[687]. In Anglosaxon, Heaðo, which however has almost always the abstract sense of war.
[688]. In Anglosaxon, Nóð: this occurs rarely save in composition, where it seems to denote bravery or courage. But it is to be observed that nóð is the name of a ship or large boat; and it is worth inquiry whether the Teutonic goddess Zíza, probably in Anglosaxon Táte, may not have been identical with this Nanna, instead of Frouwa. The dragging about a boat or ship was peculiar to Zíza’s worship. Deut. Myth. p. 237, seq.
[689]. And see Geijer, Gesch. Schwed. i. 30. Gaut, Gautrek, Algaut, Gauthilld. Yngl. Sag. cap. 38.
[690]. Cod. Exon. p. 378. If Geát really be Wóden, this is another approximation to Hermes in his phallic character. Altogether the myth of the ἱερός γάμος, so constant in Greek mythology, is scarcely traceable in the North. The Wóden worship, at least, may have had something more of the character of the Apollo worship among the Dorians.
[691]. Nennius, § 31. Huntingdon follows Nennius, Hist. Angl. bk. ii.
[692]. De Reb. Gest. Ælfredi, an. 849.
[693]. Flor. Wig. Chron. an. 849.
[694]. De Reb. Gest. Regum, an. 849.
[695]. See the author’s edition of Beówulf, vol. ii. Postscript to the Preface. Leo’s Beówulf, etc.; and Ettmuller’s Beówulf, etc., with the last of whom, upon the maturest consideration, I find it impossible to agree.
[696]. Grimm seems rather to imagine insidiator. Myth. p. 226.