Honir

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Hönir , Old Norse Hœnir , is a god in Norse mythology who has a certain closeness to priestly behavior through being silent and performing cultic acts. He gains validity through his role in the creation story and in the doom myths , as well as as a companion of Odin and Loki . However, the news about him is so scant that it is impossible to get a clear picture of him.

swell

Thjazi forces the three gods to let him have what they cooked. From left to right: Loki, Odin and Hönir, the eagle is Thjazi. 18th century Icelandic book illustration.

Hönir is a god from the Aesir clan , who sometimes wanders the world with his friends Odin and Lodur / Loki .

In the creation story of the Völuspá , the three come to the beach and find two pieces of wood from which they make the first people named Ask and Embla . Odin gives them the önd , that is the inspiring breath, Hönir the óðr , that is roughly the spirit, and Lodur takes care of lá oc lito góða , the blood and the good looks.

In the other two stories, however, Hönir appears passively and in silence. In the myth of the giant Thjazi ( Haustlöng , Prosa-Edda ) the three gods want to prepare an ox when Thjazi appears and forces his participation in the sacrificial meal. Hönir snorts out of anger, but he has no choice but to tolerate the sacrilege. The other myth from the song Reginsmál only mentions the god as a traveling companion of Odin and Loki, who is captured by Hreidmar with them because Loki had previously killed Hreidmar's son Otur .

Hönir takes on an enigmatic role following the Wan War , which has been handed down in the Ynglinga saga and in part also in the Prose Edda . In order to ensure peace between the two gods, the sir and the waning exchange hostages. The sir provide the giant Mimir and the strong and handsome Hönir, whom they say is suitable as a leader. Thereupon the Wanen make Hönir their chief. When they notice, however, that Hönir only makes a decision if he was previously advised by Mimir and otherwise leaves the decision to others, they feel betrayed, behead the giant and send the skull back to the sir.

In contrast to Odin and Loki, according to the Völuspá , Hönir survived the fall of the old world in the Ragnarök . When the earth emerges a second time from the sea, Hönir chooses the hlut við , that is the lot branch with which one interprets the future.

The myths are supplemented by some Kenningar . Hönir's paraphrases are, for example, step- meila , long-footed, the quick Ase, the most fearful Ase and the aurkonungr, which cannot be reliably interpreted . Most of these Kenningar can be found in Snorri Sturluson's Prose Edda . His knowledge shows that he still had access to traditions that are lost today.

Another source is possibly the Faroese folk ballad Loka Táttur (in German “Loki's story”). It reports that a giant wants to steal the son of a farmer. In his distress, the farmer first turns to Odin, then to Hönir and finally to Loki. Every god helps the boy so that he escapes the giant's grip three times until Loki kills the robber. It is said of Hönir that when seven swans fly by, he calls two of them and hides the boy behind the head of one of the two swans.

research

The evaluation of Hönir's tradition is extremely problematic for research. Hönir rarely appears, mostly in a pale or enigmatic manner, so that the myths do not give a clear picture. For this reason one tried to decipher his name in order to get to his essence. The result was an abundance of interpretations, some of a highly speculative character, none of which have been able to prevail to this day. Only the interpretations that are directly based on the traditional myths are on the ground that is reasonably secure.

Myths

Although Hönir is hardly reported in Norse mythology, he is not an insignificant god. He is on a par with Odin and Loki / Lodur, who are among the outstanding figures of the Nordic world of gods. Its equality follows from the fact that these three gods appear several times as a trinity, as the table below shows.

Community myth source
Odin, Hönir, Lodur Creation of the first two humans, Ask and Embla Lieder-Edda , Völuspá, verse 17 f.
Odin, Hönir, Loki Homicide of Otur and theft of Andvari's treasure Lieder-Edda, Reginsmál, introduction; Prose Edda, Skáldskaparmál , No. 39
Odin, Loki, Hönir Thjazi's rape of the goddess Idun Haustlöng = Prose-Edda, Skáldskaparmál, No. 22; Prose Edda, Skáldskaparmál, No. 1
Odin, Hönir, Loki Rescuing the farmer's child from the predatory giant Loka táttur (Faroese folk ballad)

In the myths of Thjazi and Otur, the god always remains passive and silent, which, together with his role as hostage after the Wan War, led to him being classified as a weak nature who only draws its strength from others. But since he is always in complete opposition to the talkative and quick and thoughtless acting Loki, Hönir seems to embody a different principle than Loki. In the song Hávamál , in which a lot of practical life advice is given, this is clear:

“Fróðr sá þycciz, he fregna can
oc segia it sama;
eyvito leyna mego ýta sønir,
því er gengr um guma. ”

"Whoever is never silent speaks a lot, useless words,
the talkative tongue that is not kept quiet
often chatters bad things."

- Lieder-Edda, Hávamál, verse 29

Hönirs behavior is compared with Loki exactly the principles þagall oc hugall "silent and attentive," which explicitly the Nordmann as important Verhaltsmaximen in Hávamál be advised, and in Germany in the famous phrase is speech is silver, silence is golden been reflected to have. Seen in this way, silence is a desirable and positive quality, why should one make an exception to it with a god?

The making of Askr and Embla. Illustration by Robert Engels , 1913.

In the traditions, Odin always comes first, whereas Hönir and Loki alternate in positions two and three. Obviously this does not depend on the myth, but on the myth-teller, so that no gradation between the two is discernible. In contrast, because of Loki's dark nature, Hönir appears light and bright, so that one also speculated whether Hönir and Loki were nothing more than representations of the light and dark side of Odin.

Consistent with the silence is the observation that Hönir is also entrusted with priestly and cultic tasks, as can be seen from the Völuspá.

“Þá kná Hœnir hlautvið kiósa”

"Then Hönir can choose the lot branch."

- Lieder-Edda, Völuspá, verse 63

The selection of the lot branch to interpret the future of the community is described by Tacitus as the task of the tribal priest. So one can also see a priestly act in Hönir's act, so that the fate of the new world is determined. A priestly and cultic role can also be recognized in human creation and in anger at Thjazi, who desecrates a ceremony. As a result, Hönir could have had a comparatively great importance in the sacrificial cult.

However, no reliable knowledge can be gained from the rest of the tradition.

Hönir's priestly and cultic meaning that he belongs to the three gods who make the first humans out of wood, is joined by the unsolved question of why Hönir gives people the óðr "spirit" and not Odin, whose name comes straight from the word is derived.

His role as a hostage after the Wan War, which is described in the Ynglinga saga , is completely puzzling . Since there is not much what to do with the story, it was believed that it was a mythographic invention of Snorri Sturluson, the purpose of which is to explain the origin of Mimir's skull. But it is precisely the peculiarity of the myth that speaks for its authenticity. Snorri also affirmed in the Prose Edda that Hönir was a hostage with the Wanen.

It is also unclear whether there is a specific reason why Hönir and Njörd were exchanged for each other.

Sir Wanen source
Honir North Prose Edda, Gylfaginning, no.23
Hönir, Mimir Njord, Freyr Ynglinga saga, No. 4

It is also unclear what the myth is trying to say, except that it seems to prove the lack of intellectual abilities of Hoenir. But this superficial meaning is doubtful, because if you take Snorri's comment at face value, the question arises why, of all things, the “hollow head” Hönir should have given people spirit and understanding. Since the true background of the myth is not known, it is ultimately better not to judge Hönir according to his active actions, as in the wandering stories, but to find a meaning in his actions. Perhaps Hönir and Mimir should stand for a unit that is separately worthless.

The folk ballad Loka táttur does not contribute much to understanding Hönir , except that it affirms the trinity of gods and assigns Hönir power over swans. The swan reference at least supports an etymological interpretation of Hönir as "the swan-like" (see below). However, the mythological value of the ballad is debatable. Maybe it retains a trait of a lost Norse myth, maybe not.

The Kenningar for Hönir, which cannot be clearly assigned to any of the known stories and about which one can therefore only speculate, also remain unclear. Epithets that refer to moving, such as “the fast Ase”, “long-footed” and “step-meila” at least apparently belong together.

The nickname aurkonungr is still not understood today. You don't know what the Kenning is alluding to and you can't decipher it etymologically. Nevertheless, the word plays a not insignificant role for the interpretation of Hönir's essence, because the old Norse basic word konungr means "king" and thereby promises that the key to Hönir's meaning could be in the defining word aur . But aur does not correspond to any known Old Norse word. Linguistically close is Old Norse aurr "sandy soil", which comes from the Germanic * auraz "earth, sand". This is the basis for interpretations of aurkonungr as "sand king" or "earth king". However, aurr could also have stood for “wetness, moisture”. After all, according to the words of Völuspá, the world ash Yggdrasil drips a liquid called aurr , in which one can see the Germanic equivalent of the Indian immortality potion Amrita . For Hönir this would mean that the Kenning aurkonungr would not only stand for “Mud King”, “Wet King” or “Water King”, but also alluded to a close relationship to the world tree, which would reinforce Hönir's cultic-priestly train. A little less fantastic is the interpretation, which puts aur too Old Norse auðr "wealth" and aurkonungr with "rich king".

etymology

The name Hönir is obscure and posed a great mystery to science, since it was precisely the interpretation of the name that was hoped to provide clarity about the god. The list of different ways of understanding the name of God is long and their results are far apart. One recognized in Hönir a water, cloud, sun god, a soul guide or forest god. The actual result of the naming efforts is that Hönir sets a precedent for how shaky interpretations a mythical figure is trying to infer from its name meaning.

Hönir as a swan

A thesis of older research brought about the etymology of Hönir's name in connection with the Greek Κύκνείος , which means "the swan-like ".

   Hœnir

<Old Norse * huhnijaz
   compare Greek κύκνείος (kykneios) "the swan-like"
<Greek κύκνος (kyknos) "swan" = "the white one" (?)
<perhaps from Indo-European kukno- "shining, white"; keuk- "shine, be white"

Leda and the swan. Mosaic, Cyprus, 3rd century BC Chr.

The swan-like is an epithet of Zeus . As ζεύς κύκνείος "swan-like god of heaven" he pursues Leda , the "woman" who finally gives herself to him in the form of a goose. This myth represents the holy marriage between the Heavenly Father and the Great Mother of the Sea. From the 2nd to 3rd centuries AD, a few votive stones have been found in a Roman-Germanic environment, which are dedicated to the god Mars , who is depicted on them together with a goose is. Since depictions of Mars with a goose are unknown in ancient Rome, it is therefore a Germanic god who was identified with the Roman Mars. According to the Interpretatio Romana , this is * Tiwaz (Nordic Tyr), who, as a former Germanic heavenly father, not only linguistically corresponds to the Greek Ζεύς πατήρ (Zeus patér) "God-Father". The goose next to Mars can either be just an equivalent of himself or his companion. It is possible that the representation alludes to a Germanic variant of the Zeus Leda myth. If the Greek ζεύς κύκνείος corresponds to a Germanic Tiuz hihnijaz , Hönir would have arisen from a subsidiary form of Tyr and equated with it. It is quite conceivable that a swan was still understood as the companion animal of the primordial mother in Norse mythology, as the two swans in the Urd fountain and the swan reference Njörds suggest.

This interpretation is supported by the Lokka tattúr , in which Hönir shows himself to be the master of the swans, provided that the ballad is not a modern invention of a single poet, but actually preserves the content of a lost Nordic myth. Another support would be available if the kenning aurkonungr actually meant "water king" or "mud king".

Hönir as a rooster

In science today, the thesis that interprets Hönir's name as " cock " is most popular.

   Hœnir

<Old Norse hœna "chicken", hani "cock"
<Germanic * honam "chicken" , * hanon, hanan "cock"
<Indo-European * kan- "tönen, sing, sound"
   compare Latin cano "I sing" from canere "sing, sound"

The literal meaning of Hahn is "singer". In ritual Indian texts there is a sacrificial priest called the "Singer of the Most High", the Udgatr. Its special task is to accompany people through death and to bring about their return in the next life. It is about help during the three great human transitions: at birth, at initiation, which leads to a ritual rebirth, and at death to transfer into the new world. In comparison, Hönir is also close to a sacrificial priest in the myths. His myths could allude to two out of three of these tasks, namely with the creation of the first humans, which can also be understood as birth, and with the transition from the Ragnarök to the New World, in which he chooses the lot branch in the priestly role.

The rooster is not only considered an animal of transition in the Indian world. There are also indications among the Teutons that the rooster was generally said to have the ability to lead from death to life, as nature suggests, in which the rooster announces the end of the night at dawn. In the Gesta Danorum , Saxo Grammaticus tells of how King Haddingus's companion beheads a rooster in the underworld and throws it over the border wall of the goddess of the realm of the dead, Hel , whereupon the rooster rises and sings on the other side of the wall. Of the Rus handed Ibn Fadlan in his travelogue of the 10th century that a servant who had chosen to follow their Lord to death, cutting off his head at the funeral ceremony a chick and then takes a chicken and the grave ship throws, on which she is killed a little later herself.

According to another hypothesis, the special connection between Mimir and Hönir can also be seen from this, because in the Edda song Fjölsvinnsmál a rooster named Vidofnir , which could be another form of Hönir, sits on the top of a tree called Mimameid . Mimameid is the tree of Mimir and ultimately just another name for the world ash Yggdrasil .

Community myth source
Hönir, Mimir Van War Gylfaginning 23, Ynglinga saga 4
Vidofnir, Mimameid "Mimi's Tree" Myth of Vidofnir Fjölsvinnsmál 19-24

List of name interpretations

The table below does not provide a complete overview of the various assumptions made about the name etymology of Hönir. For the sake of comparability, the list also contains the previously presented thoughts on Hönir as swan and rooster.

Interpretation of the name as Because of connection with Basis in myth Understanding God as Representatives in this direction
Rooster god Old Norse hana, hoena "rooster, chicken", Latin canere "sing, sound" Transitions: Human creation from wood to human, according to the Ragnarök from the old to the new world (Sun god) L. Uhland , F. Detter and R. Heinzel , E. Hellquiest , A. Holtsmark
the sounding, the rushing Latin canorus "singing, sounding" Kenning aurkonungr Water god K. Müllenhoff
the swan match Greek κύκνος "swan" Lokka tattúr , nature myth: clouds are swans in the blue sky lake . Heaven and cloud god J. Hoffory , V. Rydberg , J. Loewenthal , FR Schröder
Soul guide Lithuanian kaūkas "soul of the deceased" God of the dead (odin) FR Schröder
Guardian, Schirmer Old Franconian hode , old high German huota "care, protection" Germanic forest god F. Kauffmann , H. Gering and B. Sijmons
the elevated one Old Norse hár "high", Danish hoine "the height" Nature myth: clouds are companions of the storm (Odin). Cloud god M. Rödiger , H. Schück
Lithuanian šiaurys "north wind", Latin caurus "north wind" Cloud god J. Loewenthal
the sharpening god, god of the sharpened object Latin cos "whetstone", Indo-European * ko- "make sharp" G. van Langenhove
Slavic Hennil , Hainal, the "god of dawn" Light god (dawn) E. Mogk
germanic * huhnijaz "the shining one" Light god W. Krogmann
Sun god K. Weinhold

literature

In the order of the year of publication.

  • Wolfgang Golther : Handbook of Germanic mythology. Reprint of the Leipzig 1895 edition, Marix Verlag, Wiesbaden 2004, ISBN 978-3-93771-538-4 .
  • Jan de Vries : Old Germanic history of religion. 2 volumes. Verlag Walter de Gruyter, Berlin 1957, § 510.
  • Franz Rolf Schröder : The goddess of the primeval sea and her male partner. In: Helmut de Boor and Ingeborg Schröbler (eds.): Contributions to the history of the German language and literature (PBB). Volume 82, Max Niemeyer Verlag, Tübingen 1960, pp. 221-264.
  • Jan de Vries: Old Norse etymological dictionary. Verlag Brill, Leiden 1961, p. 277 f.
  • Ursula Dronke : Eddic poetry as a source for the history of Germanic religion. - IV. The Value of Indian analogues. - 1. Hœnir. In: Heinrich Beck, Detlev Ellmers, Kurt Schier (Hrsg.): Germanic religious history: sources and source problems. Supplementary volume 5 to the real dictionary of Germanic antiquity. 2nd Edition. Verlag Walter de Gruyter, Berlin - New York 1992, ISBN 978-3-11012-872-7 , pp. 681 f.
  • Heinrich Beck :  Hœnir. In: Reallexikon der Germanischen Altertumskunde (RGA). 2nd Edition. Volume 15, Walter de Gruyter, Berlin / New York 2000, ISBN 3-11-016649-6 , pp. 53-55.
  • Rudolf Simek : Lexicon of Germanic Mythology (= Kröner's pocket edition . Volume 368). 3rd, completely revised edition. Kröner, Stuttgart 2006, ISBN 3-520-36803-X .

Individual evidence

  1. ^ Snorri Sturluson : Prosa-Edda , Skáldskaparmál . No. 1 (citation of the prose Edda after Arnulf Krause: Die Edda des Snorri Sturluson. Philipp Reclam jun. Verlag, Stuttgart 1997, ISBN 978-3-15-000782-2 )
  2. ↑ Þjóðólfr : Haustlöng = Snorri Sturluson: Prosa-Edda, Skáldskaparmál. No. 22; Snorri Sturluson: Prose Edda, Skáldskaparmál. No. 15
  3. ↑ a b c d e Heinrich Beck: Hœnir. In: RGA XV. P. 54
  4. ↑ a b c d e f Jan de Vries: AGR § 510, vol. 2, p. 269
  5. ↑ Lieder-Edda: Völuspá. Verse 17 f. (Citation of the Lieder-Edda after Arnulf Krause: The Götter- und Heldenlieder der Älteren Edda. Philipp Reclam jun. Verlag, Stuttgart 2004, ISBN 978-3-15-050047-7 )
  6. ↑ Þjóðólfr: Haustlöng = Snorri Sturluson: Prosa-Edda, Skáldskaparmál. No. 22; Snorri Sturluson: Prose Edda, Skáldskaparmál. number 1
  7. ↑ This is how Jan de Vries translates: ARG § 510, p. 268, the content of this passage in the Hauslöng, which in the original is hrafnásar vinr blása , literally: "the friend of the raven god blows".
  8. ↑ Lieder-Edda: Reginsmál . Introduction; Snorri Sturluson: Prose Edda, Skáldskaparmál. No. 39
  9. ↑ Snorri Sturluson: Heimskringla, Ynglinga saga. No. 4; Snorri Sturluson: Prose Edda, Gylfaginning . No. 23 only testifies to the exchange of Hönir as a hostage after the Wan War.
  10. ↑ Lieder-Edda: Völuspá. Verse 63
  11. ↑ Þjóðólfr: Haustlöng. Verse 4
  12. ↑ a b c Snorri Sturluson: Prosa-Edda, Skáldskaparmál. No. 15
  13. ↑ Sögubrot af nokkrum fornkonungum . 35, 55
  14. ^ Venceslaus Ulricus Hammershaimb : Færøiske Kvæder. Copenhagen 1851, Vol. 1, pp. 140-145
  15. ↑ a b c d e f g h Jan de Vries: AGR § 510, vol. 2, p. 270
  16. ↑ Heinrich Beck: Hœnir. In: RGA XV. P. 54 f.
  17. ^ A b Andy Orchard: Cassell dictionary of Norse myth and legend. Cassell, London 1997, ISBN 978-0-30435-134-3 , p. 88
  18. ↑ a b Translation by Arnulf Krause: The songs of gods and heroes of the Elder Edda. Reclam-Verlag, Stuttgart 2004
  19. ↑ Lieder-Edda, Hávamál. Verse 15
  20. ↑ Åke Viktor Ström, Haralds Biezais : Germanic and Baltic religion. In: The Religions of Mankind. 36 volumes. Kohlhammer Verlag, Stuttgart 1975, ISBN 978-3-17001-157-1 , p. 128 ff.
  21. ^ Tacitus: Germania , 10
  22. ↑ a b c Compare Wolfgang Golther : Handbuch der Germanischen Mythologie. Reprint of the Leipzig 1895 edition, Marix Verlag, Wiesbaden 2004, ISBN 978-3-93771-538-4 , p. 479
  23. ↑ Compare Jan de Vries: AGR § 510, vol. 2, p. 270, which speaks more generally of the fact that Hönir will “announce oracle sayings in the new world”.
  24. ↑ Jan de Vries: AGR § 510, Vol. 2, p. 271
  25. ↑ Jacob Grimm : German Mythology. 3 volumes. Reprint of the 4th edition Berlin 1875–78, Marix Verlag, Wiesbaden 2007, ISBN 978-3-86539-143-8 , p. 965 = old: Volume 3, p. 49
  26. ↑ Jan de Vries: AGR § 176, vol. 1, p. 246 with reference to Eugen Mogk . De Vries speaks out against a mythographic background.
  27. ↑ Jan de Vries: AGR § 510, Vol. 2, p. 268
  28. ^ Rudolf Simek: Lexicon of Germanic Mythology (= Kröner's pocket edition. Volume 368). 3rd, completely revised edition. Kröner, Stuttgart 2006, ISBN 3-520-36803-X , p. 199.
  29. ↑ Heinrich Beck: Hœnir. RGA XV. P. 54
  30. ^ Walter Baetke: Dictionary of Norse prose literature. 1st & 2nd edition. In digital version, Greifswald 2006, p. 35
  31. ^ Karl Müllenhoff: German antiquity. Berlin 1870–1908, Vol. I, p. 34, who interpreted the word in the sense of "moisture"; Gerhard Köbler: Old Norse dictionary. 2nd Edition. 2003, p. 17
  32. ↑ Lieder-Edda: Völuspá. Verse 19: "Asc veit ec standa, called Yggdrasill, [...] ausinn hvíta auri."
  33. ↑ Jan de Vries: AGR § 585, Vol. 2, p. 383
  34. ^ Rudolf Simek: Lexicon of Germanic Mythology (= Kröner's pocket edition. Volume 368). 3rd, completely revised edition. Kröner, Stuttgart 2006, ISBN 3-520-36803-X , p. 32.
  35. ↑ Jan de Vries: Old Norse etymological dictionary. P. 277
  36. ↑ Julius Hoffory: Eddastudien. Berlin 1889, p. 113 established the linguistic reference between Hönir and Κύκνείος , but still interpreted Hönir not as a swan, but as a cloud god . According to him, the clouds are the swans in the blue sky lake.
  37. ↑ Walter Krogmann: Hœnir. In: APhS 6. 1932, pp. 324-326
  38. ↑ Julius Pokorny : Indo-European Etymological Dictionary. 1959, p. 597
  39. ↑ Karl Kerényi: The mythology of the Greeks. 2 vols. 11th edition. dtv-Verlag, Munich 1988, I p. 86
  40. ^ Franz Rolf Schröder : The goddess of the primordial sea and her male partner. In: Helmut de Boor and Ingeborg Schröbler (eds.): Contributions to the history of the German language and literature (PBB). Volume 1960, Issue 82. Max Niemeyer Verlag, Tübingen 1960, pp. 221–264 (p. 259)
  41. ↑ Compare Franz Rolf Schröder : The goddess of the primordial sea and her male partner. In: Helmut de Boor and Ingeborg Schröbler (eds.): Contributions to the history of the German language and literature (PBB). Volume 1960, Issue 82. Max Niemeyer Verlag, Tübingen 1960, pp. 221–264 (pp. 256–260)
  42. ^ Franz Rolf Schröder : The goddess of the primordial sea and her male partner. In: Helmut de Boor and Ingeborg Schröbler (eds.): Contributions to the history of the German language and literature (PBB). Volume 1960, Issue 82. Max Niemeyer Verlag, Tübingen 1960, pp. 221–264 (p. 259)
  43. ↑ Heinrich Beck: Hœnir. RGA XV, p. 55
  44. ↑ a b c Ursula Dronke: Eddic poetry as a source for the history of Germanic religion. In: Heinrich Beck, Detlev Ellmers, Kurt Schier (Hrsg.): Germanic religious history: sources and source problems. Supplementary volume 5 to the real dictionary of Germanic antiquity. 2nd Edition. Verlag Walter de Gruyter, Berlin - New York 1992, ISBN 978-3-11012-872-7 , p. 681
  45. ↑ Duden: The dictionary of origin. 2nd Edition. 1989, keyword Hahn
  46. ↑ Ursula Dronke: Eddic poetry as a source for the history of Germanic religion. In: Heinrich Beck, Detlev Ellmers, Kurt Schier (Hrsg.): Germanic religious history: sources and source problems. Supplementary volume 5 to the real dictionary of Germanic antiquity. 2nd Edition. Verlag Walter de Gruyter, Berlin - New York 1992, ISBN 978-3-11012-872-7 , p. 682
  47. ^ Adolfo Zavaroni: Mead and Aqua Vitae: Functions of Mímir, Oðinn, Viðofnir and Svipdagr. In: Amsterdam Contributions to Older German Studies , Volume 61. Editions Rodopi BV, 2006, ISBN 978-9-04201-859-4 , p. 71
  48. ^ Saxo Grammaticus: Gesta Danorum. Chapter X
  49. ^ Adolfo Zavaroni: Mead and Aqua Vitae: Functions of Mímir, Oðinn, Viðofnir and Svipdagr. In: Amsterdam Contributions to Older German Studies, Volume 61. Editions Rodopi BV, 2006, ISBN 978-9-04201-859-4 , p. 72
  50. ↑ Ludwig Uhland: The myth of Thôr according to Nordic sources. Stuttgart 1836, reprint in: Ludwig Uhland: Writings on the history of poetry and legend. Volume 6. Stuttgart 1868, p. 188 ff.
  51. ↑ Ferdinand Detter and Richard Heinzel: Hœnir and the Vanenkrieg. In: Contributions to the history of the German language and literature (PBB). Volume 18, 1894, pp. 542-560 (pp. 547 f.)
  52. ↑ Elof Hellquist: Svenska ortnamn. In: Namn och Bygd (NB). Volume 4, 1916, pp. 143–151 (p. 144)
  53. ^ Anne Holtsmark: Myths om Idun og Tjatse i Tjodolvs Haustlǫng. In: Arkiv för nordisk Filologi (ANF). Volume 64, 1950/1951, pp. 1–73 (p. 48 ff.)
  54. ^ Karl Müllenhoff: German antiquity. Berlin 1870–1908, Volume 1, p. 34
  55. ↑ Julius Hoffory: Eddastudien. Berlin 1889, p. 101 ff. (P. 113)
  56. ^ Viktor Rydberg: Undersökningar i germanisk Mythologi Stockholm 1886-1889, English translation: Teutonic Mythology. London 1891, p. 552
  57. ^ John Loewenthal: On Germanic verbal studies: Baldr, Hœnir, Fjörgynn, Ing. In: Arkiv för nordisk Filologi (ANF). Volume 33, 1917, pp. 97-101
  58. ^ Franz Rolf Schröder: The goddess of the primordial sea and her male partner. In: Contributions to the history of the German language and literature (PBB). Volume 82, Max Niemeyer Verlag, Tübingen 1960, pp. 221–264 (pp. 256–260)
  59. ^ Franz Rolf Schröder: Hœnir. A mythological investigation. In: Contributions to the history of the German language and literature (PBB). Volume 43, 1918, pp. 219-252 (p. 238)
  60. ^ Friedrich Kauffmann: Deus Requalivahanus. In: Contributions to the history of the German language and literature (PBB). Volume 18, 1894, pp. 157-194 (pp. 173-175, 189)
  61. ↑ Hugo Gering, Ed .: Barend Sijmons: Commentary on the songs of the Edda. Halle 1927, p. 22
  62. ↑ Maximilian Rödiger: The great forest god of the Germanic peoples. In: Journal for German Philology (ZfdPh). Volume 27, 1894, pp. 1–14 (pp. 9 f.)
  63. ^ Henrik Schück: Studier i Nordisk Litteratur och Religionshistoria. Stockholm 1904, Volume 2, p. 288
  64. ^ John Loewenthal: Religious studies Parerga to Germanic antiquity. In: Contributions to the history of the German language and literature (PBB). Volume 45, 1920, pp. 239-265 (p. 249)
  65. ↑ George van Langenhove: Linguistic Studies. Volume 2, Antwerp / 's-Gravenhage 1939, p. 70
  66. ↑ Eugen Mogk: Germanic mythology. Outline of Germanic Philology. 1891, p. 1086
  67. ↑ Willy Krogmann: Hœnir. In: Acta Philologica Scandinavica (APhS). Volume 6, 1932, pp. 311-327 (pp. 324-326)
  68. ^ Karl Weinhold: The sagas of Loki. In: Journal for German Antiquity and German Literature (ZfdA). Volume 7, 1849, pp. 1–94 (p. 24 ff.)
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