Elisabeth Keller

Odins names in the Poetic Edda compared

to Gods names in the Heliand
University of Oslo, Faculty of Humanities, Institute for Linguistics and Scandinavian Studies

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 Elisabeth Keller

Odins names in the Poetic Edda compared to Gods names in the Heliand

From Viking to White Christ

The aim of this study is to investigate the relationship between the literacizing and poeticizing
of two narratives supposedly formed on older oral traditions, the Poetic Edda and the Heliand.
I will try to show that both are learned literary works of art based on Indo-European and
Classic models as well as the conventions of writing that were active at the time of their being
written down, and not some spontaneous free spirited folkloristic expressions.1

The study is parted in two: I will first attempt to study how and why traditional oral narratives
are transmitted into writing and what can trigger their poeticizing. In order to do this I will
take a quick look at how the collection and literacizing of oral narratives happened in Modern
times. I will then study what kennings are used for Odin in the Poetic Edda and what names
are used for God in the Heliand, comparing those the four that show the closest kinship in
etymology and/or semantics.
The comparison is based on “Odensheite” by Hjalmar Falk as part of his historical –
philosophical class2 and a preliminary list of Gods names in the Heliand, which I have made
myself as part of my master’s thesis.3

All statistical data used in this survey is to be found as an appendix to this article.

A Textualisation of oral narratives?

What is a text?

“Traditionally, text has been defined as communication in print, such as a text-book or a chapter in
a book. The postmodernist view, however, suggests that the term text has a broader interpretation.
Texts do not have to be print sources, but can be any source that communicates meaning.” 4

1
Referring to the problems of the oral formulaic theory of Parry/Lord see: Acker, Paul: Revising Oral Theory,
New York, 1998, p. 85 and on the problems with Heuslers ideas on the altgermanische Dichtung see: Haymes,
Edward R. “The Germanic Heldenlied and the Poetic Edda: Speculations on Preliterary History” in Oral
Tradition, 19/1 Columbia, 2004, p. 44
2
see: Falk, Hjalmar: Odensheite, Kristiania 1924, pp. 3-34
3
Keller Elisabeth: unpublished master’s thesis on the names for God in the Heliand, 2012
4
Susan Davis Lenski, “Intertextual Intentions: Making Connections across Texts” in The Clearing House , Vol.
72, No. 2, London, 1998, p. 74

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 Elisabeth Keller

This is not entirely unproblematic as even “music, drama, video, art and gesture”5 would fall
under this category. While I might accept drama, written music notes and gesture6 as text,
music itself, dance, and a category as broad as “art” and are harder to accept. I would limit
what is understood by a text to the aspect of written or verbal communication, the possibility
of reading it or reciting it in words without too much loss of information. By this definition
the oral narrative that supposedly forms the basis of the Old Norse myths we now call the
Eddaic, Skaldic and to a lesser degree Saga literature would fall under this definition, whereas
it would not under the previous one. To speak of textualization of oral narratives is therefore
false because an oral narrative is also a text. It should rather be called literacizing as a means
of clarifying the transition from oral to written. The next issue is to define poetry, as I want to
investigate the poeticizing of oral narratives or texts.

The problem of defining poetry

We all seem to have an idea of what we understand to be poetry, but actually grasping its
essence in form of a definition has proven elusive. There is even the possibility of a text being
poetry but not a poem.7
The Britannica Concise Encyclopedia gives the following not definition:

“Poetry: Writing that formulates a concentrated imaginative awareness of experience in language

chosen and arranged to create a specific emotional response through its meaning, sound, and
rhythm. It may be distinguished from prose by its compression, frequent use of conventions of
metre and rhyme, use of the line as a formal unit, heightened vocabulary, and freedom of syntax.
Its emotional content is expressed through a variety of techniques, from direct description to
symbolism, including the use of metaphor and simile.”8

This definition again excludes oral texts, which is absurd considering that poetry slams and
battle rap, both centered around spontaneous orally composed and presented poetry, show that
this is indeed quite possible. There is also no reason to believe that the ability to compose
poetry spontaneously is new. The word writing should therefore clearly be exchanged with
composition. But are we certain that the orally composed and transmitted myths were poetry
at all?

5
Susan Davis Lenski, “Intertextual Intentions: Making Connections across Texts” in The Clearing House , Vol.
72, No. 2, London, 1998, p. 74
6
As for instance in sign language
7
Steinberg, Erwin R.: Toward a Definition of Poetry, The English Journal , Vol. 56, No. 6, Urbana, 1967, p. 835
8
http://www.britannica.com/EBchecked/topic/466108/poetry

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 Elisabeth Keller

Polishing Oral Narratives

If we look at Moltke Moes notes and the fairy tales that he published, the differences are
striking. A short factual account from the informant is being broadened, rounded, embellished
and polished9 to become the perfect fairy tale. Even endings have been changed completely10
in order to fit the desired scheme. Similar approaches are known from the Grimm brother’s
and other 19th century collectors of oral narratives in their manipulation of the texts to fit their
desired moral and stylistic make-up.11

It is not unreasonable to assume a somewhat similar process of manipulation during the

process of literacizing these heathen mythological oral narratives in the Middle Ages, or the
Heliand if the latter is based on an oral source. Though it is unlikely that the process was quite
as systematic, there seems to have been made the effort to systematize the texts later on.

Snorre of course does not have to be the initiator as Wessén and others have suggested12 but
was more likely just the most prominent of the compilers and writers. It seems strange to me
that Clover and Lindow suggest that this diminishes the motivation for writing the Codex
Regius in any way. If one follows Lindblads argumentation that the Poetic Edda was
compiled from a number of smaller written works, it only shows that the intellectual circles in
medieval Iceland felt the need to put them together in a larger collection.13

Poeticizing orally transmitted myths

If we assume that the poeticizing happened when the oral narrative was first put into writing,
it would be reasonable to think of it as a way of polishing the texts, both for the sake of the
texts themselves, but also as a means of showing ones distinguished capabilities and poetic
abilities as a writer. If anything the repeated literacizing of the narratives supports Margaret
Clunies Ross’ notion that the myths, despite their very different reception, “represent[ed] the

9
Jorunn Fløtra, Moltke moe som folklorist, Oslo, 1995, pp. 88-89
10
Jorunn Fløtra, Moltke moe som folklorist, Oslo, 1995, pp. 91-92
11
Tully, Carol Lisa, Creating a National Identity: A Comparative Study of German and Spanish Romanticism.
Stuttgart, 1997, pp. 137–142
12
On Wessén Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic
Literature: A Critical Guide, Cornell, 1985, pp. 75-76
13
Joseph Harris “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A
Critical Guide, Cornell, 1985, p.76

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 Elisabeth Keller

truth of human experience” and “kept their truth-value” even during the religious, cultural and
social changes from Heathen- to Christendom.14

Snorre writes: “En eigi skulu kristnir menn trúa á heiðin goð ok eigi á sannyndi þessa sagna
annan veg en svá sem hér finnst í upphafi bókar.”15
“Christian men should not believe in heathen gods, and neither in the truth of these tales in
any other way than one might find here in the books’ beginning.“ 16 But by pointing
backwards in time one could show that one had knowledge of the past, and since the past was
widely considered “better” than the present, as one moved towards doomsday17, using images
and formulae from the past would make what was said more meaningful and more powerful.
By way of pointing to one’s knowledge of Classical literature such as the Bible and some
major philosophers, of compositional conventions, of formulae, and by pointing to the past,
especially but not limited to, by linking one’s genealogy as far as possible back in time, one
ennobled both the texts and oneself18. I therefore cannot agree with Lassens conclusion that
we should accept the Old Norse mythic texts as “fabulae”, despite there being no mention of
this term. She shows convincingly enough “fabula” to be a derogative term in medieval
learned circles19. She undermines her argument herself by pointing out that the term must
have been both known to and used by the Icelandic medieval scholarly corpus, but that there
is no trace that they called the Norse mythical texts fabulae.20

If we accept the theory that Edda comes from the Latin edere – to publish, to write 21 or
relate22 the name Edda itself might actually point to the process I just discussed. I find it by
far the most likely theory on the origin of “Edda”, but we must not forget that one explanation
of the title doesn’t necessarily exclude the other23. We do know that medieval scholars and

14
Clunies Ross, Margaret: Prolonged Echoes. Old Norse Myths in medieval Northern Society vol.1: The Myths,
Odense 1994. p.18
15
http://heimskringla.no/wiki/Sk%C3%A1ldskaparm%C3%A1l
16
My own translation with the help of Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 2004
17
Goetz, Hans-Werner: “The Concept of Time in the Historiography of the Eleventh and Twelfth Centuries” in
Medieval Concepts of the Past: Ritual, Memory, Historiography, Cambridge, 2002, p. 154
18
Lassen, Annette: Odin på kristent pergament, København, 2011, p. 106
19
Lassen, Annette: Odin på kristent pergament, København, 2011, pp. 83-86
20
Lassen, Annette: Odin på kristent pergament, København, 2011, p. 87
21
For a short résumé of Olafssons, Karlssons and Faulkners interpretation of “ Edda” see: Joseph Harris “Eddic
Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985,
pp. 74-75
22
Edere in: James Morwood (ed.), Pocket Oxford Latin Dictionary, Oxford, 2005
23
On the main other interpretations such as óðr, Oddi and great-grandmother consult: Joseph Harris “Eddic
Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic Literature: A Critical Guide, Cornell, 1985,
p. 74

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 Elisabeth Keller

writers as those of later times as well were almost obsessed with symbols and double
meanings. It might have been fully intentional.

Odins kennings and names for God

On the amount and nature of Odins many kennings we can read in Snorres Prose Edda

Þá mælti Gangleri: "Geysimörg heiti hafit þér gefit honum, ok þat veit trúa mín, at þat mun vera
mikill fróðleikr, sá er hér kann skyn ok dæmi, hverir atburðir hafa orðit sér til hvers þessa nafns."
Þá segir Hárr: "Mikil skynsemi er at rifja þat vandliga upp, en þó er þér þat skjótast at segja, at
flest heiti hafa verit gefin af þeim atburð, at svá margar sem eru greinir tungnanna í veröldinni, þá
þykkjast allar þjóðir þurfa at breyta nafni hans til sinnar tungu til ákalls ok bæna fyrir sjálfum sér,
en sumir atburðir til þessa heita hafa gerzt í ferðum hans, ok er þat fært í frásagnir, ok muntu eigi
mega fróðr maðr heita, ef þú skalt eigi kunna segja frá þeim stórtíðendum." 24

Then Odin said: “Very many names have you given him, and this my faith knows, that one
must remember a lot, if one is to know all the verses, all the events that made each of these
names.” Then Harr said: “It takes much knowledge to explain exactly, so it is shortest to say
that most names have been given to him by the event that there are many branches of
languages in this world, so all the peoples thought therefore to change his name to their
tongue to call upon him and pray to him themselves. Some of the occasions these names came
from happened on his journeys and these are recorded in narratives and you cannot be called a
wise man if you cannot tell of these great events.”25

Odin thus attributes his many names to his followers’ different languages on the one hand and
his many travels on the other. There are two connections that have to be made a) this is a
parable over the tower of Babel and the origin of languages, and b) Odin as a either a pre-
Christian or Early-medieval leader would have done, would have to have travelled within his
vast reach from place to place in order to ensure his subjects’ loyality.

When reading the article on Odin in the Kulturhistorisk Leksikon for Nordisk Middelalder
Odins etymology seems to be as complex a blend as what we know of the god himself. The
etymologic roots of the name seem to be reaching from wind and breath, over ecstasy,

24
http://www.heimskringla.no/wiki/Gylfaginning
25
My own translation with the help of Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 2004

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 Elisabeth Keller

exaltation and anger to poetry, mysticism and magic.26 I doubt it is a mere coincidence that
this largely corresponds with the different spheres he is often associated with in the mythical
literature. Just as these two former “double meanings”27 were intentional, I think so was the
notion to model Odin more or less explicitly on the image of the Christian God both in
characteristics, deeds and even names.28 To discuss all of these would obviously take a much
larger work than this one, so I will concentrate only on the names/ name complexes that show
close kinship between the Old Saxon Heliand and the Poetic Edda either semantically or
etymologically, had I taken other Old Norse texts or texts that meditate on the Gospel as
supplement, or widened what terms are considered to be within an acceptably close
relationship to each other, we could for instance find Yahwe Elohe Tzevaot opposite the Old
Norse Hertýr, meaning God of Hosts or Sigðir/Sigtýr opposite Sigidrohtin – God/Lord of
Victory and many more. The list would be considerably longer.

Why would I compare the two?

On the one hand we have accounts of supposedly Heathen myths and on the other we have an
epic Gospel, they were written in different places, different times, they share the alliterative
rhyme but few other formal traits.

Snorre has portrayed Odin as the God of chieftains and the Chieftain of the Gods29. It is this
aspect of Odin I am primarily interested in studying in comparison to the Old Saxon epic
Gospel the Heliand, where God is repeatedly called names that are similar, both
etymologically and semantically. Therefore I will compare some of the names used for Odin
in the Poetic Edda 30 with a preliminary list of names for God in the Heliand that I have
compiled as part of my master’s thesis. I will focus on the Poetic Edda for several reasons:
First it is the classes’ literary focus. Second it is a lyrical work as is the Heliand. Third it is the
largest uninterrupted Old Norse compilation of mythical poems. The main problem is that the
Poetic Edda does not offer any explanations, as the Younger Edda does. I will therefore not
only point to the verse in which the Poetic Edda mentions a certain name, when necessary I
will also try to put the name both into its own context, and into the larger literary and cultural
context.

26
KHLNM Bn.12, s. 509 og http://snl.no/Odin
27
that is the manifold meanings of the names Edda and Odin
28
See tables 1 and 2
29
Arthur Gilchrist Brodeur (transl.): “Gylfaginning XX” in The Prose Edda of Snorri Sturlson, New York, 1916,
p. 33
30
Table based on Hjalmar Falk, Odenheite, Kristiania, 1924, pp. 3-34

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 Elisabeth Keller

Falks list has its gaps and faults, but correcting them all would just take much more time than
could be incorporated in an assignment of this length31.

The Comparison:
Aldafǫðr/ Alloro firiho fadar – The name Father as a name for God is ancient and derives
from the Hebrew word Abba - father. The formula “father of men” can be found in Ephesians
4:632 and should be considered of Christian origin.

Aldafǫðr: Odin is called the Father of men on two separate occasions in Vafþrúðnismál. The
first time is when he is about to meet with the all-knowing jotun Vafþrúðnir, the second time
is when Vafþrúðnir talks to Odin of his fight with Fenrir at Ragnarok. Interestingly it is the
jotun not Odin that is all-knowing. This corresponds well with the medieval view of the
superiority of the Christian God over the Pagan gods, by means of being all-knowing and all-
powerful, which none of the Heathen gods were.

Alloro firiho fadar: In the Heliand the name “father of all men” has so far appeared twice as
well, once in song 22, verse 1847, and once in song 23, verse 1978, where Jesus instructs his
disciples on the mountain. The Heliand can thus be seen as an etymologic link from the
Semitic Gospel text to a Germanic Gospel and to the Germanic Poetic Edda.
A related and more common name for God as the father in both the Bible and the Old Norse
texts, though slightly different in meaning, is Al(l)fǫðr/ Father of All. Interestingly enough
despite the rather extensive vocabulary from the semantic field of God as father, the latter
does not seem to appear in the Heliand, where father for the most part is used in conjunction
with personal pronouns such as mine and your. This is of course based on the assumption that
it will not appear in later stanzas, until my survey is complete I have to say this with a certain
reservation.

Fimbultýr/ God mahtig – Meaning the greatest or the mighty God is equally ancient and
derives from El Shaddai, the God of Might or belonging to the semantic field of God the

31
On the list of Odinskennings see the appendix further down.
32
http://www.biblegateway.com/passage/?search=Ephesians+4&version=CEV

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 Elisabeth Keller

Almighty. The name is found multiple times both in the Old and New Testament33, and the
Heliand Gospel, but only once in the Poetic Edda.

Fimbultýr: Odin is called fimbultýr in Voluspå, when the seeress describes the second
coming of the Gods after Ragnarok. It is mentioned in relation to his knowledge of ancient
runes. Possibly pointing towards the biblical term as one tried to incorporate pagan myths into
Christian mythology by saying that they pointed towards the Bible, that they were just
misunderstood versions of the Bible. This was done to open a possibility for the Heathen
forefathers to come to “the true faith” as they were a much larger degree of peoples’ family
lives.

God mahtig: In the Heliand the term appears many times in different variations, both as
mighty, and all mighty, there are also other names given that belong to the same samentic
field, such as the all-powerful and so on, see table 2.

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr/ rîki râdgeƀo, rîkean râdgeƀon, râdand – God as
wise ruler or powerful counselor does not have a biblical origin, as far as I can tell. This might
be due to the fact that God was Lord never associate in biblical times, whereas he takes on
both roles in the Heliand, as Lord and vassal.34 Maybe he had to take a more active role in the
Germanic areas, to be the most powerful ally.

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr: Though etymologically very different terms

Fjǫlnir, Fjǫlsviðr, Gangráðr, Gagnráðr are semantically related as they define Odin as a
powerful friend to have, a wise counselor, one with knowledge of how to gain advantages by
concealment and on the road. Lords usually had to stay on the constant move and travel from
ally to ally in order to keep them loyal, with gift exchange and the upkeeping of strong
personal bonds. An ally with the above mentioned qualities must have been considered quite
invaluable; especially since it is said of one considered himself a lord, if not the Lord.

Rîki râdgeƀo, râdand: in the Heliand we meet the same idea of God as counselor, here with
the attribute of mighty or as “râdand” – with etymological bonds to “Rat”, council as in ruling

33
For a list see: http://www.jesuswalk.com/names-god/2_almighty.htm Although not an academic source, the
content in question seems correct and at least somewhat academically founded, Dr. Wilson gives his sources at
the end of the page.
34
See table 2 in the appendix and the verses 627, 1273 and 1961 in the Heliand.

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 Elisabeth Keller

council. The double meaning cannot be overlooked when trying to understand its deeper
meaning, because it ensures that God is not lowered as some random counselor, but as the
ruling council, one that dictates rather than suggests.

Herjan/ Hêrro – Again God is portrayed as lord and ruler with semantic and etymologic ties
to the sphere of war, and again the tradition goes back to the Bible, with kinship to the
Hebrew El Elyon – God most high.

Herjan: The Old Norse herjan with the syllable her- from either “host” as in army or from
har(r) as in grey35 not excluding the possibility of both being at work here, calls on
associations of a powerful Lord. Falk points out its Indo-European origin as a term for ruler,
and its connection to the Southern-Germanic Wotan as leader of the raging host36 as a god of
war.

Hêrro: The Old Saxon hêrro has undoubtedly a shared etymological origin, though it is
somewhat hidden at first. As D.H. Green points out, there is no instance of hêr- meaning grey
in the Heliand, it does however share the meaning high and old.37 I therefore believe that the
semantic complex of herjan/hêrro is founded on the superiority of the Lord and his function as
a lord over warriors, similar to drohtin.

What does this tell us?

The original thesis that the Poetic Edda and the Heliand are at least in part modeled on ancient
Judeo-Christian and Indo-European traditions, seems to have been verified. There are a
number of names for God that link these different spheres together. These sophisticated
intricacies in the composition of these works, would most likely not have been apparent for
anyone without a certain degree of classical education and literacy, and should therefore be
regarded as indicative of carefully composed pieces of work, where the author’s specific and
thorough knowledge of poetry and of classical Christian texts can both entertain the readers
curiosity but at the same time show off his capabilities as author. By supposing that the texts
were polished by their writers, in a similar manner to how the 19th century folklorists did we

35
See: Hár, Hávi, Háarr, Hárr in table 1 in the appendix.
36
Falk, Hjalmar: Odensheite, Kristiania 1924, pp. 3-34
37
D.H. Green: The Carolingian Lord, Cambridge 1965, pp. 406ff. for a detailed discussion of hêrro.

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 Elisabeth Keller

can also assume that they were state of the art early to high medieval compositions, meant to
glorify the past of certain ruling families and the Christian God.

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 Elisabeth Keller

Syllabus:

Books:
Acker, Paul: Revising Oral Theory, New York, 1998
Clunies Ross, Margaret: Prolonged Echoes. Old Norse Myths in medieval Northern Society
vol.1: The Myths, Odense 1994
Falk, Hjalmar: Odensheite, Kristiania 1924
Fløtra, Jorunn: Moltke moe som folklorist, Oslo, 1995
Gilchrist Brodeur (transl.), Arthur: “Gylfaginning XX” in The Prose Edda of Snorri Sturlson,
New York, 1916
Green, D.H.: The Carolingian Lord, Cambridge, 1965
Harris, Joseph: “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic
Literature: A Critical Guide, Cornell, 1985
Hodnbø, Finn (ed.): Kulturhistorisk leksikon for nordisk middelalder, Bn.12, Viborg, 1981
Lassen, Annette: Odin på kristent pergament, København, 2011
Morwood(ed.), James: Pocket Oxford Latin Dictionary, Oxford, 2005
Tully, Carol Lisa: Creating a National Identity: A Comparative Study of German and Spanish
Romanticism. Stuttgart, 1997, pp. 137–142
Zoëga, Geir T., A Concise Dictionary of Old Icelandic, Toronto, 2004

Articles:
Davis Lenski, Susan: “Intertextual Intentions: Making Connections across Texts” in The
Clearing House , Vol. 72, No. 2, London, 1998, p. 74
Goetz, Hans-Werner: “The Concept of Time in the Historiography of the Eleventh and
Twelfth Centuries” in Medieval Concepts of the Past: Ritual, Memory, Historiography,
Cambridge, 2002
Harris, Joseph: “Eddic Poetry” in Carol J. Clover & John Lindow(ed.), Old Norse-Icelandic
Literature: A Critical Guide, Cornell, 1985
Steinberg, Erwin R.: “Toward a Definition of Poetry” in The English Journal , Vol. 56, No. 6,
Urbana, 1967, p. 835

Internet Resources:
http://www.britannica.com/EBchecked/topic/466108/poetry
http://heimskringla.no/wiki/Sk%C3%A1ldskaparm%C3%A1l
http://www.heimskringla.no/wiki/Gylfaginning
http://snl.no/Odin
http://www.biblegateway.com/passage/?search=Ephesians+4&version=CEV
http://www.jesuswalk.com/names-god/2_almighty.htm

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 Elisabeth Keller

Appendix:

Table 1: Odins kennings in Old Norse and English

Table 2: Names for God in the Heliand fitts 1

Both tables are colorcoded, so that the terms to be compared always are in the same color.

Table of Odins kennings in Old Norse and English38

Name Meaning39 Sources
Old Norse
1) Al(l)faðir/ 1 + 2) Allfather, Father of All 1) Helg. Hund . I, 38; Arnor
2) Al(l)fǫðr/ 3) father of men Tordarson 5, 4;
3) Aldafǫðr 2) Grimn. 48, Gylfag. Kap. 9,
3) Vafþrúðnismál 4, 52
Arnhǫfði Eagle Head ramser
Atrid, Atriðr, attacking rider, 'At-Rider' Grímnismál (48), ramser
Atriði
Auðun friend of wealth (Edwin, ramser og (misopfattet) Yngl. S. k. 7
Audoin)
1) Báleygr 1) Flaming Eye, Shifty Eyed 1) fl. st.,
2) Bileygr 2) Flashing Eye or Wavering 2) Grímnismál (47), ramser
Eye
Biflindi Spear Shaker, Shield Shaker Grímnismál (49), ramser
Bjarki Warrior name, Saga Hero Ragnv. Kale 14
Bjǫrn Bear Harðar s. k. 15
Blindi, Blindr Blind Helg. Hund. II
Bragi Chieftain Hǫfuðlausn 31
Brúni, Brúnn Brown, Bear ramser
Bǫlverkr 'Bale-Worker' or Evil Worker or Fl.st.
Evil Deed
Dǫrruðr, Darraðr Spearman Njáls s. k. 157, SE. II, 494
Ennibrattr High (lit., 'straight') forehead ramser
Eylúðr The ever booming ramser
1) Farmaguð, God of Cargoes (or Burdens) 1) SE. I, 84,
2) Farmatýr 2) Grimn. 48, ramser, Háleyg. 11,
SE. I, 230
Farmǫgnuðr journey empowerer Háleyg. 2
Fengr Fetcher or Catcher Reginsmál 18, ramser
Fimbultýr Mighty God Vsp. 60
Fimbulþulr Mighty Thuler Hávam. 80, 142
Fjallgeiguðr Shape god ramser
Fjǫlnir Wise One, concealer Hyppig i poesi, i prosa SE. I, 38 og

38
The table is based on Hjalmar Falk, Odensheite, Kristiania, 1924, pp. 3-34
39
The translation may be inadequate but the ones I’ve checked were all in agreement with Falk
http://en.wikipedia.org/wiki/List_of_names_of_Odin

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 Elisabeth Keller

Fld. II, 12
Fjǫlsviðr Very Wise Grímn 46, ramser, SE. I, 86
Forni Ancient One Flat. I, 433
Forn-Ǫlvir Ancient Ölvir ramser
Fráríðr, Fráríði The one who rides forth ramser
Gangleri, Gangari Wanderer or Wayweary Grimn. 46 og ramser
1) Gangráðr 1) 'Gain Rede,'Contrary advisor, 1) ramser
2) Gagnráðr Journey Advisor 2) Vafþrúðnismál 8
2) Advantage Counsel
Gapþrosnir The one in gaping frenzy ramser
1) Gautr God of the Geats 1) hyppig
2) Gauti 2) fl.st.
3) Gautatýr 3) Hákonarmál 1, Sonat. 21, Vegt. 2,
13
Geiguðr Dangler ramser
Geirlǫðnir Spear inviter ramser
Geirǫlnir Spear charger ramser
Geirtýr Gore/Spear God Sturla Tord. 4, 21
Gestr Gore/Spear Master Fms. II, 138 f., Fms. V, 171 f., Flat.
II,134
Gestumblindi Blind Guest Herv. s. k. 10, ramser
Ginnarr Bewitch ramser
Gizurr Master of Riddles Ramser, Málshátt. 22, Sturla Tord. 8,
4
Glapsviðr Swift in Deceit, Swift Tricker, Grímnismál 47, ramser
Maddener, Wise in magical
spells
1) Grímnir 1) Mask 1) Grímn. 46, 47, ramser
2) Grímr 2) Hooded, Masked One 2) Grímn. 47, 49, ramser
Gunnblindi Battle blinder ramser
Gǫllnir, Gǫllorr, Yeller ramser
Gǫllungr
Gǫndlir Wand-Bearer, Wand-Wielder Grímn. 49 og ramser
Hár, Hávi, Háarr, High, the grey-haired Hávam. 109, 111, 165, Vsp. 21, Fms.
Hárr X, 171
Hagvirkr Skilful worker ramser
Hangadróttinn Lord of the hanged Ynglinga saga
1) Hangaguð, God of the Hanged 1) Håvard halte, SE. I, 84
2) Hangatýr 2) SE. I, 230, Yngl. s. k. 7, Torbj.
Brunason, Torst. Siduh., Hávam. 157
Hangi Hanged One Tind Hallk., o. 987, Hávam. 138
Haptaguð God of Prisoners SE. I, 54
Hárbarðr Hoary Beard, Grey Beard Grímn. 49, ramser
Hengikeptr, Hang jaw ramser
Hengikjopt
Herblindi Host blinder ramser
1) Herfǫðr, 1) Father of Hosts 1) Vsp. 29,
2) Herjaföðr 2) Father of Hosts 2) fl. st.
3) Hertýr 3) God of Hosts 3) Vellekla 3, Skáldskaparmál 18

21. mai 2012 14

 Elisabeth Keller

4) Herteitr 4) War-Merry 4) Grimn. 47, ramser

Herjan Warrior, Harrier, Lord Gylfaginning, Grímnismál (46),
ramser
Hjálmberi Helmet Bearer Grímnismál 46, ramser
Hjarrandi Screamer Kjenninger og ramser
Hléfreyr og Famous/barrow lord ramser
Hleifruðr
1) Hnikarr Overthrower, Thruster 1) Grímnismál 47, fl.st.
2) Hnikuðr 2) Grímnismál 48, ramser
1) Hrafnaguð, 1) Raven God 1) 2 skaldesteder,
2) Hrafnáss 2) Raven God 2) SE I., 126
3) Hrafnfreistuðr 3) Raven tester 3) Husdr. 10
Hrami Fetterer, Ripper ramser
Hrani Blusterer Hrolfs s. kraka
Hrjóðr Roarer ramser
Hroptr, Hroptatýr Sage Fl.st.
Hrosshársgrani Horse hair moustache Gautreks saga, ramser
Hvatmóðr Courage of the whet-stone ramser
Hveðrungr Roarer or Weather-maker ramser
Hǫrðr Horder (from Hordaland or Sögubrot k. 3
Jylland)
Hǫttr Hooded Hálfs s. k. 1
Itreker Splendid Ruler SE I., 554
Jafnhárr 'Evenhigh,' Just as High, Equally Grímnismál 49, ramser, SE I., 36,
High 140
Jálg, Jálkr Gelding or Gelder Oftere i poesi, SE I., 38
Jolfr Horse-wolf, bear Ǫrvar-Odds s. k. 35
Jólnir Yule figure Þórsdr. 12
Jǫlfuðr, Jǫlfǫðr Yule father Fl.st.
Jǫrmunr, Jǫrundr The mighty one, cosmic Ramser, egentlig to helt forskjellige
navn
Karl Old man SE I., 180
Kjalarr Keel, Nourisher Fl. St.
Langbarðr Long Beard ramser
Loðungr Shaggy Cloak Wearer ramser
Njótr User, enjoyer or needed one Fl. st.
Ófnir Inciter Grimn. 54, ramser
Olgr Hawk ramser
Ómi Resounding one Ramser, SE I., 38
Óski God of Wishes, Wished For Grímn.49, ramser, Ottar svarte. SE.
I., 38
Rauðgrani Red Mustache Bárðar saga Snæfellsáss 18
Reginn Gods kjenninger
Reiðartýr Wagon God or God of riders SE I., 230
Rǫgnir Chief ('He that reigns') hyppig
Saðr Truthful, Sooth Grímn.47, ramser
Sanngetall Finder of Truth/Sooth Grímn.47, ramser
Síðgrani Long Beard Alvíssm. 6
Síðhǫttr Broad Hat Grímn. 48, ramser

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 Elisabeth Keller

Síðskeggr Long Beard Grímn. 48, ramser

Sigðir Victory giver ramser
Sigfaðir Father of Victory, War Father Völuspá (54), Lokas. 58, Grímn. 48,
ramser
Siggautr Victory Geat ramser
Sigrhǫfundr Victory Author Sonat. 22
Sigmundr Victory protection ramser
Sigrúnnr Victory Tree Húsdr. 9
Sigtryggr Sure of victory (Victory-true) ramser
Sigtýr God of Victory, War God Kjenninger, SE I. 230
Sigþrór Successful in victory, Thriving ramser
in victory
Skilfingr Trembler or he of Hlidshilf Grímn.54, ramser
Skollvaldr Ruler of treachery ramser
Sváfnir Sleep bringer, Closer Haraldskvæði 11, Grimn. 54, ramser
Sveigðir Reed Bringer kjenning
1) Sviðurr, Uncertain, Spear-ox, Swede, 1) Grimn. og ramser, SE I., 38, 530
2) Sviðuðr Wise One 2) ramser
Sviðrir Calmer Grímn. 50, ramser, SE I. 38
Svipall Changing, Fleeting (or shape- Grímn. 47, ramser
shifter)
Svǫlnir Cooler hyppig
Tveggi Double Fl. st.
Tvíblindi Twice Blind ramser
Þekkr Known, Welcome One Grímn. 46, ramser
Þrasarr Quarreler ramser
Þriði Third Hyppig i poesi, SE I., 36
Þriggi Triple Sonat. 2
Þrór Thriving Oftere, Ytal 35
Þróttr Strength hyppig
Þuðr Lean 3. st. Heilag. II, 644, Hávam. 139
Þundr Thunderer hyppig
Uðr Loved, Beloved, Striver 3 st.
Váfuðr Wanderer ofte
Vakr Wakeful, Awakener ramser
Valfǫðr Father of the Slain Vsp 1, Grímn. 48ramser
Valgautr Slaughter-Geat, Geat of the Slain Refr. 2,3, ramser
Valkjósandi Chooser of the Slain Kormak
Valtamr, Valtam Slain Tame, The Warrior Vegt. 6
Valtýr Slain God Háleyg. 15
Valþǫgnir Slain Receiver Viga-Glum 8
Vegtam Wanderer or Way-tame Vegt.
Veratýr God of men, God of being Grimn. 3, ramser
Viðrímnir, Contrary screamer or 'wide ramser
Viðhrimnir hoary-beard'
Viðurr Killer hyppig
Viðrir Weather God hyppig i poesi, SE I., 38,
Yggr Terrible One hyppig
Ýjungr, Ýrungr Stormy or of the primal streams ramser

21. mai 2012 16

 Elisabeth Keller

40

Names for God in the Heliand verses 1-227941

Old Saxon Attribute: English/ Commentary Verse
German
Translation
Names category: God
God, -es, -as, -e, God/ Gott also: good/gut, 2, 7, 10, 14, 17, 19,
-a but those are not 42, 49, 77, 81, 87,
92, 95, 110, 113,
counted here 120, 128, 132, 192,
216, 218, 227, 236,
242, 256, 258, 270,
276, 280, 283, 289,
324, 326, 331, 335,
336, 368, 382, 391,
412, 421, 427, 431,
442, 444, 457, 460,
466, 516, 528, 547,
595, 598, 610, 623,
648, 657, 661, 674,
679, 694, 696, 700,
711, 754, 769, 776,
784, 806, 807, 809,
855, 865, 946, 949,
955, 957, 977, 994,
999, 1007, 1015,
1057, 1069, 1072,
1081, 1117, 1145,
1159, 1234, 1241,
1258, 1289, 1299,
1323, 1344, 1373,
1387, 1412, 1418,
1440, 1456, 1465,
1471, 1473, 1539,
1543, 1547, 1557,
1564, 1638, 1662,
1685, 1687, 1726,
1746, 1784, 1793,
1800, 1865, 1921,
1964, 1969, 1977,
1985, 2003, 2070,
2082, 2127, 2133,
2171, 2172, 2204,
2267

40
Falk has omitted all Odins kennings that call him by his relationship to other mythical figures, such as Balldrs
fadir/ Balders’ father see Hyndluljóð 29:
http://www.heimskringla.no/wiki/H%C3%A9r_hefr_upp_Hyndlulj%C3%B3%C3%B0 or Vilia bróðir Vilis’
brother see Ynglinga saga 16: http://www.heimskringla.no/wiki/Ynglinga-Saga
There are many more of this type and many others that are missing from Falks’ list. There is a list on Wikipedia,
see: http://en.wikipedia.org/wiki/List_of_names_of_Odin - that is more complete in kennings, but lacks a lot of
sources. I have checked several that are listed there without source, and they do exist in various Old Norse
compositions. When I have found differences as to where a certain kenning was to be found the Wikipedia list
was more correct, and often mentions more specific sources than Falks “hyppig”, “ofte” og “ramser”. However
combining the lists and making a more complete one from the two would have gone far beyond the scope of a 10
page assignment.
41
Keller Elisabeth: unpublished master’s thesis on the names for God in the Heliand, 2012

21. mai 2012 17

 Elisabeth Keller

Uualdand god uualdand «the ruling 20, 98, 645, 1402,

God»/ « der 1614, 1618, 1622,
1658, 1665, 1907,
waltende Gott» 1959
godspell, spel «God's/the Murphy: 25, 572, 1376,
godes, godes good» spell/ zweideutig 1381, 1732
spel «Gottes/ der
gute» Spruch
Hêlag,-o, hêlogo Hêlag, an The Holy God 161, 240, 1513,
god (1914: an himilrîkea (in the heavenly 1914, 1924
himilrîkea) kingdom), der
Heilige Gott (im
Himmelreich)
Godcunde, -s Divine, göttlich/ 188, 195
von Gott
stammend
God, -es, -e (fon himila) God (from 205, 213, 1937
(213: fon selƀo Heaven) himself
himila) selƀes, / Gott (im
selƀo, -n Himmel) selbst
God alohmahtig God the 245, 416, 476, 903,
alohmahtig, Almighty/ Gott 1110, 1766
alomahtigna der Allmächtige
god, almahtigon
gode
Thiodgod, (al)mighty God/ Murphy 285, 789, 1119,
theotgodes, (all)mächtiger «mankind's 1728
thiodgode Gott God», «their
clan's God»
Gôdlîcan gumon Glorious man/ Murphy: Divine 336
herrlicher mann Man,
Tiefenbach
God mahtig, mahtig The mighty 357, 394+395,
mahtigna godes, God/ der 1039, 1632, 1827
mahtig god mächtige Gott
alouualdon gode alouualdon The all- 861, 2155
ruling,all-
powerful God/
der allmächtige
Gott
lamb godes lamb The Lamb of 1131
God/ Gottes
Lamm
Gôdlîcnissea gôdlîcnissea The glory of 2085
godes God/ Gottes
Herrlichkeit
Names category: Child/Son
Himilisc barn Himilisc The heavenly 246
child/ das
himmlische

21. mai 2012 18

 Elisabeth Keller

Kind
is (247: selƀes) Is (selƀes) His own Son/ 247, 1042
sunu Seinen eigenen
Sohn
Lioƀlîco luttilna The lovely little 381
man man/ den
lieblichen
kleinen Mann
Kind 407, 639, 672, 729,
774, 2018
barn 446, 459, 474, 592,
644, 697, 770, 778,
824, 831
Hêlaga/ hêlage hêlage himilsc The holy 385, 440, 663, 708,
(440: himilsc) (heavenly) 804, 1584,
barn Child/ das
heilige
(himmlische)
Kind
barn godes Godes, selƀon God's Child 429, 479, 545, 584,
barne, -u (652: (himself), 651 (+ 652), 702,
706, 714, 895, 911,
selƀon) Gottes Kind 915, 919, 1164,
(selbst) 1168, 1203, 1260,
1587, 1996, 2176,
2264,
Sâlig barn godes godes, sâlig God’s blessed 400, 1121, 1180
Child/ Gottes
seliges Kind
Barno rîkiost, rîkiost The most 404, 1249, 1993
barno rîkeast powerful child/
das mächtigste
Kind
Friðubarn godes Friðu, godes, God's (own) 450, 667, 760, 983,
(1157: selƀo) selƀo Child of Peace/ 1128, 1156-1157,
2099
Gottes (eigenes)
Friedenskind
Hêlage barn Godes, Hêlage God’s holy 518, 847, 2121-
godes, hêlagna Child, das 2122,
barn godes heilige Kind
Gottes
(961: diurlîc) Drohtines, The (dear) son 534, 834, 961,
drohtines sunu, diurlîc, of the Ruler/ der 1005, 1044-1045,
1596, 2073, 2199
(1044-1045: mahtigna (teure) Sohn des
mahtigna) sunu Herrn
drohtines
godes êgan/egen godes êgan God's own 794, 838, 960,
barn child/ Gottes 1010, 1135, 1287,
1335, 2000
eigenes Kind
mahtig barn Godes, mahtig Mighty Child of 798, 812, 2024,
godes God/ Gottes 2038,
mächtiges Kind

21. mai 2012 19

 Elisabeth Keller

Sunu, suni The Son/ der 807, 819, 992, 1998

(1998, 2019: Sohn
selƀo)
kindisc man kindisc Young man/ 817
kindlicher,
junger mann
Allaro/alloro Allaro, bezt The best of all 835, 1066, 1092,
barno bezt,-a children/ das 1109, 1590
beste kind von
allen
uualdandes barn uualdandes The Ruler’s 962, 989, 1050,
Child/ Das Kind 1222, 2030
des
Waltenden/Herr
schers
heƀencuninges heƀencuninges The son of the 997
sunu King of Heaven/
der Sohn des
Himmelskönigs
uualdandes sunu uualdandes The Rulers son/ 1026, 1189, 1294,
der Sohn des 1984
Waltenden
(2251: guodo) Godes, guodo God’s (good) 1064, 1084, 1282,
godes sunu Son/ Gottes 1384, 1581, 2192,
2234, 2251, 2269
(guter) Sohn
friðubarn friðu The Peace- 1077
Child/ das
Friedenskind
Names category: Christ
Crist, -es, -as, - Christ/ Christus 3, 6, 12, 34, 49,
e, Krist, Kristus (himself/ selbst) 135, 399, 499, 538,
617, 657, 671, 866,
970, 982, 986, 991,
1004, 1021, 1116,
1134, 1138, 1146,
1182, 1191, 1199,
1235, 1265, 1835,
2018, 2089, 2161,
2208, 2225, 2232,
Iesu Krist Jesus Christ/ 326
Jesus Christus
Crist, Krist selƀo Christ himself/ 426, 472, 754, 973
selƀo, -on, -an Christus selbst 1009
hêlagna, -o, hêlag Holy Christ/ 460, 521, 1067,
hêlogo Krist, heiliger Christus 1091, 1107, 2022,
2035, 2068, 2167,
Crist
(2178-2179: Neriondio, the (powerful) 782, 1186-1187,
mahtig) hêlagna saving (holy) 1267, 1279, 2178-
2179, 2237, 2248,
neriondio, Christ/ der
neriandan, (mächtige)
neriendo, rettende

21. mai 2012 20

 Elisabeth Keller

neriendon Krist (heilige)

(1187: hêlagna) Christus
Crist alouualdo alouualdo The allpowerful 813, 1297, 1334
Christ/ der
allmächtige
Christus
Uualdand Krist Uualdand The ruling 905, 916, 979,
Christ, «der 1017, 1231, 1325,
2078, 2124
waltende
Christus»
hêlandean Krist, hêlandean The healing 1049, 2206, 2278
hêlandi Crist Christ/ der
heilende
Christus
Mârion Crist Mârion The 1244
shining/excellen
t/famous Christ,
der
strahlende/hervo
rragende/berüh
mte Christus
Names categoy “Uualdand”
Uualdand, -es, - «Lord/ the 26, 39, 90, 106,
e, -a ruler»/ «der 117, 179, 186, 190,
260, 277, 300, 327,
Waltende/ 332, 358, 432, 453,
Herr(scher)» 462, 469, 475, 575,
671, 682, 689, 700,
779, 1040, 1074,
1281, 1377, 1466,
1554, 1593, 1598,
1633, 1684, 1791,
2005, 2196, 2235,
2241, 2259,
alouualdon, (the One) All- 121, 172, 251, 274,
(998: ên) Powerful/ (der 294, 488, 998,
1510, 1979
alouualdand, Eine)
alouualdan Allmächtige
uueroldes uueroldes Ruler of the 409
uualdand world/ Herr der
Welt
Uualdand selƀo, selƀo The Ruler 522, 1285, 1765,
self Himself/ the 1962, 2213,
Herrscher selbst
uualdand uuârlico The graceful 974
uuârlico Ruler/ der holde
Herrscher
alouualdon oƀane The All-Ruler 986, 1116
oƀane, -a above/ der
Allmächtige von
oben
Heƀenes heƀenes The Heaven’s 1315

21. mai 2012 21

 Elisabeth Keller

uualdand Ruler/ der

Himmelswalten
de
Ûsa uualdand Our Ruler/ 1552
unser Herrscher
Landes Landes Ruler of the 1681
uualdand land/Herrscher
über das Land
Names category: drohtin
drohtin, -es, -e «Lord/ Master/ Murphy: «our 27, 83, 140, 264,
ruler»/ dear Chieftain/ 316, 418, 446, 485,
490, 505, 515, 702,
«Herr/Meister/ the mighty 710, 770, 889, 936,
Herrscher» Chieftain» 967,988, 1000,
1047, 1198, 1208,
1253, 1309, 131842,
1366, 1571, 1790,
1798, 1917, 2084,
2279,
mahtig drohtin mahtig (powerful)«Lor 37, 2210,
d/ Master/
ruler»/
(mächtiger)
«Herr/Meister/
Herrscher»
Drohtin god, god «The good 53, 401, 1025,
drohtin the gôdo Lord»/ «der 1607, 1670, 2169,
liebe Herr/gott»
Manno drohtin manno The Lord of 383, 846, 1054
Mankind/ Der
Herr der
Menschheit
Folco drohtin folco Lord of the 430, 2208
people/ der Herr
des Volkes
Managaro, managaro The Lord of [While] John 439, 1999
managoro many/ der Herr was to be a
drohtin vieler warrior-
companion
(gisið) of the
King of Heaven
and Christ, and
thus to be raised
in the virtue of
loyalty (treuua).
Christ is to be
the Chieftain
[...] and thus is
brought up

42
Suni drohtines: the sons of God, since it is what God calls his Christian “children” and not the Son of God as
his aspect, it is counted under drohtin not sunu drohtines.

21. mai 2012 22

 Elisabeth Keller

fittingly on the
appropriate
reciprocal
virtue: love
(minnea)»43
hêlag drohtin, hêlag The holy Ruler/ 600, 1292, 1313,
hêlego drohtin der heilige
Herrscher
drohtin self self The Ruler 681, 2228,
himself/ der
Herrscher selbst
Rîkiumu rîkiumu The 940, 1688
drohtine, rîkeo rich/powerful
drohtin Chieftain/ «der
reiche/ mächtige
Herr»
drohtin frô frô Lord Chieftain/ 971
Herr (und)
Herrscher
erlo drohtin erlo Lord of Note: 1027
Earls/Chieftains ethymologically
/ Herr der “Earl” derives
Häuptlinge from the norse
“jarl” and
denotes a
highranking
warrior/leader/c
hieftain. Earl is
an Anglo-Saxon
term whereas
the Saxons were
not organized in
royal and noble
ranks, therefore
the supposed
older meaning is
here being used
as a translation
instead.
mâri drohtin mâri The 1133
shining/excellen
t/famous Lord,
der
strahlende/hervo
rragende/berüh
mte Herr
ûsa drohtin Ûsa, selƀo Our Lord As far as I’ve 1218, 1229, 1560

43 Murphy, Ronald G.:The Heliand – The Saxon Gospel – A Translation and Commentary, 1992, Oxford,
p. 18

21. mai 2012 23

 Elisabeth Keller

(1218: selƀo), himself / Unser noticed verse

uses drohtines, Herr selbst 1218 is the first
ûsumu drohtine time God turns
into “our” Lord
instead of just
“the” Lord
thiodo drohtin thiodo The Lord of 1284, 1386
Peoples/ Herr
der Völker
Sigidrohtin The Lord of 1575
Victory/ der
Siegesherr
drohtin self Self, hêlag an The holy Lord 1576-1577
hêlag an himile himile in Heaven
himself/ der
heilige Herr im
Himmel selbst
Liudeo drohtin Liudeo The Lord of the 1831
People/ Herr des
Volkes
Firiho drohtin Firiho The lord of 1960
men/ der Herr
der Menschen
Names category: Protector
uuarð/uuard «Protector/ 42, 172, 243, 249,
watchman»/ « 1014,
Beschützer/
Hüter»
managoro managaro The Protector of 378, 535, 1274
mundboro Many/ Der
Beschützer
vieler
(626: liof) Land, liof, self The (beloved) 626, 1013, 1052,
landes protector of the 1382, 2246,
uuarð/uuard land (himself)/
(1013: selƀon) der (geliebte)
Beschützer des
Landes (selbst)
liof liudio uuarð Liudio, liof The beloved 984
protector of the
people/ der
geliebte
Beschützer der
Leute/ des
Volkes
friðu Protection/ Murphy: 1011
Schutz Security
mahtig hêleg Himile, mahtig, Mighty holy 1058-1059
himiles uuard hêleg ward/protector
of heaven/

21. mai 2012 24

 Elisabeth Keller

mächtiger,
heiliger
Wächter/Beschü
tzer des
Himmels
Mahtig Mahtig, manno The powerful 1544, 2229, 2233
mundboro kunnie protector (of
(2229: manno mankind)/ der
kunnie) mächtige
Beschützer (der
Menschen)
Heƀenes uuard Heƀenes Ward of the 1609
heavens/
Himmelswärter
Mundboro, -n, The Protector/ Not counted 1916,
mundburd der Beschützer when not
denominating
God
Mildi mundboro Mildi The kind 1955, 1981
protector/ der
liebe Beschützer
Names category: cuning
Heƀancuninge, - King of Heaven/ 82, 91, 100, 130,
s/ Himmelskönig 159, 317, 521, 533,
537, 568, 781, 902,
Heƀencuninge, - 1120, 1461, 1472,
s, Heƀenkuning 1939, 1989, 2087,
2154
Hôhon hôhon high King of 266
Heƀancuninge, - Heaven/ dem
s/ hohen
Heƀencuninge, - Himmelskönig
s
Hôhoston hôhoston The most high 278
Heƀancuninge King of Heaven/
dem höchsten
Himmelskönig
cuning oƀar al erðun King (over all 407+408, 598, 605,
(407+408: oƀar endi himiles the earth and the 610, 635, 642
al erðun endi endi oƀar eldeo heavens and
himiles endi barn over all the
oƀar eldeo barn) children of
men)/ König
(über die ganze
Erde, über die
Himmel und
alle
Menschenkinder
)
hêlagna, hêlagna The Holy King 473, 480, 668, 1129
hêlagana of Heaven/ der

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 Elisabeth Keller

heƀancuning, heilige
heƀencuning Himmelskönig
uuîscuning A wise king/ ein 583
weiser König
Cuningsterron The King's star/ 635
der Königsstern
(973, 1599: Allaro, The strongest of 973, 1134, 1599
allaro) cuningo craftigost (all) kings/ Der
craftigost stärkste König
(von allen)
Allaro cuningo Allaro, bezton The best of all 991
bezton kings/ Der beste
König von allen
hêran hêran The Lord King 980
heƀencuning of Heaven/ der
Herr
Himmelskönig
cuningo rîkeost, rîkeost The most 1138, 1334, 2089
rîkiost powerful King/
der mächtigste
König
Names category: Hêrro
Hêrro, -n, -en, «Master/ Lord/ 100, 111, 259, 287,
hêrran ruler»/ «Herr/ 480, 676, 708, 917,
956, 1022, 1093,
Gebieter» 1120, 1165, 1171,
1187, 1199, 1342,
1509, 1566, 1573
liudeo hêrron, liudeo The Lord of the 413, 431, 573
liudio hêrro peoples/ der
Herr der
«Menschen/Völ
ker»
holdan Hêrro, - holdan 486, 968
n, -en, hêrran
Hêrro, -n, -en, oƀar al Lord above all/ 890
hêrran oƀar al over everything/
Herr über alles
lioƀes, lioƀan, lioƀes, The kind Lord, 932, 1542
leoƀon Hêrro, - der liebe Herr
an
mahtigna hêrron mahtigna The powerful 997
Lord/ der
mächtige Herr
himilsc hêrro himilsc The heavenly 1209, 1767
Lord/ der
himmliche Herr
Hêrro the gôdo Gôdo The good Lord/ 1588, 2105
der gute Herr
Names category: gumon
Friðugumono Friðu, bezt The best Man of 619

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 Elisabeth Keller

bezt Peace/ der beste

Friedensmann
thiodgumono Thiod, bezt Greatest man of 972
bezto the people/ der
Menschen
bester Mann
gumono bezto bezto The best of 1010
men/ der beste
Mensch
Names category: Hirdi
burgo hirdi burgo The Shepherd of 625
Fortresses/ der
Hirte von
Burgen
lands hirdi lands Herdsman of the 1286
Land/ Hirte des
Landes
Names category: Counsellor
rîki râdgeƀo, rîki The powerful 627, 1961
rîkean râdgeƀon Counsellor/ der
mächtige
Ratgeber
râdand The wise Ruler/ Murphy: the 1273
der Ratgeber wise Ruler; in
German the
ethymologic
double meaning
is still visible in
constructions
such as
“Rathaus” (eng.:
City Hall),
where the ruling
would meet and
discuss current
issues, in
Norwegian the
double meaning
of ruling and
counseling has
remained (et
råd, å råde)
Names category: fader
mîn mahtig mahtig My mighty 1. appearance of 828
fader father/ mein father as a name
mächtiger Vater for God in a
direct speech
from Jesus
alomahtig fader, alomahtig Allmight Father/ “father” has so 1087, 1619
fadar alamahtig der allmächtige far only

21. mai 2012 27

 Elisabeth Keller

Vater appeared in one

direct speech
from Jesus, here
it is the devil
talking to Jesus,
trying to
discredit his
divine descent
Himiliscan Himiliscan The heavely First time 1403, 2004
fader, himilfader father/ der “father” appears
himmlische in a more
Vater general context
Fadar ûsa Ûsa Our father/ 1600
Vater unser
(iuuua) hêlag Iuuua, hêlag, an (your) holy 1635
fadar (an himilrîkea father in the
himilrîkea) kingdom of
heaven/ euer
heiliger Vater im
Himmelreich
fadar iuuuan Iuuuan Your father/ 1795, 1908, 1913,
euer Vater 1960
Alloro firiho Alloro firiho Father of all 1847, 1978
fadar, fader men/ Vater aller
Menschen
Fader alauualdan The allruling 1922, 1973
alauualdan, father/ der
alouualdan fader allmächtige
Vater
Names category: Auxiliaries
Hêlagna gêst, The Holy Spirit/ Note on 467: 11, 21, 50, 275,
Hêlagas gêstes, der Heilige «He (the old 291, 325, 335, 467,
890, 985, 1002,
hêlago gêst, Geist man, being 1006, 1902, 2004
hâlagon gêst Simeon) had the
Holy Spirit, a
happy heart.»
Murphy, The
Heliand – The
Saxon Gospel,
1992, Oxford, p.
19
hie He who/ er der 29, 35, 38, 39
mêster «teacher/ 30
master/
superior»/
«Lehrer/
Meister/
Vorgesetzter»
Aðalordfrumo The noble 31
(alomahtig) creator

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 Elisabeth Keller

(almighty)/ der
(allmächtige)
edle Schöpfer
(38: hie/is ) ênes «all by himself/ 38, 119, 1770
him alone»/ «er
allein/ seine
eigene»
Hêliand, «Savior/ Murphy: 50, 266, 443, 958,
hêlandero, Redeemer «Healer» 990, 2031, 2180
hêleand, (himself)»/ «
hêleandoro, Heiland/ Erlöser
(990: selƀon) (selbst)»
(2031, 2180:
bezt)
frâon, frô, Lord/ Herr 109, 490, 931,
frôhan 1077, 1094, 1128,
1308, 1667,
is selƀes, selƀo, his own, 137, 377, 601, 604,
ina selƀon, he Himself, Him 845, 991-992,
1029, 1248, 1250,
selƀo, im selƀo, Himself, He 1264, 1843
im self Himself/ sein
eigener, selbst,
ihn selbst, er
selbst
theodan Ruler, Lord/ 269
Herrscher, Herr
Hêlag fon In holiness from 295
himile heaven/ der
Heilige im
Himmel
The mâreo The 371
«brilliant/bright
»/ der
«Glänzende/
Strahlende»
Metodes, The (workings Murphy: A 511, 2190, 2210
metodo(2190: of the) synonyme for
gescapu, 2210: Measurer/ des God or Fate as
gisceftie) «Ermessers/ the «ultimate
Messendes» determiner of
(Geschäfte) the length of
existence for
any person or
thing»44
neriandas, The Rescuer/ 520, 1144, 2177
neriandan, der Erretter/
neriendo Erlöser
lioht ôðar, ôðar The other light/ 578, (1331)
lioht das andere Licht

44 Murphy, The Heliand – The Saxon Gospel, 1992, Oxford, p. 20

21. mai 2012 29

 Elisabeth Keller

manno lioƀosto Dear man/ 821

lieber mann
thegan The thane/ der According to 851, 862
Thane Tiefenbach 45

thane can be
used for
everything
between boy,
follower, hero
and servant –
from the 9th
century it was to
be understood
as a royal
official with
certain highly
valued
priviliges, thane
has been used
earlier in the
Heliand but not
as a word for
God, the three
wisemen from
the East are
called thanes
Mahtig (1314: The (kind) 1314, 1999, 2103,
selƀo), mighty 2193
mahtiges, One(himself)/
mahtigna (2193: der (milde)
mildi) Mächtige
(selbst)
The rîkeo, The Powerful/ 1595, 1980
Rîkeon der Mächtige
Lioht The light/ das Check the 1708
Licht Sermon on the
Mount. Is this
really a name
for God in a
figurative
sense?
Hêlage lioht Hêlage The holy light/ Check the 1799
das heilige Licht Sermon on the
Mount. Is this
really a name
for God in a
figurative
sense?

45

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 Elisabeth Keller

Mînumu namon Mînumu My name/meine The name of 1891

Name God itself seems
to wield some
form of power
Liohte godes, Godes The light of Check the 1912, 2138
lioht gode god/ das Licht Sermon on the
Gottes Mount. Is this
really a name
for God in a
figurative
sense?
Himiles lioht Himiles The light of Check the 1920
heaven/ das Sermon on the
Himmelslicht Mount. Is this
really a name
for God in a
figurative
sense?
An godes Godes In God’s name/ 2079
namon in Gottes
Namen
Seolono lioht Seolono The light of Is this really a 2083
souls/ das Licht name for God in
der Seelen a figurative
sense?
Hêlagne, hêlago The holy one/ 2095, 2211
den Heiligen
Frô mîn the Mîn, The gôdo My good lord/ 2099
gôdo Mein guter Herr
Uualdand frô Uualdand, mîn My Lord-Ruler/ 2109
mîn mein Herr und
Herrscher
Alomahtig The Allmighty/ 2168
der Allmächtige
Is namo Is His name/ sein 2177
Name
Mahtigoro Mahtigoro Powerful man/ 2262
manni mächtiger Mann

21. mai 2012 31