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Source: Bosworth/Toller, page b0139, entry 1 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
yard
graves,
which
arc
probably
copied
from
them.
After
the.
burial,
a
low
circular
mound
was
raised
over
the
grave.
From
their
contents
we
learn
that
the
body
of
the
deceased
was
buried
in
the
full
dress
worn
when
living,
--
the
men
with
their
arms
and
military
equipments,
--
the
women
with
their
personal
ornaments
and
jewelry.
The
body
was
generally
laid
on
its
back,
on
the
floor
of
the
grave;
but
in
the
wealthier
classes,
it
was
frequently
inclosed
in
a
wooden
coffin,
for
in
A.
D.
679,
it
is
said
--
Æðeldryþ
on
treówene
þruh
wæs
bebyriged
Ætheldrith
was
buried
in
a
wooden
coffin,
Bd.
4,
19;
S.
588,
2l;
or
in
the
Latin
of
Bede
--
Ædilthryd
ligneo
in
locello
sepulta,
S.
163,
15.
3.
the
belief
in
a
future
life
is
shewn
by
the
care
with
which
the
relatives
and
friends
of
better
condition,
placed
in
the
grave
of
the
dead
objects
which
it
was
supposed
would
be
necessary
or
useful
in
the
next
world:
even
mere
personal
ornaments,
or
articles
to
which
the
deceased
had
been
attached,
or
which
can
only
have
been
placed
there
as
tokens
of
affectionate
remembrance.
Evidence
is
also
found
of
the
sentiments
of
tenderness
which
followed
them
to
their
last
resting-place.
It
was
believed
that
the
dead
were
exposed
to
evil
spirits,
for
amulets
are
usually
found
interred
with
them,
--
especially
beads
of
amber,
which
were
thought
to
be
protective
against
such
influences.
The
frequent
occurrence,
among
the
earth
in
the
grave,
of
bones
of
animals,
which
were
commonly
eaten
by
the
Anglo-Saxons,
would
seem
to
shew
that
there
were
both
sacrifices
and
feasting
at
the
burial.
Human
bones
have
been
found
in
such
a
position
as
to
justify
a
supposition,
that
a
slave
had
been
slain
and
thrown
into
the
grave,
perhaps
in
the
belief
that
he
would
continue
to
serve
his
master
in
the
spiritual
world.
4.
in
the
districts
which
were
occupied
by
the
Angles
in
Britain,
and
Old
Saxons
on
the
continent,
GREEK,
cremation
or
the
burning
of
the
bodies
before
burial,
appears
to
have
been
almost
universal,
among
rude
nations,
from
the
age
of
Homer
to
that
of
Alfred.
The
interment,
therefore,
consists
of
an
urn
filled
with
the
burnt
bones.
It
has
been
supposed
that
cremation
was
originally
the
mode
of
burial
in
use
among
the
Angles;
and
that
the
Saxons
and
Jutes
buried
the
body
entire,
or
that
they
had
adopted
this
mode
of
burial
when
they
came
into
Britain.
See
Kemble
in
the
Archæolgical
Journal,
No.
48.
It
is
recorded
of
the
Esthonians
and
Old
Saxons,
who
were
a
very
warlike
and
powerful
people,
once
occupying
the
whole
north-west
corner
of
Germany,
--
And
ðæt
is
mid
Éstum
þeáw,
ðæt
ð
r
sceal
lces
geþeódes
man
beón
forbærned;
and
gyf
ðár
man
án
bán
findeþ
unforbærned,
hí
hit
sceolon
miclum
gebétan
it
is
also
a
custom
with
the
Esthonians,
that
there
men
of
every
tribe
must
be
burned;
and
if
any
one
find
a
single
bone
unburnt,
they
shall
make
a
great
atonement,
Ors.
1.
1;
Bos.
23,
3-5.
It
is
certain
that
in
Beowulf,
which
is
supposed
to
be
an
Old
Norse
poem,
the
body
of
the
hero
is
described
as
being
burnt
:--
Hit
s-liðend
syððan
hátan
Biówulfes
biorh
sea-farers
may
afterwards
call
it
Beowulf's
mound
[barrow],
Beo.
Th.
5604-5606;
B.
2806,
2807.
Him
ðá
gegiredon
Geáta
leóde
ád
unwáclícne,
helm-behongen,
hilde
bordum,
and
beorhtum
byrnum
the
people
of
the
Goths
then
raised
for
him
a
mighty
funeral
pile,
hung
with
helmets,
shields,
and
bright
breast-plates,
6265-6271;
B.
3137-3140.
Ongunnon
ðá
bl-fýra
mst
wígend
weccan:
wudu-réc
astáh
sweart
of
Swió-þole
then
the
warriors
began
to
kindle
the
greatest
of
bale-fires:
the
wood-smoke
ascended
black
from
the
Swedish
pine,
6277-6281;
B.
3143-3145.
Hí
on
beorg
dydon
beágas
and
siglu,
eall
swylce
hyrsta
on
the
mound
they
placed
rings
and
jewels,
also
ornaments,
6307-6309;
B.
3164,
3165.
Ðá
ymbe
hlw
ridon
æðelingas
.
.
.
cyring
mnan,
word-gyd
wrecan
then
nobles
rode
round
the
mound.
.
.
their
king
bewail,
a
verbal
lay
recite,
6319-6325;
B.
3170-3173.
Swá
begnomodon
Geáta
leóde
thus
the
people
of
the
Goths
deplored,
6338,
6339;
B.
3179.
5.
it
is
probable
that
down
to
a
very
late
period
the
people
adhered
to
many
of
their
ancient
burial
customs.
Charlemagne,
so
late
as
the
year
789,
ordered
his
Christian
Saxon
subjects
to
bury
their
dead
in
the
Christian
cemeteries,
and
not
in
the
tumuli
of
the
pagans,
in
these
words,
--
Jubemus
ut
corpora
Christianorum
Saxonum
ad
cœmeteria
ecclesiæ
deferantur,
et
non
ad
tumulos
paganorum,
Capit.
Carl.
Mag.
Walter,
tom.
ii.
p.
107.
In
England,
the
ordinary
converts
appear
to
have
been
drawn
reluctantly
from
the
burial
places
of
their
forefathers
by
the
establishment
of
Christian
cemeteries
attached
to
the
churches,
and
even
there
they
seem
long
to
have
continued
many
of
their
old
rites.
A
few
of
these
ceremonies
are
mentioned
in
the
Anglo-Saxon
ecclesiastical
laws
and
constitutions
relating
to
funerals.
6.
it
appears
from
a
regulation,
which,
though
only
preserved
in
the
laws
of
Henry
I,
evidently
belonged
to
the
Anglo-Saxon
period,
that
as
soon
as
any
person
was
dead,
the
body
was
laid
out,
with
the
feet
to
the
east
and
the
head
to
the
west.
This
law
enjoins
any
one
who,
either
in
revenging
a
feud
or
defending
himself,
should
kill
a
man,
not
to
take
anything
belonging
to
him,
whether
his
horse,
or
his
helmet,
or
his
sword,
or
any
money
he
may
have,
but
to
lay
out
his
body
in
the
manner
usually
observed
with
the
dead,
the
head
to
the
west
and
the
feet
to
the
east,
upon
his
shield,
if
he
have
one;
and
to
fix
his
lance,
and
place
his
arms
round,
and
attach
his
horse
by
the
reins;
and
to
go
to
the
nearest
town
and
give
information
to
the
first
person
he
meets;
the
Latin
of
the
law
is,
--
'Si
quis
in
vindictam
vel
in
se
defendendo
occidat
aliquem,
nihil
sibi
de
mortui
rebus
aliquis
usurpet,
non
equum,
non
galeam,
vel
gladium,
vel
pecuniam
prorsus
aliquam;
sed
ipsum
corpus
solito
defunctorum
more
componat,
caput
ad
occidens,
pedes
ad
oriens
versum,
super
clipeum,
si
habeat;
et
lanceam
suatn
figat,
et
arma
circummittat,
et
equum
adregniet;
et
adeat
proxtmam
villam,
et
eni
prius
obviaverit
denunciet,'
L.
H.
83,
§
6;
Th.
i.
591.
7.
during
the
time
that
the
dead
body
remained
unburied,
the
relations
and
friends
assembled
to
watch
or
wake
over
it
[this
watching
or
waking
is
mentioned
under
the
word
líc
a
body,
see
líc
II],
and
this
proceeding
was
evidently
accompanied
with
feasting
and
drinking
carried
to
a
very
great
excess.
So
late
as
the
end
of
the
tenth
century,
archbishop
Ælfric
addressed
the
following
injunction
to
his
clergy
:--
Ge
ne
scylan
fægnigan
forþ-farenra
manna,
ne
ðæt
líc
gesécan,
búton
eów
mann
laðige
ðr-to:
ðænne
ge
ðr-to
gelaðode
sýn,
ðonne
forbeóde
ge
ða
hðenan
sangas
ðæra
lwedra
manna,
and
heora
hlúdan
cheahchetunga;
ne
ge
sylfe
ne
eton,
ne
ne
drincon
ðr
ðæt
líc
inne
líþ,
ðe-læs
ðe
ge
syndon
efen-lce
ðæs
hðenscypes
ðe
hý
ðr
begáþ
ye
shall
not
rejoice
on
account
of
men
deceased,
nor
attend
on
the
corpse,
unless
ye
be
thereto
invited:
when
ye
are
thereto
invited,
then
forbid
ye
the
heathen
songs
of
the
laymen,
and
their
loud
cachinations;
nor
eat
ye,
nor
drink,
where
the
corpse
lieth
therein,
lest
ye
be
imitators
of
the
heathenism
which
they
there
commit,
L.
Ælf.
C.
35;
Th.
ii.
356,
23-358,
5.
The
clergy
gave
little
attention
to
these
injunctions,
for
they
are
warned
against
being
'hunters
of
funerals,'
and
Ælfric
tells
us
how
some
priests
'Fægniaþ
ðonne
men
forþfaraþ,
and
unbedene
gaderiaþ
hí
to
ðam
líce,
swá
swá
grdige
ræmmas,
ðár
ðár
hí
hold
geseóþ;
ac
heom
gebíraþ
mid
rihte
to
bestandenne
ða
men,
ðe
híraþ
into
heora
mynstre;
and
ne
sceal
nán
faran
on
ððres
folgoþ
to
nánum
líce
búton
he
gebeden
sý
rejoice
when
men
depart
hence,
and
unbidden
gather
about
the
corpse,
Kite
greedy
ravens,
wherever
they
see
a
dead
carcase;
whereas
it
properly
becomes
them
to
bury
those
men,
who
belong
to
their
minster;
and
no
one
ought
to
go
in
another's
following
to
any
corpse
unless
he
be
invited,'
L.
Ælf.
P.
49;
Th.
ii.
386,
2-6.
8.
we
have
no
reason
for
supposing
that
people
who
were
not
rich
were
buried
in
coffins,
but
the
body,
having
been
wrapped
up
in
its
winding-sheet,
appears
to
have
been
merely
laid
in
the
grave,
and
then
covered
with
earth.
The
first
coffins
used
by
the
converted
Anglo-Saxons
were
undoubtedly
of
wood
[vide
2],
and
it
was
the
ecclesiastics
who
introduced
the
stone
sarcophagi
for
eminent
personages
of
their
own
order.
Sebbi,
king
of
the
East-Saxons,
was
buried
in
a
coffin
of
stone
:--
Gearwodan
hí
his
líchoman
to
bebyrigeanne
on
stnenre
þruh
cujus
[Sebbi]
corpori
tumulando
præparaverant
sarcofagum
lapideum,
Bd.
4,
11;
S.
580,
4.
9.
at
every
funeral
a
payment,
called
a
soul-sceat
[v.
sáwel-sceát],
was
made
to
the
church
where
the
interment
took
place,
and
a
legacy
was
also
expected.
A
mancus
of
gold,
or
even
a
much
higher
sum,
was
usually
paid
in
the
case
of
a
king
or
bishop,
or
of
a
person
of
high
rank.
10.
the
graves
were
no
doubt
arranged
in
rows
and
covered
with
small
mounds,
as
in
the
older
pagan
cemeteries,
except
that
the
mounds
were
elongated
instead
of
being
circular,
and
had
head-stones.
They
seem,
at
an
early
period,
to
have
been
laid
north
and
south,
like
many
of
those
in
the
pagan
cemeteries,
and
not
east
and
west,
as
was
the
position
of
the
bodies
of
the
nuns
of
Hartlepool,
buried
towards
the
end
of
the
seventh
century,
which
were
uncovered
about
thirty
years
ago.
Small
flat
stones,
the
largest
less
than
a
foot
square,
had
been
laid
over
the
graves
at
Hartlepool,
each
bearing
a
cross,
and
the
name
of
the
person
it
commemorated;
some
engraved
in
Anglo-Saxon
runes,
and
some
in
the
Roman
letters
of
the
seventh
century,
for
to
the
latter
end
of
that
period
they
evidently
belonged.
v.
Thrupp's
Anglo-Saxon
Home,
8vo.
1860,
pp.
397-405.
A
very
valuable
paper
by
George
Rolleston,
Esq.
M.D.
F.R.S.
On
the
modes
of
sepulture
in
early
Anglo-Saxon
times
in
this
country,
reprinted
from
the
Translations
of
the
International
Congress
of
Prehistoric
Archæeology,
Third
Session:
Douglas's
Nenia
Britannica:
Faussett's
Inventorium
Sepulchrale:
Akerman's
Remains
of
Pagan
Saxondom:
Wylie's
Fairford
Graves:
Braybrooke's
Saxon
Obsequies:
and
Mr.
C.
Roach
Smith's
Collectanea
Antíqua.
|
Source: Bosworth/Toller, page b0521, entry 3 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
heáp,
es;
m.
[generally,
but
ðeós
earme
heáp
occurs,
Cd.
215;
Th.
270,
9;
Sat.
87.]
A
HEAP,
pile,
great
number,
host,
multitude,
crowd,
band,
troop,
body
of
people,
assembly,
company
:--
Galað
ðæt
is
gewitnesse
heáp
Golaad
acervus
testimonii
interpretatur,
Past.
48,
2;
Swt.
367,
5.
Se
hálga
heáp
héhfædera
and
wítgena
the
holy
host
of
patriarchs
and
prophets,
Blickl.
Homl.
81,
9.
Fyrenfulra
þreát
heáp
synnigra
peccatores,
Ps.
Th.
91,
6.
Þegna
heáp
a
troop
of
thanes,
Beo.
Th.
805;
B.
400.
Be
ðam
gesligan
heápe
ðe
mid
ðam
Hlende
on
ðisum
lífe
drohtnode
of
the
blessed
company
that
lived
with
the
Saviour
in
this
life,
Homl.
Th.
ii.
520,
22.
Of
ðam
yfelan
heápe
gehádodra
manna
be
ðám
ðe
úre
Drihten
cwæþ
'multi
dicunt
mihi,
etc.'
of
that
evil
band
of
men
in
orders
about
whom
our
Lord
said,
'many
will
say
to
me,
etc.'
L.
Ælfc.
P.
40;
Th.
ii.
380,
36:
Apstls.
Kmbl.
17;
Ap.
9.
Sum
sceal
on
heápe
hæleþum
cwéman
one
shall
in
company
give
pleasure
to
men,
Exon.
88
a;
Th.
331,
32;
Vy.
77.
Gewíteþ
mid
ðý
wuldre
mre
tungol
faran
on
heápe
the
great
star
departs
accompanied
with
that
glory,
93
b;
Th.
350,
26;
Sch.
69.
Hwanon
ferigeaþ
gé
heresceafta
heáp
whence
bear
ye
a
heap
of
war
shafts,
Beo.
Th.
675;
B.
335.
Hengestes
heáp
Hengest's
band,
2186;
B.
1091.
His
ðone
gecorenan
heáp
electos
suos,
Ps.
Th.
104,
38:
L.
Ælfc.
P.
21;
Th.
ii.
372,
3.
Getalu
vel
heápas
vel
hundredu
centurias,
Ælfc.
Gl.
96;
Som.
76,
25;
Wrt.
Voc.
53,
34.
Hine
ðá
ða
heápas
frugnon
hwæt
hie
wyrcean
mihton
ðæt
hie
Godes
erre
beflugon
when
the
multitudes
asked
him
[John]
what
they
could
do
to
escape
God's
wrath,
Blickl.
Homl.
169,
10:
Cd.
161;
Th.
202,
2;
Exod.
382.
Biscopan
and
gehálgodan
heápan
for
bishops
and
consecrated
bodies,
L.
Eth.
Vii.
24;
Th.
i.
334,
23.
Heápum
in
troops,
Cd.
81;
Th.
101,
36;
Gen.
1693:
189;
Th.
235,
6;
Dan.
302:
Exon.
15
b;
Th.
34,
29;
Cri.
549:
Judth.
11;
Thw.
23,
39;
Jud.
163.
[O.
Sax.
hóp:
O.
Frs.
háp:
cf.
Icel.
hópr
a
troop,
flock:
O.
H.
Ger.
houf
strues,
acervus:
Ger.
haufe.]
DER.
gár-,
wíg-heáp.
|
Source: Bosworth/Toller, page b0560, entry 24 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
hricsc [ = ? hrisc or hrics] a rick, crick, a wrench accompanied with a small sound :-- Of fylle oððe of slege oððe of hricsca hwilcum from a fall or from a blow or from any crick, L. M. 1, 31; Lchdm. ii. 72, 23. [Cf. hriscan.]
|
Source: Bosworth/Toller, page b0581, entry 8 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
hyht-willa, an; m. Desire accompanied by hope or joy :-- Hyhtwillan leás without hope of attaining any good, Cd. 216; Th. 274, 25; Sat. 159.
|
Source: Bosworth/Toller, page b0706, entry 4 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
nacod,
næcad
;
adj.
I.
naked,
bare;
nudus
:--
Nacod
exertum,
Wrt.
Voc.
ii.
144,
70.
Næcad
exerta,
107,
78.
(a)
of
persons,
without
clothing
:--
Nacod
and
ceald
nuda,
61,
65.
Nacod
plegere
gymnosophista,
i.
17,
10.
Ic
eom
nacod
(nudus),
Gen.
3,
10,
11.
Ðá
sæt
ðr
sum
þearfa
nacod,
bæd
him
hrægles,
Blickl.
Homl.
213,
33
:
Cd.
Th.
255,
32;
Dan.
633.
Ic
wæs
nacod
and
gé
mé
scrýddon,
Mt.
Kmbl.
25,
36
:
Cd.
Th.
207,
29;
Exod.
474.
Gif
ðú
earm
gewurðe,
geþenc
ðú
ðæt
ðín
móder
ðé
nacodne
gebær,
Prov.
Kmbl.
15.
Nacode
wé
wron
ácennede,
and
nacode
wé
gewítaþ,
Homl.
Th.
i.
64,
28.
Gé
géfon
hrægl
nacedum,
Exon.
Th.
83,
13;
Cri.
1355.
Nacode
scrýdan,
Blickl.
Homl.
213,
18.
Se
feónd
swá
micle
iéðlícor
ðæt
mód
gewundaþ
swá
hé
hit
ongiet
nacodre
ðære
byrnan
wærscipes,
Past.
56;
Swt.
431,
10.
(b)
of
an
animal,
unsaddled,
bare-backed
:--
Hé
nolde
on
nacedum
assan
rídan,
Homl.
Th.
i.
210,
27.
(c)
of
a
sword,
naked,
unsheathed
:--
Him
ne
hangaþ
nacod
sweord
ofer
ðam
heáfde,
Bt.
29,
1;
Fox
102,
27
:
Beo.
Th.
1082;
B.
539.
II.
bare
in
a
metaph.
sense,
(a)
of
persons,
destitute,
stripped
of
property
:--
Se
nacoda
wegférend
vacuus
viator,
Bt.
14,
3;
Fox
46,
29.
Ðú
(Adam)
scealt
on
wræc
hweorfan,
nacod
niédwædla,
neorxna
wanges
dugeþum
bedled,
Cd.
Th.
57,
16;
Gen.
929.
Ðú
(Laban)
mé
(Jacob)
woldest
forltan
nacodne,
Gen.
31,
42.
(b).
of
words,
not
accompanied
by
deeds
:--
God
nele
ðæt
ðú
hine
lufie
mid
nacodum
wordum
ac
mid
rihtwísum
ddum,
Basil
admn.
4;
Norm.
40,
18.
[Goth.
nakwaþs
:
Icel.
nökviðr
:
O.
Frs.
nakad
:
O.
H.
Ger.
nachot,
nahhut
:
Ger.
nackt.]
v.
eall-,
lim-nacod;
nacian.
|
Source: Bosworth/Toller, page b0706, entry 18 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
ngan,
négan;
p.
de
To
address,
accost,
speak
to
:--
Nigeþan
síþe
ngde
se
gomola,
sgde
eaforan
worn,
Exon.
Th.
304,
5
;
Fä.
65.
But
generally
the
verb
is
accompanied
by
wordum
:--
Ðú
mé
wordum
ngest,
fúsne
frignest,
175,
26
;
Gú.
1200.
Hine
weroda
God
wordum
ngde,
Cd.
Th.
179,
4;
Exod.
23.
Hé
ðone
wísan
wordum
ngde
(hngde,
MS.)
freán
Ingwina,
Beo.
Th.
2641
;
B.
1318.
Ongan
ðá
wíf
weras
wordum
négan,
Elen.
Kmbl.
574;
El.
287
:
1115;
El.
559.
v.
ge-ngan.
|
Source: Bosworth/Toller, page b0768, entry 10 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
ós
a
divinity,
god,
the
Anglo-Saxon
form
of
a
word
whose
existence
in
Gothic
is
inferred
from
a
passage
in
Jornandes,
'Gothi
proceres
suos
quasi
qui
fortuna
vincebant
non
pares
homines
sed
semideos,
id
est,
Anses
vocavere.'
The
Icelandic,
which
throws
out
n
before
s,
as
the
Anglo-Saxon
does
(cf.
Icel.
gás:
A.
S.
gós),
has
áss;
pl.
æsir,
a
term
which
has
an
application
in
the
opening
chapters
of
the
Yngling
Saga
very
similar
to
that
attributed
to
anses
among
the
Goths:
Odin,
Thor,
and
other
personages
of
the
Scandinavian
mythology
are
the
Æsir.
Particularly
apparently
did
the
term
refer
to
Thor,
so
that
the
proper
name
Ás-björn
is
used
as
the
equivalent
of
Þor-björn.
As
the
first
part
of
Scandinavian
proper
names
it
occurs
frequently,
and
it
is
in
the
same
dependent
character
that
it
mostly,
if
not
exclusively,
is
found
in
Anglo-Saxon
and
O.
H.
German.
Thus
Ós-beorn,
Ós-lác,
Ós-wine,
Ós-weald
preserve
the
word
which
is
found
in
Ás-björn,
Ás-lákr,
Ás-mundr,
and
this
is
certainly
the
independent
áss.
The
O.
H.
Ger.
Ans-gár
shews
the
same
word.
Whether
ós
in
the
sense
of
god
occurs
as
an
independent
word
is
doubtful.
It
is
the
name
of
the
Rune
RUNE,
which
in
the
Runic
poem
is
accompanied
by
the
following
verse:--
'Ós
byþ
ordfruma
lcre
sprce
Wísdómes
wraðu
and
witena
frófur
And
eorla
gehwam
eádnís
and
tóhyht.'
Runic
pm.
Kmbl.
340,
5-10;
Rún.
4.
Kemble
translates
ós
by
mouth
(as
if
the
Latin
word
had
been
taken?),
but
if
the
verse
is
old,
the
reference
might
be
to
Woden.
Cf.
the
account
of
Óðinn
in
the
Yngfinga
Saga:
þar
þóttust
Ódins
menn
eiga
ale
traust,
er
hann
var,
c.
2.
Óðinn
var
göfgastr
af
öllum,
ok
af
honum
námu
þeir
allir
íþróttirnar:
því
at
hann
kunni
fyrst
allar
ok
þó
fiestar.
.
.
.
Hann
ok
hofgoðar
hans
heita
ljóðasmiðir,
því
at
sfi
íþrótt
hófst
af
þeim
í
norðrlöndum,
c.
6.
See
also
c.
7,
and
Salm.
Kmbl.
p.
192:
Saga
mé
hwá
rost
bócstafas
sette?
Ic
ðe
secge
Mercurius
(
=
Woden)
se
gygand.
Further
in
Lchdm.
iii.
54,
in
a
charm,
occurs
a
genitive
pl.
ésa:--Gif
hit
wre
ésa
gescot,
oððe
hit
wre
ylfa
gescot,
oððe
hit
wre
hægtessan
gescot,
nú
ic
wille
ðín
helpan.
Ðis
Ðis
ðé
tó
bóte
ésa
gescotes,
&c.
.
.
.
But
though
on
the
comparison
of
other
forms,
a
nom.
pl.
és
might
be
inferred
for
Ís,
the
change
of
vowel
would
not
occur
in
the
genitive,
which
should
be
ósa.
Ésa
would
point
to
a
singular
és
(cf.
ést;
Goth.
ansts).
The
meaning
however
of
the
word
is
that
given
to
ós.
See
Grmm.
D.
M.
p.
22.
|
Source: Bosworth/Toller, page b0803, entry 1 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
rotung, e; f. I. corruption, putrefaction :-- Mín rotung on byrgenne dum descendo incorruptionem, Ps. Th. 29, 8. II. a sore accompanied with putrefaction, an ulcer :-- Rotung ulcus, Wrt. Voc. i. 20, 15.
|
Source: Bosworth/Toller, page b0853, entry 6 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
searu-grim;
adj.
Fierce
in
arms
or
skilfully
fierce,
having
fierceness
accompanied
by
skill:--Gif
ðín
hige
wre
swá
searogrim
swá
ðú
self
talast
if
thy
spirit
had
been
as
cunningly
fierce
(?)
as
thyself
reckons,
Beo.
Th.
1192;
B.
594.
Cf.
searu-céne.
|
Source: Bosworth/Toller, page b0871, entry 16 View original page image as: [TIFF] [PNG] [View previous entry] [View next entry] |
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The following entry has been hand-corrected once. |
síd-folc, es ; n. A people occupying an extensive space, (1) a multitude :--Sídfolc micel (the multitude that accompanied St. Juliana's body), Exon. Th. 284, 4 ; Jul. 692. (2) a great people, great nation :--God hí of sídfolcum gesamnade Dominus de regionibus congregavit eos, Ps. Th. 106, 2. v. síd, Id ; wíd-folc.
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