagfiunr, though he is called a son of the finnakonungr, but as slagjioffr= alatus, pennatus, which goes better with svanhvit his lover, and is supported by the ohg. word slagifedara, peuna. how little we are entitled to separate the nonis and valhjrs to
nhvit his lover, and is supported by the ohg. word slagifedara, peuna. how little we are entitled to separate the nonis and valhjrs totally from one another, is taught by the tale of these three maidens also. not to mention the prevalence among valkyrs as well as norns of the number three and sisterly companionship, nor hervor's having the epithet alvitr (omniscia, which better fits a norn than a valkyr; it is said of all three, that they sat on the sea-beach spinning costly fiax, nay, of the same' all-witting' one (who is repeatedly called ixnga, as skuld is in other places, that she was about to' orlog drygja' to dree a weird, ssem. 133' 134. 1 pompon. mela 3, 8' oracuh numinis gallici antistites, pei-petua virginitate sanctae, nuniero novem esse traduntur. gallicenas vocant, putantqiie
e goose-footed^ queen, may fairly suggest swan-maidens (p. 280).3 if those prophetic 'gallicenae' were able 1 gottschalk's sagen, halle 1814, p. 227- the pentagram was a pythagorean synihol, but also a druitlic; as it goes by the name of elfs foot, elf's cross, goblin-foot, and resembles a pair of goosefeet or swan-feet, semi-divine and elvish beings are again brought together in this emblem; the valkyr thrus is next door to a swan-maiden, and staufenberger's lover likewise had such a foot. 3 the beautiful story of the good woman, publ. in haupt s zeitschr. 2, 350, is very acceptable as shewing yet another way in which this fairy being got linkedvith the hero-legend of\he karlings. the two children born on one day at paske llourie, and brought up in mutual love (77 87, are clearly identica
DAVID ICKE CHILDREN OF THE MATRIX
ame the british "britannia. the famous british song "rule britannia, britannia rules the waves" is not about britain, but the ancientgoddess, which, under different names, has been worshipped by the illuminati since ancient times. the sea-faring wolf tribe, from which the edda says the aryans were also descended, was the serpentcult. eve herself is described in the edda as an "amazonian" and a "valkyr, the same as the other serpentworshippers. so could it be that this marriage of "adam" and "eve" in the edda was symbolic of the interbreeding between those of the nordic and reptilian bloodlines that became known as the "aryans" and the "serpentkings? their wedding procession described in the edda can be seen on hittite rock sculptures dating to around 3000bc in king figure 23: the gold
GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3
he tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old ani
des nuees, mem. des antiq. 1, 244. in germany witches were commonly called, by way of insult, wettermacherin, wetterhexe, wetterhatze, donnerhitze, nehelhexe, strahlliexe, blitzhexe, zessenmacherin (from the old zessa, storm, and earlier, wolkengilsse, cloud-gushes, ms. 2, 140b, the ohg. wolchandrut, a woman's name in trad. fuld. 2, 101, need have had none but perfectly innocent associations: the valkyr either rides in the clouds or sprinkles from them fertilizing dew; so even the strewing of ashes on the field may originally have increased their fertility. occasionally feldfrau and feldspinnerin are used of a witch; is it because she passes over field and meadow, or spins magic threads (conf. p. 1099. who knows but that the popular saying, when it snows' the old ivives are shaking their c
ity. occasionally feldfrau and feldspinnerin are used of a witch; is it because she passes over field and meadow, or spins magic threads (conf. p. 1099. who knows but that the popular saying, when it snows' the old ivives are shaking their coats out (de aule wiver schiiddet den pels ut, strodtm. p. 336, is, properly understood, identical with that on p. 268 'dame eolle is making her bed? goddess, valkyr, witch: the regular gi'adation of such myths. to the greekszeus himself was still vecpekrjyepera, to the serbs the vila gathers clouds. in scandinavia too, hail and hurricane proceed from those half-goddesses thorger&r and irpa, not as injurious to bewitching of crops. 1089 crops^ but perilous to armies ;i su. 175 makes a sorceress bear the very name el, procclla (see suppl. but sometimes
crow. evileye. 1099 charm, but makes one spell-proof and victorious (sup. 1, 656. 708; 1 in the last passage, victory in a lawsuit has taken the place of the old victory in battle. in the mid. ages it was called st. george's shirt, and was spun on a saturday (vintler; conf. sup. i, 333 the thread spun on christmas night; wolfdietrich receives it from siegminne, i.e. from a wise spinning norn or valkyr (p. 434: obviously the old heathen idea was afterwards transferred to the conquering saint of the christianchurch. not unlike are the golden shirt that defends from drowning, beow. 1096, and the frid-hemede (app. spells x; a woven flag of victory will be mentioned p. 1112. to me these famous shirts of fate seem connected with the threads and webs of the norns and dame holda. a magic weavin
the conception one has to form of tho wise-women of olden time: prophetesses, parcae, muses, all are imagined dwelling on mountains. menglod' may without more ado bo taken to mean frei/ja (p. 30g-7, in attendance on this highest goddess would stand the other maidens of like nature; and to the art of healing we have a right worshipful origin assigned. now too it is conceivable, why brynhildr, tho valkyr dwelling on her mountain, had 'lif meb itekning (pharmaca cum medela) ascribed to her in sa3m. 147: 1150 sicknesses. 4 she is a wise woman skilled in magic^ a-pliarmaceutria, lierbai-ia, and moreover understands the binding up of wounds (undir dreyrgar yfir binda, sffim. 220, like hufgund in walthar. 1408. oddrun lends her aid to women in travail^ ssem. 239j and the tristan has made isote^s
rehe, gundel-rehe, donner-rehe, gunder-mann, ohg. gunder-reha' acev (graff 2, 354, which cannot mean maple, for it is always classed among herbs. it was reckoned sanative, and a safeguard against sorcery; when cows are first driven out to pasture, they are milked through a wreath of gundermann, and whoever wears this on his head can tell who are witches, sup. i, 462-3. giind points to the ancientvalkyr (p. 422; donver to the flower's blue colour, and to the thunder-god. the lettons too have named it pehrjcones from the god pehrkon* ground-ivy. devil's-bit. good henry. 1213 the boh. ohnica (from oheu, fire) stands for the yellow hederich (hedge- mustard) that overspreads whole fields: if you call out' hederich' to peasant women weeding it, they scold you (see suppl. one kind of scabiosa is
onsigned to a different declension. from the mhg. knierunen (to croon over one's knee, ms. 2, 137, may be inferred a subst. knierune. the as. beadoriln, beow. 99g is litera belli=bellum, rixa; while lielriine 321 and hurgrilne (p. 401n) are a personal furia, parca, death's messenger; a gloss in lye puts it for pythonissa. in 1226 spells and charms. ssem. 194-5 sigrdrifa, i.e. brynhildr, herself a valkyr, enumerates to sigurd the ranes which it was most needful for her to know: the goblet she hands him is' fullr liod'a ok liknstafa, go^ra galdra ok gamanruna' full of lays and leech-staves, good spells and runes of bliss. she goes on to name sigrunar, olrunar, hiargrunar, hrimrunar, mdlrilnar, liugrunar, runes of victory, of ale, of the rock, the sea, speech and thought. i am only doubtful a
nu' sasm. 145. i hope the spell may yet turn up in other places, and in a purer form. healing-spells are fond of beginning with something in the narrative way, some transaction from which the remedy derives its force; and it is here especially that we find heathen beings left high and dry. when a spell opens with' sprach jungfrau hille, blut stand stille' who can fail at once to recognise the old valkyr hilda, her that can make blood flow and stanch it again? and even when the opening words are' mary fared afield' or' christ he crossed the land; when a chai-m against finger-worm says' god the father afield did ride, stoutly the hoe^ tttaoidij alfia. kexaivoi' iaxf-oov, od. 19, 457. 1248 spells and chaems. be plied, stubbed up the worms outright, one was black, another white, the third worm
GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE
dana (p. 257) might stand beside him. donar, like the slavic perun, hurls the lightning flash, yet the slavs make grom, thunder, a youth, and munya, lightning, a maiden (p. 178 n. fire, the godlike, is spoken to, and called bani vrsar/ wood-killer. balder, phol, is perhaps to be under stood as a divinity of light (pp. 227. 612-4, and from another point of view ostara (p. 291. mist was taken for a valkyr (p. 421. hler (p. 240) and oegir (pp. 137. 311) are gods of the wave, and ban a goddess (p. 311; geban, gefjon (pp. 239. 311) is divided between both sexes. the fern, ahva (p. 583 n) and the female names of our rivers (p. 600) lead us to expect watergoddesses, with which agrees the preponderance of nixies and mermaids (p. 487, also the softness of the element, though osinn too is found unde
ae. l like the above thiu fruma uns irreimta we have then thiu salida gireim/ 0. i. 3, 17; giriman again is a higher falling to one s lot/ and in 0. iii. 9, 11. 12 is the combination: fruma thana fuarta, salida inti neili/ and salida, like fruma, comes in henti/ to hand. the unquestionable personifications of salida have been treated p. 864, etc. the ohg. name sigukepa would suit a victory-giving valkyr, as the norse victoria or nl/crj is in like manner named sigrdrifa (p. 435; drlfa is one that drives, and the name drifa was also fitly given to a goddess of the snowstorm, for in the heat of battle darts and arrows fly like snowflakes, 2 holda sends out the flakes, wuotan the arrows. our bellona was both hiltia and kundia (p. 422. beside these divine or at least superhuman beings, from who