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Source: Bosworth/Toller, page d0477, entry 26
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The following entry has been hand-corrected once.

god; m. and god; n. Take these together, and add: I. of a heathen god:--Heá gotho manes, Archiv 85, 310, 15; An. Ox. 53, 15. Þra hðenra godas synd gramlice deófla, Hml. S. 14, 18. In god in divos, Wrt. Voc. ii. 93, 57. Ic swerige ðurh ealle godas and gydena, Hml. Th. i. 426, 7. Gé habbað manega godas, Hml. S. 4, 134. I a. with a defining addition:--Wínes god Bachus, Wrt. Voc. ii. 93, 42. Fýres god U[u]lcanus, 95, 6. II. on image which is worshipped, idol:--Eówer godas synd ágotene oððe ágrafene, Hml. S. 4, 136. Þíne godas syndon gyldene and sylfrene . . . manna handgeweorc, 14, 20. 'Geoftra ðíne lác úrum gudum . . . .' 'Ðú cwyst þæt ic mé gebiddan sceole tó dumbum stánum, ðá ðe sind ágrafene ðurh manna handa,' Hml. Th. i. 422, 35. III. of a person having godlike attributes:--Æ-acute;lc geslig mon biþ god omnis beatus deus, Bt. 34, 5; F. 140, 2: 35, 5; F. 164, 23. Ic gesette þé Pharaone tó gode, Ex. 7, 1. Ic sde gé synt godas (goddo, L., godo, R.), Jn. 10, 34. IV. in the Christian, monotheistic sense, God. (1) as a proper name:--On anginne gesceóp God heofenan and eorðan, Gen. 1, 1. Goddes Dei, Rtl. 109, 11: Mk. L. 9, 1: Jn. p. 3, 4. (1 a) with epithet:--Se Ælmihtiga God hí áhredde, Chr. 1016; P. 150, 13. Þone écan mildan God, Cht. E. 231, 8. (2) where the triune character of the Deity is marked. (a) of the first person of the Trinity:--Drihten God, Fæder Crístes, Hml. Th. i. 426, 24. God . . . Fæder Ælmihtig, Cri. 319. Críst þæs lifgendan Godes Sunu, Bl. H. 11, 30. (b) of the second person:--Hlend Críst, God of Gode, Hml. Th. i. 426, 2. God tó ús niþer ástáhg, Bl. H. 17, 29. Hié God sylfne áhéngon, El. 209. (c) where the three persons are given:--Se Ælmihtiga Fæder is God, and his Sunu is Ælmihtig God, and se Hálga Gást is Ælmihtig God; ná ðrý Godas, ac hí ealle án Ælmihtig God untódledlic, Hml. Th. i. 248, 6-9. (3) where the genitive is used with a noun as an intensive:--Þonne is Godes riht hé beó clne it is the most perfect justice, that he be clear, Ll. Th. i. 418, 12. V. a Being such as is understood by the proper name God, God according to some particular conception or in regard to some special attribute or relation:--Ic eom Abrahames God, and Isaaces God, and Iacóbes God. Nys God ná deádra, ac lybbendra, Mt. 22, 32. Se góda God, Bt. 36, 1; F. 172, 5. Se ána sóða God . . . sé án is sóð God þe ealle ðing gescóp, Wlfst. 105, 27-31. Þone God ic eów bodige þone ðe gé hátad uncúðne . . . hé sitt on his Fæder swíðran hand sóð God and sóð man, Hml. S. 29, 37-42. Tó Abrahames Gode, Ps. Th. 46, 9. Hig gesáwon Israhéla God, Ex. 24, 10. VI. in special forms of speech. (1) where a strong wish is expressed:--God him geunne . . ., Chr. 959; P. 115, 14. God eów gehealde, Ll. Lbmn. 486, 14. Áwende hine God Ælmihtig hrædlice of þisan lnan lífe intó helle wíte, C. D. iv. 87, 10. (2) where dependence on, or gratitude to, the Deity is expressed:--Mid Godes gæfe, C. D. i. 292, 21: 299, 12. Gode Ælmihtigum sié ðonc ðætte . . ., Past. 3, 18. Sw gelrede biscepas sw nú, Gode ðonc, siendon, 9, 4. Næfde se here, Godes þonces, Angelcyn ealles for swíðe gebrocod, Chr. 897; P. 89, 30. (3) where there is pious intention, conduct influenced by religion:--Æ-acute;ghwæt þæs þe him nig mon for Godes noman geselle, Ll. Th. i. 92, 11. Þæt hé his freónd ná for middangearde, ac for Gode lufige, Hml. Th. i. 584, 7. Seó is sóð lufu, þæt gehwá his freónd lufie on Gode, and his feónd for Gode, 528, 32. (4) in earnest appeal, affirmation or exhortation:--Ic bebióde on Godes naman ðæt . . ., Past. 9, 2. Ic eów bidde on Godes naman . . . . . ., Ll. Th. i. 194, 4. Wé biddað and on Godes naman beódað . . ., 364, 21. On Godes Ælmihtiges naman, Cht. E. 231, 11: Ll. Th. i. 180, 22: 182, 6. Nú hálsige ic ðé þurh God þ . . ., Hml. Th. i. 426, 31. Gif hwelc mon hine on Godes naman geandette, Ll. Th. i. 64, 21. VII. in language concerned with church matters. (1) of spiritual things:--Wé habbað áne gástlice módor, seó is Ecclesia genamod, is Godes cirice, Ll. Th. i. 336, 8. Biscopas syndon Godes lage (the doctrines of Christianity) láreówas, 332, 27. Hé Godes lage smeáde, Chr. 963; P. 115, 4. Godes lof rran to promote the Christian religion, 5: Cht. E. 229, 25. (2) of ecclesiastical procedure, arrangement, constitution:--Þá hálgan hádas þe Godes folc (the Christian laity) lran scylan, Ll. Th. i. 244, 9. Þridda dl þáre teóðunge þe tó circan gebyrige gá . . . Godes þearfum (the needy to whom church-alms are given), 342, 9. From lcum Godes dle áworpene cast out from church-communion,


Source: Bright's OE Grammar, page b0264, entry 8
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The following entry has been hand-corrected once.

crsten-dm m christianity


Source: Cleasby/Vigfusson, page b0002, entry 3
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The following entry has been hand-corrected once.

-A or -AT or -T, a negative suffix to verbs, peculiar to Iceland and a part, at least, of Norway. Occurs frequently in old Icelandic poetry and laws, so as almost to form a complete negative voice. In the 1st pers. a personal pronoun k (g) = ek is inserted before the negative suffix, in the 2nd pers. a t or tt. As a rule the pron. as thus repeated; má-k-at-ek, non possum; sé-k-at-ek, non video; hef-k-at-ek, non habeo; skal-k-at-ek; vil-k-at-ek, nolo; mon-k-at-ek, non ero, etc.: 2nd pers. skal-t-at-tu; mon-t-at-tu; gaf-t-at-tu, non dabas: and after a long vowel a tt, mátt-at- tu, sátt-at-tu; so almost invariably in all monosyllabic verbal forms; but not so in bisyllabic ones, máttir-a-þú, non poteras: yet in some instances in the 1st pers. a pronominal g is inserted, e. g. bjargi-g-a-k, verbally servem ego non ego; höggvi-g-a-k, non cædam; stöðvi-g-a-k, quin sistam; vildi-g-a-k, nolui; hafði-g-a-k, non babui; mátti-g-a-k, non potui; görði-g-a-k, non feci: if the verb has gg as final radical con- sonants, they change into kk, e. g. þikk-at-ek = þigg-k-at-ek, nolo accipere. In the 3rd pers. a and at or t are used indifferently, t being particularly suffixed to bisyllabic verbal flexions ending in a vowel, in order to avoid an hiatus, -- skal-at or skal-a, non erit; but skolo-t, non sunto: forms with an hiatus, however, occur, -- bítí-a, non mordat; renni-a, ne currat; skríði-a, id.; leti-a, ne retardet; vaeri-a, ne esset; urðu-a, non erant; but bíti-t, renni-t, skríði-t, urðu-t are more current forms: v. Lex. Poët. The negative suffix is almost peculiar to indic., conj., and imperat. moods; the neg. infin. hardly occurs. Nothing analogous to this form is to be found in any South-Teutonic idiom; neither do there remain any traces of its having been used in Sweden or Denmark. A single exception is the Runic verse on a stone monument in Öland, an old Danish province, now Swedish, where however the inscriptions may proceed from a Norse or Icel. hand. The Runic inscriptions run thus, sár aigi flo, who did not fly, old Icel. 'flo-at,' Baut. 1169. Neither does it occur in any Norse prose monuments (laws): but its use may yet be inferred from its occurrence in Norse poets of the 10th century, e. g. the poets Eyvind and Thiodolf; some of which instances, however, may be due to their being transmitted through Icel. oral tradition. In Bragi Gamli (9th century) it occurs twice or thrice; in the Haustlöng four times, in Ynglingatal four times, in Hákonarmál once (all Norse poems of the 10th century). In Icel. the suffixed negation was in full force through the whole of the 10th century. A slight difference in idioms, however, may be observed: Völuspá, e. g., prefers the negation by né (using vas-at only once, verse 3). In the old Hávamal the suffix abounds (being used thirty-five times), see the verses 6, 10, 11, 18, 26, 29, 30, 34, 37-39, 49, 51, 52, 68, 74, 88, 113-115, 126-128, 130, 134, 136, 147, 149, 151, 153, 159. In Skírnismál, Harbarðsljóð, Lokasenna -- all these poems probably composed by the same author, and not before the loth century -- about thirty times, viz. Hbl. 3, 4, 8, 14, 26, 35, 56; Skm. 5, 18, 22; Ls. 15, 16, 18, 25, 28, 30, 36, 42, 47, 49, 56, 60, 62. Egil (born circa 900, died circa 990) abounds in the use of the suffixed neg. (he most commonly avails himself of -at, -gi, or né; so, too, does Hallfred (born circa 968, died 1008), Einar Skálaglam in Vellekla (circa 940-995), and Thorarin in the Máhlíðingavísur (com- posed in the year 981); and in the few epigrams relating to the introduc- tion of Christianity in Icel. (995-1000) there occur mon-k-að-ek, tek- k-at-ek, vil-k-at-ek, hlífði-t, mon-a, es-a; cp. the Kristni S. and Njala. From this time, however, its use becomes more rare. Sighvat (born circa 995, died 1040) still makes a frequent but not exclusive use of it. Sub- sequent poets use it now and then as an epic form, until it disappeared almost entirely in poetry at the middle or end of the 13th century. In the Sólarljóð there is not a single instance. The verses of some of our Sagas are probably later than the Sagas themselves; the greatest part of the Völsungakviður are scarcely older than the 11th century. In all these -at and conj. eigi are used indifferently. In prose the laws continued to employ the old forms long after they were abolished in common prose. The suffixed verbal negation was used, a. in the delivering of the oath in the Icel. Courts, esp. the Fifth Court, instituted about the year 1004; and it seems to have been used through the whole of the Icel. Commonwealth (till the year 1272). The oath of the Fifth (High) Court, as preserved in the Grágás, runs in the 1st pers., hefka ek fé borit í dóm þenna til liðs mér um sök þessa, ok ek monka bjóða, hefka ek fundit, ok monka ek finna, hvárki til laga né ólaga, p. 79; and again p. 81, only different as to ek hefka, ek monka (new Ed.): 3rd pers., hefirat hann fé; borit í dóm þenna ok monat hann bjóða, ok hefirat hann fundit, ok monat hann tinna, 80, 81; cp. also 82, and Nj. l. c. ch. 145, where it is interesting to observe that the author confounds the ist and 3rd persons, a sign of decay in grammatical form. . the Speaker (lögsögumaðr), in publicly reciting and explaining the law, and speaking in the name of the law, from the Hill of Laws (lögberg), frequently employed the old form, esp. in the legal words of command es and skal (yet seldom in plur.): erat in the dictatorial phrases, erat skyldr (skylt), non esto obligatus; erat land- eigandi skyldr, Grág. (Kb.) i. 17; erat hinn skyldr, 21; yngri maðr era skyldr at fasta, 35; enda erat honum þá skylt at ..., 48; erat þat sakar spell, 127; era hinn þá skyldr at lýsa, 154; erat hann framar skyldr sak- ráða, 216; ok erat hann skyldr at ábyrgjask þat fé, 238; ok erat hann skyldr, id.; ok erat sakar aðili ella skyldr, ii. 74; erat hinn skyldr við at taka, 142; erat manni skylt at taka búfé, 143; enda erat heimting til fjár þess, 169; era hann þá skyldr at taka við í öðru fé nema hann vili, 209; ok erat þeim skylt at tíunda fé sitt, 211; ok erat hann skyldr at gjalda tíund af því, 212; erat kirkjudrottinn þá skyldr, 228; ef hann erat landeigaadi, i. 136. Skalat: skalat maðr eiga fó óborit, i. 23; skalat homum þat verða optar en um siun, 55; skalat maðr ryðja við sjálfan sik, 62; skalat hann þat svá dvelja, 68; skalat hann til véfangs ganga, 71; skalat aðilja í stefnuvætti hafa, 127; ok skala hann gjalda fyrir þat, 135; ok skalat hann með sök fara, 171; enda skalat hann fleirum baugum bœta, 199; skalat hann skilja félagit, 240; skalat hann meiri skuld eiga en, ii. 4; skalat þeim meðan á brott skipta, 5; skalat hann lögvillr verða, svá, 34; skalat hon at heldr varðveita þat fé, 59; í skalat enn sami maðr þar lengr vera, 71; ok skala honum bæta þat, 79; skalat fyl telja, 89; skalat hann banna fiskför, 123; skalat hann lóga


Source: Cleasby/Vigfusson, page b0017, entry 1
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terms, denoting something general, public, common. allsherjar-búð, f. the booth in the parliament (alþingi) belonging to the allsherjargoði. Its site is fixed, Sturl. ii. 44, 126 (referring to events in the year 1215). allsherjar-dómr, m. a doom of the supreme court, a lawful public sen- tence, judgment of the full court; þér rufuð allsherjardóm, violated lawful judgment, the law of the land, Fms. iv. 205. allsherjar-fé, n. public property, a domain, Íb. ch. 3, viz. the ground of the Icel. alþingi. alls- herjar-goði, a, m. (v. goði), the supreme priest, pontifex maximus. As the alþingi (q. v.) was within the jurisdiction of the great temple (hof) in Kjalarnes, the keeper or priest of that temple -- the descendant of its founder Thorstein Ingolfsson -- had the title of supreme priest, and opened the alþingi during the heathen age. At the introduction of Christianity this office remained with the supreme priest, who retained his name; and he, and not the bishop of Skalholt, opened the alþing every year; Þorsteinn Ingólfsson lét setja fyrstr manna þing á Kjalarnesi áðr alþingi var sett, ok fylgir þar enn (still, viz. in the 13th century) sökum þess því goðorði (viz. the priesthood of Kjalarnes, aliter allsherjar goðorð) alþingis helgun, Landn. 336 (the text as found in the Melabók), Landn. 39, Þórð. 94 (Ed. 1860), and Landn. Mantissa. allsherjar-lið, n. public troops, army (Norse), Fms. x. 411. allsherjar-lýðr, pl. ir, m. the people, commonalty, Hkr. iii. 194. allsherjar-lög, n. pl. public law, statute law of the land, in the phrase, at alþingis máli ok allsherjar lögum, Nj. 14, 87. allsherjar-þing, n. general assembly, Fms. i. 224. In Icel. at present allsherjar- is prefixed to a great many other words in order to express what is public, general, universal. alls-konar [Old Engl. alkyn], prop. an obsolete gen. from a masc. konr: . as adj. ind. of every kind; a. fanga, Eg. 65; a. ár, good season in all respects, Hkr. 1. 15: . used simply as adv.; hinn ágætasti a., in every respect, Fms. xi. 157 (rare). alls-kostar, adv. [kostr], in all respects, quite, altogether; a. illa, bad altogether, Ld. 232; þykjast nú a. hafa unninn mikinn sigr (a full victory), Fms. xi. 147; frjáls ok a. geymandi, to be observed in every respect, K. Á. 50; hann lofaði a., made a full allowance, Bs. i. alls-kyns, adv. [kyn] = allskonar, Fms. x. 380. 11. UNCERTAIN 2, 25, where it is spelt alls- kuns. alls-staðar, adv. [staðr], freq. alstaðar or allstaðar in a single word, everywhere, ubique; cp. margstaðar, in many places; sum- staðar, in so me places; einhversstaðar, somewhere; nokkursstaðar, any- where; allstaðar þar sem, Fms. ii. 81, x. 182. Metaph. in every way (rare); a. mun ek gera at þínu skapi, nema þar, in everything, except that..., Nj. 17. alls-valdandi, part. [A. S. ealwalda], 'all-wielding,' of God, Almighty, Dipl. iv. 8, Fms. i. 121, Bs. several times. allra-handa = allskonar, a mod. word. allra-heilagra in compds, a. messa, -dagr, -kirkja, All-Saints'-day, -church, Bs., K. Á., Fms., etc.


Source: Cleasby/Vigfusson, page b0019, entry 1
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vápnatak, because the weapons having been laid aside during the session were again taken (cp. Engl. wapentake), thus fell on the first or second Wednesday in July. As to the rules of the alþingi, vide esp. the first chapter of the Þ. Þ. Grág. (Kb.) i. p. 38 sqq. The most eventful years in the history of the alþingi are, A. D. 930 (foundation), 964 (reform), 1000 (introduction of Christianity), 1004 (institution of the Fifth Court), 1024 (repudiation of the attempt of the king of Norway to annex Iceland), 1096 (introduc- tion of tithes), 1117 (first codification of laws), 1262-1264 (submission to the king of Norway), 1272 and 1281 (new codes introduced). In the year 1338 there was no alþing held because of civil disturbances, eytt alþingi ok þóttu þat údærni, Ann. s. a., Grág. (Þ. Þ.) Íslend. bók, Kristni S., Njála, Sturl., Árna b. S., Ó. H. (1853), ch. 114; of modern writers, vide esp. Maurer, Entsteh. des Ísl. Staates; Dasent, Introd. to Burnt Njal; some of the Introductions by Jón Sigurðsson in D. I., esp. that to the Gamli Sáttmáli of the year 1262. COMPDS: alþingis-dómr, m. the court of justice in the a., Grág. i. 87, 130, alþingis-för, f. a journey to the a., Js. 6. alþingis-helgun, f. hallowing, inauguration of the a., cp. allsherjar goði, Landn. 336. alþingis-lof, n. permission, leave given by parliament; ef... sættist á víg fyrir a. fram, against the rules of the a. = unlawfully, Grág. ii. 173. alþingis-mál, n. parliamentary rules, proceedings of parliament; ef þeir taka eigi af alþingismáli, do not in- fringe the parliamentary rules, Grág. i. 103: in the legal phrase, at alþingismáli réttu ok allsherjar lögum, where the first rather denotes the form, the last the substance of the law. alþingis-nefna, u, f. nomi- nation to the legislative body and the courts, including dómnefna and lögréttuskipan, Grág. i. 5; cp. Íb. ch. 5. alþingis-reið, f. a journey to the a., Nj. 100, Grág. ii. 78. alþingis-sátt, f. an agreement entered into at the a. alþingiasáttar-hald, n. the keeping of sucb an agree- ment, Grág. i. 217, Sturl. i. 66. alþingis-sekt, f. a conviction in the courts. alþingissektar-hald, n., Stud. i. 66 (seems to be a false reading); v. the preceding word.


Source: Cleasby/Vigfusson, page b0041, entry 76
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ÁLFR, s, m. [A. S. ælf, munt-ælfen, sæ-ælfen, wudu-ælfen, etc.; Engl. elf, elves, in Shakespeare ouphes are 'fairies;' Germ. alb and elfen, Erl- in Erlkönig (Göthe) is, according to Grimm, a corrupt form from the Danish Ellekonge qs. Elver-konge]; in the west of Icel. also pronounced álbr: I. mythically, an elf, fairy; the Edda distinguishes between Ljósálfar, the elves of light, and Dökkálfar, of darkness (the last not elsewhere mentioned either in mod. fairy tales or in old writers), 12; the Elves and Ases are fellow gods, and form a favourite alliteration in the old mythical poems, e.g. Vsp. 53, Hm. 144, 161, Gm. 4, Ls. 2, 13, Þkv. 7, Skm. 7, 17, Sdm. 18. In the Alvismál Elves and Dwarfs are clearly distinguished as different. The abode of the elves in the Edda is Álfheimar, fairy land, and their king the god Frey (the god of light), Edda 12; see the poem Gm. 12, Álfheim Frey gáfu í árdaga tívar at tannfé. In the fairy tales the Elves haunt the hills, hence their name Huldufólk, hidden people: respecting their origin, life, and customs, v. Ísl. Þjóðs. i. I sqq. In old writers the Elves are rarely mentioned; but that the same tales were told as at present is clear;-- Hallr mælti, hvi brosir þú nú? þórhallr svarar, af því brosir ek, at margr hóll opnast ok hvert kvikindi býr sinn bagga bæði smá ok stór, ok gera fardaga (a foreboding of the introduction of Christianity), Fms. ii. 197, cp. landvættir; álfamenn, elves, Bs. i. 417, Fas. i. 313, 96; hóll einn er hér skamt í brott er álfar búa í, Km. 216: álfrek, in the phrase, ganga álfreka, cacare, means dirt, excrements, driving the elves away through contamination, Eb. 12, cp. Landn. 97, Fms. iv. 308, Bárð. ch. 4: álfröðull, elfin beam or light, a poët. name of the sun; álfavakir, elf-holes, the small rotten holes in the ice in spring-time in which the elves go a fishing; the white stripes in the sea in calm weather are the wakes of elfin fishing boats, etc.: medic. álfabruni is an eruption in the face, Fél. ix. 186: Ivar Aasen mentions 'alvgust, alveblaastr, alveld,' the breath, fire of elves (cp. St. Vitus' dance or St. Anthony's fire); 'alvskot,' a sort of cancer in the bone :-- græti álfa, elfin tears, Hðm. I, is dubious; it may mean some flower with dew-drops glittering in the morning sun, vide s. v. glýstamr (glee-steaming). Jamieson speaks of an elf's cup, but elf tears are not noticed elsewhere; cp. Edda 39. In Sweden, where the worship of Frey prevailed, sacrifices, álfa-blót, were made to the elves, stóð húsfreyja í dyrum ok bað hann (the guest) eigi þar innkoma, segir at þau ætti álfa blót, Hkr. ii. 124 (referring to the year 1018), cp. Korm. ch. 22. 2. metaph., as the elves had the power to bewitch men, a silly, vacant person is in Icel. called álfr; hence álfalegr, silly álfaskapr and álfaháttr, silly behaviour. II. in historical sense, the Norse district situated between the two great rivers Raumelfr and Gautelfr (Alhis Raumarum, et Gotharum) was in the mythical times called Álfheimar, and its inhabitants Álfar, Fas. i. 413, 384, 387, Fb. i. 23, vide also P. A. Munch, Beskrivelse over Norge, p. 7. For the compds v. above.


Source: Cleasby/Vigfusson, page b0041, entry 131
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ÁR, n. [Goth. jêr; A. S. gear; Engl. year; Germ. jabr; the Scandin. idioms all drop the j, as in ungr, young; cp. also the Gr. GREEK; Lat. hora; Ulf. renders not only GREEK but also sometimes GREEK and GREEK by jêr]. I. a year, = Lat. annus, divided into twelve lunar months, each of 30 days, with four intercalary days, thus making 364 days; as the year was reckoned about the middle of the 10th century (the original calculation probably only reckoned 360 days, and made up the difference by irregular intercalary months). About the year 960 Thorstein Surt introduced the sumarauki (intercalary week), to be inserted every seventh year, thus bringing the year up to 365 days. After the introduction of Christianity (A. D. 1000) the sumarauki was made to harmonize with the Julian calendar; but from A. D. 1700 with the Gregorian calendar; v. the words sumarauki, hlaupár, mánuðr, vika, etc., Íb. ch. 4, Rb. 6, Fms. i. 67; telja árum, to count the time by years, Vsp. 6; í ári, used adverb., at present, as yet, Ó. H. 41, 42 (in a verse). II. = Lat. annona, plenty, abundance, fruitfulness; the phrase, friðr ok ár, Fms. vii. 174, Hkr. Yngl. ch. 8-12; ár ok fésæla, Hkr. l. c.; þá var ár urn öll lönd, id.; létu hlaða skip mörg af korni ok annarri gæzku, ok flytja svá ár í Dan- mörku, Fms. xi. 8, Sks. 323, Fas. i. 526, Hom. 68; gott ár, Eg. 39; blota til árs, Fms. i. 34. III. the name of the Rune RUNE (a), Skálda 176; in the A. S. and Goth. Runes the j has the name jêr, gêr, according to the Germ. and Engl. pronunciation of this word; vide p. 2, col. 1. COMPDS: ára-tal, n. and ára-tala, u, f. number of years; fimtugr at áratali, Stj. 110, Rb. 484, Mar. 656 A. i. 29; hann (Ari Frodi) hafði áratal fyrst til þess er Kristni kom á Ísland, en síðan allt til sinna daga, Hkr. (pref.), seems to mean that Ari in respect of chronology divided his Íslendingabók into two periods, that before and that after the introduction of Christianity; Stj. 112 (periode). árs-bót, f. = árbót, Bs. i. 343, q. v.


Source: Cleasby/Vigfusson, page b0057, entry 37
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BERA, bar, báru, borit, pres. berr, -- poët, forms with the suffixed negative; 3rd pers. sing. pres. Indic. berrat, Hm. 10; 3rd pers. sing. pret. barat, Vellekla; 1st pers. sing. barkak, Eb. 62 (in a verse); barkat ek, Hs. 8; 2nd pers. sing. bartattu; 3rd pers. pl. bárut, etc., v. Lex. Poët. [Gr. GREEK Lat. ferre; Ulf. bairan; A. S. beran; Germ, gebären; Engl. bear; Swed. bära; Dan. bære]. A. Lat. ferre, portare: I. prop, with a sense of motion, to bear, carry, by means of the body, of animals, of vehicles, etc., with acc., Egil tók mjöðdrekku eina mikla, ok bar undir hendi sér, Eg. 237; bar hann heim hrís, Rm. 9; konungr lét bera inn kistur tvær, báru tveir menn hverja, Eg. 310; bera farm af skipi, to unload a ship, Ld. 32; bera (farm) á skip, to load a ship, Nj. 182; tóku alla ösku ok báru á á (amnem) út, 623, 36; ok bar þat (carried it) í kerald, 43, K. Þ. K. 92; b. mat á borð, í stofu, to put the meat on table, in the oven; b. mat af borði, to take it off table, Eb. 36, 266, Nj. 75, Fms. ix. 219, etc. 2. Lat. gestare, ferre, denoting to wear clothes, to carry weapons; skikkja dýr er konungr hafði borit, Eg. 318; b. kórónu, to wear the crown, Fms. x. 16; atgeir, Nj. 119; vápn, 209: metaph., b. ægishjálm, to inspire fear and awe; b. merki, to carry the flag in a battle, Nj. 274, Orkn. 28, 30, 38, Fms. v. 64, vi. 413; bera fram merki, to advance, move in a battle, vi. 406. 3. b. e-t á hesti (áburðr), to carry on horseback; Auðunn bar mat á hesti, Grett. 107; ok bar hrís á hesti, 76 new Ed.; þeir báru á sjau hestum, 98 new Ed. II. without a sense of motion: 1. to give birth to; [the root of barn, bairn; byrja, incipere; burðr, partus; and burr, filius: cp. Lat. parre; also Gr. GREEK Lat. ferre, of child-bearing.] In Icel. prose, old as well as mod., 'ala' and 'fæða' are used of women; but 'bera,' of cows and sheep; hence sauðburðr, casting of lambs, kýrburðr; a cow is snembær, siðbær, Jólabær, calves early, late, at Yule time, etc.; var ekki ván at hon (the cow) mundi b. fyr en um várit, Bs. i. 193, 194; kýr hafði borit kálf, Bjarn. 32; bar hvárrtveggi sauðrinn sinn burð, Stj. 178: the participle borinn is used of men in a great many compds in a general sense, aptrborinn, árborinn, endrborinn, frjálsborinn, goðborinn, höldborinn, hersborinn, konungborinn, óðalborinn, samborinn, sundrborinn, velborinn, úborinn, þrælborinn, etc.; also out of compds, mun ek eigi upp gefa þann sóma, sem ek em til borinn, ... entitled to by inheritance, Ld. 102; hann hafði blindr verit borinn, born blind, Nj. 152, Hdl. 34, 42, Vsp. 2: esp. borinn e-m, born of one, Rm. 39, Hdl. 12, 23, 27, Hðm. 2, Gs. 9, Vþm. 25, Stor. 16, Vkv. 15; borinn frá e-m, Hdl. 24: the other tenses are in theol. Prose used of Christ, hans blezaða son er virðist at láta berast hingað í heim af sinni blezaðri móður, Fms. i. 281; otherwise only in poetry, eina dóttur (acc.) berr álfröðull (viz. the sun, regarded as the mother), Vþm. 47; hann Gjálp um bar, hann Greip um bar ..., Hdl. 36: borit (sup.), Hkv. 1. 1. . of trees, flowers; b. ávöxt, blóm ..., to bear fruit, flower ... (freq.); bar aldinviðrinn tvennan blóma, Fms. ix. 265; cp. the phrase, bera sitt barr, v. barr. 2. denoting to load, with acc. of the person and dat. of the thing: . in prop. sense; hann hafði borit sik mjök vápnum, he had loaded himself with arms, i. e. wore heavy armour, Sturl. iii. 250. . but mostly in a metaph. sense; b. e-n ofrafli, ofrmagni, ofrliði, ofríki, magni, to bear one down, to overcome, oppress one, by odds or superior force, Grág. i. 101, ii. 195, Nj. 80, Hkr. ii. 371, Gþl. 474, Stj. 512, Fms. iii. 175 (in the last passage a dat. pers. badly); b. e-n ráðum, to overrule one, Nj. 198, Ld. 296; b. e-n málum, to bearhim down (wrongfully) in a lawsuit, Nj. 151; b. e-n bjóri, to make drunk, Vkv. 26: medic., borinn verkjum, sótt, Bjarn. 68, Og. 5; bölvi, Gg. 2: borne down, feeling heavy pains; þess er borin ván, no hope, all hope is gone, Ld. 250; borinn sök, charged with a cause, Fms. v. 324, H. E. i. 561; bráðum borinn, to be taken by surprise, Fms. iv. 111; b. fé, gull á e-n, to bring one a fee, gold, i. e. to bribe one, Nj. 62; borinn baugum, bribed, Alvm. 5; always in a bad sense, cp. the law phrase, b. fé í dóm, to bribe a court, Grág., Nj. 240. 3. to bear, support, sustain, Lat. sustinere, lolerare, ferre: . properly, of a ship, horse, vehicle, to bear, be capable of bearing; þeir hlóðu bæði skipin sem borð báru, all that they could carry, Eb. 302; -- a ship 'berr' (carries) such and such a weight; but 'tekr' (takes) denotes a measure of fluids. . metaph. to sustain, support; dreif þannig svá mikill mannfjöldi at landit fékk eigi borit, Hkr. i. 56; but metaph. to bear up against, endure, support grief, sorrow, etc., sýndist öllum at Guð hefði nær ætlað hvat hann mundi b. mega, Bs. i. 139; biðr hann friðar ok þykist ekki mega b. reiði hans, Fms. iii. 80: the phrase, b. harm sinn í hljóði, to suffer silently; b. svívirðing, x. 333: absol., þótti honum mikit víg Kjartans, en þó bar hann drengilega, he bore it manfully, Ld. 226; er þat úvizka, at b. eigi slíkt, not to bear or put up with, Glúm. 327; b. harm, to grieve, Fms. xi. 425: in the phrases, b. sik, b. af sér, berask, berask vel (illa, lítt), to bear oneself, to bear up against misfortune; Guðrúnu þótti mikit fráfall Þorkels, en þó bar hon sköruliga af sér, she bore her bravely up, Ld. 326-328; lézt hafa spurt at ekkjan bæri vel af sér harmana, Eb. 88; berask af; hversu bersk Auðr af um bróðurdauðann? (how does she bear it?); hón bersk af lítt (she is much borne down) ok þykir mikit, Gísl. 24; niun oss vandara gört en öðrum at vér berim oss vel (Lat. fortiter ferre), Nj. 197; engi maðr hefði þar jamvel borit sik, none bad borne himself so boldly, Sturl. iii. 132; b. sik vel upp, to bear well up against, bear a stout heart, Hrafn. 17; b. sik beiskliga (sorely), Stj. 143; b. sik lítt, to be downcast, Fms. ii. 61; b. sik at göra e-t, to do one's best, try a thing. III. in law terms or modes of procedure: 1. bera járn, the ordeal of bearing hot iron in the hand, cp. járnburðr, skírsla. This custom was introduced into Scandinavia together with Christianity from Germany and England, and superseded the old heathen ordeals 'hólmganga,' and 'ganga undir jarðarmen,' v. this word. In Norway, during the civil wars, it was esp. used in proof of paternity of the various pretenders to the crown, Fms. vii. 164, 200, ix. Hák. S. ch. 14, 41-45, viii. (Sverr. S.) ch. 150, xi. (Jómsv. S.) ch. 11, Grett. ch. 41, cp. N. G. L. i. 145, 389. Trial by ordeal was abolished in Norway A. D. 1247. In Icel. It was very rarely mentioned, vide however Lv. ch. 23 (paternity), twice or thrice in the Sturl. i. 56, 65, 147, and Grág. i. 341, 361; it seems to have been very seldom used there, (the passage in Grett. S. l. c. refers to Norway.) 2. bera út (hence útburðr, q. v.), to expose children; on this heathen custom, vide Grimm R. A. In heathen Icel., as in other parts of heathen Scandinavia, it was a lawful act, but seldom exercised; the chief passages on record are, Gunnl. S. ch. 3 (ok þat var þá siðvandi nokkurr, er land var allt alheiðit, at þeir menn er félitlir vórn, en stóð ómegð mjök til handa létu út bera börn sín, ok þótti þó illa gört ávalt), Fs. Vd. ch. 37, Harð. S. ch. 8, Rd. ch. 7, Landn. v. ch. 6, Finnb. ch. 2, Þorst. Uxaf. ch. 4, Hervar. S. ch. 4, Fas. i. 547 (a romance); cp. Jómsv. S. ch. 1. On the introduction of Christianity into Icel. A. D. 1000, it was resolved that, in regard to eating of horse-flesh and exposure of children, the old laws should remain in force, Íb. ch. 9; as Grimm remarks, the exposure must take place immediately after birth, before the child had tasted food of any kind whatever, and before it was besprinkled with water (ausa vatni) or shown to the father, who had to fix its name; exposure, after any of these acts, was murder, cp. the story of Liafburga told by Grimm R. A.); v. Also a Latin essay at the end of the Gunnl. S. (Ed. 1775). The Christian Jus Eccl. put an end to this heathen barbarism by stating at its very beginning, ala skal barn hvert er borit verðr, i. e. all children, if not of monstrous shape, shall be brought up, N. G. L. i. 339, 363. . b. út (now more usual, hefja út, Am. 100), to carry out for burial; vera erfðr ok tit borinn, Odd. 20; var hann heygðr, ok út borinn at fornum sið, Fb. i. 123; b. á bál, to place (the body and treasures) upon the pile, the mode of burying in the old heathen time, Fas. i. 487 (in a verse); var hon borin á bálit ok slegit í eldi, Edda 38. B. Various and metaph. cases. I. denoting motion: 1. 'bera' is in the Grág. the standing law term for delivery of a verdict by a jury (búar), either 'bera' absol. or adding kvið (verdict); bera á e-n, or b. kvið á e-n, to give a verdict against, declare guilty; bera af e-m, or b. af e-m kviðinn, to give a verdict for; or generally, bera, or b. um e-t, to give a verdict in a case; bera, or b. vitni, vætti, also simply means to testify, to witness, Nj. 111, cp. kviðburðr (delivering of verdict), vitnisburðr (bearing witness), Grág. ii. 28; eigi eigu búar (jurors) enn at b. um þat hvat lög eru á landi hér, the jurors have not to give verdict in (to decide) what is law in the country, cp. the Engl. maxim, that jurors have only to decide the question of evidence, not of law, Grág. (Kb.) ch. 85; eigi eru búar skildir at b. um hvatvetna; um engi mál eigu þeir at skilja, þau er erlendis (abroad) hafa görzt, id.; the form in delivering the verdict -- höfum vér (the jurors), orðit á eitt sáttir, berum á kviðburðinn, berum hann sannan at sökinni, Nj. 238, Grág. i. 49, 22, 138, etc.; í annat sinn báru þeir á Flosa kviðinn, id.; b. annattveggja af eðr á; b. undan, to discharge, Nj. 135; b. kvið í hag (for), Grág. i. 55; b. lýsingar vætti, Nj. 87; b. vitni ok vætti, 28, 43, 44; b. ljúgvitni, to bear false witness, Grág. i. 28; b. orð, to bear witness to a speech, 43; bera frændsemi sundr, to prove that they are not relations, N. G. L. i. 147: reflex., berask ór vætti, to prove that oneself is wrongly summoned to bear witness or to give a verdict, 44: berask in a pass. sense, to be proved by evidence, ef vanefni b. þess manns er á hönd var lýst, Grág. i. 257; nema jafnmæli berisk, 229; þótt þér berisk þat faðerni er þú segir, Fms. vii. 164; hann kvaðst ætla, at honum mundi berask, that he would be able to get evidence for, Fs. 46. . gener. and not as a law term; b. á, b. á hendr, to charge; b. e-n undan, to discharge, Fs. 95; eigi erum vér þessa valdir er þú berr á oss, Nj. 238, Ld. 206, Fms. iv. 380, xi. 251, Th. 78; b. e-m á brýnn, to throw in one's face, to accuse, Greg. 51; b. af sér, to deny; eigi mun ek af mér b., at... (non diffitebor), Nj. 271;


Source: Cleasby/Vigfusson, page b0061, entry 17
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The following entry has been hand-corrected once.

ber-serkr, s, m., pl. ir: [the etymology of this word has been much contested; some -- upon the authority of Snorri, hans menn fóru 'brynjulausir,' Hkr. i. 11 -- derive it from 'berr' (bare) and 'serkr' [cp. sark, Scot, for shirt]; but this etymology is inadmissible, because 'serkr' is a subst. not an adj.: others derive it from 'berr' (Germ, bär = ursus), which is greatly to be preferred, for in olden ages athletes and champions used to wear hides of bears, wolves, and reindeer (as skins of lions in the south), hence the names Bjálfi, Bjarnhéðinn, Úlfhéðinn, (héðinn, pellis,) -- 'pellibus aut parvis rhenonum tegimentis utuntur, 'Caes. Bell. Gall. vi. 22: even the old poets understood the name so, as may be seen in the poem of Hornklofi (beginning of 10th century), a dialogue between a Valkyrja and a raven, where the Valkyrja says, at berserkja reiðu vil ek þik spyrja, to which the raven replies, Úlfhéðnar heita, they are called Wolfcoats, cp. the Vd. ch. 9; þeir berserkir er Úlfhéðnar vóru kallaðir, þeir höfðu vargstakka (coats of wild beasts) fyrir brynjur, Fs. 17 :-- a 'bear-sark,' 'bear-coat,' i. e. a wild warrior or champion of the heathen age; twelve berserkers are mentioned as the chief followers of several kings of antiquity, e. g. of the Dan. king Rolf Krake, Edda 82; a Swed. king, Gautr. S. Fas. iii. 36; king Adils, Hrólf. Kr. S. ch. 16 sqq.; Harald Hárfagri, Eg. ch. 9, Grett. ch. 2, Vd. l. c. (Hornklofi, v. above); the twelve sons of Arngrim, Hervar. S. ch. 3-5, Hdl. 22, 23; the two berserkers sent as a present by king Eric at Upsala to earl Hakon of Norway, and by him presented to an Icel. nobleman, Eb. ch. 25. In battle the berserkers were subject to fits of frenzy, called berserksgangr (furor bersercicus, cp. the phrase, ganga berserksgang), when they howled like wild beasts, foamed at the mouth and gnawed the iron rim of their shields; during these fits they were, according to popular belief, proof against steel and fire, and made great havoc in the ranks of the enemy; but when the fever abated they were weak and tame. A graphical description of the 'furor bersercicus' is found in the Sagas, Yngl. S. ch. 6, Hervar. S. l. c., Eg. ch. 27, 67, Grett. ch. 42, Eb. ch. 25, Nj. ch. 104, Kristni S. ch. 2, 8 (Vd. ch. 46); cp. also a passage in the poem of Hornklofi | grenjuðu berserkir, | guðr var þeim á sinnum, | emjaðu Úlfhéðnar | ok ísarn gniiðu -- which lines recall to the mind Roman descriptions of the Cimbric war-cry. In the Icel. Jus Eccles. the berserksgangr, as connected with the heathen age, is liable to the lesser outlawry, K. Þ. K. 78; it is mentioned as a sort of possession in Vd. ch. 37, and as healed by a vow to God. In the Dropl. S. Major (in MS.) it is medically described as a disease (v. the whole extract in the essay 'De furore Bersercico,' Kristni S. old Ed. in cake); but this Saga is modern, probably of the first part of the 17th century. The description of these champions has a rather mythical character. A somewhat different sort of berserker is also recorded in Norway as existing in gangs of professional bullies, roaming about from house to house, challenging husbandmen to 'holmgang' (duel), extorting ransom (leysa sik af hólmi), and, in case of victory, carrying off wives, sisters, or daughters; but in most cases the damsel is happily rescued by some travelling Icelander, who fights and kills the berserker. The most curious passages are Glúm, ch. 4, 6, Gísl. ch. 1 (cp. Sir Edm. Head's and Mr. Dasent's remarks in the prefaces), Grett. ch. 21, 42, Eg. ch. 67, Flóam. S. ch. 15, 17; according to Grett. ch. 21, these banditti were made outlaws by earl Eric, A. D. 1012. It is worth noticing that no berserker is described as a native of Icel.; the historians are anxious to state that those who appeared in Icel. (Nj., Eb., Kr. S. l. c.) were born Norse (or Swedes), and they were looked upon with fear and execration. That men of the heathen age were taken with fits of the 'furor athleticus' is recorded in the case of Thorir in the Vd., the old Kveldulf in Eg., and proved by the fact that the law set a penalty upon it. Berserkr now and then occurs as a nickname, Glúm. 378. The author of the Yngl. S. attributes the berserksgangr to Odin and his followers, but this is a sheer misinterpretation, or perhaps the whole passage is a rude paraphrase of Hm. 149 sqq. In the old Hbl. 37 berserkr and giant are used synonymously. The berserkers are the representatives of mere brute force, and it therefore sounds almost blasphemous, when the Norse Barl. S. speaks of Guðs berserkr (a'bear-coat' or champion of God), (Jesus Kristr gleymdi eigi hólmgöngu sins berserks), 54, 197. With the introduction of Christianity this championship disappeared altogether.


Source: Cleasby/Vigfusson, page b0064, entry 22
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The following entry has been hand-corrected once.

bjalla, u, f. a bell, certainly an Engl. word imported into Icel. along with Christianity; bjöllu gætir, the keeper of the bell, is a nickname given by the heathen Icel. to a missionary, A.D. 998, Kristni S. (in a verse): hann vígði klukkur ok bjöllur, Bs. i. 65, Fms. i. 233: bjalla is now esp. used of small bells, e.g. on the horns of sheep, but klukka of a church bell; cp. dynbjalla, Grett.


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