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HISTORY

OF

CHRISTIAN NAMES

HISTORY
OF
First names
BY
CHARLOTTE M. YONGE,
AUTHOR OF “THE HEIR OF REDCLYFFE,” “UNKNOWN TO HISTORY,” ETC. ETC.
NEW EDITION, REVISED.
London
Macmillan & Co.
1884
All rights reserved.
LONDON
R. CLAY, SONS, AND TAYLOR, PRINTERS,
BREAD STREET HILL.
v

PREFACE TO FIRST EDITION.

I cannot put forth this attempt without a few words of apology for having undertaken it at all. The excuse is, chiefly, the attraction that the subject has had for me for at least twenty years, from the time when it was first taken up as matter of amusement. The difficulty of gaining information, and the inconsistencies of such as I did acquire, convinced me that the ground was almost untrodden; but the further I advanced on it, the more I perceived that it required a perfect acquaintance with language, philology, ethnology, hagiology, universal history, and provincial antiquities; and to me these were so many dark alleys, up which I only made brief excursions to knock my head against the wall of my own ignorance.

I can’t move forward with this attempt without offering some apologies for even taking it on. The main reason is the fascination I’ve had with the subject for at least twenty years, ever since I first approached it for fun. The challenge of getting information and the inconsistencies in what I did find convinced me that this area was pretty much unexplored. However, as I delved deeper, I realized it demanded a thorough understanding of language, philology, ethnology, hagiology, world history, and local antiquities; to me, these were all like dark alleys where I could only make short trips before running into the wall of my own ignorance.

But the interest of the subject carried me on—often far beyond my depth, when the connection between names and words has lured me into the realms of philology, or where I have ventured upon deductions of my own. And I have ventured to lay the result of my collections before the public, in the hope that they may at least show the capabilities of the study of comparative nomenclature, and by classifying the subject, may lead to its being more fully studied, as an illustration of language, national character, religion, and taste.

But the topic fascinated me—often pushing me beyond my understanding, especially when the link between names and words pulled me into the fields of linguistics, or when I took my own leaps of reasoning. I’ve decided to share the results of my research with the public, hoping that it will at least demonstrate the potential of studying comparative naming conventions and, through organizing the topic, inspire more in-depth exploration as a way to illustrate language, national identity, culture, and preferences.

Surnames and local names have been often discussed, but the Christian name has been usually considered too fortuitous to be worthy of notice. Camden did indeed review the current ones of his own day, and gave many correct explanations, chiefly from the German author Luther Dasipodius. Verstegen followed him up, but was more speculative and less correct; and since that date (as far as I am aware) no English author has given any real trustworthy information to the subject, as a subject. A vifew lists of names and meanings now and then have appeared in magazines and popular works, but they have generally been copies of Verstegen, with childishly shallow and incorrect additions. One paper which long ago appeared in Chambers’ Journal, was the only really correct information on English names en masse that I have met with.

Surnames and local names have often been discussed, but given names have typically been viewed as too random to deserve attention. Camden did review the ones from his time and provided many accurate explanations, mostly based on the German author Luther Dasipodius. Verstegen built on this but was more speculative and less accurate; and since then (as far as I know), no English author has provided any genuinely reliable information on the topic. A few lists of names and their meanings show up now and then in magazines and popular books, but they’re usually just copies of Verstegen, with foolishly superficial and incorrect additions. One article that came out a long time ago in Chambers’ Journal was the only truly accurate information on English names in large numbers that I have encountered.

The Anglo-Saxon names had been, however, treated of by Sharon Turner in his history, and Mr. Kemble put forth a very interesting lecture on Names, Surnames, and Nicknames among the Anglo-Saxons. Thierry, moreover, gives several explanations, both of Saxon and Frank ones, in the notes to his Conquête d’Angleterre and Récits des Rois Mérovingiens. These were groundwork. Neither Turner nor Thierry is always right, for want of having studied the matter comparatively; but they threw light on one another, and opened the way to the dissection of other names, neglected by them, with the aid of an Anglo-Saxon dictionary.

The Anglo-Saxon names have been discussed by Sharon Turner in his history, and Mr. Kemble delivered a very interesting lecture on Names, Surnames, and Nicknames among the Anglo-Saxons. Additionally, Thierry offers several explanations of both Saxon and Frank names in the notes to his Conquest of England and . These works were foundational. Neither Turner nor Thierry is always correct, as they didn't study the topic comparatively; however, they illuminated each other's work and paved the way for the analysis of other names they overlooked, using an Anglo-Saxon dictionary.

The Scriptural class of names was studied with less difficulty. Every Hebrew one has been fully discussed and examined by the best scholars; and the Greek, both biblical and classical, have received the same attention, and are in fact the most easy of all, as a class. With regard to Latin, much must be doubtful and inexplicable, but the best information at present attained to was easily accessible.

The Biblical names were studied with less difficulty. Every Hebrew name has been thoroughly discussed and analyzed by top scholars, and the Greek names, both biblical and classical, have received the same level of attention and are actually the easiest of all, as a group. When it comes to Latin, there is still a lot that is uncertain and unclear, but the best information available so far has been easy to access.

The numerous race of German appellations has received full attention from many ripe German philologists, and I have made much use of their works. The Scandinavian class has been most ably treated by Professor Munch of Christiania, in a series of contributions to the Norsk Maanedskrifts, of which I have been kindly permitted to make free use, and which has aided me more than any other treatise on Teutonic nomenclature.

The various categories of German names have been thoroughly explored by many experienced German scholars, and I have relied heavily on their works. The Scandinavian group has been expertly discussed by Professor Munch from Christiania in a series of contributions to the Norsk Månedsskrift, which I have been generously allowed to use freely and that has helped me more than any other study on Teutonic naming.

Our Keltic class of names has presented far greater difficulties.difficulties. for the Cymric department, I have gathered from many quarters, the safest being Lady Charlotte Guest’s notes to the Mabinogion and M. de Villemarqué’s elucidations of King Arthur’s romances, Rees’s Welsh Saints, Williams’s Ecclesiastical Antiquities, and Chalmers’s Caledonia; the least safe, Davies’s various speculations on British antiquities and the Cambro-Briton. These verified by Dr. Owen Pugh’s Welsh Dictionary, and an occasional light from Diefenbach and Zeuss, together with a list kindly extracted for me from the Brut, have been my authorities in the Welsh and Breton departments. In the Erse and Gaelic names I was assisted by a very kind letter from viithe lamented Dr. O'Donovan, whose death deprived me of his promised revision of this extremely difficult class, and left me to make it out to the best of my ability from his contributions to the publications of the Archæological Society, from the notes to those of the Ossianic Society, Chalmers’s Caledonia, and the Highland Society’s Gaelic Dictionary.

Our Keltic class of names has posed much greater difficulties.difficulties. for the Cymric department. I have sourced information from various places, with the most reliable being Lady Charlotte Guest’s notes on the Mabinogion and M. de Villemarqué’s explanations of King Arthur’s stories, Rees’s Welsh Saints, Williams’s Ecclesiastical Antiquities, and Chalmers’s Caledonia. The least reliable sources include Davies’s assorted theories on British history and the Cambro-Briton. These have been confirmed by Dr. Owen Pugh’s Welsh Dictionary, along with occasional insights from Diefenbach and Zeuss, plus a list kindly provided for me from the Brut, which have served as my references in the Welsh and Breton sectors. For the Erse and Gaelic names, I received support from a very kind letter from the late Dr. O'Donovan, whose passing left me without his intended review of this very challenging category. I had to rely on his contributions to the publications of the Archæological Society, the notes from those of the Ossianic Society, Chalmers’s Caledonia, and the Highland Society’s Gaelic Dictionary to piece it together as best as I could.

From the first, however, I had perceived that the curiosity of the study does not lie merely in the meanings of the sounds by which men in one country are distinguished from one another. The changes through which the word passes is one great interest, and for this I had been collecting for years, from dictionaries, books of travels, histories, and popular tales, whenever people were so good as to give the genuine word, instead of translating it into English. Dr. G. Michaelis' Vergleichendes Wörterbuch der Gebrauchlichsten Taufnamen left in me little to desire in this respect, especially with regard to German dialects, and I have used it copiously.

From the beginning, I realized that the fascination of this study goes beyond just the meanings of the sounds that differentiate people in one country from those in another. The evolution of words is a significant aspect of interest for me, and I had been gathering material for years from dictionaries, travel books, histories, and folk tales whenever people kindly provided the original word instead of translating it into English. Dr. G. Michaelis' Comparative Dictionary of Common Names fulfilled most of my needs in this regard, particularly concerning German dialects, and I have made extensive use of it.

The history of names, however, seemed to have been but little examined, nor why one should be popular and another forgotten—why one should flourish throughout Europe, another in one country alone, another around some petty district. Some of these questions were answered by history, some by genealogy, many more by the tracing of patron saints and their relics and legends. Here my great aid has been a French edition of Alban Butler’s Lives of the Saints, where, in the notes, are many accounts of the locality and translations of relics; also, Mrs. Jamieson’s Sacred and Legendary Art, together with many a chance notice in histories or books of travels. In each case I have tried to find out whence the name came, whether it had a patron, and whether the patron took it from the myths or heroes of his own country, or from the meaning of the words. I have then tried to classify the names, having found that to treat them merely alphabetically utterly destroyed all their interest and connection. It has been a loose classification, first by language, then by meaning or spirit, but always with the endeavour to make them appear in their connection, and to bring out their interest.

The history of names, however, seems to have been explored very little, and it's unclear why some names are popular while others fade away—why one name thrives across Europe, another is limited to a single country, and yet another is confined to a small area. Some of these questions can be answered by history, some by genealogy, and many more through the study of patron saints along with their relics and legends. A big help for me has been a French edition of Alban Butler’s Lives of the Saints, which contains notes with numerous details about locations and translations of relics; also, Mrs. Jamieson’s Sacred and Legendary Art, along with various incidental references in histories or travel books. In each case, I’ve tried to uncover the origins of the name, determine if it had a patron, and whether the patron drew the name from the myths or heroes of their own country or from the meaning of the words. I've then worked to classify the names, realizing that organizing them purely alphabetically completely stripped them of their interest and connection. It’s been an informal classification, first by language, then by meaning or essence, but always with the goal of presenting them in context and highlighting their significance.

In general I have only had recourse to original authorities where their modern interpreters have failed me, secure that their conclusions are more trustworthy than my own could be with my limited knowledge of the subjects, which could never all be sufficiently studied by any one person.

In general, I’ve only turned to original sources when their modern interpreters have let me down, confident that their conclusions are more reliable than my own, given my limited understanding of these topics, which could never be fully mastered by just one person.

Where I have given a reference it has been at times to viiithe book whence I have verified rather than originally obtained my information, and in matters of universally known history or mythology, I have not always given an authority, thinking it superfluous. Indeed, the scriptural and classical portion is briefer and less detailed than the Teutonic and Keltic, as being already better known.

Where I’ve provided a reference, it’s often been to the book where I have verified my information rather than where I originally got it. In cases of widely known history or mythology, I haven’t always cited a source since it seemed unnecessary. In fact, the sections on scripture and classical works are shorter and less detailed than those on Teutonic and Celtic themes, as they are already more familiar.

I have many warm thanks to render for questions answered and books consulted for me by able and distinguished scholars, and other thanks equally warm and sincere to kind friends and strangers who have collected materials that have been of essential service to me.

I have many heartfelt thanks to give for the questions answered and books sourced for me by skilled and distinguished scholars, and also warm and sincere thanks to the kind friends and strangers who have gathered materials that have been incredibly helpful to me.

Lastly, let me again present my apologies for my presumption, when the necessity of tracing out the source and connections of a word has led me to wander beyond my proper ken; let me hope that apparent affectations may be excused by the requirements of the subject, and express my wish for such corrections as may in time render the work far more accurate and complete. Let it be remembered, that it is the popular belief, not the fact, that spreads the use of a name, and that if there is besides matter that seems irrelevant, it has been rather in the spirit of Marmion’s palmers,—

Lastly, I want to once again apologize for my presumption when the need to investigate the origin and connections of a word has led me to go beyond my expertise; I hope that any seeming pretentiousness can be forgiven due to the nature of the subject. I also express my desire for any corrections that might eventually make this work much more accurate and complete. Remember, it’s the popular belief, not actual fact, that drives the use of a name, and if there are parts that seem unrelated, it has been more in the spirit of Marmion's palmers—

‘To charm a weary hill
With song, romance, or lay.
Some ancient tale, or glee, or jest,
Some lying legend at the least,
They bring to cheer the way.’

March 9th, 1863.

March 9, 1863.

After one-and-twenty years, I have been able to bring out the revised edition for which I have long wished, having noted corrections as they were kindly sent to me, and as I was able to make them. I am sensible that the work is entirely incomplete, and as I have not studied philology much in the interval, I fear the book has not gained by the delay as much as it ought to have done. But at any rate, many errors have been taken out, as well as much that was entirely useless and irrelevant; and as no subsequent publication has taken quite the same ground, I hope that the present form of the History of Christian Names may occupy the niche all the better for the cutting off its excrescences. With thanks to the many who have aided in the correction,

After twenty-one years, I’m finally able to release the revised edition I’ve been wanting for so long. I’ve noted corrections that were kindly sent to me and made changes as I could. I know the work is still incomplete, and since I haven’t studied philology much in the meantime, I worry the book hasn’t improved as much as it could have during the delay. However, many errors have been fixed, along with a lot of content that was totally useless and irrelevant. Since no later publication has covered quite the same material, I hope this updated version of the History of Christian Names will fit its place even better without the extra fluff. I'm grateful to everyone who helped with the corrections.

C.M. Yonge.

July 25th, 1884.

July 25, 1884.

ix

CONTENTS.

        PAGE
Christian Names Glossary xvii
 
INTRODUCTORY CHAPTER.
 
The Essence of Naming 1
PART I.
         
CHAPTER I.
         
Hebrew Names 7
         
CHAPTER II.
         
Male-Directed Names 10
  § 1. Adam 10
    2. Abi 11
    3. Jacob 16
    4. Simeon 19
    5. Judah 20
    6. Joseph 22
    7. Benjamin 24
    8. Job 26
         
CHAPTER III.
         
Israelite Names 27
  § 1. Moses and Aaron 27
    2. Elisheba, &c. 32
    3. Joshua, &c. 36
    4. Names from Chaanach 39
    5. David 46
    6. Salem 47
    7. Later Israelite Names 48
    8. Angelic Names 52
x
PART II.
         
Persian names 56
         
  § 1. The Persian Language 56
    2. Esther 57
PART III.
         
CHAPTER I.
         
Greek Names 59
         
CHAPTER II.
         
Names from Greek Mythology 61
  § 1.   61
    2. Names from Zeus 61
    3. Hera 63
    4. Athene 64
    5. Apollo and Artemis 64
    6. Hele 66
    7. Demeter 69
    8. Dionysos 70
    9. Hermes 71
    10. Heroic Names 73
         
CHAPTER III.
         
Animal Names, &c. 76
  § 1. The Lion 76
    2. The Horse 77
    3. The Goat 79
    4. The Bee 80
    5. Flower Names 80
         
CHAPTER IV.
         
Historical Greek Names Made Up of Epithets 82
  § 1. Agathos 82
    2. Alexander, &c. 83
    3. Aner, Andros 85
xi    4. Eu 86
    5. Hieros 89
    6. Pan 90
    7. Polys 92
    8. Phile, &c. 93
    9. Names connected with the Constitution.—Laos, &c. 95
         
CHAPTER V.
Christian Greek Names 99
  § 1.   99
    2. Names from Theos 99
    3. Names from Christos 104
    4. Sophia 106
    5. Petros 107
    6. Names of Immortality 109
    7. Royal Names 111
    8. Irene 112
    9. Gregorios 113
    10. Georgos 114
    11. Barbara 116
    12. Agnes 118
    13. Margaret 119
    14. Katharine 121
    15. Harvest Names 123
    16. Names from Jewels 124
    17. Kosmos and Damianos 125
    18. Alethea, &c. 126
PART IV.
         
CHAPTER I.
         
Latin Naming System 127
         
CHAPTER II.
         
Latin First Names 131
  § 1. Aulus, Caius, Cnæus, Cæso 131
    2. Lucius 132
    3. Marcus 134
    4. Posthumus, &c. 136
    5. Numeral Names 137
xii         
CHAPTER III.
         
Nomination 140
  § 1. Attius 140
    2. Æmilius 140
    3. Antonius 141
    4. Cæcilius 143
    5. Cœlius 145
    6. Claudius 145
    7. Cornelius, &c. 146
    8. Julius 148
    9. Lælius, &c. 151
    10. Valerius 152
         
CHAPTER IV.
Nicknames 155
  § 1.   155
    2. Augustus 157
    3. Blasius 158
    4. Cæsar, &c. 159
    5. Constantius 161
    6. Crispus, &c. 162
    7. Galerius, &c. 163
    8. Paullus and Magnus 165
    9. Rufus, &c. 167
         
CHAPTER V.
         
Names of Roman Gods 169
  § 1.   169
    2. Florentius 171
    3. Laurentius 172
    4. Sancus 175
    5. Old Italian Deities 176
    6. Quirinus 177
    7. Sibylla 178
    8. Saturn, &c. 179
         
CHAPTER VI.
         
Modern Names from Latin 181
  § 1. From Amo 181
    2. ”   Beo 182
    3. ”   Clarus 185
    4. ”   Columba 186
    5. ”   Durans 187
    6. Names of Thankfulness 188
    7. Crescens, &c. 189
    8. Military Names 189
xiii    9. Names of Gladness 191
    10. Jus 192
    11. Names of Holiness 193
    12. Ignatius 194
    13. Pater 195
    14. Grace, &c. 195
    15. Vinco 197
    16. Vita 197
    17. Wolves and Bears 198
    18. Names from Places and Nations 199
    19. Town and Country 202
    20. Flower Names 203
    21. Roman Catholic Names 207
         
CHAPTER VII.
         
Names from Religious Holidays 209
  § 1.   209
    2. Christmas 209
    3. The Epiphany 210
    4. Easter Names 215
    5. Sunday Names 216
PART V.
         
CHAPTER I.
         
  § 1. The Keltic Race 220
    2. The Keltic Languages 221
    3. Keltic Nomenclature 222
         
CHAPTER II
         
Ancient Celtic Names 226
  § 1. Welsh Mythic Names 226
    2. Lear and his Daughters 228
    3. Bri 232
    4. Fear, Gwr, Vir 237
         
CHAPTER III.
         
Gaelic Names 240
  § 1. Scottish Colonists 240
    2. The Feen 242
    3. Finn 243
    4. Cu, Cun, Gal 245
xiv    5. Diarmaid and Graine 249
    6. Cormac 250
    7. Cath 251
    8. Fiachra 252
    9. Names of Complexion 253
    10. Feidlim, &c. 256
    11. Names of Majesty 257
    12. Devotional Names 259
         
CHAPTER IV.
         
Names in Welsh Romance 264
  § 1. The Round Table 264
    2. Arthur 266
    3. Gwenever 268
    4. Gwalchmai, Sir Gawain, and Sir Owen 272
    5. Trystan and Ysolt 274
    6. Hoel and Ryence 276
    7. Percival 278
    8. Llew 281
PART VI.
         
German Names 283
         
CHAPTER I.
         
The German Race 283
  § 1. Ground occupied by the Teutons 283
         
CHAPTER II.
         
Names from Germanic Mythology 285
  § 1. Guth 285
    2. The Aasir 289
    3. Odin, or Grîmr 292
    4. Frey 294
    5. Thor 300
    6. Baldur and Hodur 303
    7. Tyr 305
    8. Heimdall 308
    9. Will 311
    10. Hilda 317
    11. Ve 320
    12. Gerda 321
    13. Œgir 322
xv    14. Ing—Seaxnot 324
    15. Eormen 326
    16. Erce 328
    17. Amal 329
    18. Forefathers 331
         
CHAPTER III.
         
Names from Objects Related to Mythology 334
  § 1. Day 334
    2. The Wolf 335
    3. Eber, the Boar 337
    4. The Bear 338
    5. The Horse 340
    6. The Eagle 342
    7. The Raven 344
    8. The Swan 345
    9. The Serpent 346
    10. Kettle 347
    11. Weapon Names 348
    12. Thought 352
         
CHAPTER IV.
         
Heroic Names of the Nibelungs 355
  § 1. The Nibelung 355
    2. Sigurd 356
    3. Brynhild 359
    4. Gunther 362
    5. Hagen 364
    6. Ghiseler 365
    7. Ghernot 367
    8. Folker 370
    9. Dankwart 371
    10. Theodoric 372
    11. Uta, Ortwin 375
    12. Sintram 379
    13. Elberich 380
         
CHAPTER V.
         
The Carling Romances 383
  § 1. The Paladins 383
    2. Charles 384
    3. Roland, &c. 387
    4. Renaud 394
    5. Richard 399
    6. Astolfo 400
xvi    7. Ogier le Danois 402
    8. Louis 403
         
CHAPTER VI.
         
Descriptive Names 408
  § 1. Nobility 408
    2. Command 413
    3. Brightness 414
    4. War 416
    5. Protection 419
    6. Power 421
    7. Affection 426
    8. Appearance 427
    9. Locality 429
    10. Life 433
PART VII.
         
Slavic Names 435
  § 1. Slavonic Races 435
    2. Slavonian Mythology 438
    3. Warlike Names 440
    4. Names of Might 441
    5. Names of Virtue 443
    6. Names of Affection 444
    7. Names from the Appearance 445
         
CONCLUSION.
         
Modern Vocabulary 446
  § 1. Greece 446
    2. Russia 447
    3. Italy 450
    4. Spain 453
    5. France 455
    6. Great Britain 459
    7. Germany 466
    8. Scandinavia 469
    9. Comparative Nomenclature 470
xvii

GLOSSARY OF CHRISTIAN NAMES.

The names here given are referred, as far as possible, first to the language in which the form occurs, then to their root.

The names listed here are organized, as much as possible, starting with the language in which the form appears, and then by their root.

The original names, in their primary form, are in capitals, the shapes they have since assumed are in Roman type, the contractions in italics. A table is here given of the main stems and branches, with the abbreviations used for them in the glossary.

The original names, in their basic form, are in all caps, the shapes they have taken on are in regular type, and the contractions are in italics. A table is provided showing the main stems and branches, along with the abbreviations used for them in the glossary.

Hebrew
  (Heb.)		 { Modern Jew (Jew.)
Aramæan (Aram.)
Ancient Persian
  (Zend)		 { Persian (Pers.)
Greek
  (Gr.)		 { Modern Greek (Mod. Gr.)
Russian (Russ.)
         
Latin
  (Lat.)		 { Italian (It.)
Venetian (Ven.)
Spanish (Span.)
Portuguese (Port.)
Provençal (Prov.)
Wallachian (Wall.)
French (Fr.)
Celtic
  (Kelt.)		 { Cymric
  (Cym.)		 { Ancient British
  (Brit.)
Welsh
Breton
  (Bret.)
Cornish
  (Corn.)
Gadhaelic
  (Gad.)		 { Ancient Irish
  (Erse)
Modern Irish Dialect
  (Ir.)
Gaelic
  (Gael.)
Scottish
  (Scot.)
Manx
Germanic
  (Teu.)		 { Northern
  (Nor.)		 { Icelandic
  (Ice.)
Norwegian
   (Nor.)
Swedish
  (Swed.)
Danish
  (Dan.)
Norman
  (Norm.)
Anglo-Saxon
  (A.S.)		 { English
  (Eng.)
Scottish
  (Scot.)
Frisian
  (Fris.)
Dutch
Irish
American
  (Am.)
Old German
  (O.G.)		 { German
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xviiiA

xviiiA

  • Aaron, m. Eng. Heb. mountain, 27
  • Aasbjorn, m. Nor. Ten. divine bear, 290
  • Aasir, m. Nor. Teu. the gods, 289.
  • Aasolfr, m. Nor. Teu. divine wolf, 290
  • Aasta, f. Nor. Teu. love, 401
  • Aasvaldr, m. Nor. Teu. divine power, 291
  • Abacuck, m. Scot. Heb. embracing, 51
  • Abban, m. Fr. Lat. white, 157
  • Abel, m. Eng. Heb. breath, 11
  • Abelard, m. Eng. Teu. noble firmness.
  • Abellona, f. Dan. Gr. of Apollo, 65
  • Abigail, f. Eng. Heb. father of joy, 12
  • Abimelech, m. Eng. Heb. father of the king, 12
  • Abishalom, m. Eng. Heb. father of peace, 12
  • Abner, m. Eng. Heb. father of light.
  • Abiud, m. Eng. Dan. Heb. father of praise, 20
  • Abra, f. Cambrai, Heb. father of a multitude, 11
  • Abram, m. Eng. Heb. father of height, 11
  • Absalom, m. Eng. Dan. Heb. father of peace, 12
  • Aby, m. Am. Heb. father of multitudes, 12
  • Accepted, m. Eng. Accius, m. Lat. 140
  • Achaius, m. Lat. Kelt, horseman, 276
  • Achashverosh, m. Heb. Zend, venerable king, 57
  • Achill, m. Ger. Gr. without lips (?), 74
  • Achilla, f. Lat. Gr. without lips (?), 74
  • Achille, m. Fr. Gr. without lips (?), 74
  • Achillea, f. It. Gr. without lips (?), 74
  • Achilles, m. Eng. Gr. without lips (?), 74
  • Achilles, Gr.(?) without lips, 74
  • Achim, m. Ger. Heb. the Lord will judge, 38
  • Achsah, f. Eng. Heb. anklet, 38
  • Acim, m. Ill. Heb. the Lord will judge, 38
  • Actma, f. Ill. Heb. the Lord will judge, 38
  • Ada, f. Eng. Teu. happy.
  • Adah, f. Eng. Heb. ornament, 7
  • Adalard, m. Fr. Teu. nobly firm, 412
  • Adalbert, m. Ger. Teu. nobly bright, 410
  • Adalfieri, m. It. Teu. noble pledge, 409
  • Adalgar, m. Lom. Teu. noble spear, 412
  • Adalgise, f. Fr. Teu. noble pledge, 409
  • Adalgisl, m. Lom. Teu. noble pledge, 409
  • Adalhard, m. Ger. Teu. nobly stern, 412
  • Adalheid, f. Ger. Teu. noble cheer, 412
  • Adalpolt, m. Ger. Teu. nobly bold, 412
  • Adalrik, m. Goth. Teu. noble king, 412
  • Adalrik, m. Ger. Teu. noble ruler, 412
  • Adaltac, m. Ger. Teu. noble day, 413
  • Adam, m. Eng. Fr. Dutch, Ger. Dan. Heb. red earth, 10
  • Adamina, f. Scot. Heb. red earth, 10
  • Adamk, m. Lus. Heb. red earth, 10
  • Adamnan, m. Scot. Heb. Lat. dwarf Adam, 10
  • Adamnanus, m. Lat. Heb. dwarf Adam, 10
  • Adamo, m. Ital. Heb. red earth, 10
  • Adams, m. Lett. Heb. red earth, 10
  • Addala, f. Lett. Teu. noble cheer, 412
  • Addo, m. Fris. Teu. noble cheer, 412
  • Addy, f. Eng. Teu. noble threatener, 411
  • Ade, m. Flem. Heb. red earth, 10
  • Adela, f. Eng. Teu. noble cheer, 411
  • Adelaïda, f. Rom. Russ. Teu. noble cheer, 411
  • Adelaide, f. Fr. Eng. Ger. Teu. noble cheer, 411
  • Adelaïs, f. Old. Fr. Teu. noble cheer, 411
  • xixAdelajda, f. Slov. Teu. noble cheer, 411
  • Adelar, m. Ger. Teu. noble eagle, 412
  • Adelbern, m. Ger. Teu. noble bear, 412
  • Adelbert, m. Ger. Teu. nobly bright, 412
  • Adelberta, f. Ger. Teu. nobly bright, 412
  • Adelbold, m. Ger. Teu. nobly bold, 412
  • Adelbrecht, m. Ger. Teu. nobly bright, 412
  • Adelburg, f. Ger. Teu. noble protection, 412
  • Adelchis, m. Lat. Teu. noble pledge, 412
  • Adèle, f. Fr. Gr. Teu. noble cheer, 411
  • Adeleve, f. Eng. Teu. noble gift, 412
  • Adelfrid, m. Ger. Teu. noble peace, 412
  • Adelgar, noble spear, 412
  • Adelgard, m. Ger. Teu. noble guard, 412
  • Adelgis, noble pledge, 412
  • Adelgonda, f. Rom. Teu. noble war, 412
  • Adelgonde, f. Fr. Teu. noble war, 412
  • Adelgunde, f. Ger. Teu. noble war, 412
  • Adelhart, m. Ger. Teu. nobly firm, 412
  • Adelhelm, noble helmet, 412
  • Adelhelm, f. Ger. Teu. noble helmet, 412
  • Adelhild, f. Ger. Teu. noble battle maid, 413
  • Adelhold, m. Ger. Teu. nobly firm, 412
  • Adelicia, f. Lat. Teu. noble cheer, 412
  • Adelina, f. Eng. Teu. noble manner, 413
  • Adelinde, f. Ger. Teu. noble snake, 413
  • Adeline, f. Eng. Teu. noble snake, 413
  • Adelschalk, m. Ger. Teu. noble servant, 413
  • Adelswinde, f. Ger. Teu. noble strength, 413
  • Adeltrude, f. Ger. Teu. noble maid, 412
  • Adelulf, m. Ger. Teu. noble wolf, 412
  • Adelwin, m. Ger. Teu. noble friend, 412
  • Ademaro, m. Ital. Teu. fierce greatness, 304
  • Adeodat, m. Ger. Lat. by God given, 188
  • Adeodatus, m. Lat. by God given, 188
  • Adhémar, m. Fr. Teu. fierce greatness, 304
  • Adilo, m. Ger. Teu. noble, 412
  • Ado, m. Fris. Teu. noble, 412
  • Adolf, m. Ger. Teu. noble wolf, 409
  • Adolfine, f. Ger. Teu. noble wolf, 409
  • Adolfo, m. Ital. Teu. noble wolf, 409
  • Adolphe, m. Fr. Teu. noble wolf, 409
  • Adolphus, m. Eng. Teu. noble wolf, 409
  • Adoncia, f. Span. Lat. sweet, 196
  • Adosinda, f. Span. Teu. fierce strength, 305
  • Adriaan, m. Dutch, Lat. from Adria, 156
  • Adrian, m. Eng. Ger. Lat. from Adria, 156
  • Adriana, f. Ital. Lat. from Adria, 156
  • Adriane, f. Ger. Lat. from Adria, 156
  • Adriano, m. Ital. Lat. from Adria, 156
  • Adrian, m. Lat. N.L.D. Lat. from Adria, 157
  • Adrien, f. Fr. Lat. from Adria, 156
  • Adrienne, f. Fr. Lat. from Adria, 156
  • Aed, m. Welsh. Kelt. fire, 226
  • Aeddon, m. Welsh. Kelt. 226
  • Aedh, m. Erse. Kelt. fire, 226
  • Ægidius, m. Lat. Gr. with the Ægis, 79
  • Ælf, m. A. S. Teu. elf, 380
  • Ælfgifu, f. A. S. Teu. elf gift, 380
  • Ælfhæg, m. A. S. Teu. high as an elf, 381
  • Ælfhelm, m. A. S. Teu. elf helmet, 381
  • Alfred, m. A. S. Teu. elf council, 381
  • Ælfric, m. A. S. Teu. elf ruler, 381
  • Ælfthryth, f. A. S. Teu. threatening elf, 382
  • Ælfwine, m. A. S. Teu. elf darling, 382
  • xxÆlfwold, m. A. S. Teu.Teu. elf ruler, 382
  • Ælianus, m. Lat. Gr. of the sun, 191
  • Ælla, m. A. S. Teu. elf friend, 382
  • Ælle, m. A. S. Teu. elf friend, 382
  • Emilia, f. Lat. work (?), 141
  • Æmiliana, f. Lat. work (?), 141
  • Æmilianus, m. Lat. work (?), 141
  • Æmilius, m. Lat. work (?), 141
  • Æneas, m. Lat. praise (?), 74
  • Aenghas, m. Erse, Kelt. excellent virtue, 242
  • Æthelbald, m. A. S. Teu. noble prince, 349
  • Æthelbryht, m. A. S. Teu. nobly bright, 412
  • Æthelfled, f. A. S. Teu. noble increase, 412
  • Æthelgifu, f. A. S. Teu. noble gift, 409
  • Æthelhild, f. A. S. Teu. noble battle maid, 412
  • Æthelred, m. A. S. Teu. noble council, 410
  • Æthelric, m. A. S. Teu. noble ruler, 409
  • Æthelstan, m. A. S. Teu. noble stone, 412
  • Æthelthryth, f. A. S. Teu. noble threatener, 411
  • Æthelward, m. A. S. Teu. noble guard, 412
  • Æthelwine, m. A. S. Teu. noble friend, 412
  • Æthelwolf, m. A. S. Teu. noble wolf, 409
  • Aëtius, m. Lat.
  • Afanassij, m. Russ. Gr. undying, 109
  • Affonso, m. Port. eagerness for war, 305
  • Affrica, f. Manx, Irish, Kelt. pleasant, 230
  • Afonso, m. Port. eagerness for war, 305
  • Agafia, f. Russ. Gr. good, 82
  • Agafon, m. Russ. Gr. good, 82
  • Agape, f. Gr. love, 113
  • Agapit, m. Russ. Gr. loved, 113
  • Agata, f. It. Span. Swed. Slov. Ger. good, 82
  • Agatha, f. Eng. Hung. Gr. good, 82
  • Agathe, f. Fr. Ger. Gr. good, 82
  • Agathias, m. Gr. good, 82
  • Agathocles, m. Gr. good fame, 82
  • Agathon, m. Ger. Gr. good, 82
  • Aggate, f. Lett. Gr. good, 82
  • Aggie, f. Eng. Gr. pure, 119
  • Agilard, m. Fr. Teu. formidably bright, 328
  • Agilbert, m. Frank. Teu. formidably bright, 323
  • Agilo, m. Ger. Teu. formidable, 322
  • Agiltrude, f. Ger. Teu. formidable maiden, 323
  • Agilulf, m. Frank. Teu. formidable wolf, 323
  • Agilward, m. Norm. Teu. formidable guardian, 323
  • Aginhar, m. Nor. Teu. formidable warrior, 323
  • Aglaé, f. Fr. Gr. brightness, 72
  • Aglaia, f. Lat. Gr. brightness, 72
  • Aglaja, f. Ger. Gr. brightness, 72
  • Agmund, m. Nor. awful protection, 323
  • Agnar, m. Nor. Teu. formidable warrior, 323
  • Agne, m. Nor. Teu. formidable warrior, 323
  • Agnello, m. It. Gr. pure, 119
  • Agnes, f. Dan. Eng. Ger. Fr. Gr. pure, 119
  • Agnesca, f. It. Gr. pure, 119
  • Agnese, f. It. Gr. pure, 119
  • Agnesija, f. Russ. Gr. pure, 119
  • Agnessa, f. Russ. Gr. pure, 119
  • Agneta, f. Eng. Swiss, Gr. pure, 119
  • Agnete, f. Dan. Gr. pure, 119
  • Agnies, f. Fr. Gr. pure, 119
  • Agnizka, f. Pol. Gr. pure, 119
  • Agnola, f. It. Gr. angel, 53
  • Agnolo, m. It. Gr. angel, 53
  • Agnyta, f. Lett. Gr. pure, 119
  • Agostina, f. It. Lat. venerable, 158
  • Agostinha, f. Port. Lat. venerable, 158
  • Agostinho, f. Port. Lat. venerable, 158
  • Agostino, m. It. Lat. venerable, 158
  • Agoston, m. Hung. Lat. venerable, 158
  • Agrafina, f. Russ. Lat. born with the feet foremost, 156
  • Farming, m. Lat. Lat. field tiller.
  • Agrippa, m. Lat. Lat. born with the feet foremost, 156
  • xxiAgrippina, f. Lat. Lat. born with the feet foremost, 156
  • Agrippine, f. Fr. Lat. born with the feet foremost, 156
  • Agueda, f. Port. Gr. pure, 57
  • Ahasuerus, m. Eng. Pers. venerable king.
  • Ahrens, m. Ger. Teu. powerful eagle, 342
  • Ahrold, m. powerful eagle, 342
  • Aias, m. Gr. Gr. eagle, 342
  • Aidan, m. Eng. Kelt. fire, 226
  • Aigidios, m. Gr. with the Ægis, 79
  • Aileen, f. Ir. Gr. light, 67
  • Aileve, f. Eng. Teu. elf gift, 380
  • Ailie, f. Scot. Teu. famed war, 406
  • Aimable, f. Fr. Lat. lovable.
  • Aimée, f. Fr. Lat. loved.
  • Aimerich, m. Ger. Teu. work ruler, 331
  • Aimery, m. Eng. Teu. work ruler, 331
  • Ainè, f. Erse. Kelt. joy, 230
  • Aineceallach, m. Gael. Kelt. joyful war, 230
  • Aeneas, m. Gr. Gr. praise, 174
  • Aistulf, m. Ger. Gr. swift wolf, 335
  • Akilina, f. Russ. Lat. eagle, 156
  • Akim, m. Russ. Heb. the Lord will judge, 38
  • Akulnia, f. Russ. Lat. eagle, 156
  • Ala, m. Eng. Teu. holy (?), 402
  • Alaf, m. Nor. Teu. forefather’s relic, 332
  • Alain, m. Fr. It. Lat. cheerful (?), Kelt. harmony, 279
  • Alan, m. Scot. Ger. Lat. cheerful (?), Kelt. harmony, 279
  • Alane, f. Ger. Lat. cheerful, Kelt. harmony, 279
  • Alard, m. Ger. Teu. nobly stern, 409
  • Alaric, m. Eng. Teu. noble ruler, 409
  • Alarich, m. Ger. Teu. noble ruler, 409
  • Alaster, m. Gael. Ger. helper of men, 85
  • Alatea, f. Span. Gr. truth, 126
  • Alawn, m. Cym. Kelt. harmony, 279
  • Alban, m. Eng. Lat. white, 157
  • Albanian, m. Lat. white, 157
  • Albany, m. Scot. Kelt. white, 157
  • Albar, m. Lat. Span. white, 157
  • Alberia, f. Span. Lat. white (?), 157
  • Alberic, m. Eng. Teu. elf king, 380
  • Alberich, m. Ger. Teu. elf king, 380
  • Alberico, m. It. Teu. elf king, 380
  • Albert, m. Eng. Fr. Russ. Pol. Teu. nobly bright, 410
  • Alberta, f. Eng. Teu. nobly bright, 410
  • Albertine, f. Ger. Teu. nobly bright, 410
  • Albertino, m. It. Teu. nobly bright, 410
  • Alberto, m. It. Teu. nobly bright, 410
  • Albin, f. Erse. Kelt. white (?), 157
  • Albin, m. Ger. Lat. white, 157
  • Albina, f. Ger. Lat. white, 157
  • Albinia, f. Eng. Kelt. white (?), 157
  • Albino, m. Rom. Lat. white, 157
  • Alboin, m. Fr. Teu. elf friend, 380
  • Alboino, m. Lomb. Teu. elf friend, 380
  • Albrecht, m. Ger. Teu. nobly bright, 412
  • Albwin, m. Ger. Teu. elf friend, 380
  • Alcuin, m. Eng. Teu. hall friend, 382
  • Alcuinus, m. Lat. Teu. hall friend, 382
  • Alda, f. It. Lat. Eng. Teu. rich, 376
  • Aldclatha, f. Gael. Kelt. decaying beauty.
  • Aldebert, m. Eng. Ger. Teu. nobly bright, 410
  • Aldegonde, f. Flem. Teu. noble war, 410
  • Alderich, m. Ger. Teu. noble ruler, 412
  • Aldgitha, f. Eng. Teu. noble gift, 412
  • Aldhelm, m. Eng. Teu. noble helmet, 412
  • Aldobrando, m. Ital. Teu. battle sword, 318
  • Aldonça, f. Span. Lat. the sweet, 196
  • Aldrovando, m. Ital. Teu. battle sword, 318
  • Aléard, m. Prov. Teu. nobly stern, 412
  • Aléarda, f. Prov. Teu. nobly stern, 412
  • Aleardo, m. Ital. Teu. nobly stern, 412
  • Aleixo, m. Port. God helper, 85
  • Alejandro, m. Span. Teu. helper of men, 85
  • Alejo, m. Span. Gr. helper, 85
  • Aleks, m. Lett. Gr. helper, 85
  • Aleksa, m. Serv. Gr. helper, 85
  • xxiiAleksajeder, m. Slav. Gr. helper of men, 85
  • Aleksander, m. Russ. Gr. helper of men, 85
  • Aleksije, m. Russ. Gr. helper of men, 85
  • Ales, m. Slav.Slav. Gr. helper, 85
  • Alessandra, f. Ital. Gr. helper of men, 84
  • Alessandro, m. Ital. Gr. helper of man, 85
  • Alessio, m. Ital. Gr. helper, 85
  • Aletea, f. Span. Gr. truth, 126
  • Alethea, f. Eng. Ger. Gr. truth, 126
  • Alexander, m. Eng. Gr. helper of men, 85
  • Alexandr, m. Bohm. Gr. helper of men, 84
  • Alexandra, Eng. Gr. 84
  • Alexandre, m. Fr. Gr. helper of men, 85
  • Alexandrina, f. Eng. Gr. helper of men, 84
  • Alexandrine, f. Fr. Gr. helper of men, 84
  • Alex, m. Gr. helper of men, 85
  • Alexe, m. Fr. Gr. helper, 85
  • Alexia, f. Ger. Gr. helper, 84
  • Alexis, m. Eng. Ger. Gr. helper, 85
  • Alex, m. Gr. Gr. helper, 85
  • Alexius, m. Lat. Gr. helper, 85
  • Alfdis, f. Nor. Teu. household spirit, 380
  • Alfgejr, m. Nor. Teu. elf spear, 380
  • Alfgerdur, f. Nor. Teu. elf woman, 380
  • Alfheidur, f. Nor. Teu. elf cheerfulness, 380
  • Alfhild, f. Eng. Teu. elf battle maid, 380
  • Alfliotr, f. Nor. Teu. elf terror, 380
  • Alfonso, m. Span. Teu. eager for battle, 320
  • Alfred, m. Eng. Fr. Teu. elf council, 380
  • Alfreda, f. Eng. Teu. elf council, 380
  • Alfredo, m. It. Teu. elf council, 380
  • Alfried, m. Ger. Teu. elf council, 380
  • Alfr, m. Nor. Teu. elf, 380
  • Algar, m. Eng. Teu. hall spear, 380
  • Algy, m. Eng. Fr. with whiskerswhiskers, 427
  • Alice, f. Eng. Teu. noble cheer, 409
  • Alicia, f. Ir. Teu. noble cheer, 409
  • Alick, m. Scot. Gr. helper of men, 85
  • Alienor, f. Prov. Gr. light, 67
  • Aline, f. Ger. Teu. noble, 409
  • Alison, f. Scot. Teu. famous war, 406
  • Alitea, f. It. Gr. truth, 126
  • Alix, f. Fr. Teu. noble cheer, 409
  • Allan, m. Eng. Lat. cheerful (?), 280
  • Allen, m. Eng. Lat. cheerful (?), 280
  • Allighiero, m. Ital. Teu. noble spear, 412
  • Alma, f. Lat. fair, 224
  • Alma, f. Erse, Kelt. all good, 224
  • Alma, f. Eng. Russ. (from the river), 224
  • Almedha, f. Welsh, Kelt. shapely (?), 273
  • Almeric, m. Eng. Teu. work ruler, 331
  • Almerigo, m. Sp. Teu. work ruler, 331
  • Almund, m. Eng. Teu. hall protection, 382
  • Aloïs, m. Ger. Teu. famous war, 405
  • Aloisia, f. Ger. Teu. famous war, 405
  • Aloïsio, m. It. Teu. famous war, 405
  • Aloizia, f. Bohm. Teu. famous war, 405
  • Alonso, m. Span. Teu. eager for battle, 320
  • Aloys, m. Prov. Teu. famous war, 405
  • Alphege, m. Eng. Teu. tall as an elf, 381
  • Alphonse, m. Fr. Teu. battle eager, 320
  • Alphonsine, f. Fr. Teu. battle eager, 320
  • Alphonso, m. Eng. Teu. battle eager, 320
  • Alpin, m. Scot. Kelt. elf, 380
  • Alpinolo, m. Ital. Teu. elf friend, 380
  • Alric, m. Eng. Teu. hall ruler, 380
  • Alswytha, f. Eng. Teu. hall strength, 380
  • Althea, f. Eng. Gr. wholesome, 126
  • Alured, m. Eng. Teu. elf peace, 380
  • Alvar, m. Span. Port. Lat. white, 157
  • Alwine, f. Ger. Teu. elf friend, 380
  • Alysander, m. Eng. Gr. helper of man, 85
  • Amabel, f. Eng. Lat. lovable, 182
  • Amable, m. Lat. lovable, 182
  • xxiiiAmable, m. Fr. lovable, 181
  • Amadas, m. Eng. Kelt. husbandman, 182
  • Amadé, m. Fr. Lat. love God, 182
  • AmadeoAmadeo, m. Ital. Lat. love God, 182
  • Amadeus, m. Ger. Lat. love God, 182
  • Amadigi, m. Ital. Lat. love God, 182
  • Amadis, m. Span. Lat. love God, 182
  • Amadore, m. Flor. Lat. lover, 182
  • Amaethon, m. Kymric. Kelt. husbandman, 182
  • Amala, f. Lomb. work, 330
  • Amalasontha, f. Lat. Teu. work strength, 330
  • Amalaswind, f. Lomb. Teu. work strength, 330
  • Amalberga, f. Ger. Teu. work protection, 330
  • Amalbert, m. Ger. Teu. work bright, 330
  • Amalberta, f. Ger. Teu. work bright, 330
  • Amalfi, m. Ger. Teu. work peace, 330
  • Amalfrida, f. Ger. Teu. fair work, 330
  • Amalgam, m. Erse, Kelt. work, or spotless (?), 330
  • Amalgund, f. Ger. Teu. work war, 330
  • Amalia, f. Ital. Teu. work, 330
  • Amalie, f. Ger. Teu. work, 330
  • Amalija, f. Russ. Slov. Teu. work, 330
  • Amalilda, f. Ger. Teu. work battle maid, 330
  • Amalina, f. Goth. Teu. work serpent, 330
  • Amalrich, m. Ger. Teu. work ruler, 330
  • Amaltrude, f. Ger. Teu. work maiden, 330
  • Amand, m. Fr. Lat. worthy to be loved, 181
  • Amanda, f. Eng. Lat. worthy to be beloved, 181
  • Amandine, f. Fr. Lat. worthy to be beloved, 181
  • Amando, m. Ital. Lat. worthy to be beloved, 181
  • Amandus, m. Lat. worthy to be loved, 182
  • Amata, f. Lat. beloved, 181
  • Amatus, m. Lat. Lat. beloved, 182
  • Amaury, m. Fr. Teu. work ruler, 330
  • Amberkelleth, m. Gael. Kelt. joyful war, 231
  • Ambrogio, m. Ital. Gr. immortal, 109
  • Ambroise, m. Fr. Gr. immortal, 109
  • Ambrose, m. Eng. Gr. immortal, 109
  • Ambrosio, m. Span. Gr. immortal, 109
  • Ambrosios, m. Gr. immortal, 109
  • Ambrosius, m. Lat. Gr. 109
  • Ambroz, m. Bohm. Gr. immortal, 109
  • Ambrozij, m. Pol. Gr. immortal, 109
  • Ambrus, m. Hung. Gr. immortal, 109
  • Amé, m. Fr. Lat. loved, 182
  • Amedée, m. Fr. Lat. love God, 182
  • Amelia, f. Eng. Port. Teu. work, 330
  • Amélie, f. Fr. Teu. work, 330
  • Amelius, m. Eng. Teu. work, 330
  • Amelot, m. Fr. Teu. work, 330
  • Amelung, m. Teu. work, 330
  • Americo, m. Port. Teu. work ruler, 331
  • Amerigo, m. Ital. Teu. work ruler, 331
  • Amias, m. Eng. Lat. love God, 182
  • Amice, f. Eng. Lat. beloved, 182
  • Amicia, f. Eng. Lat. beloved, 182
  • Amicie, f. Cambrai. Lat. beloved, 182
  • Amlaidh, m. Erse, Teu. forefather’s relic, 332
  • Mom, f. Nor. Teu. grandmother, 332
  • Amone, m. Ital. Teu. home, 311
  • Amos, m. Eng. Heb. burthen, 50
  • Amund, m. Nor. Teu. awful protection, 323
  • Amvrossij, m. Russ. Gr. immortal, 109
  • Amy, f. Eng. Lat. beloved, 182
  • Amyas, m. Eng. Lat. love God, 182
  • Amyot, m. Eng. Lat. love God, 182
  • Ana, f. Span. Bohm. Slov. Heb. grace, 42
  • Analo, m. Ger. Teu. ancestral, 332
  • Ananias, m. Gr. Heb. grace of the Lord, 42
  • Anarawd, f. Welsh, free of shame, 279
  • Anastagio, m. Ital. Gr. who shall rise again, 110
  • Anastase, m. Fr. Gr. who shall rise again, 110
  • Anastasia, f. Eng. Ital. Russ. Gr. who shall rise again, 110
  • xxivAnastasij, m. Russ. Gr. who shall rise again, 110
  • Anastasios, m. Gr. who shall rise again, 110
  • Anastasius, m. Lat. Gr. who shall rise again, 110
  • Anastasl, m. Bav. Gr. who shall rise again, 110
  • Anastazy, m. Pol. Gr. who shall rise again, 110
  • Anatola, m. Fr. Gr. eastern, 200
  • Anatolia, f. Gr. Gr. eastern, 200
  • Anatolius, m. Gr. Gr. eastern, 200
  • Anbiorn, m. Eng. Teu. eagle bear, 342
  • Anca, f. Bohm. Heb. grace, 42
  • Ancela, f. Pol. Gr. angel, 53
  • Ancelin, servant, 262
  • Ancelot, m. Fr. Lat. servant, 262
  • Ancelote, f. Fr. Lat. servant, 262
  • Ancika, f. Bohm. Gr. grace, 42
  • Ancilée, f. Fr. Lat. servant, 262
  • Anders, m. Dan. Gr. man, 86
  • Andragathius, m. Gr. good man, 86
  • André, m. Fr. Gr. man, 86
  • Andrea, m. Ital. Gr. man, 86
  • Andreana, f. Ital. Gr. man, 86
  • Andréas, f. Ger. Gr. man, 86
  • Andrée, f. Fr. Gr. man, 86
  • Andreian, m. Russ. Lat. from Adria, 156
  • Andrej, m. Lus. Gr. man, 86
  • Andrejek, m. Slav. Gr. man, 86
  • Andres, m. Span. Gr. man, 86
  • Andrew, m. Eng. Gr. man, 86
  • AndrezejAndrezej, m. Pol. man, 86
  • Andrien, m. Fr. Gr. man, 86
  • Andries, m. N.L.D. Gr. man, 86
  • Andrija, m. Serv. Gr. man, 86
  • Andronicus, m. Lat. Gr. man’s victory, 86
  • Andy, m. Ir. Gr. man, 86
  • Ane, f. Lith. Heb. grace, 42
  • Anessil, 242
  • Aneta, f. Serv. Heb. grace, 42
  • Aneurin, m. Welsh, Gr. man of excellence.
  • Anezka, f. Bohm. Gr. pure, 119
  • Angantyr, m. Nor. Teu. favourite of Tyr, 306
  • Ange, m. Fr. Gr. angel, 53
  • Angel, f. Eng. Gr. angel, 53
  • Angela, f. Eng. Span. It. Gr. angel, 53
  • Angèle, f. Fr. Gr. angel, 53
  • Angelica, f. Ital. Ger. Gr. angelic, 53
  • Angelico, m. Ital. Gr. angelic, 53
  • Angelina, f. Eng. Ital. Gr. angel, 53
  • Angeline, f. Fr. Gr. angel, 53
  • Angelino, m. Ital. Gr. angel, 53
  • Angelique, f. Fr. Gr. angelic, 53
  • Angelos, m. Gr. Gr. angel, 53
  • Angelot, f. Eng. Gr. angel, 53
  • Anges, f. Fr. Gr. angels, 53
  • Angharawd, f. Welsh, Kelt. free from shame, 279
  • Angilbald, Ing’s prince, 325
  • Angilrich, Ing’s king, 325
  • Angiltrud, Ing’s maid, 325
  • Angiolo, m. It. Gr. angel, 53
  • Angus, m. Scot. Kelt. excellent virtue, 242
  • Anicet, m. Fr. Gr. unconquered, 90
  • Aniceto, m. Rom. Gr. unconquered, 90
  • Anicsika, f. Serv. Heb. grace, 42
  • Aniello, m. Neap. Gr. angel, 53
  • Anikita, m. Russ. Gr. unconquered, 90
  • Anikke, f. Lith. Heb. grace, 42
  • Anisia, f. Eng. Gr. complete, 94
  • Anita, f. Span. Heb. grace, 42
  • Anjela, f. Bohm. Gr. angel, 53
  • Anjelika, f. Bohm. Gr. angelic, 53
  • Anjelina, f. Bohm. Gr. angel, 53
  • Anjuska, f. Serv. Heb. grace, 42
  • Anjutoka, f. Serv. Heb. grace, 42
  • Ankaret, f. Eng. Gr. Kelt. free from shame, 279
  • Anlaff, m. Eng. Teu. ancestor’s relic, 332
  • Anmcha, m. Erse, Kelt. courageous, 224
  • Ann, f. Eng. Heb. grace, 42
  • Anna, f. Gr. It. Swed. Serv. Heb. grace, 42
  • Annabel, f. Teu. Heb. eagle heroine (?), 41
  • Annabella, f. Teu. Heb. eagle heroine (?), 41, 343
  • Annali, f. Swiss, Heb. grace, 42
  • Annaple, f. Scot. Heb. eagle heroine (?), 41, 343
  • Annas, m. Eng. Heb. grace of the Lord, 41
  • Annchen, f. Ger. Heb. grace, 42
  • Annchet, f. Flem. Heb. grace, 42
  • Anne, f. Eng. Fr. Heb. grace, 42
  • xxvAnnerl, f. Bav. Heb. grace, 42
  • Annes, f. Eng. Gr. complete, 94
  • Annetta, f. Ital. Heb. grace, 42
  • Annette, f. Fr. Heb. grace, 42
  • Annibal, } m. 41
  • Annibale, } f. Ital. Phœn. grace of Baal, 40
  • Annibas, } 40
  • Annice, f. Eng. Heb. grace, 42
  • Annika, f. Dan. Heb. grace, 42
  • Anninka, f. Russ. Heb. grace, 42
  • Annjuscha, f. Russ. Heb. grace, 42
  • Annonciada, f. Span. Lat. announced, 30
  • Annonciade, f. Fr. Lat. announced, 30
  • Annora, f. Eng. Heb. grace (?), 68, eagle of Thor, 343
  • Annot, f. Scot. Heb. Light, 42
  • Annunciata, f. Lat. announced, 30
  • Annunziata, f. Ital. Lat. announced, 30
  • Annusche, f. Lett. Heb. grace, 42
  • Annuschka, f. Russ. Lat. grace, 42
  • Annusia, f. Russ. Gr. complete, 94
  • Annys, f. Eng. Gr. complete (?), 94
  • Annze, f. Lith. Heb. grace, 42
  • Anquetil, m. Fr. Teu. divine kettle, 290
  • Ans, m. Lett. Heb. grace of the Lord, 45
  • Ansbrando, m. Pol. Teu. divine sword, 290
  • Anschar, m. Ger. Teu. divine spear, 290
  • Anselm, m. Eng. Teu. divine helmet, 290
  • Anselme, m. Fr. Teu. divine helmet, 290
  • Anselmo, m. Rom. Teu. divine helmet, 290
  • Anselot, m. Fr. Lat. servant, 263
  • Ansgar, m. Frank. Teu. divine war, 290
  • Ansgard, f. Eng. Teu. divine guard, 290
  • Ansgisil, f. Lom. Teu. divine pledge, 290
  • Anshelm, m. Lom. Teu. divine helmet, 290
  • Ansis, m. Lett. Heb. grace of the Lord, 45
  • Ansketil, m. Frank. Teu. divine cauldron, 291
  • Ansmunt, divine protection, 291
  • Anso, m. Gr. Teu. divine helmet, 291
  • Anstace, f. Eng. Gr. resurrection, 110
  • Anstice, m. Eng. resurrection, 110
  • Anstys, m. Eng. resurrection, 110
  • Ansvald, Gr. Teu. m. divine power, 292
  • Anta, m. Lapp. Gr. man, 86
  • Antal, m. Hung. Lat. inestimable, 142
  • Antek, m. Pol. Lat. inestimable, 142
  • Antelmo, m. It. Teu. divine helmet, 290
  • Anthiball, m. Corn. Gr. surrounding.
  • Anthony, m. Dutch, Lat. inestimable, 142
  • Anthony, m. Eng. Lat. inestimable, 142
  • Antoine, m. Fr. Lat. inestimable, 142
  • Antoinette, f. Fr. Lat. inestimable, 142
  • Antolin, m. Ger. Lat. inestimable, 142
  • Anton, m. Ger. Russ. Lat. inestimable, 142
  • Antonetta, f. Russ. Lat. inestimable, 142
  • Antonetta, f. Swiss, Lat. inestimable, 142
  • Antoni, m. Pol. Lat. inestimable, 142
  • Antonia, f. Ital. Span. Lat. inestimable, 142
  • Antonie, f. Ger. Lat. inestimable, 142
  • Antoniea, f. Rom. Lat. inestimable, 142
  • Antonietta, f. Rom. Lat. inestimable, 142
  • Antonina, f. Ital. Span. Eng. Lat. inestimable, 142
  • Antonino, m. Ital. Lat. inestimable, 142
  • Antonio, m. Ital. Span. Lat. inestimable, 142
  • Antony, m. Lat. inestimable, 142
  • Antons, m. Lett. Lat. inestimable, 142
  • Antony, m. Eng. Lat. inestimable, 142
  • Antoonje, m. Dutch, Lat. inestimable, 142
  • Antos, m. Pol. Lat. inestimable, 142
  • Ants, m. Esth. Heb. grace of the Lord, 45
  • xxviAnty, f. Ir. Gr. resurrection, 110
  • Anysia, f. Gr. complete, 94
  • Anzioleto, m. Ven. Gr. angel, 53
  • Anziolina, f. Ven. Gr. angel, 53
  • Anziolo, Ven. Gr. angel, 53
  • Aodh, m. Gael. Kelt, fire, 227
  • Aodhfin, m. Gael. Kelt, white fire, 227
  • Aogostino, m. Pol. Lat. venerable, 158
  • Aoibhin, f. Erse, Kelt, pleasant, 227
  • Aoibheann Alluin, f. Gad. pleasantly excellent, 227
  • Aoibhir Caomha, Gad. pleasantly amiable, 227
  • Aoidhne, f. Erse, Kelt, fire, 227
  • Aoife, f. Erse, Heb. pleasant, 227
  • Aonghas, f. Erse, Kelt, excellent virtue, 242
  • Aonio, m. Ital. Gr. inestimable, 142
  • Aper, Lat. boar, 152
  • Apolline, f. Fr. Gr. of Apollo, 65
  • Apollodorus, m. Lat. Gr. gift of Apollo, 65
  • Apollonia, f. Lat. Gr. of Apollo, 65
  • Apollos, m. Eng. Gr. of Apollo, 65
  • Appo, m. Ger. Teu. wild boar, 337
  • Aquila, m. Eng. Lat. eagle, 156
  • Aquilina, f. Lat. Lat. eagle, 156
  • Arabella, f. Eng. Teu. eagle heroine (?), 343
  • Arbell, f. Eng. Teu. eagle heroine (?), 343
  • Archambault, m. Fr. Teu. holy prince, 328
  • Archangel, m. Eng. Gr. archangel, 73
  • Archibald, m. Scot. Teu. holy prince, 329
  • Archie, m. Scot. Teu. holy prince, 329
  • Archimbald, m. Ger. Teu. holy prince, 329
  • Arcibaldo, m. Ital. Teu. holy prince, 329
  • Ardh, m. Erse, Kelt, high, 266
  • Ardisheer, m. Pers. Zend, fire king, 224
  • Aregwydd, Cym. Kelt.
  • Arch, m. Slov. Teu. ever king, 400
  • Arend, m. Dutch, Teu. eagle power, 343
  • Areta, f. Corn. Gr. virtuous rule, 64
  • Arethusa, f. Gr. Gr. virtuous, 83
  • Aretino, m. Ital. Gr. virtuous, 83
  • Argyro, f. Gr. Gr. silver, 125
  • Ari, m. Nor. Teu. eagle, 342
  • Arianwen, f. Welsh, Kelt, silver, 125, 282
  • Arinbiorn, m. Nor. Teu. hearth bear, 342
  • Ariovistus, m. Lat. Teu. host leader, 342
  • Arisa, f. Russ. Arab, 449
  • Aristagoras, Gr. Eng. best assembly, 83
  • Aristarchus, m. Lat. Gr. best governor, 83
  • Aristide, m. Fr. Gr. son of the best, 83
  • Aristides, m. Eng. Gr. son of the best, 83
  • Aristippus, Gr. Eng. best horse, 83
  • Aristobulus, m. Lat. Gr. best council, 83
  • Aristocles, Gr. Eng. best fame, 83
  • Arje, m. Dutch, Lat. from Adria, 156
  • Arkles, m. Eng. Gr. noble fame (?), 63
  • Armand, m. Fr. Teu. public, 327
  • Armando, m. Span. Teu. public, 327
  • Armanno, m. It. Teu. public, 327
  • Armantine, f. Fr. Teu. public, 327
  • Armine, m. Eng. Teu. public, 327
  • Arminius, m. Lat. Teu. public, 327
  • Armyn, m. Eng. Teu. public, 327
  • Arnaldo, m. Span. Prov. Teu. eagle power, 342
  • Arnalldr, m. Nor. Teu. eagle power, 342
  • Arnaud, m. Fr. Teu. eagle power, 342
  • Arnaut, m. Fr. Teu. eagle power, 342
  • Arnbjörg, f. Nor. Teu. eagle defence, 342
  • Arnbiorn, m. Nor. Teu. eagle bear, 342
  • Arndis, f. Nor. eagle spirit, 342
  • Arne, m. Dutch, Lat. from Adria, 156
  • Arneidur, f. Nor. Teu. eagle haste, 342
  • Aernfinn, m. Nor. Teu. white eagle, 342
  • Arnfridur, f. Nor. Teu. fair eagle, 342
  • xxviiArngeir, m. Nor. Teu. eagle spear, 342
  • Arngrim, m. Nor. Teu. eagle mask, 342
  • Arngrimer, m. Nor. Teu. eagle mask, 342
  • Arnhold, m. Ger. Teu. eagle power, 342
  • Arnkatla, f. Nor. Teu. eagle cauldron, 342
  • Arnkjell, m. Nor. Teu. eagle cauldron, 342
  • Arnlaug, f. Ger. Teu. eagle liquor, 342
  • Arnleif, m. Nor. Teu. eagle relic, 342
  • Arnliotor, m. Nor. Teu. eagle terror, 342
  • Arnmodr, Nor. Teu. eagle wrath, 342
  • Arnold, m. Ger. Eng. Teu. eagle power, 342
  • Arnoldine, f. Ger. Teu. eagle power, 342
  • Arnolf, m. Ger. Teu. eagle wolf, 342
  • Arnost, m. Bohm. Teu. eagle stone (?), 342
  • Arnostinrka, f. Bohm. Teu. eagle stone, 342
  • Arnoud, m. Fr. Teu. eagle power, 342
  • Arnoul, m. Fr. Teu. eagle wolf, 342
  • Arnridur, f. Nor. Teu. eagle haste, 343
  • Arnstein, m. Nor. Teu. eagle stone, 342
  • Arnthona, f. Nor. Teu. eagle maiden, 343
  • Arnthor, m. Nor. Teu. eagle of Thor, 343
  • Arnthora, f. Nor. Teu. eagle of Thor, 343
  • Arnulf, m. Eng. Teu. eagle wolf, 343
  • Arnulv, m. Nor. Teu. eagle wolf, 343
  • Arnvalldr, m. Nor. Teu. eagle power, 343
  • Arnvid, m. Nor. Teu. eagle of the wood, 343
  • Arri, f. Lith. Lat. honourable, 191
  • Arrian, m. Dutch, Lat. of Adria, 156
  • Arrighetta, f. Ital. Teu. home ruler, 310
  • Arrighetto, m. Ital. Teu. home ruler, 310
  • Arrigo, m. Ital. Teu. home ruler, 310
  • Arrigozo, m. Ital. Teu. home ruler, 310
  • Arriguccio, m. Ital. Teu. home ruler, 310
  • Arsaces, m. Gr. Zend, venerable, 57
  • Arsha, m. Pers. Zend, venerable, 57
  • Arshk, m. Pers. Zend, venerable, 57
  • Arsinoë, f. Fr. Gr. venerable, 57
  • Artabanus, Pers. fire worshipper.
  • Artabanus, fire guardian.
  • Artamenes, Pers. great minded.
  • Artakshastra, m. Zend, fire king, 56
  • Artaxerxes, m. Gr. Zend, fire king, 56
  • Artemidore, m. Fr. Gr. gift of Artemis, 65
  • Artemidorus, m. Lat. Gr. gift of Artemis, 65
  • Artemise, f. Fr. Gr. of Artemis, 65
  • Artemisia, f. It. Gr. of Artemis, 65
  • Arth, m. Scot. Kelt, high, 266
  • Arthegal, m. Eng. Kelt, high courage, 266
  • Arthgal, m. Erse, Kelt, high courage, 266
  • Arthmael, m. Erse, Kelt, high chief, 266
  • Arthur, m. Eng. Kelt, high, 266
  • Arthurine, f. Eng. Kelt, high, 266
  • Arthwys, m. Welsh, 266
  • Arturo, m. Ital. Kelt, high, 266
  • Artus, m. Fr. Kelt, high, 266
  • Arve, m. Dan. Teu. eagle of the wood, 342
  • Arviragus, m. Lat. Kelt, high king, 267
  • Arwystli, m. Welsh, Gr. best council, 83
  • Asbera, f. Nor. Teu, divine bear, 291
  • Asbjörg, f. Nor. Teu. divine protection, 291
  • Arbjorn, m. Nor. Teu. divine bear, 291
  • Asbrand, m. Ice. Teu. divine sword, 291
  • Ascelin, m. Eng. Lat. servant, 268
  • Asgard, f. Ice. Teu. divine guard, 291
  • Asgaut, m. Nor. Teu. divine good, 291
  • Asgjer, m. Nor. Teu. divine spear, 291
  • xxviiiAsgrim, m. Ice. Teu. divine wrath, 291
  • Asher, m. Eng. Heb. blessed, 7
  • Askatla, divine cauldron, 290
  • Askel, m. Ice. Teu. divine cauldron, 290
  • Asketyl, m. Ice. Teu. divine cauldron, 290
  • Askjell, m. Nor. Teu. divine cauldron, 290
  • Aslak, m. Nor. Teu. divine sport, 290
  • Aslavg, f. Nor. Teu. divine liquor, 290
  • Asleif, m. Nor. Teu. divine relic, 290
  • Asmund, m. Nor. Teu. divine hand, 290
  • Asmus, m. Dutch, Gr. beloved, 113
  • Aspamirtas, m. Gr. Pers. horse lover, 78
  • Aspasia, f. Gr. Gr. welcome, 60
  • Assrenta, f. Ital. Lat. taken up into heaven, 30
  • Assur, m. Eng. Teu. the gods, 289
  • Asta, f. Ger. Lat. venerable, 158
  • Astolfo, m. Ital. Teu. swift wolf, 335, 401
  • Astrid, f. Nor. Teu. impulse of love, 401
  • Asuerues, m. Fr. Zend, venerable king, 57
  • Asvald, m. Nor. Teu. divine power, 290
  • Asvard, m. Nor. Teu. divine ward, 290
  • Asvor, m. Nor. Teu. divine prudence, 290
  • Asvora, f. Nor. Teu. divine prudence, 290
  • Ata, m. Lapp. Gr. man, 86
  • Atalik, m. Hung. Tatar, father-like, 13
  • Atanacko, m. Serv. Gr. undying, 109
  • Atanagio, m. Ital. Gr. undying, 109
  • Atanasia, m. Ital. Gr. undying, 109
  • Atanasio, m. It. Gr. undying, 109
  • Athanase, m. Fr. Gr. undying, 109
  • Athanasios, m. Gr. undying, 109
  • Athanasius, m. Eng. Lat. Ger. Gr. undying, 109
  • Athelstan, m. Eng. Teu. noble stone, 349
  • Athelwold, m. Eng. Teu. noble power, 349
  • Athenagoras, m. Gr. Athene’s assembly, 64
  • Athenaios, m. Gr. Gr. of Athene, 64
  • Athenais, f. Fr. Gr. of Athene, 64
  • Athenodorus, m. Lat. Gr. Athene’s gift, 64
  • Atli, m. Nor. Tatar, father-like, 13
  • Atte, m. Lett. Teu. rich, 376
  • Attila, m. Lat. Tatar, father-like, 13
  • Attilius, m. Lat. father-like (?), 13
  • Attinsch, m. Lett. Teu. rich, 376
  • Attok, m. Lapp. Gr. man, 86
  • Atty, m. Ir. Kelt, high, or horseman, 266
  • Aubrey, m. Eng. Teu. elf ruler, 380
  • Aubri, m. Fr. Teu. elf ruler, 380
  • Aud, f. Ice. Teu. rich, 376
  • Auda, f. Eng. Teu. rich, 376
  • Audafrei, m. Fr. Teu. rich peace, 376
  • Audard, m. Fr. Teu. people’s firmness, 375
  • Audgrie, m. Nor. Teu. rich helmet, 376
  • Audgunnr, f. Nor. Teu. rich war, 376
  • Audoacer, m. Goth. Teu. treasure watcher, 376
  • Audoenus, m. Lat. Teu. rich friend, 376
  • Audofled, f. Frank. Teu. rich increase, 376
  • Audoin, m. Lomb. rich friend, 376
  • Audovard, m. Nor. Teu. rich guard, 376
  • Audr, m. Nor. Teu. rich, 376
  • Audrey, f. Eng. Teu. noble threatener, 410
  • Audulf, m. Ice. Teu. rich wolf, 335
  • Audur, m. Ice. Teu. rich, 376
  • Audvakr, m. Goth. Teu. treasure watcher, 376
  • Audwine, m. Frank. Teu. rich friend, 376
  • Augen, rich war, 376
  • Augmund, m. Nor. Teu. awful protection, 323
  • August, m. Ger. Lat. venerable, 157
  • Augusta, f. Eng. Ger. Lat. venerable, 157
  • Auguste, m. Fr. Lat. venerable, 157
  • Augusteen, f. Ir. Lat. venerable, 158
  • xxixAugustin, m. Eng. Ger. Lat. venerable, 158
  • Augustina, f. Ger. Lat. venerable, 158
  • Augustine, f. Fr. Lat. venerable, 158
  • Augustino, m. Span. Lat. venerable, 158
  • Augustinus, m. Lat. Lat. venerable, 158
  • Augusts, m. Lett. Lat. venerable, 157
  • Augustus, m. Lat. Eng. Lat. venerable, 157
  • Augustyn, m. Pol. Lat. venerable, 158
  • Auhy, Ir. Kelt. horseman, 276
  • Adjusts, m. Lett. Lat. venerable, 157
  • Aulus, m. Lat. Lat. sustaining (?), or cockle (?), or hall, 131
  • Aurelia, f. Eng. Lat. golden, 143
  • Aurélie, f. Fr. Lat. golden, 143
  • Aurelius, m. Lat. golden, 143
  • Dawn, f. Eng. Ger. Lat. dawn, 169
  • Aurore, f. Fr. Lat. dawn, 169
  • Austin, m. Eng. Lat. venerable, 158
  • Authaire, m. Teu. rich warrior, 378
  • Avald, m. Nor. Teu. 323
  • Avarddwy, m. Cym. Kelt. 224
  • Avel, m. Russ. Heb. breath, 11
  • Aveline, f. Norman, Heb. pleasant, 232
  • Averil, f. Eng. Teu. wild boar battle maid, 337
  • Averkie, m. Wall. Teu. noble ruler, 412
  • Avgust, m. Russ. Lat. venerable, 157
  • Avgusta, f. Russ. Lat. venerable, 157
  • Avgusta, f. Russ. Slov. Lat. venerable, 157
  • Avgustin, m. Russ. Slov. Lat. venerable, 157
  • Avice, f. Eng. Teu. war refuge, 305
  • Avicia, f. Lat. Teu. war refuge, 305
  • Avis, f. Eng. Teu. war refuge, 305
  • Avraam, m. Russ. Heb. father of multitudes, 12
  • Avramij, m. Russ. Heb. father of multitudes, 12
  • Awdry, f. Eng. Teu. noble threatener, 310
  • Awel, m. Russ. Heb. breath, 11
  • Awlay, m. Scott. Kelt. work, 330
  • Awnan, m. Ir. Heb. Lat. Adam, the dwarf, 10
  • Awst, m. Welsh, Lat. venerable, 157
  • Axel, m. Dan. Teu. divine reward, 13
  • Ayelt, m. Fris. Teu. formidable firmness, 323
  • Ayldo, m. Fris. Teu. formidable firmness, 323
  • Aylmer, m. Eng. Teu. formidable fame, 323
  • Aylward, m. Eng. Teu. formidable guard, 323
  • Aylwin, m. Eng. Teu. formidable friend, 323
  • Aylwin, m. Eng. Teu. formidable fame, 323; elf friend, 266
  • Aymar, m. Eng. Teu. work ruler, 331
  • Aymon, m. Fr. Teu. home, 311
  • Ayoub, m. Arab. Heb. persecuted, 26
  • Azalaïs, f. Prov. Teu. noble cheer, 411
  • Azalbert, m. Prov. Teu. nobly bright, 411
  • Azelin, m. Norman, Tatar, fatherlike, 13
  • Azemar, m. Prov. Teu. fierce fame, 412
  • Azo, m. Ital. Lat. from Acca, 140
  • Azor, m. Norman, Teu. the gods, 289
  • Azzo, m. Ital. Lat. from Acca, 140
  • Azzolino, m. Ital. Lat. from Acca, 140

B

B

  • Baaje, m. Nor. Teu. bow, 351
  • Bab, f. Eng. Gr. stranger, 117
  • Baba, f. Lus. Swiss, Gr. stranger, 117
  • Babali, f. Swiss, Gr. stranger, 117
  • Babbe, f. Lett. Gr. stranger, 117
  • Babeli, f. Swiss, Gr. stranger, 117
  • Babet, f. Fr. Heb. God’s oath, 35
  • Babette, f. Fr. Heb. God’s oath, 35
  • Babiche, f. Fr. Heb. stranger, 117
  • Babichon, f. Fr. Heb. God’s oath, 35
  • Babie, f. Scot. Gr. stranger, 117
  • Babuscha, f. Lus. Gr. stranger, 117
  • Baccio, m. Ital. Lat. babbler, 159
  • Badezom, m. Bret. Gr. baptizer, 44
  • Badilo, m. Ger. Teu. messenger, 413
  • Bado, m. Ger. Teu. messenger, 413
  • Baez, m. Welsh, Kelt. boar, 152
  • Bahee, f. Manx, life, 243
  • Bal, m. Lus. Pers. war council (?), 211
  • Bal, m. Lus. Lat. healthy, 152
  • Balas, m. Hung. Lat. babbler, 159
  • xxxBalawn, m. Welsh, Lat. strong, 153
  • Balbus, m. Lat. stammerer, 159
  • Bald, m. A.S. Teu. white day, 303
  • Baldassare, m. Ital. Pers. war council, 211
  • Baldbrecht, m. Ger. princely splendour, 303
  • Baldeflede, f. Eng. Teu. princely increase, 303
  • Baldegisel, m. Frank. Teu. prince pledge, 303
  • Baldemar, m. Ger. Teu. princely fame, 303
  • Baldemund, m. Ger. Teu. princely protection, 303
  • Balderich, m. Ger. Teu. prince ruler, 303
  • Balderik, m. Swiss, Teu. prince ruler, 303
  • Balderik, m. Swed. Teu. prince ruler, 303
  • Balderyk, m. Pol. Teu. prince ruler, 303
  • Baldetrud, f.f. Ger. Teu. princely maid, 303
  • Baldy, m. Ger. Teu. prince peace, 303
  • Baldie, m. Scot. Teu. sacred prince, 303
  • Baldo, m. Ger. Teu. prince, 303
  • Baldovino, m. Ital. Teu. prince friend, 303
  • Baldrama, m. Eng. Teu. prince raven, 303
  • Baldred, m. Eng. Teu. prince council, 303
  • Baldric, m. Eng. Teu. prince ruler, 303
  • Baldur, m. Nor. Teu. white, 303
  • Baldwin, m. Eng. Teu. prince friend, 304
  • Baldwin, m. Eng. Teu. prince friend, 304
  • Balint, m. Lith. Lat. strong, 153
  • Balk, m. Lus. Pers. war council (?), 211
  • Balk, m. Lus. Lat. healthy, 153
  • Balsys, m. Lith. Pers. war council (?), 211
  • Balta, m. Ill. Pers. war council (?), 211
  • Baltasar, m. Span. Pers. war council (?), 211
  • Baltasard, m. Fr. Pers. war council (?), 211
  • Baltassare, m. Ital. Pers. war council (?), 211
  • Baltazar, m. Ill. Pers. war council(?), 211
  • Balthasar, m. Ger. Eng. Pers. war council (?), 211
  • Balto, m. Ill. Pers. war council (?), 211
  • Baltramejus, m. Lith. Heb. son of furrows, 25
  • Baltras, m. Lith. Heb. son of furrows, 25
  • Baltyn, m. Lus. Pers. war council (?), 211
  • Bältzel, m. Swiss, Pers. war council (?), 211
  • Balz, m. Swiss, Pers. war council (?), 211
  • Banana, Erse, white, 244
  • Banej, m. Slov. Lat. of the city, 202
  • Bandi, m. Hung. Gr. man, 86
  • Banquo, m. Eng. Kelt. white, 244
  • Baothgalach, m. Erse, Kelt. youthful courage, 224
  • Baptist, m. Russ. Ger. Eng. Gr. baptizer, 44
  • Baptista, m. Port. Gr. baptizer, 44
  • Baptiste, m. Fr. Gr. baptizer, 44
  • Baptysta, m. Pol. Gr. baptizer, 44
  • Barak, m. Eng. Heb. lightning.
  • Barba, f. Ill. Span. Eng. Slav. Gr. stranger, 117
  • Barbara, f. Ger. It. Russ. Gr. stranger, 117
  • Barbary, f. Eng. Gr. stranger, 117
  • Barbe, f. Fr. Lett. Ger. Gr. stranger, 117
  • Barbeli, f. Gr. Gr. stranger, 117
  • Barbica, f. Slov. Gr. stranger, 117
  • Barbora, f. Lus. Gr. stranger, 117
  • Barbota, f. Bohm. Gr. stranger, 117
  • Barbraa, f. Dutch, Gr. stranger, 117
  • Barbule, f. Lett. Gr. stranger, 117
  • Barbutte, f. Lith. Gr. stranger, 117
  • Barca, m. Lat. Phœn. lightning,
  • Bardo, m. Dan. Heb. son of furrows, 25
  • Bardolf, m. Eng. Teu. bright wolf, 335
  • Bard, m. Nor. Ice. beard, 427
  • Barend, m. Dutch, Teu. firm bear, 339
  • xxxiBarna, m. Ital. Heb. son of consolation, 24
  • Barnaba, m. Ital. Ger. Heb. son of consolation, 24
  • Barnabas, m. Eng. Heb. son of consolation, 24
  • Barnabé, m. Fr. Heb. son of consolation, 24
  • Barnaby, m. Eng. Heb. son of consolation, 24
  • Barnard, m. Ir. Teu. firm bear, 339
  • Barney, m. Ir. Teu. firm bear, 339
  • Barry, m. Ir. Kelt. looking straight at the mark, 224
  • Bart, m. Dutch, Heb. son of furrows, 25
  • Bartek, m. Pol. Heb. son of furrows, 25
  • Bartel, m. Heb. son of furrows, 25
  • Barteo, m. Ill. Heb. son of furrows, 25
  • Barthel, m. Ger. Heb. son of furrows, 25
  • Barthelemi, m. Fr. Heb. son of furrows, 25
  • Bartholomœus, Lat. Heb. son of furrows, 25
  • Bartholomao, m. Port. Heb. son of furrows, 25
  • Bartholomew, m. Eng. Heb. son of furrows, 25
  • Bartholomieu, m. Fr. Heb. son of furrows, 25
  • Barthram, m. Scot. Teu. bright raven, 415
  • Bartl, m. Bav. Heb. son of furrows, 25
  • Bartleme, m. Swiss, Heb. son of furrows, 25
  • Bartley, m. Ir. Heb. son of furrows, 25
  • Bartli, m. Swiss, Heb. son of furrows, 25
  • Bartlme, m. Bav. Heb. son of furrows, 25
  • Bartlomiej, m. Pol. Heb. son of furrows, 25
  • Barto, m. Lus. Heb. son of furrows, 25
  • Bartold, m. Ger. Teu. bright power, 415
  • Bartolik, m. Ill. Heb. son of furrows, 25
  • Bartolo, m. Span. Heb. son of furrows, 25
  • Bartolomée, m. Fr. Heb. son of furrows, 25
  • Bartolome, m. Span. Heb. son of furrows, 25
  • Bartolomeo, m. Ital. Heb. son of furrows, 25
  • Bartram, m. Litt. Teu. bright raven, 345, 415
  • Bartramusch, m. Litt. Teu. bright raven, 345
  • Bartulf, m. Ger. Teu. bright wolf, 345
  • Bartuo, m. Ill. Heb. son of furrows, 25
  • Barzillai, m. Eng. Heb. son of iron, 25
  • Bascho, m. Swiss, Gr. awful, 111
  • Basil, m. Ger. Eng. Gr. kingly, 112
  • Basile, m. Fr. Gr. kingly, 112
  • Basilia, f. Eng. Gr. kingly, 112
  • Basilio, m. Ital. Gr. kingly, 112
  • Basine, f. Prov. Gr. kingly, 112
  • Baste, m. Nor. Ger. awful, 111
  • Basti, m. Bav. Gr. awful, 111
  • Bastia, m. Swiss, Gr. awful, 111
  • Bastiali, m. Swiss, Gr. awful, 111
  • Bastian, m. Ger. Gr. awful, 111
  • Bastiano, m. Ital. Gr. awful, 111
  • Bastiao, m. Port. Gr. awful, 111
  • Bastien, m. Fr. Gr. awful, 111
  • Bat, m. Eng. Heb. son of furrows, 25
  • Bathanat, m. Kelt, son of the boar, 224
  • Bathilda, f. Eng. Teu. commanding battle maid, 338, 413
  • Bathilde, f. Fr. Teu. commanding battle maid, 413
  • Bathsheba, f. Eng. Heb. daughter of the oath.
  • Bathshua, f. Eng. Heb. daughter of the oath.
  • Bâtiste, m. Fr. Gr. baptizer, 44
  • Batiste, m. Fr. Gr. baptizer, 44
  • Batram, m. Lus. Teu. bright raven 345, 415
  • Batramusch, m. Lus. Teu. bright raven, 345, 415
  • Battista, f. Fr. Gr. baptizer, 44
  • Baud, m. Fr. Teu. prince, 303
  • Baudouin, m. Fr. Teu. princely friend, 303
  • xxxiiBaudoin, f. Fr. Teu. princely friend, 303
  • Baudri, m. Fr. Teu. bold ruler, 303
  • Baudhildur, f. Nor. Teu. commanding battle maid, 413
  • Baudrand, m. Fr. Teuton, prince raven, 303
  • Baudouin, m. Fr. Teu. prince friend, 303
  • Baugé, m. Ice. Teu. bow, 351
  • Baugisel, m. Ice. Teu. bow pledge, 351
  • Bauista, m. Span. Gr. baptizer, 44
  • Bazyli, m. Pol. Gr. kingly, 112
  • Bead weaving, m. A.S. Teu. battle war.
  • Brearck, Lat. Ill. babbler, 158
  • Beat, m. Fr. Lat. blessed, 183
  • Beata, f. Eng. Lat. blessed, 183
  • Beate, f. Fr. Lat. blessed, 183
  • Beatrica, f. Slov. Lat. blesser, 183
  • Beatrice, f. Ital. Eng. Ger. Lat. blesser, 183
  • Beatriks, f. Russ. Lat. blesser, 183
  • Bea, f. French, Port. Lat. blesser, 183
  • Blessed, m. Lat. blessed, 183
  • Bebba, f. Swiss, Heb. God’s oath, 35
  • Bebbeli, f. Swiss, Heb. God’s oath, 35
  • Bebinn, f. Gael. Kelt. melodious, 224
  • Becky, f. Eng. Heb. noosed cord, 14
  • Bedaws, m. Cym. Kelt. life, 254
  • Bede, m. Eng. Kelt. life, Teu. prayer, 254
  • Bedrich, m. Bohm. Teu. peace ruler, 296
  • Bedriska, f. Bohm. Teu. peace ruler, 296
  • Bedwulf, m. Eng. Teu. commanding wolf, 335, 413
  • Bees, f. Eng. Teu. praying—Kelt. life, 253
  • Beffana, f. It. Gr. manifestation, 212
  • Bega, f. Eng. Kelt. life—Teu. prayer, 253
  • Begga, f. Nor. Kelt. life—Teu. prayer, 253
  • Beìeli, m. Swiss, Heb. goodness of the Lord, 49
  • Bejmia, m. Lus. Gr. fair fame, 88
  • Bela, f. Span. Heb. God’s oath, 35
  • Bela, m. Hung. Teu. nobly bright, 410
  • Belinda, f. Eng. Ital. (?) serpent, 464
  • Belisarius, m. Lat. Slav. white prince, 211
  • Belitzar, m. Slav. white prince, 211
  • Belle, f. Eng. Phœn. oath of Baal, 35
  • Bellona, f. Eng. Lat. warlike, 169
  • Bellovisus, m. Lat. beautiful to behold, 352
  • Belphœbe, f. Eng. Gr. far light, 65
  • Beltran, m. Span. Teu. bright raven, 415
  • Bema, f. Lus. Gr. fair speech, 88
  • Ben, m. Eng. Heb. son of the right hand, 7
  • Bendik, m. Nor. Lat. blessed, 184
  • Bendikkas, m. Lett. Lat. blessed, 184
  • Bendzus, m. Lett. Lat. blessed, 184
  • Benedek, m. Hung. Lat. blessed, 184
  • Benedetta, f. Ital. Lat. blessed, 184
  • Benedetto, m. Ital. Lat. blessed, 184
  • Benedict, m. Eng. Lat. blessed, 184
  • Benedicta, f. Port. Eng. Lat. blessed, 184
  • Benedictine, f. Ger. Lat. blessed, 184
  • Benedicto, m. Port. Lat. blessed, 184
  • Benedict, m. Lat. blessed, 184
  • Benedikt, m. Ger. Lat. blessed, 184
  • Benedickta, f. Ger. Lat. blessed, 184
  • Benedit, m. Ill. Lat. blessed, 184
  • Benedix, m. Ger. Lat. blessed, 184
  • Benedykt, m. Pol. Lat. blessed, 184
  • Bengt, Swed. Lat. blessed, 184
  • Benigna, f. Ger. Lat. kind, 183
  • Benigne, m. Fr. Lat. kind, 183
  • Benignus, m. Lat. kind, 183
  • Beniesch, Lus. Lat. blessed, 184
  • Benin, m. Fr. Lat. kind, 183
  • Benita, f. Span. Lat. blessed, 184
  • Benito, m. Span. Lat. blessed, 184
  • Ben, m. Eng. Heb. son of the right hand, 7
  • Benjamino, m. It. Heb. son of the right hand, 7
  • Benjie, m. Scot. Heb. son of the right hand, 7
  • Bennéad, m. Bret. Lat. blessed, 184
  • Bennéged, m. Bret. Lat. blessed, 184
  • Bennet, m. Eng. Lat. blessed, 183
  • Benno, m. Ger. Teu. firm bear, 339
  • Benoit, m. Fr. Lat. blessed, 184
  • Benoite, f. Fr. Lat. blessed, 184
  • Benoni, m. Eng. Heb. son of sorrow, 7
  • Bent, m. Dan. Lat. blessed, 184
  • xxxiiiBenvenuto, m. It. welcome, 185
  • Benyna, f. Lith. Lat. kind, 183
  • Benzel, m. Swiss, Lat. blessed, 184
  • Benzli, m. Swiss, Lat. blessed, 184
  • Beorn, m. A.S. Teu. bear, 339
  • Beornwulf, m. A.S. Teu. bear wolf, 339
  • Beornwald, m. A.S. Teu. bear power, 339
  • Beorhtric, m. A.S. Teu. bright ruler, 415
  • Beowulf, m. A.S. Teu. harvest wolf, 335
  • Beppo, m. It. Heb. addition, 23
  • Bera, f. Nor. Teu. bear, 339
  • Berach, m. Erse, Kelt. looking straight at the mark, 224
  • Béranger, m. Fr. Teu. bear spear, 339
  • BérengèreBérengère, f. Fr. Teu. bear spear, 339
  • Berault, m. Fr. Teu. bear power, 340
  • Berchta, f. Ger. Teu. bright, 415
  • Berchthilda, f. Frank. Teu. bright battle maid, 415
  • Berchtiramm, m. Frank. Teu. bright raven, 345, 415
  • Berchtold, m. A.S. Teu. bright power, 339, 415
  • Berdrand, m. Ger. Teu. bright raven, 345, 415
  • Berend, m. Ger. Teu. firm bear, 339
  • Berengar, m. Ger. Teu. bear spear, 339
  • Berengaria, f. Eng. Teu. bear spear, 339
  • Berenger, m. Eng. Span. Teu. bear spear, 339
  • Berenguela, f. Span. Teu. bear spear, 339
  • Berenice, f. Macedonian, Gr. bringing victory, 90
  • Berents, Lett. Teu. bear firm, 339
  • Berghild, f. Nor. Teu. protecting battle maid, 419
  • Bergliot, f. Swed. Teu. mountain terror, 419
  • Berge, f. Lett. Kelt. 236
  • Bergswain, m. Nor. Teu. protecting youth, 419
  • Bergthor, m. Nor. Teu. protecting Thor, 419
  • Bergthora, f. Nor. Teu. protecting Thor, 419
  • Bernal, m. Span. Teu. firm bear, 339
  • Bernaldo, m. Fr. It. Teu. bear’s power, 339
  • Bernard, m. Eng. Teu. firm bear, 340
  • Bernardek, m. Slov. Teu. firm bear, 339
  • Bernardin, m. Fr. Teu. firm bear, 339
  • Bernardina, f. Ital. Teu. firm bear, 339
  • Bernardine, f. Fr. Teu. firm bear, 339
  • Bernardino, m. Ital. Teu. firm bear, 339
  • Bernardo, m. Ital. Teu. firm bear, 339
  • Bernardu, m. Wallach. Teu. firm bear, 339
  • Bernat, m. Hung. Teu. firm bear, 339
  • Bernclo, m. Bav. Teu. bear’s claw, 339
  • Bernd, m. Fris. Teu. bear firm, 339
  • Berner, m. Ger. Teu. bear warrior, 339
  • Berngard, m. Russ. Teu. bear firm, 339
  • Bernhard, m. Ger. Teu. bear firm, 339
  • Berngard, f. Dan. Teu. bear spear, 339
  • Bernhardine, f. Ger. Teu. bear firm, 339
  • Bernice, Eng. Gr. bringing victory, 90
  • Bernold, m. Ger. Teu. bear power, 339
  • Berns, m. Lett. Teu. bear firm, 339
  • Bersi, m. Nor. Teu. bear, 339
  • Berta, f. Ital. Pol. Teu. bright (Epiphany night), 212, 415
  • Bertalda, f. Ger. Teu. bright battle maid, 415
  • Bertaldo, m. It. Teu. bright firm, 415
  • Bertar, m. Ger. Teu. bright warrior, 415
  • Bertel, m. Ger. Heb. son of furrows, 25
  • Bertel, Dan. Teu. noble brightness, 415
  • Bertelmes, m. Dutch, Heb. son of furrows, 25
  • Bertha, f. Eng. Ger. Teu. bright (Epiphany night), 212, 415
  • Berthe, f. Fr. Teu. bright (Epiphany night), 212, 415
  • Berthilda, f. Ger. Teu. bright battle maid, 414
  • xxxivBerthold, m. Ger. Teu. bright firm, 415
  • Bertille, f. Fr. Teu. bright battle maid, 414
  • Bertin, m. Fr. Teu. bright friend, 415
  • Berto, m. Ger. Teu. bright.
  • Bertok, m. Hung. Teu. bright raven, 414
  • Bertold, m. Ger. Teu. bright power, 414
  • Bertoldo, m. Ital. Teu. bright firm, 414
  • Bertolf, m. Ger. Teu. bright wolf, 335
  • Bertoud, m. Fr. Teu. bright firm, 415
  • Bertrade, f. Fr. Teu. bright speech, 415
  • Bertram, m. Ger. Eng. Teu. bright raven, 415
  • Bertran, m. Prov. Span. Teu. bright raven, 415
  • Bertrand, m. Fr. Ger. Teu. bright raven, or shield, 415
  • Bertrăo, m. Span. Teu. bright raven, 415
  • Bertrich, m. Ger. Teu. bright rule, 415
  • Bertrud, f. Ger. Teu. bright maid, 415
  • Bertuccio, m. Ital. Teu. bright friend, 415
  • Bertulf, m. Ger. Teu. bright wolf, 335, 415
  • Bertwine, m. Ger. Teu. bright friend, 415
  • Berzske, f. Lett. Kelt. strength, 236
  • Bess, f. Eng. Heb. God’s oath, 35
  • Besse, m. Nor. Teu. bear, 339
  • Bessie, f. Scot. Heb. God’s oath, 35
  • Bessy, f. Eng. Heb. God’s oath, 35
  • Bet, f. Eng. Heb. God’s oath, 35
  • Beta, f. Lus. Heb. God’s oath, 35
  • Beth, f. Gael. Kelt. life, 253
  • Betha, f. Swiss, Heb. God’s oath, 35
  • Bethia, f. Eng. Kelt. life, 253
  • Bethlem, m. Hung. Heb. house of bread, 39
  • Bethoc, f. Gael. Kelt. life, 253
  • Betsey, f. Eng. Heb. God’s oath, 35
  • Betta, f. It. Lat. blessed, 183
  • Bette, f. Ger. Heb. God’s oath, 35
  • Bettina, f. It. Lat. blessed, 183
  • Bettine, f. Ger. Heb. God’s oath, 35
  • Bettino, m. Ital. Lat. blessed, 183
  • Betto, m. Ital. Lat. blessed, 183
  • Bettrys, f. Welsh, Lat. blesser, 183
  • Betty, f. Eng. Heb. God’s oath, 35
  • Bevis, m. Eng. Teu. bow, 351
  • Biagio, m. Ital. Lat. babbler, 159
  • Bianca, f. Ital. Teu. white, 428
  • Biasio, m. Ital. Lat. babbler, 159
  • Bibiana, f. Lat. living, 197
  • Bibianus, m. Lat. living, 197
  • Biddulph, f. Eng. Teu. commanding wolf, 413
  • Biddy, f. Ir. Kelt. strength, 235
  • Bice, f. It. Lat. blesser, 183
  • Bildaberta, f. Ger. 212
  • Bilichilde, f. Fr. Teu. resolute battle maid, 314
  • Bilippos, m. Macedonian, Gr. loving horses, 79
  • Bill, m. Eng. Teu. helmet of resolution, 314
  • Bille, f. Lith. Lat. wise old woman, 313
  • Bindus, m. Lett. Lat. blessed, 183
  • Bine, f. Serv. Lat. kind, 184
  • Binkentios, m. Gr. Lat. conquering, 197
  • Biorug, m. Nor. protecting wolf, 419
  • Birge, 419
  • Birger, m. Dan. Teu. protecting warrior, 419
  • Birre, f. Esth. Kelt. strength, 236
  • Bisch, Swiss, Gr. baptism, 44
  • Bischeli, Swiss, Gr. baptism, 44
  • Bjorgulv, m. Ice. Teu. mountain wolf, 419
  • Bjorn, m. Nor. Teu. bear, 339
  • Bjornar, m. Nor. Teu. bear warrior, 339
  • Bjorngjar, m. Nor. Teu. bear spear, 339
  • Bjorngjerd, m. Nor. Teu. bear spear.
  • Bjornhard, m. Nor. Teu. stern bear, 339
  • Bjornhedinn, m. Nor. Teu. bear fury, 339
  • Bjornstern, m. Nor. Teu. bear star, 339
  • Bjornulv, m. Nor. Teu. bear wolf, 339
  • Blaas, m. Dutch, Teu. babbler, 159
  • Blagodvoj, m. Ill. Slav. good war, 444
  • Blagogost, m. Slav. good guest, 444
  • xxxvBlagoje, Ill. Slav. good war, 444
  • Blagorod, m. Ill. Slav. good birth, 444
  • Blessing, m. Ill. Slav. good glory, 444
  • Blaise, m. Fr. Lat. babbler, 159
  • Blaisot, m. Fr. Lat. babbler, 159
  • Blanca, f. Ger. Span. Teu. white, 429
  • Blanch, f. Eng. Teu. white, 428
  • Blanche, f. Fr. Teu. white, 429
  • Blanchefleur, f. Fr. Teu. white flower, 172, 428
  • Blanco, m. Span. Teu. white, 429
  • Blas, m. Span. Lat. babbler, 159
  • Blase, m. Eng. Lat. babbler, 159
  • Blasek, m. Ill. Lat. babbler, 159
  • Blasi, m. Ger. Lat. babbler, 159
  • Blasia, f. Ger. Lat. babbler, 159
  • Blasio, m. It. Lat. babbler, 159
  • Blasius, m. Ger. Lat. Lat. babbler, 159
  • Blasko, m. Ill. Lat. babbler, 159
  • Blasok, m. Bav. Lat. babbler, 159
  • Blaszej, m. Pol. Bohm. Lat. babbler, 159
  • Blathnaid, f. Erse, Kelt, white flower, 428
  • Blaz, m. Ill. Lat. babbler, 159
  • Blaze, m. Eng. Lat. babbler, 159
  • Blazek, m. Ill. Lat. babbler, 159
  • Blazena, f. Slav. Slav, happy, 444
  • Blazko, m. Ill. Lat. babbler, 159
  • Blenda, f. Swed. Teu. dazzling, 429
  • Boadicea, f. Lat. Kelt, victory, 227
  • Boaventura, m. Port. Ital. well met, 185
  • Bob, m. Eng. Teu. bright fame, 392
  • Bobbo, m. Ger. Teu. father, 333
  • Bobo, m. Ger. Teu. father, 333
  • Bodil, f. Nor. Teu. commanding battle maid, 413
  • Bodild, f. Nor. Teu. commanding battle maid, 413
  • Body modification, m. Dan. Teu. battle fury, 414
  • Bodnar, m. Dan. Teu. battle leader, 414
  • Bodo, m. Ger. Teu. commander, 413
  • Bodulf, m. Dan. Teu. commanding wolf, 413
  • Bodwulf, m. A.S. Teu. commanding wolf, 413
  • Bodwulf, m. Dan. Teu. battle wolf, 414
  • Boel, f. Nor. Teu. commanding battle maid, 413
  • Boemondo, m. It. Slav. God’s love (?).
  • Boethius, m. Lat. Kelt. youthful courage.
  • Bogasav, m. Ill. Slav. God’s glory, 438
  • Bogdan, m. Slav. Slav. God’s gift, 438
  • Bogdana, f. Slav. Slav. God’s gift, 438
  • Boge, m. Nor. Teu. bow, 352
  • Bogislaus, m. Eng. Slav. God’s glory, 438
  • Bogo, m. Ger. Teu. bow, 352
  • Bogoboj, m. Slav. Slav. God’s battle, 438
  • Bogohval, m. Slav. Slav. God’s praise, 438
  • Bogomil, m. Ill. Slav. God’s love, 438
  • Bogoslav, m. Slav. Slave, God’s glory, 438
  • Bogue, m. Eng. Teu. bow, 352
  • Bohdan, m. Bohm. Slav. God’s gift, 438
  • Bohdana, m. Bohm. Slav. God’s gift, 438
  • Bohemond, m. Eng. Slav. God’s love (?), 438
  • Bohumil, m. Bohm. Slav. God’s love, 438
  • Bohumir, m. Bohm. Slav. God’s peace, 438
  • Boidh, m. Gadhaelic, Erse, yellow, 252
  • Boldisar, m. Hung. Pers. war council, 211
  • Boleslao, m. Span. Slav. stronger glory, 441
  • Boleslas, m. Fr. Slav. strong glory, 441
  • Boleslau, m. Port. Slav, strong-glory, 441
  • Boleslav, m. Slav. Slav. strong glory, 441
  • Bolta, m. Ill. Pers. 211
  • Boltazar, m. Slov. Pers. 211
  • Bona, f. It. Ger. Lat. good, 185
  • Bonaventure, m. It. well met, 185
  • Bonaventure, m. Fr. It. well met, 185
  • xxxviBondr, m. Nor. farmer, 332
  • Bonifac, m. Bohm. Lat. well doer, 185
  • Boniface, m. Eng. Fr. Lat. well doer, 185
  • Bonifacij, m. Russ. Lat. well doer, 185
  • Bonifacio, m. It. Lat. well doer, 185
  • Boniface, m. Ger. Lat. well doer, 185
  • Bonifacy, m. Pol. Lat. well doer, 185
  • Bonifaz, m. Ger. Lat. well doer, 185
  • Bonifazio, m. It. Lat. well doer, 185
  • Bonne, f. Fr. Lat. good, 185
  • Bopp, m. Swiss, Heb. supplanter, 17
  • Boppi, f. Swiss, Heb. addition, 23
  • Boris, m. Russ. fight, 441
  • Borka, m. Russ. Slav. fight, 441
  • Borinka, m. Russ. Slav. fight, 441
  • Borivor, m. Bohm. Slav. fight, 441
  • Borgny, protecting freshness, 419
  • Borny, protecting freshness, 419
  • Borbola, Hung. stranger, 117
  • Boris, Hung. stranger, 117
  • Bors, m. Eng. Kelt. boar, 152
  • Bortolo, m. It. Heb. son of furrows, 25
  • Boso, m. Ger. Teu. commander, 413
  • Bostej, m. Sl. Gr. awful, 111
  • Bostjan, m. Sl. Gr. awful, 111
  • Botheric, m. Goth. Teu. commanding king, 413
  • Bothild, f. Dan. Teu. commanding heroine, 413
  • Botho, m. Ger. Teu. commander, 413
  • Botolph, m. Eng. Teu. commanding wolf, 413
  • Botzhild, f. Ger. Teu. commanding heroine, 413
  • Botzo, m. Ger. Teu. commander, 413
  • Botzulf, m. Ger. Teu. commanding wolf, 413
  • Boyd, m. Scot. Kelt. yellow, 252
  • Bozena, m. Slov. Slav. Christmas child, 438
  • Bozicko, m. Slov. Slav. Christmas child, 438
  • Bozo, m. Slov. Slav. God’s gift, 438
  • Bozidara, m. Slov. Slave, God’s gift, 438
  • Clown, m. Ger. Teu. commander, 413
  • Fool, m. Slov. Slav. Christmas child, 438
  • Bragging, m. Ill. Slav. brother, 444
  • Brajan, m. Ill. Slav. brother, 444
  • Bram, m. Dutch, Heb. father of nations, 12
  • Bran, m. Gael. Kelt. raven, 235
  • Bran, m. Cym. Kelt. raven, 235
  • Branca, Port. Teu. white, 429
  • Brancaleone, m. Ital. arm of a lion, 77
  • Brand, m. Ger. Teu. sword, 351
  • Brandolf, m. Nor. Teu. sword wolf, 351
  • Bratoljub, m. Ill. Slav. brother’s love, 444
  • Bravac, m. Ill. Slav. wild boar, 441
  • Braz, m. Port. Lat. babbler, 159
  • Brazil, m. Manx, Kelt. strong, 235
  • Breasal, m. Erse, Kelt. 235
  • Brenda, f. Scot. Teu. sword (?), 351
  • Brengwain, f. Eng. Kelt. white bosom, 230
  • Brenhilda, f. Span. Teu. breast-plate battle maid, 360
  • Brennus, m. Lat. Kelt. strong, 232
  • Brenzis, f. Esth. Lat. laurel, 174
  • Brian, m. Ir. Kelt. strong, 235
  • Brichteva, f. Nor. Teu. bright gift, 415
  • Brichtfled, f. A.S. Teu. bright increase, 415
  • Brichtfrid, m. A.S. Teu. bright peace, 415
  • Brichtmar, A.S. Teu. bright fame, 415
  • Brichtric, m. A.S. Teu. bright king, 415
  • Brichtseg, m. A.S. Teu. bright warrior, 415
  • Brichtstan, m. A.S. Teu. bright stone, 415
  • Bride, f. Scot. Kelt. strength, 236
  • Bridget, f. Eng. Kelt. strength, 236
  • Brien, m. Fr. Kelt. strength, 236
  • Brietta, f. Ir. Kelt. strength, 236
  • Brieuc, m. Bret. Kelt. strength, 236
  • Brigid, f. Erse, Kelt. strength, (goddess of smiths,) 236
  • Brigida, f. It. Kelt. strength, 236
  • Brigide, f. Fr. Kelt. strength, 236
  • Brigitta, f. Swed. Ger. Kelt. strength, 236
  • Brigitte, f. Fr. Kelt. strength, 236
  • Brischia, f. Lus. Kelt. strength, 236
  • Brita, f. Swed. Kelt. strength, 236
  • xxxviiBrites, f. Port. strength, 236
  • Brithomar, m. Kelt. great Briton, 224
  • Brithric, m. Eng. Teu. bright ruler, 415
  • Britomartis, f. Crete, Gr. sweet maid, 236
  • Britle, f. Lett. Kelt. strength, 236
  • Brockwell, m. Eng. Kelt. strong champion (?), 236
  • Brocmael, m. Welsh, Kelt. strong champion (?), 236
  • Bronislav, m. Slav. Slav. weapon glory, 441
  • Bronislava, f. Slav. Slav. weapon glory, 441
  • Bronwen, f. Welsh, Kelt. white bosom, 229
  • Bros, m. Lus. Gr. immortal, 109
  • Brosk, m. Lus. Gr. immortal, 109
  • Brunehault, f. Fr. Teu. breast-plate battle maid, 360
  • Brunilla, f. Nor. Teu. breast-plate battle maid, 360
  • Bruno, m. Ger. Teu. brown, 428
  • Brush, m. Eng. Gr. immortal, 109
  • Bryan, m. Ir. Kelt. strong, 235
  • Bryney, m. Ir. Kelt. strong, 235
  • Brynhild, m. Ger. Teu. breast-plate battle maid, 360
  • Brynjar, m. Nor. Teu. breast-plate warrior, 360
  • Brunulf, m. Nor. Teu. breast-plate wolf, 360
  • Buadhach, m. Erse, Kelt. victorious, 227
  • Budhic, m. Bret. Kelt. victorious, 227
  • Buddud, f. Welsh, Kelt. victory, 227
  • Buddug, f. Welsh, Kelt. victory, 227
  • Bugge, m. Dan. Teu. bow, 352
  • Buovo, It. Nor. Teu. bow, 352
  • Burac, m. Serv. Slav. storm, 439
  • Burgenhild, A.S. Teu. protecting battle maid, 419
  • Burja, m. Serv. Slav. storm, 439
  • Burrhead, m. A.S. Teu. pledge of council, 419
  • Byrger, m. Dan. Teu. protecting warrior, 419

C

C

  • Cacciaguido, m. It. conquering war, 451
  • Cadell, m. Welsh, Kelt. war defence, 251
  • Cadfer, m. stout in battle, 251
  • Cadffrawd, m. Welsh, Kelt. brother’s war, 252
  • Cado, m. Welsh, Kelt. 251
  • Cadoc, m. Eng. Kelt. 251
  • Cadogan, m. Eng. Kelt. 251
  • Cados, m. Fr. Kelt. war, 251
  • Caduad, m. Brit. Kelt. war, 251
  • Caduan, m. Bret. Kelt. war horn, 251
  • Cadvan, m. Welsh, Kelt. war horn, 252
  • Cadwalader, m. Welsh, Kelt. battle arranger, 252
  • Cadwallader, m. Eng. Kelt. battle arranger, 251
  • Cadwallon, m. Welsh, Kelt. war lord (?), 251
  • Cadwgan, m. Welsh, Kelt. war, 252
  • Cecilia, f. Lat. blind, 144
  • Cäcilie, f. Ger. Lat. blind, 144
  • Cecilius, m. Lat. blind, 144
  • Caemhan, m. Erse, Kelt. handsome, 256
  • Caesar, m. Lat. hairy (?), 159
  • Cäsar, m. Ger. Lat. hairy (?), 159
  • Caetano, m. Span. Lat. of Caieta, 132
  • Caharija, f. Slov. Heb. remembrance of the Lord, 51
  • Cahir, m. Ir. Kelt. battle slaughter, 252
  • Caia, f. Lat. rejoiced in, 131
  • Caieta, f. Lat. rejoiced in, 131
  • Cailein, m. dove, 261
  • Cailleach, f. Erse, Kelt. handmaid, 261
  • Cailleach Aonghas, f. Erse, Kelt. handmaid of Angus, 261
  • Cailleach Coeimghin, f. Erse, Kelt. handmaid of Kevin, 261
  • Cailleach Goddess, f. Erse, Kelt. handmaid of God, 261
  • Cain, m. Eng. Heb. possession, 7
  • Cainan, m. Eng. Heb. gaining, 7
  • xxxviiiCainneach, m. Gael. Kelt. comely, 256
  • Caintigern, f. Erse, Kelt. fair lady, 258
  • Caio, m. Ital. Lat. rejoiced in, 131
  • Cairbre, m. Erse, Kelt. strong man, 250
  • Caislav, m. Pol. Slav. honour glory, 442
  • Caius, m. Lat. rejoiced in, 131
  • Cajetano, m. Span. Lat. of Gaeta, 131
  • Caleb, m. Eng. Heb. dog, 38
  • Caligula, m. Lat. of the sandal, 131
  • Calixtus, m. Lat. of the chalice.
  • Callum, m. Gael. dove, 261
  • Calvandre, m. Fr. 57
  • Camilla, f. Lat. Eng. It. Lat. attendant at a sacrifice, 160
  • Camille, m. f. Fr. Lat. attendant at a sacrifice, 160
  • Camillo, m. Ital. Lat. attendant at a sacrifice, 160
  • Camillus, m. Lat. attendant at a sacrifice, 160
  • Camilo, m. Span. Lat. attendant at a sacrifice, 160
  • Candide, f. Fr. Lat. white, 270
  • Cane, m. It. Lat. dog, 247
  • Canute, m. Eng. Teu. hill, 433
  • Canutus, Lat. Teu. hill, 433
  • Caoimhin, m. Kelt. comely, 256
  • Caoimhghin, m. Erse, Kelt. handsome, 256
  • Caoin, Erse, Kelt. comely, 256
  • Crying, Gael. comely, Kelt. 256
  • Caoinnach, Erse, Kelt. comely, 256
  • Caomh, Erse, Kelt. comely, 256
  • Cara, f. Gr. Kelt. friend, 234
  • Caractacus, m. Lat. Kelt. beloved, 233
  • Caradoc, m. Eng. Kelt. beloved, 234
  • Caradwg, m. Welsh, Kelt. beloved, 234
  • Carel, m. Dutch, Teu. man, 386
  • Carl, m. Ger. Teu. man, 386
  • Carlina, f. Ital. Teu. man, 386
  • Carlo, m. Ital. Teu. man, 386
  • Carloman, m. Fr. Teu. strong man, 386
  • Carlos, m. Span. Teu. man, 386
  • Carlota, f. Span. Teu. man, 386
  • Carlotta, f. Ital. Teu. man, 386
  • Carmela, f. Ital. Heb. vineyard, 36
  • Carmichael, m. Scot. Kelt. friend of Michael, 260
  • Carmine, f. Ital. Heb. vineyard, 36
  • Carnation, Gyp. Lat. incarnation, 31
  • Carolina, f. Ital. Teu. man, 386
  • Caroline, f. Eng. Fr. Ger. Teu. man, 386
  • Carolus, m. Lat. Teu. man, 386
  • Carry, f. Eng. Teu. man, 386
  • Carvilius, m. Lat. Kelt. friend of power, 224
  • Casimir, m. Fr. Slav. show forth peace, 443
  • Casimiro, m. Ital. Slav. show forth peace, 443
  • Caslav, m. Slav. honour glory, 443
  • Casparo, m. Ital. Pers. treasure master, 211
  • Cassandra, f. Eng. Gr. 75
  • Cassivellaunus, m. Lat. Kelt. lord of great hate, 224
  • Castibog, m. Slav. fear God, 444
  • Castimir, m. Slav. honour peace, 442
  • Castislav, m. Slav. honour glory, 444
  • Caswallon, m. Eng. Kelt. lord of great hate (?), 224
  • Catalina, f. Span. Gr. purer, 123
  • Cataut, f. Fr. Gr. pure, 123
  • Categern, m. Eng. Kelt. head chief, 258
  • Caterina, f. It. Gr. pure, 123
  • Caterino, m. It. Gr. pure, 123
  • Cathal, Irish, eye of battle, 252
  • Chair, m. Erse, Kelt. battle slaughter, 252
  • Catharina, f. Eng. Gr. pure, 123
  • Catharine, f. Eng. Gr. pure, 123
  • Cathbar, m. Erse, Kelt. battle chief, 252
  • Cathbat, m. Gael. Kelt. battle (?), 252
  • Catherine, f. Fr. Gr. pure, 123
  • Cathir, m. battle slaughter, 252
  • Cathmor, m. Gael. great in battle, 252
  • Cathuil, m. Gael. Kelt. eye of battle, 252
  • Cathwg, f. Welsh, Gr. pure, 123
  • Catin, f. Fr. Gr. pure, 123
  • Cato, m. Lat. cautious, 164
  • xxxixCaton, m. Fr. Lat. cautious, 164
  • Caton, m. Fr. Gr. pure, 123
  • Cattwg, m. Welsh, Kelt. war, 252
  • Ceadda, m. Lat. Kelt. war, 252
  • Ceadwalla, m. A.S. Kelt. war lord, 252
  • Ceará, f. Erse, Kelt. ruddy, 256
  • Cearan, m. Erse, Kelt. black, 256
  • Cecca, f. Ital. Teu. free, 299
  • Ceccarella, f. It. Teu. free, 299
  • Ceccina, f. It. Teu. free, 299
  • Cecco, m. Ital. Teu. free, 299
  • Cecil, m. f. Eng. Lat. blind, 144
  • Cecile, f. Fr. Lat. blind, 144
  • Cecilia, f. It. Eng. Lat. blind, 144
  • Cecilie, f. Ger. Lat. blind, 144
  • Cecilija, f. Ill. Lat. blind, 144
  • Cecilio, m. Ital. Lat. blind, 144
  • Cecily, f. Eng. Lat. blind, 144
  • Cedd, m. A.S. Kelt, war, 252
  • Cedoljub, m. Sl. child love, 444
  • Cedomil, m. Sl. child love, 444
  • Ceile Petair, m. Erse, Kelt. vassal of Peter, 261
  • Cein, f. Welsh, Kelt. jewel, 260
  • Ceinwen, f. Welsh, Kelt. jewel, the virgin, 260
  • Ceirin, m. Erse, Kelt. black, 255
  • Celamire, f. Fr. 57
  • Celeste, f. Fr. Lat. heavenly, 193
  • Celestin, m. Fr. Lat. heavenly, 193
  • Celestine, f. Fr. Lat. heavenly, 193
  • Celestino, m. Ital. Lat. heavenly, 193
  • Celia, f. Eng. Lat. 145
  • Celie, f. Fr. Lat. 145
  • Celine, f. Fr. Lat. 145
  • Cenbyrht, m. A.S. Teu. bold brightness, 424
  • Cenfus, m. A.S. Teu. bold eagerness, 424
  • Cenfuth, m. A.S. Teu. bold peace, 424
  • Cenhelm, m. A.S. Teu. bold helmet, 424
  • Cenred, m. A.S. Teu. bold council, 423
  • Cenvulf, m. A.S. Teu. bold wolf, 423
  • Music, m. A.S. Teu. ship, 429
  • Ceolnoth, m. A.S. Teu. ship compulsion, 429
  • Ceolred, m. A.S. Teu. ship council, 429
  • Ceolwald, m. A.S. Teu. ship power, 429
  • Ceolwulf, m. A.S. Teu. ship wolf, 429
  • Ceorl, m. A.S. Teu. man, 386
  • Cephas, m. Eng. Aram. stone, 107
  • Cesar, m. Fr. Lat. hairy (?), 159
  • Cesare, m. It. Lat. hairy (?), 159
  • Cesarina, f. It. Lat. hairy (?), 159
  • Ceslav, m. Ill. Slav. honour glory, 443
  • Cestislav, m. Ill. Slav. honour glory, 443
  • Chad, m. Eng. Kelt. war, 252
  • Charalmpios, m. Gr. joy lamp, 216
  • Charibert, m. Frank. Teu. bright warrior, 417
  • Charilaus, m. Eng. Gr. grace of the people, 73
  • Charimund, m. Teu. 417
  • Charinus, m. Eng. Gr. grace, 73
  • Chariovalda, Pat. Teu. warrior power, 417
  • Charissa, f. Eng. Gr. love, 73
  • Chariton, f. Gr. Gr. love, 73
  • Charity, f. Eng. Gr. love, 73
  • Chariwulf, warrior wolf, 417
  • Charlemagne, m. Fr. Teu. Lat. Charles the Great, 386
  • Charles, m. Eng. Fr. Teu. man, 386
  • Charlet, f. Eng. Teu. man, 386
  • Charley, m. Eng. Teu. man, 386
  • Charlie, m. Scot. Teu. man, 386
  • Charlot, m. Fr. Teu. man, 386
  • Charlotte, f. Eng. Fr. Ger. Teu. man, 386
  • Chatty, f. Eng. Teu. man, 386
  • Chérie, f. Fr. Lat. fair, 196
  • Cherry, f. Eng. Gr. love, 73
  • Cherubino, m. Ital. Heb. little cherub, 53
  • Chiara, f. Ital. Lat. famous, 185
  • Childebert, m. Frank. Teu. battle bright, 318
  • Childeberte, f. Frank. Teu. battle bright, 318
  • Childebrand, m. Frank. Teu. battle brand, 318
  • Childerich, m. Frank. Teu. battle ruler, 318
  • Chilperic, m. Frank. Teu. helping ruler, 318
  • Chim, m. Ger. Heb. the Lord will judge, 38
  • xlChlaus, m. Swiss, Gr. victory of the people, 92
  • Chlodhilda, f. Lat. Frank. Teu. famous battle maid, 404
  • Chlodoald, m. Frank. Teu. famous power, 404
  • Chlodobert, m. Frank. Teu. famously bright, 404
  • Chlodobeu, m. Prov. Teu. holy fame, 404
  • Chlodio, m. Frank. fame, 404
  • Chlodomir, Frank. Teu. loud fame, 404
  • Chlodosind, f. Frank. Teu. famous strength, 404
  • Chlodoswintha, f. Goth. Teu. famous strength, 404
  • Chlodoweh, m. Frank. Teu. holy fame, 404
  • Chloe, f. Eng. Gr. blooming, 70
  • Chloter, m. Frank. Teu. famous warrior, 407
  • Chochilaicus, m. Lat. Teu. sport of thought, 354
  • Chosroes, m. Gr. Zend. sun (?), 56
  • Chramne, m. Frank. Teu. raven, 345
  • Chresta, m. Swiss, Gr. Christian, 105
  • Chresteli, m. Swiss, Gr. Christian, 105
  • Chrestien, m. Fr. Gr. Christian, 105
  • Chrestienne, f. Fr. Gr. Christian, 105
  • Chrestoffel, m. Swiss, Gr. Christ bearer, 106
  • Chrétien, Fr. Gr. Christian, 105
  • Chriemhild, f. Ger. Teu. helmeted battle maid, 360
  • Chrissanth, m. Russ. Fr. gold flower, 125
  • Chris, Eng. Gr. Christ bearer, 106
  • Chrissie, f. Scot. Gr. Christian, 105
  • Christabel, f. Eng. fair Christian, 104
  • Christackr, m. M. Gr. Gr. Christ bearer, 106
  • Christal, m. Scot. Gr. Christ bearer, 106
  • Christian, f. Scot. Dan. Gr. Christian, 105
  • Christiana, f. Eng. Gr. Christian, 105
  • Christiane, f. Nor. Gr. Christian, 105
  • Christiern, m. Dan. Gr. Christian, 105
  • Christina, m. Eng. Gr. Christian, 105
  • Christine, m. Fr. Gr. Christian, 105
  • Christinha, f. Port. Gr. Christian, 105
  • Christmas, m. Eng. 209
  • Christof, m. Russ. Gr. Christ bearer, 106
  • Christofer, m. Russ. Gr. Christ bearer, 106
  • Christoph, m. Ger. Gr. Christ bearer, 106
  • Christophe, m. Fr. Gr. Christ bearer, 106
  • Christopher, m. Eng. Gr. Christ bearer, 106
  • Christophera, f. Eng. Gr. Christ bearer, 106
  • Christophoros, m. Gr. Gr. Christ bearer, 106
  • Christophilon, Ger. Gr. Christ loved, 106
  • Christophine, f. Ger. Gr. Christ bearer, 106
  • Christovao, m. Port. Gr. Christ bearer, 106
  • Chrodehilde, f. Fr. Teu. famous heroine, 404
  • Chrodo, m. Fr. Teu. fame, 404
  • Chrodogang, m. Frank. Teu. famed progress, 406
  • Chrodoswintha, f. Fr. Teu. famous strength, 407
  • Chrysanth, m. Bav. Gr. gold flower, 125
  • Chrysanthemum, m. Gr. Gr. gold flower, 125
  • Chryseis, f. Gr. golden, 125
  • Chrysostom, m. Eng. Gr. gold mouth, 43
  • Chrysostome, m. Fr. Gr. gold mouth, 43
  • Chrysostom, m. Gr. Gr. gold mouth, 43
  • Chrysoucha, f. M. Gr. Gr. golden, 43
  • Chuedi, m. Swiss, Teu. bold council, 423
  • Chuedli, m. Swiss, Teu. bold council, 423
  • Chuered, m. Swiss, Teu. bold council, 423
  • Chuonmund, m. Old Ger. Teu. bold protection, 423
  • Chuonrath, m. Old Ger. Teu. bold council, 423
  • Cian, m. Erse, vast, 258
  • Cicero, m. Lat. vetch, 129
  • Cicily, f. Eng. Lat. blind, 144
  • Cila, f. Ill. Lat. blind, 144
  • theCile, f. Hamb. Lat. blind, 144
  • Cilika, f. Ill. Lat. blind, 144
  • Ciprian, m. Eng. Lat. of Cyprus, 199
  • Cipriano, m. It. Lat. of Cyprus, 199
  • Ciriaco, m. Ital. Gr. Sunday child, 217
  • Ciril, m. Ill. Gr. lordly, 217
  • Cirilo, m. Span. Ital. Ill. Gr. lordly, 217
  • Cirjar, m. Ill. Gr. Sunday child, 217
  • Cirko, m. Ill. Gr. Sunday child, 217
  • Ciro, m. Slov. Ill. Gr. lordly, 217
  • Cis, f. Eng. Lat. blind, 144
  • Cislav, m. Slav. pure glory, 444
  • Cistislav, m. Slav. pure glory, 444
  • Clair, m. Fr. Lat. famous, 185
  • Claire, f. Fr. Lat. famous, 185
  • Clara, f. Eng. Span. Lat. famous, 185
  • Clare, f. Eng. Lat. famous, 185
  • Clarina, m. Eng. Lat. famous, 185
  • Claribel, f. Eng. Lat. brightly fair, 185
  • Clarice, f. Ital. Lat. rendering famous, 185
  • Clarimond, Eng. 185
  • Clarinda, f. Eng. Lat. brightly fair, 185
  • Clarissa, f. Eng. Lat. rendering famous, 185
  • Clarisse, f. Fr. Lat. rendering famous, 185
  • Clarus, m. Lat. famous, 185
  • Clas, m. Dutch, Gr. victory of the people, 92
  • Claud, m. Eng. Lat. lame, 146
  • Claude, f. m. Fr. Lat. lame, 146
  • Claudia, f. Ger. It. Lat. lame, 146
  • Claudie, f. Prov. Lat. lame, 146
  • Claudina, f. It. Lat. lame, 146
  • Claudine, f. Ger. Fr. Lat. lame, 146
  • Claudio, m. It. Lat. lame, 146
  • Claudius, m. Lat. lame, 146
  • Claus, m. Dutch, Gr. victory of the people, 92
  • Cleanthe, Fr. Gr. famous bloom, 95
  • Clem, m. Eng. Lat. merciful, 160
  • Clémence, f. Fr. Lat. merciful, 160
  • Clemency, f. Eng. Lat. merciful, 160
  • Clemens, m. Ger. Lat. merciful, 160
  • Clement, m. Eng. Fr. Lat. merciful, 160
  • Clemente, m. It. Lat. merciful, 160
  • Clementia, f. Ger. It. Lat. merciful, 160
  • Clementina, f. Eng. It. Lat. merciful, 160
  • Clementine, f. Ger. Fr. Lat. merciful, 160
  • Clemenza, f. It. Lat. merciful, 160
  • Cleomachus, m. Gr. famous war, 407
  • Cleopatra, f. Eng. Gr. fame of her father, 95
  • Clobes, m. Ger. Gr. victory of the people, 90
  • Clodoveo, m. Span. Teu. holy fame, 404
  • Clodius, m. Lat. lame, 146
  • Clotilda, f. Lat. Teu. famous battle maid, 404
  • Clotilde, f. Fr. Teu. famous battle maid, 404
  • Cloud, m. Fr. Teu. famous power, 404
  • Clovis, m. Lat. Teu. holy fame, 404
  • Cnæus, m. Lat. with a birth mark, 131
  • Cnogher, m. Ir. Kelt. strong aid, 247
  • Cnud, m. Eng. Teu. hill, 433
  • Celia, f. Lat. 145
  • Célina, f. Lat. 145
  • Coenrad, m. Dutch, Teu. bold speech, 423
  • Cohat, Prov. Teu. bold speech, 423
  • Cort, Dan. Teu. bold speech, 423
  • Col, Welsh, Kelt.
  • Cola, m. It. Gr. victory of the people, 92
  • Colan, m. Corn. Lat. dove, 261
  • Colas, m. Fr. Gr. victory of the people, 92
  • Colbert, m. Fr. Eng. Teu. cool brightness, 429
  • Colbrand, m. Eng. Teu. cool sword, 429
  • Colborn, m. Eng. Teu. black bear, 429
  • Colin, m. Fr. Gr. victory of the people, 92
  • Colin, m. Scot. Lat. dove, 261
  • Colin, m. Fr. Gr. victor, 90, 388
  • Colinette, f. Eng. Lat. dove, 261
  • Colman, m. Ger. Lat. dove, 187
  • Colombina, f. Ital. Lat. dove, 187
  • Columb, m. Eng. Lat. dove, 187, 261
  • Columbus, m. Lat. dove, 187, 261
  • Columbanus, m. Lat. Lat. dove, 187, 261
  • xliiColumbine School shooting, f. Eng. Lat. dove, 261
  • Columbkill, m. Ir. Lat. dove of the cell, 261
  • Côme, m. Fr. Gr. order, 125
  • Como, m. It. Heb. supplanter, 17
  • Con, m. Erse, Kelt. wisdom, 247
  • Conachar, m. Scot. Kelt. strong help.
  • Conan, m. Bret. Kelt. wisdom, 247
  • Concepcion, f. Span. Lat. in honour of the immaculate conception, 30
  • Concetta, f. It. Lat. in honour of the immaculate conception, 30
  • Conchita, f. Span. Lat. in honour of the immaculate conception, 30
  • Conor, m. Erse, Kelt. strong help, 248
  • Concordia, f. Ger. Lat. concord.
  • Congal, m. Erse, Kelt. chief courage, 247
  • Coniah, m. Eng. Heb. appointed, 38
  • Conmor, m. Ir. Kelt. strength great, 247
  • Conn, m. Erse, Kelt. wisdom, 247
  • Connaire, m. Gael. Kelt. hound of slaughter, 250
  • Connal, m. Ir. Kelt. chief’s courage, 247
  • Connel, m. Ir. Kelt. chief’s courage, 247
  • Connor, m. Ir. Kelt. hound of slaughter, 250
  • Connull, m. Scot. Kelt. wise strength, 247
  • Conquhare, m. Scot. Kelt. strong help, 248
  • Conrad, m. Eng. Teu. able speech, 423
  • Conrade, m. Fr. Teu. able speech, 423
  • Conradin, m. Fr. Teu. able speech, 423
  • Conrado, m. Ital. Teu. able speech, 423
  • Consalvo, m. Ital. Teu. war wolf, 363
  • Constança, f. Span. Lat. firm, 161
  • Constance, f. Eng. Fr. Lat. firm, 161
  • Constancia, f. Eng. Port. Lat. firm, 161
  • Constancio, m. Port. Lat. firm, 161
  • Constans, m. Ger. Lat. firm, 161
  • Constant, m. Ir. Eng. Lat. 161
  • Constantine, m. Eng. Lat. firm, 161
  • Constantino, m. Ital. Lat. firm, 161
  • Constantine, m. Lat. firm, 161
  • Constantius, m. Lat. firm, 161
  • Constanz, m. Ger. Lat. firm, 161
  • Constanze, f. Ger. Lat. firm, 161
  • Conwal, m. Scot. Kelt. strength and valour, 247
  • Cooey, m. Irish, Kelt. hound of the meadow, 250
  • Coppo, m. Ital. Heb. supplanter, 17
  • Coralie, f. Fr. coral,
  • Cora, f. Gr. maiden, 60
  • Corcran, m. Erse, Kelt. rosy.
  • Cordelia, f. Eng. Kelt. jewel of the sea, 230
  • Cordelie, f. Fr. Kelt. jewel of the sea, 230
  • Cordula, f. Ger. Kelt. jewel of the sea, 220
  • Corinna, f. Gr. maiden, 60
  • Corinne, f. Fr. a maiden, 60
  • Cormac, m. Erse, Kelt. son of a chariot, 249
  • Cormick, Irish, Kelt. son of a chariot, 249
  • Corneille, m. Fr. Lat. horn (?), 146
  • Cornelia, f. Eng. Ital. Lat. horn (?), 146
  • Cornelie, f. Fr. Lat. horn (?), 146
  • Cornelio, m. Ital. Lat. horn (?), 146
  • Cornelius, m. Eng. Lat. horn (?), 146
  • Corney, m. Ir. Lat. horn (?), 146
  • Corradino, m. It. Teu. bold council, 423
  • Cosimo, m. Ital. Gr. order, 125
  • Cosmo, m. Ital. Gr. order, 125
  • Cospatrick, m. Scot. Gael. Lat. boy of Patrick, 260
  • Costanza, f. Span. Lat. firm, 161
  • Costanza, f. Ital. Lat. firm, 161
  • Cotahelm, m. Ger. Teu. divine helmet, 287
  • Cotahram, m. Ger. Teu. good raven, 287
  • Cotalint, m. Ger. Teu. divine serpent, 287
  • Court, m. Neth. Teu. bold council, 423
  • Cradock, m. Eng. Kelt. beloved, 233
  • Creirdyddlydd, f. Welsh, Kelt. jewel of the sea, 230
  • Creirwy, f. Welsh, Kelt. token, 229
  • Crepet, m. Fr. Lat. curly, 162
  • Crepin, m. Fr. Lat. curly, 162
  • Crescence, f. Fr. Lat. growing, 198
  • Crescencia, f. Ital. Lat. growing, 198
  • Crescencio, f. Ital. Lat. growing, 198
  • xliiiCrescens, m. Lat. growing, 198
  • Crescent, m. Fr. Lat. growing, 198
  • Crescentia, f. Ger. Lat. growing, 198
  • Crescenz, f. Bav. Lat. growing, 198
  • Crisostomo, m. Span. Gr. golden mouth, 125
  • Crispian, m. Eng. Lat. curly, 162
  • Crispianus, m. Lat. curly, 162
  • Crispin, m. Eng. Fr. Lat. curly, 162
  • Crispino, m. It. Lat. curly, 162
  • Crispinus, m. Lat. curly, 162
  • Cristiano, m. Rom. Gr. Christian, 105
  • Cristina, f. It. Span. Gr. Christian, 105
  • Cristinha, f. Port. Gr. Christian, 105
  • Cristofano, m. Ital. Gr. Christ bearer, 106
  • Cristoforo, m. Ital. Gr. Christ bearer, 106
  • Cristoval, m. Span. Gr. Christ bearer, 106
  • Crogher, m. Irish, Kelt. strong help, 248
  • Crohoore, m. Irish, Kelt. strong help, 248
  • Cuchaisil, m. Erse, Kelt. hound of Cashel, 248
  • Cuchullin, m. Scot. Kelt. hound of Ulster, 248
  • Cuddie, m. Scot. Teu. noted brightness, 423
  • Cousin-grandmother, m. Erse, Kelt. hound without a mother, 248
  • Cuillean, m. Gael. Kelt. whelp, 248
  • Cumhaighe, m. Erse, Kelt. hound of the plain, 246
  • Cunibert, m. Ger. Teu. bold brightness, 423
  • Cunegonda, f. Ital. Teu. bold war, 423
  • Cunegundis, Port. Teu. bold war, 423
  • Cunegonde, f. Fr. Teu. bold war, 423
  • Cunobelinus, m. Lat. Kelt. lord of the sun (?), war (?), 232
  • Cunzo, m. Ger. Teu. bold council, 423
  • Currado, m. It. Teu. bold council, 423
  • Cu-Sionna, m. Erse, Kelt. hound of the Shannon, 248
  • Cusliebne, m. Erse, Kelt. hound of the mountain, 248
  • Custance, f. Eng. Lat. firm, 162
  • Cutha, m. A.S. Teu. skilled, 422
  • Cuthbert, m. Eng. Teu. well known splendour, 422
  • Cuthburh, f. A.S. Teu. skilled pledge, 422
  • Cuthbryht, m. A.S. Teu. noted splendour, 422
  • Cuthwald, m. A.S. skilled power, 422
  • Cuthwine, m. A.S. Teu. skilled friend, 422
  • Cu-Uladh, m. Gadhael. Kelt. hound of Ulster, 248
  • Cwenburh, f. A.S. Teu. queen pledge.
  • Cwrig, m. Welsh, Gr. Sunday child, 217
  • Cyaxares, m. Eng. Zend. beautiful eyed, 56
  • Cymbeline, m. Eng. Kelt. lord of the sun, war (?), 232
  • Cyndeyrn, m. Welsh, Kelt. head chief, 258
  • Cynebald, m. A.S. Teu. prince lineage, 424
  • Cynebright, m. A.S. lineage of splendour, 424
  • Cyneburh, m. A.S. Teu. pledge of kindred, 424
  • Cynefryth, m. A.S. Teu. able kindred of peace, 424
  • Cynegundis, f. Port. Teu. bold war (?), 423
  • Cynric, m. A.S. Teu. royal kin, 424
  • Cynethryth, f. A.S. Teu. threatening kindred, 424
  • Cynewald, m. A.S. Teu. kin of power, 424
  • Cynthia, f. Eng. Gr. of Cynthus, 65
  • Cynvelin, m. Welsh, Kelt. lord of war (?), 258
  • Cyprian, m. Eng. Ger. Gr. Lat. of Cyprus, 199
  • Cyprian, m. Lat. of Cyprus, 199
  • Cyprien, m. Fr. Gr. Lat. of Cyprus, 199
  • Cyr, m. Fr. Gr. Sunday child, 217
  • Cyran, m. Fr. Lat. spear man, 177
  • Cyrenius, m. Gal. Eng. Lat. spear man, 177
  • Cyriac, m. Fr. Gr. the Sunday child, 217
  • Cyriacus, m. Lat. Gr. Sunday child, 217
  • Cyriak, m. Ger. Gr. Sunday child, 217
  • Cyril, m. Eng. Gr. lordly, 217
  • xlivCyrill, m. Ger. Gr. lordly, 217
  • Cyrilla, f. Ger. Gr. lordly, 217
  • Cyrille, m. Fr. Gr. lordly, 217
  • Cyrillo, m. Port. Gr. lordly, 217
  • Cyrin, m. Gr. Lat. spear man, 177
  • Cyrus, m. Eng. Pers. the sun (?), 56
  • Cystenian, m. Welsh, Lat. firm, 161
  • Czenzi, f. Hung. Lat. increasing, 198

D

D

  • Daan, m. Dutch, Heb. the judging God, 49
  • Daarte, f. Dan. Gr. gift of God, 102
  • Dabit, m. Lus. Heb. beloved, 46
  • Dabko, m. Lus. Heb. beloved, 46
  • Dafod, Welsh, 46
  • Day, m. Goth. Teu. day, 334
  • Dagfinn, m. Nor. Teu. white as day, 46, 334
  • Dageid, cheerful as day, 334
  • Boredom, cheerful as day, 334
  • Dagmar, f. Dan. Teu. Dane’s joy, 335
  • Dagny, f. Nor. Teu. fresh as day, 334
  • Dago, m. Span. Teu. day, 334
  • Dagobert, m. Fr. Teu. day bright, 334
  • Dagobrecht, m. Frank. Teu. day bright, 334
  • Dagolf, m. Ger. Teu. day wolf, 334
  • Dagr, m. Ice. Teu. day, 334
  • Dagrad, m. Ger. Teu. day council.
  • Dalphin, m. Fr. Gr. of Delphi, 66
  • Damalis, f. Gr. Gr. taming, 126
  • Damaris, f. Eng. Gr. taming, 126
  • Damaspia, f. Pers. Pers. horse tamer, 78
  • Damian, m. Ger. Eng. Russ. Gr. taming, 126
  • Damiano, m. Ital. Gr. taming, 126
  • Damianos, m. Gr. taming, 126
  • Damianus, m. Lat. Gr. taming, 126
  • Damiao, m. Port. Gr. taming, 126
  • Damien, m. Fr. Gr. taming, 126
  • Damhnait, f. Erse, Kelt. 271
  • Dan, m. Eng. Heb. judge, 7, 49
  • Dandie, m. Scot. Gr. man, 86
  • Daneel, m. Dutch, Heb. the judging God, 49
  • Danika, f. Slav. Slav. morning star, 441
  • Daniel, m. Eng. Heb. the judging God, 49
  • Danielle, m. It. Heb. the judging God, 49
  • Danihel, m. N.L.D. Heb. the judging God, 49
  • Danil, m. Russ. Heb. the judging God, 49
  • Danila, m. Slov. Heb. the judging God, 49
  • Danjels, m. Lett. Heb. the judging God, 49
  • Dankheri, m. Ger. Teu. thankful warrior, 372
  • Dankrad, m. Ger. Teu. thankful speech, 372
  • Dankmar, m. Ger. Teu. thankful fame, 372
  • Dankwart, m. Ger. Teu. thankful ward, 372
  • Dannel, m. Swiss, Teu. the judging God, 49
  • Dante, m. It. Lat. lasting, 186
  • Daphne, f. Gr. Gr. bay tree.
  • Darby, m. Ir. Kelt. freeman, 249
  • Darcy, m. Eng. Erse, dark, 225
  • Darija, f. Russ. Gr. gift of God, 102
  • Darius, m. Eng. Pers. king, 57 ?
  • Darte, m. Lett. Gr. gift of God, 102
  • Dascha, f. Russ. Gr. gift of God, 102
  • Daschenka, f. Russ. Gr. gift of God, 102
  • Dathi, m. Erse, Kelt. far darting, 46
  • Datsch, m. Danzig, Heb. beloved, 46
  • Daulf, m. Ger. Teu. day wolf, 334
  • Daveed, m. Russ. Heb. beloved, 46
  • David, m. Fr. Eng. Ger. Heb. beloved, 46
  • Davidas, m. Lett. Heb. beloved, 46
  • Davidde, m. Ital. Heb. beloved, 46
  • Davidu, m. Wallach. Heb. beloved, 46
  • Davie, m. Scot. Heb. beloved, 46
  • Davorin, m. Slav. Slav. of the war god, 445
  • Davroslav, m. Slav. Slav. Davor’s glory, 445
  • Davroslava, f. Slav. Slav. Davor’s glory, 445
  • Davy, m. Eng. Heb. beloved, 46
  • Dawfydd, m. Welsh, Heb. beloved, 46
  • Dé, m. Fr. Kelt. fire, 227
  • Dearbhforgail, f. Erse, Kelt. purely fair daughter, 255
  • xlvDearg, m. Erse, Kelt. red, 253
  • Deb, f. Eng. Heb. bee, 14
  • Deborah, f. Eng. Heb. bee, 2, 14
  • Decima, f. Eng. Lat. tenth, 139
  • Decimus, m. Lat. tenth, 139
  • Decius, m. Lat. tenth, 139
  • Dedo, m. Ger. Teu. people’s ruler, 374
  • Gambler, Ger. Teu. warrior, 351
  • Degenhard, m. Ger. Teu. firm warrior, 351
  • Deicola, m. Lat. God’s worshipper, 188
  • Deinhard, Ger. Teu. firm warrior, 351
  • Deiniol, m. Welsh, Heb. the judging God, 49
  • Delia, f. Eng. Gr. of Delos, 65
  • Delicia, f. Eng. Lat. delightful, 196
  • Delizia, f. Ital. Lat. delightful, 196
  • Delphine, f. Fr. Gr. of Delphi, 66
  • Delphinia, f. Gr. Gr. of Delphos, 66
  • Delphinus, m. Lat. Gr. of Delphi, 66
  • Demeter, m. Slov. Gr. of Demeter, 69
  • Demetre, m. Fr. Ger. of Demeter, 69
  • Demetria, m. It. Gr. of Demeter, 69
  • Demetrius, m. Gr. Gr. of Demeter, 69
  • Demetrius, m. Lat. Eng. Gr. of Demeter, 69
  • Demjan, m. Russ. Gr. taming, 126
  • Demodokos, m. Gr. people’s teacher, 95
  • Demoleon, m. Gr. people’s lion, 95
  • Denis, m. Fr. Gr. of Dionysos, 70
  • Denise, f. Fr. Gr. of Dionysos, 70
  • Dennet, f. Eng. Gr. of Dionysos, 70
  • Dennis, m. Eng. Gr. of Dionysos, 70
  • Denys, m. O. Fr. Gr. of Dionysos, 70
  • Deodati, m. Ital. Lat. God given, 188
  • Deodatus, m. Eng. Lat. God given, 188
  • Deogratias, m. Lat. thanks to God, 188
  • Derdre, f. Erse, Kelt. fear, 224
  • Derede, f. Bav. Gr. gift of God, 102
  • Dergo, m. Scot. Kelt. red, 253
  • Dermot, m. Ir. Kelt. freeman, 249
  • Derrick, m. Eng. Teu. people’s wealth, 373
  • Desirable, m. Lat. beloved, 188
  • Desiderio, m. It. Lat. beloved, 188
  • Desiderius, m. Lat. beloved, 188
  • Desirata, f. It. Lat. beloved, 188
  • Desirée, f. Fr. Lat. beloved, 188
  • Desse, f. Ill. Gr. God given, 102
  • Detrich, Bohm. Teu. people’s ruler, 374
  • Deus ex machina, m. Lat. God gave, 188
  • God wills it, m. Lat. God wills, 188
  • Devnet, f. Ir. Kelt. 271
  • Devorgil, f. Scot. Kelt. purely fair daughter, 255
  • Devoslav, m. Slav. maiden glory, 445
  • Devoslava, f. Slav. maiden glory, 445
  • Dhuboda, Gael. black, 255
  • Dhugal, m. Gael. Kelt. black stranger, 255
  • Di, f. Eng. Lat. goddess, 170
  • Diago, m. Port. Heb. supplanter, 17
  • Diamonds, f. M. Gr. Gr. diamond, 125
  • Diana, f. Eng. Lat. goddess, 170
  • Diane, f. Fr. Lat. goddess, 170
  • Diarmaid, m. Gael. Kelt. freeman, 46, 225, 249
  • Dibble, m. Eng. Teu. people’s prince, 374
  • Diccon, m. Eng. Teu. firm ruler, 399
  • Dick, m. Eng. Teu. firm ruler, 399
  • Didders, m. Lett. Lat. beloved, 46
  • Didhrikr, m. Nor. Teu. people’s ruler, 374
  • Didier, m. Fr. Lat. beloved, 49
  • Didière, beloved, 188
  • Diederike, f. Ger. Teu. people’s ruler, 374
  • Didrik, m. Nor. Teu. people’s ruler, 374
  • Didschis, m. Lett. Teu. people’s ruler, 374
  • Didymus, m. Eng. Ger. twin, 22
  • Diego, m. Span. Heb. supplanter, 17
  • Diel, m. Fr. Lat. God’s worshipper, 188
  • Dielle, f. Franche-comté, Lat. God’s worshipper, 188
  • Dienes, m. Hung. Gr. of Dionysos, 70
  • Diephold, m. Ger. Teu. people’s prince, 374
  • Dierk, m. Dutch, Teu. people’s ruler, 374
  • Dietberga, m. f. Frank. Teu. people’s protection, 375
  • Dietbèrt, m. Frank. Teu. people’s brightness, 375
  • xlviDietbold, m. Ger. Teu. people’s prince, 374
  • Dietbrand, m. Ger. Teu. people’s sword, 375
  • Dietfrid, m. Ger. Teu. people’s peace, 375
  • Dietger, m. Ger. Teu. people’s spear, 375
  • Diethard, m. Ger. Teu. people’s firmness, 375
  • Diethelm, m. Ger. Teu. people’s helmet, 375
  • Dietl, m. Ger. Teu. people’s ruler, 374
  • Dietleib, m. Ger. Teu. people’s relic, 374
  • Dietlind, m. Ger. Teu. people’s snake, 375
  • Dietman, m. Ger. Teu. people’s man, 375
  • Dietmar, m. Ger. Teu. people’s fame, 375
  • Dieto, m. Ger. Teu. the people, 374
  • Dietolf, m. Ger. Teu. people’s wolf, 374
  • Dietram, m. Ger. Teu. people’s raven, 374
  • Dieterico, m. It. Teu. people’s rule, 374
  • Dieterich, m. Ger. Teu. people’s rule, 374
  • Dietrl, m. Bav. Teu. people’s rule, 374
  • Dieudonné, m. Fr. Lat. God given, 188
  • Diez, Ger. Teu. supplanted, 17
  • Diggory, m. Eng. French, the almost lost, 462
  • Dimitar, m. Slov. Gr. of Demeter, 70
  • Dimitrij, m. Russ. Gr. of Demeter, 70
  • Dimitrija, m. Ill. Gr. of Demeter, 70
  • Dimitrije, m. Ill. Gr. of Demeter, 70
  • Dinah, f. Eng. Heb. judgment, 26
  • Dinis, m. Port. Gr. of Dionysos, 70
  • Ditlev, m. Ger. Teu. people’s relic, 375
  • Dinko, m. Slav. Lat. Sunday child, 218
  • Diodor, m. Ger. Gr. God’s gift, 102
  • Dionetta, f. Eng. Gr. of Dionysos, 70
  • Dionigi, m. It. Gr. of Dionysos, 70
  • Dionigio, m. It. Gr. of Dionysos, 70
  • Dionis, m. Span. Gr. of Dionysos, 70
  • Dionisia, f. Rom. Gr. of Dionysos, 70
  • Dionisij, m. Russ. Gr. of Dionysos, 70
  • Dionisio, m. Rom. Gr. of Dionysos, 70
  • Dionys, m. Ger. Gr. of Dionysos, 70
  • Dionysia, f. Eng. Ger. Gr. of Dionysos, 70
  • Dionysio, m. Port. Gr. of Dionysos, 70
  • Dionysus, m. Gr. of Dionysos, 70
  • Dionysius, m. Eng. Lat. Gr. of Dionysos, 70
  • Dionysus, m. Gr. god of Nysos (?), 70
  • Dior, m. Ger. Teu. dear, 426
  • Diotisalvi, m. It. Lat. God save thee, 188
  • Diotrich, m. Ger. Teu. people’s ruler, 374
  • Dippold, m. Ger. Teu. people’s prince, 374
  • Diriks, m. Lett. Teu. people’s ruler, 374
  • Dirk, m. Dutch, Teu. people’s ruler, 374
  • Disa, f. Nor. Teu. active spirit, 307
  • Dith, m. Swiss, Heb. praise, 21
  • Ditrik, m. Hung. Teu. people’s ruler, 374
  • Diura, m. Ger. Teu. dear, 426
  • Diuthilt, f. Ger. Teu. people’s heroine, 375
  • Diutrat, people’s council, 375
  • Diwis, m. Bohm. Gr. of Dionysos, 70
  • Dix, m. Ger. Lat. blessed, 184
  • Djoulija, m. Serv. Gr. well born, 87
  • Djuradj, m. Ill. Gr. husbandman, 116
  • Djurdj, m. Ill. Gr. husbandman, 116
  • Djurica, m. Ill. Gr. husbandman, 116
  • Dmitar, m. Serv. Gr. of Demeter, 70
  • Dmitra, f. Slav. Gr. of Demeter, 70
  • Dmitri, m. Russ. Gr. of Demeter, 70
  • Dmitrij, m. Russ. Gr. of Demeter, 70
  • Dobrana, f. Slav. Slav. good, 443
  • Dobrija, f. Slav. Slav. good, 443
  • Dobrogost, m. Pol. Slav. good guest, 443
  • Dobroljub, m. Slav. Slav. good lover, 443
  • Dobroslav, m. Slav. Slav. good glory, 443
  • Dobrovoï, m. Ill. Slav. good warrior, 443
  • Dobrovuk, m. Ill. Slav. good wolf, 443
  • xlviiDobrotin, m. Slav. Slav. good doer, 443
  • Dobrotina, f. Slav. Slav. good doer, 443
  • Dodd, m. Eng. Teu. of the people, 374
  • Dolfine, f. Ger. Teu. noble wolf, 66
  • Dolfino, m. Ven. Gr. of Delphi, 66
  • Dolly, f. Eng. Gr. gift of God, 102
  • Dolores, f. Span. Lat. sorrows, 2, 30
  • Dolph, m. Eng. Teu. noble wolf, 400
  • Dolphin, m. Fr. Gr. of Delphi, 66
  • Domas, Lus. Aram. twin, 22
  • Domask, Lus. Aram. twin, 22
  • Domhnall, m. Erse, Kelt. great chief, 253
  • Domingo, m. Span. Lat. Sunday child, 218
  • Domingos, m. Port. Lat. Sunday child, 218
  • Dominic, m. Ger. Eng. Lat. Sunday child, 218
  • Dominica, f. It. Lat. Sunday child, 218
  • Dominichino, m. It. Lat. Sunday child, 218
  • Dominico, m. It. Lat. Sunday child, 218
  • Dominicus, m. Ger. Lat. Sunday child, 218
  • Dominik, m. Slav. Lat. Sunday child, 218
  • Dominique, m. Fr. Lat. Sunday child, 218
  • Domnech, m. Ir. Lat. Sunday child, 218
  • Domogoj, m. Slav. Lat. Sunday child, 218
  • Domokos, m. Hung. Lat. Sunday child, 218
  • Don, m. Ir. Kelt. brown, 253
  • Donacha, m. Gael. Kelt. brown warrior, 50, 253
  • Donald, m. Scot. Kelt. proud chief, 253
  • Donath, m. Ir. Lat. given, 188
  • Donato, m. It. Lat. given, 188
  • Donatus, m. Lat. given, 188
  • Donnan, m. Erse, Kelt. brown, 50
  • Donnet, f. Eng. Gr. of Dionysos, 70
  • Donnet, f. Eng. Lat. gift of God, 188
  • Donoghue, m. Ir. Kelt. brown chief, 50, 153
  • Donough, m. Ir. Kelt. brown warrior, 50, 153
  • Donumdei, m. Lat. gift of God, 188
  • Dora, f. Eng. Ger. Ill. Gr. gift of God, 102
  • Doralice, f. Fr. Gr. gift, 102
  • Dorcas, f. Eng. Gr. gazelle, 50
  • Dorchaide, m. Erse, dark, 225
  • Dore, m. Florentine, Lat. lover, 182
  • Dore, f. Ger. Gr. gift of God, 102
  • Dorenn, f. Erse, Kelt. sullen, 2
  • Dorette, f. Fr. Gr. gift of God, 102
  • Dorfei, f. Russ. Gr. gift of God, 102
  • Dorinda, f. Eng. Gr. gift, 102
  • Dorka, f. Russ. Gr. gift of God, 102
  • Dorlisa, f. Lus. Gr. Heb. Dorothea Elizabeth, 102
  • Dornadilla, f. Lat. Kelt. purely fair daughter, 255
  • Dorofei, m. Russ. Gr. gift of God, 102
  • Doroltya, Hung. Gr. gift of God, 102
  • Dorosia, f. Pol. Bohm. Gr. gift of God, 102
  • Dorota, f. Pol. Bohm. Gr. gift of God, 102
  • Dorotea, f. It. Gr. gift of God, 102
  • Doroteja, f. Ill. Gr. gift of God, 102
  • Dorothea, f. Span. Eng. Gr. Gr. gift of God, 102
  • Dorothée, f. Fr. Ger. Gr. gift of God, 102
  • Dorotheus, m. Lat. Ger. Gr. gift of God, 102
  • Dorothy, f. Eng. Gr. gift of God, 102
  • Dorothya, f. Hung. Gr. gift of God, 102
  • Dort, f. Dutch, Gr. gift of God, 102
  • Dortchen, f. Dutch, Gr. gift of God, 102
  • Douce, f. Fr. Lat. sweet, 196
  • Dougal, m. Scot. Kelt. black stranger, 253
  • Douglas, m. Scot. Kelt. dark grey, 259
  • Dowsabel, f. Eng. Lat. sweet fair, 196
  • Dowsie, f. Eng. Lat. sweet, 196
  • Dragan, m. Slav. Slav. dear, 444
  • Dragana, f. Slav. Slav. dear, 444
  • Draganka, f. Slav. Slav. dear, 444
  • Dragija, m. Slav. Slav. dear, 444
  • Dragilika, m. Slav. Slav. dear, 444
  • Dragojila, f. Slav. Slav. dear, 444
  • Dragoslav, m. Slav. Slav. dear glory, 444
  • xlviiiDragotinka, m. Slav. Slav. dear, 444
  • Drenka, f. Ill. Lat. horn, 146
  • Drew, m. Eng. Teu. skilful (?), 451
  • Dries, m. Dutch, Gr. manly, 86
  • Drogo, m. Ital. Teu. skilful, 451
  • Drogon, m. Fr. Teu. skilful, 451
  • Drot, m. Nor. Teu. maiden, 318
  • Dru, m. Fr. Teu. skilful, 451
  • Drust, m. Pict. Kelt. proclaimer, 464
  • Drusilla, f. Lat. strong, 162
  • Drusus, m. Lat. strong, 162
  • Drutje, f. Neth. Teu. spear maid, 368
  • Duarte, m. Port. Teu. rich guard, 378
  • Dubdaintuath, m. Erse, Kelt. black man of two lordships, 254
  • Dubdainber, m. Erse, Kelt. black man of two rivers, 253
  • Dubdalethe, m. Erse, Kelt. black, 253
  • Dubhan, m. Erse, Kelt. black, 254
  • Dubhcohblaith, f. Erse, Kelt. black victory, 254
  • Duchomar, m. Gael. Kelt. black well-shaped man, 253
  • Dhubdothra, m. Erse, Kelt. black man of the Dodder, 253
  • Dubadeasa, f. Erse, Kelt. black beauty, 254
  • Dubhessa, f. Erse, Kelt. black nurse, 254
  • Dubislav, m. Slav. Slav. oak glory, 438
  • Ducia, f. Eng. Lat. sweet, 196
  • Dudde, m. Fris. Teu. people’s ruler, 374
  • Dudon, m. Fr. Lat. God-given, 188
  • Dudone, m. It. Lat. God-given, 188
  • Duessa, f. Eng. Kelt. black nurse, 254
  • Dugald, m. Scot. Kelt. black stranger, 253
  • Duff, m. Scot. Kelt. black, 253
  • Dulce, f. Eng. Lat. sweet, 196
  • Dulcia, f. Span. Lat. sweet, 196
  • Dulcibella, f. Eng. Lat. sweet fair, 196
  • Dulcinea, f. Span. Lat. sweet, 196
  • Dummas, m. Lith. Aram. twin, 22
  • Duncan, m. Scot. Kelt. brown chief, 255
  • Dunstan, m. A. G. S. Teu. hill stone, 350
  • Dunulf, m. A. G. S. Teu. hill wolf, 350
  • Dunko, m. Slav. Lat. Sunday child, 218
  • Dunwalton, Cym. Kelt. 254
  • Durand, m. Fr. Lat. lasting, 187
  • Durante, m. It. Lat. lasting, 187
  • Durandarte, m. Span. Lat. lasting, 187
  • Durans, m. Lat. lasting, 187
  • Duredel, f. Bav. Gr. gift of God, 102
  • Durl, f. Bav. Gr. gift of God, 102
  • Dusa, f. Ill. Slav. happy, 444
  • Duscha, f. Russ. Slav. happy, 444
  • Duschinka, f. Russ. Slav. happy, 444
  • Dusica, f. Russ. Slav. happy, 444
  • Dwynwen, f. Welsh, Kelt. white wave, 270
  • Dye, f. Eng. Lat. goddess, 170
  • Dyfan, m. Welsh, Greek, taming, 125
  • Dymphna, f. Irish, Kelt. 271
  • Dynawd, m. Welsh, Lat. given, 188
  • Dynval, m. Cym. Kelt. of the weaned couch (?), 252
  • Dyonizy, m. Pol. Gr. of Dionysos, 70
  • Dyre, m. Dan. Teu. dear, 426
  • Dyterych, m. Pol. Teu. people’s ruler, 374

E

E

  • Each, m. Kelt. Norse, 276
  • Each aid, m. Gael. Kelt. horseman, 276
  • Eachan, m. Gael. Kelt. horseman, 276
  • Each March ach, Erse, Kelt. horse rider, 276
  • Eachmilidh, m. Erse, Kelt. horse warrior, 276
  • Ead, f. Eng. Teu. rich, 378
  • Eadbald, f. m. A.S. Teu. rich prince, 378
  • Eadbright, f. m. A.S. Teu. rich splendour, 378
  • Eadburg, f. A.S. Teu. rich protection, 378
  • Eadburh, f. A.S. Teu. rich pledge, 378
  • Eadfled, f. A.S. Teu. rich increase, 378
  • Eadfrith, m. A.S. Teu. rich peace, 378
  • Eadgar, m. A.S. Teu. rich spear, 378
  • xlixEadgifu, f. A.S. Teu. rich gift, 378
  • Eadgyth, f. A.S. Teu. rich gift, 378.
  • Eadhild, f. A.S. Teu. rich battle maid, 378
  • Edmund, m. A.S. Teu. rich protection, 378
  • Eadred, m. A.S. Teu. rich council, 378
  • Eadric, m. A.S. Teu. rich ruler, 378
  • Eadswith, f. A.S. Teu. rich strength, 378
  • Eadulf, m. A.S. Teu. rich wolf, 336
  • Eadwald, m. A.S. Teu. rich power, 378
  • Edward, m. A.S. Teu. rich guard, 378
  • Eadwig, m. A.S. Teu. rich war, 378
  • Eadwine, m. A.S. Teu. rich friend, 378
  • Eal, f. Bret. Kelt. angel.
  • Ealhfled, f. A.S. Teu. hall increase, 382
  • Ealhfrith, m. A.S. Teu. hall peace, 382
  • Ealhred, m. A.S. Teu. hall speech, 382
  • Ealhswith, m. A.S. Teu. hall strength, 382
  • Ealhwine, f. m. A.S. Teu. hall friend, 382
  • Easter, f. Eng. Teu. Easter child, 215
  • Ebba, f. Ger. Teu. firm wild boar, 337
  • Ebbe, Fris. Fris. Teu. firm wild boar, 337
  • Ebbert, m. Fries. Teu. formidably bright, 323
  • Ebbo, m. Ger. Teu. firm wild boar, 337
  • Eberhard, m. Ger. Teu. firm wild boar, 337
  • Eberhardine, f. Ger. Teu. firm wild boar, 337
  • Eberhild, f. Ger. Teu. wild boar battle maid, 337
  • Ebernund, m. Frank. Teu. wild boar protection, 337
  • Eberik, m. Ger. Teu. wild boar king, 337
  • Ebert, m. Ger. Teu. firm wild boar, 337
  • Eberulf, m. Frank. Teu. wild boar wolf, 337
  • Eberwine, m. Goth. Teu. wild boar friend, 337
  • Ebilo, m. Ger. Teu. firm wild boar, 337
  • Ebles, m. Prov. Teu. firm wild boar, 337
  • Ebo, m. Ger. Teu. firm wild boar, 337
  • Eborico, m. Span. Teu. wild boar king, 337
  • Ebrimuth, m. Ger. Teu. wild boar protection, 337
  • Ebroin, m. Frank. Teu. wild boar friend, 337
  • Ebur, m. Ger. Teu. wild boar, 337
  • Eburbero, m. Ger. Teu. wild boar bear, 337
  • Eccelino, m. It. Tartar, father-like, 13
  • Ecgberht, m. A.S. Teu. formidable bright, 323
  • Ecgfrith, m. A.S. Teu. formidable peace, 323
  • Eckart, m. Ger. Teu. formidable firmness, 323
  • Eckhardt, m. Ger. Teu. formidable firmness, 323
  • Edan, m. Scot. Kelt. fire, 226
  • Edanus, m. Lat. Kelt. fire, 226
  • Edburg, f. Ger. Teu. rich protection, 378
  • Edde, f. Fris. Teu. war refuge, 305
  • Eddeve, f. Eng. Teu. rich gift, 378
  • Ede, f. Fris. Teu. war refuge, 305
  • Ede, Neth. Teu. rich guard, 378
  • Eddo, f. Esth. Teu. war refuge, 305
  • Edelberge, f. Ger. Teu. noble protection, 411
  • Edeline, f. Ger. Teu. noble cheer, 411
  • Edelmar, m. Eng. Teu. noble greatness, 413
  • Edeltrud, f. Ger. Teu. noble maid, 411
  • Edeva, f. Eng. Teu. rich gift, 378
  • Edgar, m. Eng. Teu. rich spear, 378
  • Edgard, m. Fr. Teu. rich spear, 378
  • Edgardo, m. It. Teu. wealth spear, 378
  • Edie, m. Scot. Heb. red earth, 10
  • Ediltrude, f. Eng. Teu. noble maid, 411
  • Edith, f. Eng. Teu. rich gift, 379
  • Edmond, m. Fr. Teu. rich protection. 377
  • lEdmund, m. Eng. Teu. rich protection, 377
  • Edmondo, m. Ital. Teu. rich protection, 377
  • Edom, m. Eng. Heb. red, 10
  • Edouard, m. Fr. Teu. rich guard, 378
  • Eduard, m. Ger. Teu. rich guard, 378
  • Eduardo, m. Ital. Teu. rich guard, 378
  • Eduart, m. Dutch, Teu. rich guard, 377
  • Eduige, m. f. Ital. Teu. war refuge, 305
  • Eduino, m. Ital. Teu. rich friend, 377
  • Edvald, m. Ger. Teu. rich power, 378
  • Edwald, m. Eng. Teu. rich power, 378
  • Edward, m. Eng. Teu. rich guard, 378
  • Edwin, m. Eng. Teu. rich friend, 377
  • Edwy, m. Eng. Teu. rich war, 377
  • Eed, f. Eng. Teu. wealth, 377
  • Eegnatie, m. Russ. Lat. fiery, 194
  • Eelia, m. Russ. Heb. God the Lord, 36
  • Eereenia, f. Russ. Gr. peace, 113
  • Eernest, m. Lett. Teu. eagle stone (?), 344
  • Eernst, Lett. Teu. eagle stone (?), 344
  • Eesaia, Russ. salvation of the Lord, 48
  • Eers, m. Esth. Teu. eternal rule, 400
  • Eesidor, m. Russ. Gr. strong gift, 103
  • Effie, f. Scot. Gr. fair speech, 231
  • Ego, m. Frank. Teu. formidable, 323
  • Egbert, m. Eng. Teu. formidably bright, 323
  • Egbertine, f. Ger. Teu. formidably bright, 323
  • Eggerich, m. Fries. Teu. formidable king, 323
  • Eggert, m. Ger. Teu. formidable king, 323
  • Eggo, m. Fries. Teu. formidable king, 323
  • Egica, m. Span. Teu. formidable, 323
  • Egide, m. Fr. Gr. with an ægis, 79
  • Egidia, f. Scot. Gr. with the ægis, 79
  • Egidio, m. Ital. Gr. with the ægis, 79
  • Egidius, m. Dutch, Gr. with the ægis, 79
  • Egiheri, m. Ger. Teu. formidable warrior, 323
  • Egilbert, m. Fr. Teu. formidable brightness, 323
  • Egilhart, m. Ger. Teu. formidable firmness, 323
  • Egilolf, m. Fr. Teu. formidable wolf, 323
  • Egilmar, Ger. Teu. formidable fame, 323
  • Egilona, f. Span. Teu. formidable, 323
  • Egils, Nor. Teu. formidable, 323
  • Eginhard, m. Fr. Teu. formidable firmness, 323
  • Egmond, m. Ger. Teu. terrible protection, 323
  • Egor, m. Russ. Gr. husbandman, 116, 325
  • Egorka, m. Russ. Gr. husbandman, 116
  • Ehregott, m. Ger. Teu. honour God, 468
  • Ehrenbrecht, m. Ger. Teu. honour bright, 468
  • Ehrenpries, reward of honour, 468
  • Ehrenfried, m. Ger. Teu. honour peace.
  • Eigils, m. Nor. Teu. awful, 323
  • Eilart, m. Ger. Teu. formidable firmness, 323
  • Eilbert, m. Ger. Teu. formidable brightness, 323
  • Eileen, f. Ir. Gr. light, 68
  • Eilif, m. Nor. Teu. ever living, 400
  • Eiliv, m. Nor. Teu. ever living, 400
  • Eimund, m. Nor. Teu. ever guarding, 400
  • Eilo, m. Ger. Teu. formidable firmness, 323
  • Einar, f. Nor. Teu. chief warrior, 323
  • Eindride, f. Nor. Teu. chief rider, 323
  • Einiawn, m. Welsh, Kelt. just, 282
  • Eino, m. Fries. Teu. awful firmness, 323
  • Eirenaios, m. Gr. peaceful, 113
  • Eirene, f. Gr. peace, 113
  • Eirik, m. Nor. Teu. ever king, 400
  • Eisaak, m. Russ. Heb. laughter, 14
  • Eisenbart, m. Ger. Teu. iron bright, 348
  • Eisenbolt, m. Ger. Teu. iron prince, 348
  • Eisenhardt, m. Ger. Teu. iron firm, 348
  • Eivind, m. Nor. Teu. island Wend, 431
  • liEkard, m. Ger. Teu. formidably firm, 323
  • Ekatrina, f. Russ. Gr. pure, 123
  • Ekiel, m. Eng. Heb. strength of God, 48
  • Ela, f. Eng. Nor. holy (?), 403
  • Elaine, f. Eng. Gr. light, 68
  • Elayne, f. Eng. Gr. light, 68
  • Elberich, m. Ger. Teu. elf king, 380
  • Eldred, m. Eng. Teu. battle counsel, 382
  • Eldrid, m. Nor. Teu. battle counsel, 382
  • Eleanor, f. Eng. Gr. light, 68
  • Eleazar, m. Eng. Heb. the Lord’s help, 33
  • Elek, m. Hung. Gr. helper of men, 85
  • Elena, f. Ital. Gr. light, 68
  • Elene, f. m. Gr. Gr. light, 68
  • Eleonora, f. Eng. Gr. light, 68
  • Eléonore, f. Eng. Ger. Gr. light, 68
  • Eleonorka, f. Slav. Gr. light, 68
  • Elfleda, f. Eng. Teu. hall increase, 382
  • Elfrida, f. Eng. Teu. elf threatener, 380
  • Elgiva, f. Eng. Teu. elf gift, 380
  • Elia, m. Ital. Heb. God the Lord, 36
  • Eliakim, m. Eng. Heb. the Lord will judge, 37
  • Elian, m. W. Lat. cheerful, 280
  • Elias, m. Eng. Dutch, Heb. God the Lord, 35
  • Elie, m. Fr. Heb. God the Lord, 36
  • Elidure, m. Eng. Gr. sun’s gift.
  • Elidi, m. W. Gr. sun’s gift.
  • Elidan, f. Welsh, Lat. downy, 151
  • Eliezer, m. Heb. God will help, 33
  • Elihu, m. Eng. Heb. God the Lord, 35
  • Elija, m. Slov. Heb. God the Lord, 36
  • Elijah, m. Eng. Heb. God the Lord, 35
  • Elined, f. Welsh, Kelt. shapely, 273
  • Elinor, f. Eng. Gr. light, 68
  • Elisa, f. Ital. Heb. oath of God, 35
  • Elisabet, f. Gr. Heb. oath of God, 35
  • Elisabetta, f. Ital. Heb. oath of God, 35
  • Elisabeth, Ger. Fr. Heb. oath of God, 35
  • Elisavetta, f. Russ. Eng. Heb. oath of God, 35
  • Elischeba, f. Heb. oath of God, 35
  • Elise, f. Fr. Heb. oath of God, 35
  • Eliseo, m. It. Heb. God my salvation, 36
  • Eliseus, m. Lat. Heb. God my salvation, 36
  • Elisha, m. Eng. Heb. God my salvation, 36
  • Elisif, f. Russ. Heb. God’s oath, 35
  • Eliza, f. Eng. Heb. God’s oath, 35
  • Elizabeth, f. Eng. Heb. God’s oath, 35
  • Ella, f. m. Eng. Teu. elf friend, 382
  • Ellanheri, m. Ger. Teu. battle warrior, 382
  • Ellanperaht, m. Ger. Teu. battle splendour, 382
  • Elle, m. Fris. Teu. battle, 382
  • Ellen, f. Eng. Gr. light, 68
  • Ellend, m. Nor. Teu. stranger, 432
  • Ellin, f. Welsh, Gr. light, 68
  • Elling, m. Nor. Teu. 333
  • Ellinor, f. Eng. Gr. light, 68
  • Ellis, m. Eng. Heb. God the Lord, 36
  • Ello, m. Fris. Teu. battle, 382
  • Ello, f. Esth. Heb. God’s oath, 35
  • Elmark, m. Fris. Teu. helmed king, 351
  • Elmo, m. It. Gr. amiable, 113
  • Eloi, m. Fr. Lat. worthy of choice.
  • Eloïsa, f. Ital. Teu. famous holiness, 405
  • Eloïse, f. Fr. Teu. famous holiness, 405
  • Eloy, m. Fr. Lat. worthy of choice.
  • Elsabet, f. Ger. Heb. God’s oath, 35
  • Elsbet, f. Ger. Heb. God’s oath, 35
  • Elsbeth, f. Swiss, Heb. God’s oath, 35
  • Else, f. Ger. Teu. noble cheer, 411
  • Elsebin, f. Dan. Heb. God’s oath, 35
  • Elshender, m. Scot. helper of men, 85
  • Elshic, m. Scot. helper of men, 85
  • Elsie, f. Eng. Teu. noble cheer, 411
  • Elspeth, f. Scot. Heb. God’s oath, 35
  • Elspie, f. Scot. Heb. God’s oath, 35
  • Elts, f. Esth. Heb. God’s oath, 35
  • Elvira, f. Span. Lat. white, 382
  • Elzbieta, f. Pol. Heb. God’s oath, 35
  • Elzbietka, f. Pol. Heb. God’s oath, 35
  • Elzea, m. Fr. Heb. God will help, 33
  • Ema, f. Span. Teu. grandmother, 331
  • Emanuel, m. Ger. Heb. God with us, 36
  • Emerence, f. Fr. Lat. deserving, 190
  • liiEmerentia, f. Ger. Lat. deserving, 190
  • Emerentiana, f. Dan. Lat. deserving, 190
  • Emerentius, m. Lat. deserving, 190
  • Emeranz, f. Ger. Lat. deserving, 190
  • Emerick, m. Slov. Teu. work ruler, 330
  • Emery, m. Eng. Teu. work rule, 141
  • Emelin, f. Eng. Teu. work ruler, 141
  • Emile, m. Fr. Lat. work (?), 141
  • Emilia, f. Ital. Lat. work (?), 141
  • Emilie, f. Fr. Lat. work, 141
  • Emilija, m. Slav. Lat. work (?), 141
  • Emilio, m. Ital. Lat. work (?), 141
  • Emil, m. Eng. Lat. work (?), 141
  • Emily, f. Eng. Lat. work (?), 141
  • Emlyn, f. Eng. Teu. work serpent, 333
  • Emm, f. Eng. Teu. grandmother, 333
  • Emma, f. Eng. Teu. grandmother, 333
  • Emme, f. Fr. Teu. grandmother, 333
  • Emmeline, f. Eng. Teu. work serpent, 330
  • Emmerich, m. Ger. Teu. work rule, 333
  • Emmery, m. Eng. Teu. work rule, 331
  • Emmon, Erse, Teu. rich protection, 378
  • Emmott, f. Eng. Teu. grandmother (?), 333
  • Emrys, m. Welsh, Gr. immortal, 109
  • Emund, m. Nor. Dan. island protection, 431
  • Encarnación, f. Span. Lat. being made flesh, 30
  • Endrede, f. Nor. Teu. superior rider, 323
  • Endres, m. Ger. Gr. manly, 86
  • Endrikis, m. Lett. Teu. home ruler, 310
  • Endruttis, m. Lett. Teu. home ruler, 310
  • Enea, m. It. Gr. praise, 74
  • Eneca, f. Span. Lat. fiery, 194
  • Eneco, m. Span. Lat. fiery, 194
  • Enée, m. Fr. Gr. praise, 74
  • Engel, m. Ger. Gr. angel, 325
  • Engelberga, f. Ger. Teu. angel of protection, 325
  • Engelbert, m. Ger. Teu. bright angel, 325
  • Engelchen, m. Ger. Gr. angel, 325
  • Englefrid, m. Ger. Gr. Teu. angel peace, 325
  • Engelhard, m. Ger. Teu. Ing’s firmness, 325
  • Engelke, f. Nor. Teu. Ing’s battle maid, 325
  • Engelshack, m. Ger. Gr. Teu. angel’s disciple, 325
  • Engeltje, f. Dutch, Gr. angelic, 325
  • Engelram, m. Ger. Gr. Teu. Ing’s raven, 325
  • Engerrand, m. Fr. Gr. Teu. Ing’s raven, 325
  • Enghus, m. Scot. Kelt. excellent virtue, 241
  • Engracia, f. Span. Lat. grace, 194
  • Ennica, m. Sp. Lat. Lat. fiery, 194
  • Ennicus, m. Sp. Lat. Lat. fiery, 194
  • Ennan, m. Fr. Heb. Lat. Adam the dwarf, 10
  • Enoch, m. Eng. Heb. dedicated, 11
  • Enos, m. Eng. Heb. mortal man, 11, 241
  • Enrichetta, f. It. Teu. home ruler, 310
  • Enrico, m. It. Teu. home ruler, 310
  • Enrik, m. Slov. Teu. home ruler, 310
  • Enrika, f. Slov. Teu. home ruler, 310
  • Enrique, m. Span. Teu. home ruler, 310
  • Enriqueta, f. Span. Teu. home rule, 310
  • Enselis, m. Lett. Heb. the Lord’s grace, 45
  • Ensilo, m. Ger. Teu. divine, 291
  • Enskys, m. Lett. Heb. the Lord’s grace, 45
  • Enz, m. Swiss, Lat. laurel, 174
  • Enzeli, m. Swiss, Lat. laurel, 174
  • Enzio, m. Ital. Teu. home rule, 309
  • Enzius, m. Lat. Teu. home rule, 309
  • Eochaid, m. Erse, Kelt. horseman, 276
  • Eогhаn, m. Gael. Kelt. young warrior, 273
  • Eoghania, f. Erse, Kelt. young warrior, 273
  • Eoin, m. Erse, Heb. grace of the Lord, 45
  • Eorconberht, m. A.S. Teu. sacred brightness, 328
  • Eorcongot, m. A.S. Teu. sacred goodness, 329
  • liiiEorconwald, m. A.S. Teu. sacred power, 329
  • Eorconwine, m. A.S. Teu. sacred friend, 328
  • Eormenburg, f. A.S. Teu. public protection, 327
  • Eormenburh, f. A.S. Teu. public pledge, 327
  • Eormengild, f. A.S. Teu. public pledge, 327
  • Eormengyth, f. A.S. Teu. public gift, 327
  • Eormenric, m. A.S. Teu. public rule, 327
  • Eostafie, m. Slav. Gr. healthy, 88
  • Ephraim, m. Eng. Heb. two-fold increase.
  • Ephrem, m. Russ. Heb. two-fold increase.
  • Epifania, f. Ital. Gr. manifestation, 212
  • Epifanio, m. Rom. Gr. of the manifestation, 212
  • Epilo, m. Ger. Teu. wild boar, 337
  • Epimetheus, m. Gr. after-thought.
  • Epiphanie, f. Fr. Gr. manifestation, 212
  • Epiphanios, m. Gr. of the manifestation, 212
  • Epiphanius, m. Lat. Gr. manifestation, 212
  • Eppie, f. Scot. Gr. fair fame, 88
  • Eppo, m. Ger. Teu. firm wild boar, 337
  • Epurhard, m. Ger. Teu. firm wild boar, 337
  • Epurhelm, m. Ger. wild boar helm, 337
  • Equitius, m. Lat. Kelt. horseman, 276
  • Eraric, m. Ger. Teu. warrior king, 400
  • Erasme, m. Fr. Ger. amiable, 113
  • Erasmo, m. It. Gr. amiable, 113
  • Erasmus, m. Dutch, Lat. Eng. Ger. Gr. amiable, 113
  • Erchenold, m. Ger. Teu. sacred prince, 329
  • Erchimperto, m. It. Teu. sacred brightness, 328
  • Ercole, m. It. Gr. noble fame, 63
  • Erdmuth, Ger. earth courage, 328, 468
  • Erembert, m. Fr. Teu. public splendour, 327
  • Eremburga, f. Eng. Teu. public protection, 328
  • Eric, m. Ir. Eng. Teu. ever king, 400
  • Erich, m. Russ. Ger. Teu. ever king, 400
  • Erik, m. Slov. Teu. ever king, 400
  • Erik, m. Swed. Esth. Teu. ever king, 400
  • Erika, f. Swed. Teu. ever king, 400
  • Eriks, m. Lett. Lett. ever king, 400
  • Erivigio, m. Span. Teu. warrior battle, 400
  • Erkenoald, m. Frank. Teu. sacred power, 328
  • Erl, m. Nor. Teu. earl, 333
  • Erlebald, Ger. Teu. earl prince, 333
  • Erlebryht, Ger. Teu. bright earl, 333
  • Erlher, Nor. Teu. earl warrior, 333
  • Erlhild, Nor. Teu. earl maiden, 333
  • Erling, earl’s son, 333
  • Erlend, f. m. Nor. Teu. stranger, 432
  • Erling, m. Nor. Teu. stranger, 432
  • Ermas, m. Lith. Teu. public, 327
  • Erme, m. Fr. Teu. public, 327
  • Ermelinda, f. Ital. Teu. world serpent, 327
  • Ermengard, f. Ger. Teu. public guard, 327
  • Ermengarde, f. Eng. Teu. public guard, 327
  • Ermengild, m. Russ. Teu. public pledge, 327
  • Ermentrud, f. Eng. Teu. maiden of the nation, 327
  • Ermesinda, f. Span. Teu. public strength, 327
  • Ermin, f. Burg. Teu. public, 327
  • Ermin, f. Welsh, Lat. lordly, 147
  • Erminia, f. Ital. Lat. lordly, 147
  • Ermo, m. Ital. Gr. amiable, 113
  • Ermo, m. Ital. Teu. public, 327
  • Ermolaj, m. Russ. Gr. people of Hermes, 71
  • Ernest, m. Eng. Pol. Teu. eagle stone, 344
  • Erneste, m. Fr. Teu. eagle stone (?), 344
  • Ernestine, f. Ger. Teu. eagle stone (?), 344
  • Ernesto, m. Ital. Teu. eagle stone (?), 344
  • livErneszt, m. Hung. Teu. eagle stone (?), 344
  • Ernijo, m. Hung. Gr. peaceful, 113
  • Ernst, m. Ger. Teu. eagle stone (?), 344
  • Ernstine, f. Ger. Teu. eagle stone (?), 344
  • Erszok, f. Hung. Heb. God’s oath, 35
  • Erulf, m. Ger. Teu. boar wolf, 337
  • Ervigo, m. Span. Teu. army war, 417
  • Eryk, m. Pol. Teu. ever king, 400
  • Erzebet, f. Hung. Heb. God’s oath, 35
  • Erzok, f. Hung. Heb. God’s oath, 35
  • Esa, f. A.S. Teu. the gods, 289
  • Esaia, m. It. Heb. salvation of the Lord, 48
  • Esaias, m. Eng. Ger. Heb. salvation of the Lord, 48
  • Esaie, m. Fr. Heb. salvation of the Lord, 48
  • Esau, m. Eng. Heb. hairy.
  • Esay, m. Eng. Heb. salvation of the Lord, 48
  • Esbern, m. Dan. Teu. divine bear, 290
  • Esc, f. m. A.S. Teu. ash tree, 324
  • Esclairmonde, f. Fr. Lat. Teu. famous protection, 186
  • Escwine, m. A.S. Teu. ash friend, 324
  • Esdras, m. Eng. Heb. rising of light, 51
  • Esmeralda, f. Span. Gr. emerald, 125
  • Esperança, f. Span. Lat. hope, 196
  • Esperance, f. Fr. Lat. hope, 196
  • Esperanza, f. Span. Lat. hope, 196
  • Essa, f. Ir. Kelt. nurse, 254
  • Essie, f. Eng. Pers. star, 57
  • Estanislau, m. Port. Slav. camp glory, 440
  • Esteban, m. Span. Gr. crown, 96
  • Estella, f. Span. Lat. star, 57
  • Estelle, f. Fr. Lat. star, 57
  • Ester, f. It. Hung. Pers. star, 57
  • Esterre, f. It. Pers. star, 57
  • Estephania, f. Port. Gr. crown, 96
  • Estevan, m. Span. Gr. crown, 96
  • Estevao, m. Port. Gr. crown, 96
  • Estevennes, m. Fr. Gr. crown, 96
  • Esther, f. Eng. Pers. star, 57
  • Estienne, m. Fr. Gr. crown, 96
  • Estolfo, m. Span. Teu. swift wolf, 401
  • Estrith, f. Dan. Teu. impulse of love, 401
  • Esylt, f. Cym. Kelt. fair, 269, 275
  • Eth, m. Scot. Kelt. fire, 227
  • Ethel, f. Eng. Teu. noble, 410
  • Ethelburga, f. Eng. Teu. noble protection, 410
  • Etheldred, f. Eng. Teu. noble threatener, 410
  • Ethelind, f. Eng. Teu. noble snake, 410
  • Ethelmar, m. Eng. Teu. work ruler, 331
  • Ethelred, m. Eng. Teu. noble council, 410
  • Ethered, m. Eng. Teu. noble council, 410
  • Ethert, m. Eng. Teu. noble council, 410
  • Ethfinn, m. Scot. Teu. white fire, 227
  • Etienne, m. Fr. Gr. crown, 96
  • Etiennette, f. Fr. Gr. crown, 97
  • Etta, f. Ger. Teu. home ruler, 310
  • Etto, m. Ger. Teu. firm wild boar, 337
  • Ettore, m. It. Gr. defender, 74
  • Etzel, m. Ger. Tartar, father like, 13
  • Eubul, m. Ger. Gr. happy council, 88
  • Eucaria, f. m. Ital. Gr. happy hand, 87
  • Euchaire, m. Fr. Gr. happy hand, 87
  • Euchar, m. Ger. Gr. happy hand, 87
  • Euchario, m. Port. Gr. happy hand, 87
  • Eucharis, f. Gr. happy grace, 88
  • Euchary, m. Pol. Gr. happy hand, 87
  • Eucheir, m. Gr. happy hand, 87
  • Eucherius, m. Lat. Gr. happy hand, 87
  • Eudbaird, m. Erse, Teu. rich guard, 376
  • Eudes, m. Fr. Teu. rich, 376
  • Eudocia, f. Lat. Gr. approval, 87
  • Eudocie, f. Fr. Gr. approval, 87
  • Eudokhia, f. Russ. Gr. approval, 87
  • Eudon, m. Fr. Teu. rich, 376
  • Eudora, f. Lat. Gr. happy gift, 87
  • Eudore, f. Fr. Gr. happy gift, 87
  • Eudossia, f. It. Gr. approval, 87
  • Eudoxia, f. Russ. Gr. happy glory, 87
  • Eudoxie, f. Fr. Gr. happy glory, 87
  • Eufemia, f. It. Gr. fair fame, 88
  • Eufrosina, f. Rom. Gr. mirth, 72
  • Eugen, m. Ger. Gr. well born, 87
  • lvEugene, m. Fr. Eng. Gr. well born, 87
  • Eugene, m. Gr. well born, 87
  • Eugenia, f. It. Span. Eng. Gr. well born, 87, 273
  • Eugenie, f. Fr. Ger. Gr. well born, 87
  • Eugenio, m. Rom. Gr. well born, 87
  • Eugenius, m. Lat. Gr. well born, 87
  • Eugeniusz, m. Pol. Gr. well born, 88
  • Euginia, f. Erse, Kelt. warrior, 273
  • Eulalia, f. It. Span. Eng. Gr. fair speech, 88
  • Eulalie, f. Fr. Gr. fair speech, 88
  • Eunice, f. Eng. Gr. happy victory, 88
  • Euphame, f. Scot. Gr. fair fame, 88
  • Euphemia, f. Eng. Scot. Dutch, Gr. fair fame, 88
  • Euphemie, f. Fr. Gr. fair fame, 88
  • Euphrasia, f. Eng. Gr. mirth, 72
  • Euphrasie, f. Fr. Gr. mirth, 72
  • Euphrosine, f. Fr. Gr. mirth, 72
  • Euphrosyne, f. Eng. Ger. Gr. mirth, 72
  • Eustace, m. Eng. Gr. happy in harvest, 88
  • Eustache, m. Fr. Gr. happy in harvest, 88
  • Eustachia, f. Eng. Gr. happy in harvest, 88
  • Eustachie, f. Fr. Gr. happy in harvest, 88
  • Eustachy, m. Gr. happy in harvest, 88
  • Eustachius, m. Lat. Gr. happy in harvest, 88
  • Eustathius, m. Gr. healthy, 88
  • Eustazia, f. It. Gr. happy in harvest, 88
  • Eustazio, m. It. Gr. happy in harvest, 88
  • Eustathius, m. Russ. Gr. Gr. healthy, 88
  • Eustochium, f. Lat. Gr. good thought, 88
  • Eva, f. Ger. Dan. Lat. Heb. life, 11
  • Evald, f. Fr. Teu. wild boar power, 337
  • Evan, m. Scot. Welsh, Kelt. young warrior, 273
  • Evangeline, f. Am. Gr. happy messenger, 87
  • Evangelista, m. It. Gr. happy messenger, 87
  • Eve, f. Eng. Heb. life, 11
  • Eveleen, f. Ir. Kelt. pleasant, 231
  • Evelina, f. Eng. Kelt. pleasant, 231
  • Eveline, f. Eng. Kelt. pleasant, 232
  • Evelyn, m. Eng. Lat. hazel nut, 232
  • Even, m. Nor. Teu. island Wend, 431
  • Everard, m. Fr. Eng. Teu. firm wild boar, 337
  • Everardo, m. It. Teu. firm wild boar, 337
  • Everhard, m. Ger. Teu. firm wild boar, 337
  • Everhilda, f. Eng. Teu. wild boar battle maid, 337
  • Everilda, f. Eng. Teu. wild boar battle maid, 337
  • Evers, m. L. Ger. Teu. wild boar firm, 337
  • Evert, m. Ger. Teu. wild boar firm, 337
  • Evgen, m. Slov. Gr. well born, 87
  • Evgenij, f. Slov. Gr. well born, 87
  • Evir, f. Scot. pleasant, 231
  • Evirallin, f. Scot. Kelt. pleasantly excellent, 231
  • Evircoma, f. Scot. Kelt. pleasantly amiable, 231
  • Evlalija, f. Slov. Gr. fair speech, 88
  • Evrand, m. Fr. Teu. firm wild boar, 337
  • Evre, m. Fr. Teu. wild boar, 337
  • Evremond, m. Fr. Teu. wild boar protection, 337
  • Evrols, m. Fr. Teu. wild boar wolf, 337
  • Evroud, m. Fr. Teu. wild boar power, 337
  • Evva, f. Russ. Heb. life, 11
  • Ewa, f. Ger. Heb. life, 11
  • Ewan, m. Scot. Kelt. warrior, 273
  • Ewart, m. Eng. Teu. firm wild boar, 337
  • Ewarts, m. Lett. Teu. firm wild boar, 337
  • Ewe, f. Lus. Heb. life, 11
  • Eweline, f. Ger. Kelt. pleasant, 231
  • Ewert, m. Esth. Teu. firm wild boar, 337
  • Ewerts, m. Lett. Teu. firm wild boar, 337
  • Ewusche, f. Lett. Heb. life, 11
  • Eyer, m. Nor. Teu. island warrior, 431
  • lviEydis, f. Nor. Ten. island sprite, 431
  • Eyfrey, f. m. Nor. Teu. island peace, 431
  • Eygerd, f. Nor. Teu. island maid, 431
  • Eymund, m. Nor. Teu. island protection, 431
  • Eystein, m. Nor. Teu. island stone, 431
  • Ethiopian, m. Nor. Teu. island thief, 431
  • Eyny, f. Nor. Teu. island freshness, 431
  • Eyulf, m. Nor. Teu. island wolf, 335
  • Eyvar, m. Nor. Teu. island prudence, 431
  • Eyvind, m. Nor. Teu. island Wend, 431
  • Ezechiel, m. Ger. Heb. strength of God, 48
  • Ezekias, m. Gr. Heb. strength of the Lord, 48
  • Ezekiel, m. Eng. Heb. strength of God, 48
  • Ezra, m. Eng. Heb. rising of light, 51

F

F

  • Fabia, It. Lat. bean grower, 146
  • Fabian, m. Eng. Lat. bean grower, 146
  • Fabiano, m. It. Lat. bean grower, 146
  • Fabien, f. Fr. Lat. bean grower, 146
  • Fabio, m. It. Lat. bean grower, 146
  • Fabiola, f. It. Lat. bean grower, 146
  • Fabius, m. Lat. bean grower, 146
  • Fabijan, m. Slov. Lat. bean grower, 146
  • Fabrice, m. Fr. Lat. mechanic, 147
  • Fabricius, m. Lat. mechanic, 147
  • Fabron, m. Ger. Lat. mechanic, 147
  • Fabronio, m. It. Lat. mechanic, 147
  • Fachtna, m. Erse, 224
  • Facio, m. It. Lat. good worker, 185
  • Fadrique, m. Span. Teu. peace rule, 296
  • Faik, f. Bret. Kelt. white wave, 270
  • Faith, f. Eng.
  • Fanchette, f. Fr. Teu. free, 300
  • Fanchon, f. Fr. Teu. free, 300
  • Fanny, f. Eng. Teu. free, 300
  • Fantik, f. Bret. Teu. free, 330
  • Farabert, m. Frank. Teu. travelled splendour, 432
  • Faramond, m. Frank. Teu. travelled protector, 432
  • Fardorougha, m. Irish, Kelt. blind man, 238
  • Farghy, m. Irish, Kelt. excellent valour, 238
  • Fargrim, Nor. Teu. travelled Grim, 432
  • Farold, m. Ger. travelled power, 432
  • Farquhar, m. Scot. Kelt. manly, 238
  • Farthegn, m. Nor. Teu. travelled servant, 432
  • Farulf, m. Nor. Teu. travelled wolf, 432
  • Fastburg, f. Frank. Teu. firm protection, 421
  • Fastman, m. Frank. Teu. firm man, 421
  • Fastmund, m. Frank. Teu. firm guard, 421
  • Fastolf, m. Ger. Teu. firm wolf, 421
  • Quick Trade, f. Fr. Teu. firm council, 421
  • Fausta, f. It. Lat. lucky, 163
  • Faustine, f. m. Ger. Lat. lucky, 163
  • Faustina, f. It. Lat. lucky, 163
  • Faustine, f. Fr. Lat. lucky, 163
  • Fausto, m. It. Lat. lucky, 163
  • Faustus, m. Lat. lucky, 163
  • Favour, m. Eng. 177
  • Faxabrandr, m. Ice. white hair, 427
  • Faxi, m. Ice. hair, 427
  • Fazio, m. It. Lat. good worker, 185
  • Fearachur, m. Gael. manly, 237
  • Fearghal, m. Erse, Kelt. man of valour, 237
  • Fearghus, m. Erse, Kelt. man of strength, 237
  • Feargus, m. Ir. Kelt. man of strength, 237
  • Febe, f. It. Gr. light, 65
  • Febo, m. Span. Gr. light, 65
  • Febronia, f. It. Lat. 176
  • Federico, m. It. Teu. peace ruler, 296
  • Federiga, f. It. Teu. peace ruler, 296
  • Federigo, m. It. Teu. peace ruler, 296
  • Fedlemi, f. Erse, Kelt. ever good, 256
  • Fedlim, m. Irish, Kelt. good, 256
  • Fedor, f. m. Russ. Gr. God’s gift, 101
  • Feeleep, m. Russ. Gr. lover of horses, 78
  • lviiFeidlim, m. Erse, Kelt. ever good, 256
  • Feidrik, Bret. Teu. peace ruler, 296
  • Feithfailge, f. Erse, Kelt. honeysuckle ringlets, 224
  • Felice, m. It. Lat. happy, 163
  • Felicia, f. Eng. happy, 163
  • Felicidad, f. Span. Lat. happiness, 163
  • Felicidade, f. Port. Lat. happiness, 163
  • Felicie, f. Fr. Lat. happy, 163
  • Felicità, f. It. Lat. happiness, 163
  • Felicité, f. Fr. Lat. happiness, 163
  • Feliks, m. Russ. Lat. happy, 163
  • Felim, m. Irish, Kelt. ever good, 163, 257
  • Felimy, m. Irish, Kelt. ever good, 163, 257
  • Felipa, f. Port. Gr. lover of horses, 79
  • Felipe, f. m. Span. Gr. lover of horses, 79
  • Felipinho, m. Port. Gr. lover of horses, 79
  • Felipo, m. Span. Gr. lover of horses, 79
  • Felippe, m. Span. Gr. lover of horses, 79
  • Felise, f. Fr. Lat. happy, 163
  • Felix, m. Fr. Eng. Span. Slov. Lat. happy, 163, 257
  • Feliz, m. Port. Lat. happy, 163
  • Fenella, f. Scot. Kelt. white shouldered, 245
  • Feo, m. It. Heb. gift of the Lord, 15
  • Feodor, m. Russ. Gr. God’s gift, 101
  • Feodora, f. Russ. Gr. God’s gift, 101
  • Feodosia, m. Russ. Gr. God given, 103
  • Feoris, m. Erse, Gr. stone, 108
  • Ferabras, m. Fr. Kelt. strong arm, 234
  • Ferahbald, m. Ger. Teu. prince of life, 433
  • Ferahmund, m. Ger. Teu. protection of life, 433
  • Ferdinand, m. Ger. Fr. Eng. Teu. adventuring life, 433
  • Ferdinanda, f. Ger. Teu. adventuring life, 433
  • Ferdinandine, f. Fr. Teu. adventuring life, 433
  • Ferdinando, m. It. Teu. adventuring life, 433
  • Ferdynand, m. Pol. Teu. adventuring life, 433
  • Ferencz, m. Hung. Teu. free, 300
  • Ferghal, m. Erse, Kelt. man of strength, 237
  • Ferhonanths, m. Goth. Teu. adventuring life, 433
  • Fergus, m. Scot. Kelt. man’s strength, 237
  • Fergusiana, f. Scot. Kelt. man’s strength, 237
  • Feriga, f. It. Teu. peace ruler, 296
  • Ferko, m. Hung. Teu. free, 300
  • Fernanda, f. Span. Teu. adventuring life, 433
  • Fernando, m. It. Teu. adventuring life, 433
  • Ferrand, m. Prov. Teu. adventuring life, 433
  • Ferrante, m. It. Teu. adventuring life, 433
  • Ferry, m. Fr. Teu. peace ruler, 296
  • Festus, m. Lat. 224
  • Ffraid, f. Welsh, Kelt. fiery dart, 236
  • Fiachra, m. Erse, Kelt. eagle, 252
  • Fiacre, m. Fr. Kelt. eagle, 252
  • Fiamma, f. It. Lat. 451
  • Fieko, m. Fris. Teu. peace rule, 296
  • Fiddy, f. Ir. Teu. peace strength, 296
  • Fidrik, m. Lus. Teu. peace rule, 296
  • Fiechen, f. Ger. Gr. wisdom, 107
  • Fieke, f. Ger. Gr. wisdom, 107
  • Fifine, f. Fr. Heb. addition, 23
  • Filep, m. Hung. Gr. horse lover, 79
  • Filibert, m. Fr. Teu. bright will, 316
  • Filiberto, m. It. Teu. bright will, 316
  • Filikitata, f. Russ. Lat. happiness, 163
  • Filip, m. Swed. Slav. Wall. Gr. lover of horses, 79
  • Filippa, f. It. Gr. lover of horses, 79
  • Filippino, m. It. Gr. lover of horses, 79
  • Filippo, m. It. Gr. lover of horses, 79
  • Filomena, f. It. daughter of light, 207
  • Finabhor, f. Erse, Kelt. fair eyelids, 172
  • Finbil, f. Erse, Kelt. white blossom, 172
  • lviiiFinan, m. Irish, Kelt. fair offspring, 244
  • Finbo, f. Nor. Kelt. white bow, 244
  • Findath, f. Erse, Kelt. fair colour, 245
  • Findelvh, f. Erse, Kelt. fair face, 245
  • Fineen, m. Irish, Kelt. fair offspring, 245
  • Finella, f. Irish, Kelt. fair shoulders, 245
  • Finette, f. Fr. Heb. addition, 23
  • Fingal, m. Scot. Kelt. white stranger, 244
  • Finghin, m. Erse, Kelt. fair offspring, 244
  • Finian, m. Irish, Erse, Kelt. fair offspring, 244
  • Finn, m. Nor. Kelt. white, 244
  • About to, f. Nor. Kelt. white, 244
  • Finnbogi, m. Nor. Kelt. white bow, 244
  • Finngard, m. Nor. Kelt. Nor. white defence, 244
  • Finngeir, Nor. Kelt. Nor. white spear, 244
  • Finni, m. Ice. Kelt. white, 245
  • Finnkatla, f. Nor. Teu. white kettle, 245
  • Finnketil, m. Nor. Teu. white kettle, 245
  • Finnkjell, m. Nor. Kelt. Nor. white kettle, 245
  • Playtime, m. Nor. Teu. Finn’s sport, 245
  • Finnvardr, m. Nor. Kelt. Nor. Finn’s guard, 245
  • Finnvidr, m. Nor. Teu. Finn’s wood, 245
  • Finscoth, f. Erse, Kelt. white blossom, 245
  • Fintan, Irish, Kelt. white, 240
  • Finvola, f. Irish, Kelt. white shoulders, 245
  • Fionn, m. Gael. Kelt. white, 244
  • Fionnagal, m. Erse, Kelt. white, 245
  • Fiona, m. Gael. Kelt. white stranger, 245
  • Fionnghala, f. Erse, Kelt. white shouldered, 245
  • Fiore, f. Ital. Lat. flower, 171
  • Fiorentino, m. It. Lat. flourishing, 171
  • Fithil, m. Erse, Kelt. 171
  • Fjorleif, m. Nor. Teu. relic of life, 434
  • Flavia, f. It. Lat. yellow, 147
  • Flavian, m. Eng. Lat. yellow, 147
  • Flavianus, m. Lat. yellow, 147
  • Flavilla, f. Lat. yellow, 147
  • Flavio, m. It. Lat. yellow, 147
  • Flavius, m. Lat. yellow, 147
  • Flidrik, m. Breton, Teu. peace rule, 296
  • Flipote, f. Fr. Gr. horse lover, 79
  • Flobert, m. Fr. Teu. wise splendour, 425
  • Floberte, f. Ir. Teu. wise splendour, 425
  • Plants, f. Eng. Lat. flowers, 171
  • Flore, f. Fr. Lat. flowers, 171
  • Florence, f. Eng. Lat. flourishing, 171
  • Florence, m. Ir. Lat. flourishing, 171
  • Florentin, m. Fr. Lat. flourishing, 171
  • Florentine, f. Fr. Lat. flourishing, 171
  • Florentius, m. Lat. flourishing, 171
  • Florentz, m. Ger. Lat. flourishing, 171
  • Florette, f. Fr. Lat. flowers, 171
  • Florian, m. Ger. Lat. flowery, 171
  • Florie, f. Gael. Lat. flowery, 171
  • Flory, f. Scot. Lat. flowers, 171
  • Foka, m. Russ. Gr. a Phocian, 200
  • Fokke, m. Nor. Teu. people’s guard, 371
  • Folkart, m. Ger. Teu. people’s guard, 371
  • Folks, m. Ger. Prov. people’s guard, 371
  • Folkwar, m. Ger. Teu. people’s greatness, 371
  • Folko, m. Ger. Teu. people’s guard, 371
  • Folk opera, m. Ger. Teu. people’s brightness, 371
  • Folkwart, m. Ger. Teu. people’s guard, 371
  • Folklore wine, m. Ger. Teu. people’s friend, 371
  • Folrad, m. Ger. Teu. people’s council, 371
  • Folklore, m. Ger. Teu. people’s ruler, 371
  • Foma, m. Russ. Aram, twin, 22
  • Fomida, f. Russ. Aram, twin, 22
  • Fortunate, m. Lat. fortune, 176
  • lixFortune, f. Eng. 176
  • Fortunio, m. Span. Lat. fortunate, 176
  • Foulques, m. Fr. Teu. people’s guard, 371
  • Fouques, m. Fr. Teu. people’s guard, 371
  • Franc, m. Slov. Teu. free, 299
  • Frances, f. Eng. Teu. free, 299
  • Francesca, f. Ital. Teu. free, 299
  • Francesco, m. Ital. Teu. free, 299
  • Francie, m. Scot. Teu. free, 299
  • Francilo, m. Span. Teu. free, 299
  • Francina, f. Dutch, Teu. free, 299
  • Francis, m. Eng. Teu. free, 299
  • Francisca, f. Port. Span. Teu. free, 300
  • Francisco, m. Port. Span. Teu. free, 299
  • Franciscus, m. Lat. Teu. free, 299
  • Francisek, m. Slov. Teu. free, 299
  • Francisk, m. Wall. Teu. free, 299
  • Franciska, f. Dan. Teu. free, 300
  • Franciske, f. Slov. Ger. Teu. free, 300
  • Franciskus, m. Ger. Teu. free, 300
  • Francisque, f. Fr. Teu. free, 300
  • Francisquinho, m. Port. Teu. free, 300
  • Franciszek, m. Pol. Teu. free, 300
  • Franck, m. Pol. Teu. free, 300
  • Franciszka, f. Pol. Teu. free, 300
  • Franco, m. It. Teu. free, 300
  • François, m. Fr. Teu. free, 300
  • Françoise, f. Fr. Teu. free, 299
  • FrancyntjeFrancyntje, f. Dutch, Teu. free, 300
  • Franek, m. Pol. Teu. free, 300
  • Franica, f. Slov. Teu. free, 300
  • Franja, f. Slov. Teu. free, 300
  • Franjo, m. Slov. Teu. free, 300
  • Frank, f. Eng. Teu. free, 300
  • Frankel, m. Ger. Teu. free, 300
  • Franko, m. O. Ger. Teu. free, 300
  • Frans, m. Swed. Teu. free, 300
  • Franse, m. Bret. Teu. free, 300
  • Franseza, f. Bret. Teu. free, 300
  • FransjeFransje, f. Dutch, Teu. free, 300
  • Franta, m. Span. Teu. free lord, 300
  • Frantisek, f. Bohm. Teu. free, 300
  • Frantiska, f. Bohm. Teu. free, 300
  • Franulka, f. Pol. Teu. free, 300
  • Franusia, f. Pol. Teu. free, 300
  • Franz, m. Ger. Teu. free, 300
  • Franzisk, m. Russ. Teu. free, 300
  • Franziska, f. Russ. Teu. free, 300
  • Franziske, f. Ger. Teu. free, 300
  • Freavine, m. Nor. Teu. free friend, 295
  • Fred, m. Eng. Teu. peace ruler, 296
  • Freddy, m. Eng. Teu. peace ruler, 296
  • Fredegonde, f. Fr. Teu. peace war, 295
  • Fredegund, f. Frank. Teu. peace war, 295
  • Frederic, m. Fr. Teu. peace ruler, 296
  • Frederica, f. Eng. Span. Port. Teu. peace ruler, 296
  • Frederick, m. Eng. Teu. peace ruler, 296
  • Frederico, m. Port. Teu. peace ruler, 296
  • Frederigo, m. Span. Teu. peace ruler, 296
  • Frederik, m. Dan. Teu. peace ruler, 296
  • Frederigue, f. m. Fr. Teu. peace ruler, 296
  • Fredewolt, m. Fris. Teu. peace power, 295
  • Fredi, m. Fris. Teu. peace power, 297
  • Frediswid, f. Eng. Teu. peace strength, 295
  • Fredli, m. Swiss, Teu. peace ruler, 296
  • Fredreg, m. Norm. Ger. peace ruler, 296
  • Fredrik, m. Swed. Teu. peace rule, 296
  • Fredrika, f. Swed. Teu. peace rule, 296
  • Freerik, m. Dutch, Ger. peace ruler, 296
  • Freidank, m. Ger. Ger. free thought, 295
  • Freimund, m. Ger. Teu. free protection, 295
  • Freimuth, m. Ger. Ger. free courage, 295
  • Frek, m. Fris. Teu. peace ruler, 296
  • Fremont, m. Fr. Teu. peace protection, 295
  • Frenz, m. Dutch, Teu. free, 296
  • Freodhoric, m. A.S. Teu. peace ruler, 296
  • Frerk, m. Fris. Teu. peace rule, 296
  • Frethesantha, f. Eng. Teu. strength of peace, 295
  • Frewen, m. Eng. Teu. free friend, 295
  • lxFrewissa, f. Eng. Teu. strength of peace, 295
  • Freygerdur, Ice. Teu. free home, 295
  • Fridbald, m. Ger. Teu. peace prince, 295
  • Fridbert, m. Ger. Teu. peace bright, 295
  • Fridburg, f. Ger. Teu. peace protection, 295
  • Frideger, f. m. Ger. Teu. spear of peace.
  • Frider, m. Ger. Teu. peace warrior, 297
  • Friderik, m. Slov. Teu. peace ruler, 296
  • Fridgerda, f. Ger. Teu. peace guard, 297
  • Fridgund, f. Frank. Teu. peace war, 297
  • Fridhelm, m. Ger. Teu. peace helmet, 297
  • Fridheri, m. Ger. Teu. peace warrior, 297
  • Fridrek, m. O. Nor. Teu. peace ruler, 296
  • Fridiswid, f. Eng. Teu. peace strength, 295
  • Fridleifr, m. Nor. Teu. peace relic, 295
  • Fridli, m. Swiss, Teu. peace rule, 295
  • Fridlib, m. Ger. Teu. peace relic, 295
  • Fridlina, f. Ger. Teu. peace snake, 295
  • Fridman, m. Ger. Teu. peace man, 295
  • Fridmar, m. Ger. Teu. peace fame, 295
  • Fridmund, m. Ger. Teu. peace protection, 295
  • Frido, m. Ger. Teu. peace, 295
  • Fridold, m. Ger. Teu. peace power, 295
  • Fridolf, m. Ger. Teu. peace wolf, 295
  • Fridolin, m. Ger. Teu. peace, 295
  • Fridrad, m. Ger. Teu. peace council, 295
  • Fridrada, f. Ger. Teu. peace councillor, 295
  • Fridrich, m. Russ. Ger. Teu. peace ruler, 295
  • Fridrik, m. Hung. Teu. peace ruler, 296
  • Fridrike, f. Ger. Teu. peace ruler, 296
  • Fridrik, m. Nor. Teu. peace ruler, 295
  • Fridrun, f. peace wisdom, 295
  • Friduhari, m. O. Ger. Teu. peace warrior, 295
  • Fridulf, m. Nor. Teu. peace wolf, 295
  • Friedel, m. Ger. Teu. peace wolf, 295
  • Friedrich, m. Ger. Teu. peace rule, 295
  • Friko, m. Fris. Teu. peace ruler, 296
  • Frithiof, m. Nor. Teu. free thief, 295
  • Frithlaf, m. A.S. Teu. peace relic, 295
  • Frithogar, m. A.S. Teu. peace spear, 295
  • Frithswith, f. A.S. Teu. peace strength, 295
  • Frithwald, m. A.S. Teu. peace power, 295
  • Frithwolf, m. A.S. Teu. peace wolf.
  • Fritz, m. Ger. Teu. peace ruler, 296
  • Fritze, f. Ger. Teu. peace ruler, 296
  • Fritzinn, f. Ger. Teu. peace ruler, 296
  • Froda, m. Nor. Teu. wise, 425
  • Frodbert, m. Ger. Teu. wise bright, 425
  • Frodberta, f. Ger. Teu. wise bright, 425
  • Frodine, f. Ger. Teu. wise friend, 425
  • Frodhr, m. Nor. Teu. wise, 425
  • Frodwin, m. Nor. Teu. wise friend, 425
  • Froila, m. Span. Teu. Lord, 295
  • Fromsais, m. Erse, Teu. free, 296
  • Frowin, m. Ger. Teu. free friend, 295
  • Fruela, m. Span. Teu. Lord, 295
  • Fryc, m. Pol. Teu. peace ruler, 296
  • Fryderyk, m. Pol. Teu. peace ruler, 296
  • Frydryka, f. Pol. Teu. peace ruler, 296
  • Fulbert, m. Eng. Teu. bright resolution, 316
  • Fulcher, m. Fr. Teu. people’s guard, 371
  • Fulberto, m. Rom. Teu. bright resolution, 316
  • Fülip, m. Hung. Gr. horse lover, 79
  • Fulk, m. Eng. Teu. people’s guard, 371
  • lxiFulko, m. Ger. Teu. people’s guard, 371
  • Fulrad, m. Ger. Teu. people’s councillor, 371
  • Fulvia, f. It. Lat. yellow, 147
  • Fulvio, m. It. Lat. yellow, 147
  • Fulvius, m. Lat. yellow, 147
  • Fynballa, f. Scot. Kelt. fair shouldered, 245
  • Fynvola, f. Scot. Kelt. fair shouldered, 245
  • Fynwald, f. Scot. Kelt. fair shouldered, 245

G

G

  • Gab, m. Eng. Heb. hero of God, 55
  • Gabe, m. Bav. Heb. hero of God, 55
  • Gabela, m. Swiss, Heb. hero of God, 55
  • Gaberjels, m. Lett. Heb. hero of God, 55
  • Gaberl, m. Bav. Heb. hero of God, 55
  • Gabilo, m. Ger. Teu. giver, 379
  • Gabor, m. Hung. Heb. hero of God, 55
  • Gabriel, m. Span. Eng. Fr. Ger. Heb. hero of God, 55
  • Gabriele, f. Ger. Heb. hero of God, 55
  • Gabriella, f. Span. It. Eng. Heb. hero of God, 55
  • Gabrielle, f. Fr. Heb. hero of God, 55
  • Gabriello, m. It. Heb. hero of God, 55
  • Gabris, Lett. hero of God, 55
  • Gabryell, Pol. hero of God, 55
  • Gad, m. Eng. Heb. troop, 7
  • Gaddo, m. It. Pers. treasure master, 211
  • Gaetan, m. Fr. Lat. of Gaeta, 132
  • Gaetano, m. It. Lat. of Gaeta, 132
  • Gaius, m. Eng. Lat. rejoiced, 131
  • Gajo, m. Slov. Lat. of Gaeta, 131
  • Girl, m. Erse, Kelt. valour, 246
  • Galahad, Eng. milky way (?), 263
  • Galath, Welsh, milky way (?), 263
  • Galdfridus, m. Lat. Teu. good peace, 287
  • Galeas, m. Eng. Teu. helmeted, 163
  • Galeaz, m. Ger. Lat. helmeted, 163
  • Galeazzo, m. It. Lat. helmeted, 163
  • Galeran, m. Fr. Teu. or Lat. healthy or slaughter rule, 317
  • Galerano, m. It. Teu. slaughter rule, 317
  • Galileo, m. It. Kelt. a cock (?) or Galilean, 163
  • Gall, m. Gadhael. Kelt. stranger, 246
  • Gallo, m. It. Lat. cock, 163
  • Gallus, m. Lat. cock, 163
  • Gandolf, m. Ger. Teu. progress of a wolf, 434
  • Gandalf, m. Ger. Teu. progress of a wolf, 434
  • Gandolfo, m. It. Teu. progress of a wolf, 434
  • Ganivre, f. Eng. Kelt. white wave, 269
  • Ganore, f. Eng. Kelt. white wave (?), 269
  • Gappe, m. Bav. Pers. treasure master, 211
  • Garalt, m. Fr. Teu. firm spear, 369
  • Garcia, m. Span. Teu. spear, 369
  • Garcilasso, m. Span. Teu. spear, 369
  • Gard, m. Nor. Teu. dwelling place, 322
  • Gardhar, m. Nor. Teu. warrior of his country, 322
  • Gardbrand, m. Nor. Teu. sword of his country, 322
  • Gardmund, m. Nor. Teu. protection of his country, 322
  • Garibaldo, m. It. Teu. war prince, 369
  • Garnier, m. Fr. Teu. protecting warrior, 369
  • Garratt, m. Eng. Teu. spear firm, 368
  • Garret, m. Teu. firm spear, 368
  • Garsendis, f. Span. Teu. spear strength, 368
  • Garsias, m. Span. Teu. spear, 368
  • Gaso, m. Ill. Pers. treasure master, 211
  • Gaspar, m. Span. It. Pol. Pers. treasure master, 211
  • Gaspard, m. Fr. Pers. treasure master, 211
  • Gasparde, f. Fr. Pers. treasure master, 211
  • Gaspardo, m. It. Pers. treasure master, 211
  • Gaspare, m. It. Pers. treasure master, 211
  • Gasparro, m. It. Pers. treasure master, 211
  • lxiiGaspe, m. Bav. Pers. treasure master, 211
  • Gaspero, m. It. Pers. treasure master, 211
  • Gaston, m. Span. Fr. 453
  • Gastone, m. Span. 453
  • Gaton, f. Fr. Gr. pure, 123
  • Gattirsch, m. Lett. Teu. God’s firmness, 288
  • Gatty, f. Eng. Teu. spear maid, 368
  • Gaubert, m. Fr. Teu. slaughter bright, 316
  • Gaucher, m. Fr. Teu. slaughter spear, 316
  • Gaud, m. Fr. Teu. power, 425
  • Gaudentius, m. Lat. rejoicing, 191
  • Gaudenzio, m. It. Lat. rejoicing, 191
  • Gaugl, m. Swiss, Heb. supplanter, 17
  • Gout, m. Swed. Teu. Goth. 288
  • Gautrek, m. Swed. Teu. Goth’s king, 288
  • Gautulf, m. Swed. Teu. Goth wolf, 288
  • Gavin, m. Scot. Kelt. hawk of battle, 272
  • Gavra, f. Slav. Heb. hero of God, 55
  • Gavre, m. Ill. Heb. hero of God, 55
  • Gavriil, m. Russ. Heb. hero of God, 55
  • Gavril, m. Ill. Heb. hero of God, 55
  • Gavrila, f. Slav. Heb. hero of God, 55
  • Gavrilo, m. Ill. Heb. hero of God, 55
  • Gawain, m. Eng. Kelt. hawk of battle, 232
  • Gayorgee, m. Russ. Gr. husbandman, 115
  • Gebert, m. O. Ger. Teu. strong giver, 378
  • Gebhard, m. Ger. Teu. strong giver, 378
  • Gebhardine, f. Ger. Teu. strong giver, 378
  • Gedde, f. Lett. Teu. spear maid, 368
  • Gedderts, m. Lett. Teu. God’s firmness, 286
  • Gédéon, m. Fr. Heb. destroyer, 38
  • Geert, m. Dan. Lus. Teu. firm spear, 370
  • Geir, m. Nor. Teu. spear, 332, 370
  • Geirmund, f. Nor. Teu. spear protection, 370
  • Geirny, f. Nor. Teu. spear freshness, 370
  • Geirrandur, f. Nor. Teu. spear house, 370
  • Geirridur, f. Nor. Teu. spear impulse, 370
  • Geirthiof, m. Nor. Teu. spear thief, 370
  • Geirbjorg, f. Nor. Teu. spear protection, 370
  • Geirfuss, m. Nor. Teu. spear eagerness, 370
  • Geirhilda, f. Nor. Teu. spear heroine, 370
  • Geirlaug, f. Nor. Teu. spear drink, 370
  • Geirthrud, f. Nor. Teu. spear maid, 370
  • Geirulf, m. Nor. Teu. spear wolf, 370
  • Geitult, goat heroine, 341
  • Geitwald, goat prince, 341
  • Gelasius, m. Lat. Gr. laugher, 113
  • Gelges, f. Gr. swan white, 246
  • Gellies, m. Dutch, Teu. warring, 418
  • Gelimir, m. Vandal, Teu. pledge of fame, 366
  • Geltfrid, m. Ger. Teu. pledge of peace, 366
  • Geltruda, f. It. Teu. spear maid, 368
  • Gemlorg, f. Er. gem like, 125
  • Gemma, f. It. gem, 125
  • Genevieve, f. Fr. Kelt. (?) white wave, 270
  • Genevion, f. Fr. Kelt. (?) white wave, 270
  • Gennaro, m. It. Lat. of Janus, 170
  • Genovefa, f. Ger. Kelt. (?) white wave, 270
  • Genoveffa, f. It. Kelt. white wave, 270
  • Genovefica, f. Ill. Kelt. white wave (?), 270
  • Genoveva, f. Port. Kelt. white wave (?), 270
  • Genserich, m. Ger. Teu. spear ruler, 369
  • Geoffrey, m. Eng. Teu. God’s peace, 288
  • Geoffroi, m. Fr. Teu. God’s peace, 288
  • Geordie, m. Scot. Gr. husbandman, 115
  • Georg, m. Ger. Dan. Gr. husbandman, 115
  • George, m. Eng. Gr. husbandman, 115
  • Georges, m. Fr. Gr. husbandman, 115
  • Georget, m. Fr. Gr. husbandman, 115
  • lxiiiGeorgeta, f. Port. Gr. husbandman, 115
  • Georgette, f. Fr. Gr. husbandman, 115
  • Georgey, m. Eng. Gr. husbandman, 115
  • Georgiana, f. Eng. Gr. husbandman, 115
  • Georgie, m. Wall. Gr. husbandman, 115
  • Georgij, m. Russ. Gr. husbandman, 115
  • Georgina, f. Eng. Ital. Gr. husbandman, 115
  • Georgine, f. Fr. Ger. Gr. husbandman, 115
  • Georgio, m. Ital. Gr. husbandman, 115
  • Georgios, m. Gr. husbandman, 115
  • Georgius, m. N.L.D. Gr. husbandman, 115
  • Georgy, m. Eng. Gr. husbandman, 115
  • Gerald, m. Eng. Teu. spear power, 369
  • Geraldine, f. Eng. Teu. spear power, 369
  • Gerard, m. Eng. Fr. Teu. spear firm, 369
  • Gerardo, m. Rom. Teu. spear firm, 369
  • Gerart, m. O. Fr. Teu. spear firm, 369
  • Gerasimus, m. Lat. Gr. venerable, 113
  • Gerand, m. Fr. Teu. spear firm, 369
  • Gerberge, f. Fr. Teu. spear protection, 369
  • Gerbert, m. Fr. Teu. spear bright, 369
  • Gerbold, m. Ger. Teu. war prince, 369
  • Gerda, f. Nor. Teu. enclosure, 322
  • Gerde, f. Lett. Teu. spear maid, 322, 368
  • Gertrude, f. Ger. Teu. spear maid, 368
  • Gerdur, f. Nor. Teu. enclosure, 322
  • Gerel, m. Fris. Teu. spear power, 368
  • Gerelt, m. Fris. Teu. spear power, 369
  • Geremia, m. Ital. Heb. exalted of the Lord, 49
  • Gerga, m. Ill. Gr. watchman, 114
  • Gergeli, m. Hung. Gr. watchman, 114
  • Gergen, m. Slov. Gr. watchman, 114
  • Gerard, m. Ger. Teu. spear firm, 369
  • Gerhardine, f. Ger. Teu. firm spear, 369
  • Gerhold, m. A.S. Teu. firm spear, 369
  • Gerkis, m. Lett. Teu. firm spear, 369
  • Gerlach, m. Ger. Teu. spear sport, 370
  • Gerlib, m. Ger. Teu. spear relic, 370
  • Germain, m. Eng. Fr. Lat. German, 202
  • Germaine, f. Fr. Lat. German, 202
  • Germana, f. Span. Lat. German, 203
  • Germann, m. Ger. Lat. German, 203
  • Germano, m. Ital. Lat. German, 203
  • Germanus, m. Lat. German, 203
  • Germar, m. Ger. Teu. spear fame, 369
  • Gernot, m. Ger. Teu. spear compulsion, 370
  • Gero, m. Hung. Gr. watchman, 114
  • Gero, f. Nor. Teu. divine wisdom, 286
  • Gerold, m. Ger. Teu. spear firm, 369
  • Gerolf, m. Ger. Teu. spear wolf, 370
  • Geronimo, m. It. Gr. holy name, 89
  • Gerontius, m. Lat. Gr. old man.
  • German, m. Ger. Teu. spear raven, 369
  • Gerritt, m. Dutch Gr., Teu. firm spear, 370
  • Gerte, f. Lett. Teu. spear maid, 368
  • Gerts, m. Lett. Teu. firm spear, 369
  • Gertraud, f. Ger. Teu. spear maid, 368
  • Gertrud, f. Hung. Ger. Teu. spear maid, 368
  • Gertruda, f. It. Russ. Teu. spear maid, 368
  • Gertrude, f. Eng. Fr. Teu. spear maid, 368
  • Gertrudes, f. Port. Teu. spear maid, 368
  • Gervais, m. Fr. Teu. war eagerness, 370
  • Gerwald, m. Ger. Teu. spear power, 370
  • Gervas,[1] m. Eng. Teu. war eagerness, 370
  • Gervasio, m. It. Teu. war eagerness, 370
  • Gervazij, m. Slav. Teu. war eagerness, 370
  • Gerwart, m. Ger. Teu. spear ward, 370
  • lxivGerwas, m. Ger. Teu. war eagerness, 370
  • Gerwin, m. Ger. Teu. spear friend, 370
  • Geta, m. Lat. Teu. Goth. 289
  • Gevald, m. Ger. Teu. power giver, 379
  • Gherardo, m. It. Teu. spear firm, 370
  • Ghita, f. It. Teu. pearl, 121
  • Giacinta, f. It. Gr. purple, 81
  • Giacinto, m. It. Gr. purple, 81
  • Giacobba, f. It. Heb. supplanter, 17
  • Giacobbe, m. It. Heb. supplanter, 17
  • Giacomma, f. It. Heb. supplanter, 17
  • Giacomo, m. It. Heb. supplanter, 17
  • Giacopo, m. It. Heb. supplanter, 17
  • Gian, m. It. Heb. the Lord’s grace, 45
  • Gianbattista, m. It. Heb. John the Baptist, 108
  • Giankos, m. M. Gr. Heb. grace of the Lord, 45
  • Giannakes, m. M. Gr. Heb. grace of the Lord, 45
  • Giannes, m. M. Gr. Heb. the Lord’s grace, 45
  • Gianina, f. It. Heb. the Lord’s grace, 46
  • Giannino, m. It. Heb. the Lord’s grace, 45
  • Gianozzo, m. It. Heb. the Lord’s grace, 45
  • Gib, m. Eng. Teu. bright pledge, 366
  • Gibichs, m. Ger. Teu. giver, 344
  • Gibbon, m. Eng. Teu. bright pledge, 366
  • Gideon, m. Eng. Heb. destroyer, 38
  • Giertruda, f. Pol. Teu. spear maid, 368
  • Gil, m. Span. Lat. downy (?), 149
  • Gilavij, m. Russ. Lat. cheerful, 191
  • Gilbert, m. Eng. Fr. Ger. Teu. bright pledge, 366
  • Gilberto, m. It. Teu. bright pledge, 366
  • Gilbrid, m. Scot. Kelt. servant of Bridget, 260
  • Gilchrist, m. Scot. Kelt. servant of Christ, 260
  • Gilcolum, m. Scot. Kelt. servant of Columba, 260
  • Gildas, m. Lat. Kelt. servant of God, 260
  • Gileber, m. Fr. Teu. bright pledge, 366
  • Giles, m. Eng. Gr. with the ægis, 79
  • Gilescop, m. Gael. Kelt, servant of the bishop, 261
  • Gilfred, m. Ger. Teu. pledge of peace, 366
  • Gill, f. Eng. Lat. downy, 150
  • Gilleneaomh, m. Gael. Kelt, servant of the saints, 260
  • Gilles, m. Fr. Gr. with the ægis, 79
  • Gillespie, f. Scot. Kelt, bishop’s servant, 260
  • Gillet, f. Eng. Lat. downy, 150
  • Gilli, Flem. Teu. bright pledge, 336
  • Gillian, f. Eng. Lat. downy, 149
  • Gillies, m. Scot. servant of Jesus, 261
  • Gilmichel, m. Scot. Kelt, servant of Michael, 261
  • Gilmory, f. Scot. Kelt, servant of Mary, 261
  • Gilmoir, f. Gael. Kelt, servant of Mary, 261
  • Gals, m. Nor. Teu. pledge, 224
  • Gilpatrick, m. Scot. Kelt, servant of Patrick, 195, 261
  • Giodoco, m. It. Lat. joyful, 191
  • Giofred, m. It. Teu. God’s peace, 287
  • Ginevra, f. Ital. Kelt, white wave (?), 270
  • Giobbe, m. It. Heb. persecuted, 26
  • Gioachimo, m. It. Heb. the Lord will judge, 38
  • Gioachino, m. It. Heb. the Lord will judge, 38
  • Giolla Brighde, m. Erse, Kelt, servant of Bridget, 261
  • Giolla Christ, m. Erse, Kelt, servant of Christ, 261
  • Giolla Cheallaich, m. Erse, Kelt. servant of Ceallach, 261
  • Giolla Choluin, m. Erse, Kelt, servant of Columba, 261
  • Giolla Chomhghaill, m. Erse, Kelt. servant of Congall, 261
  • Giolla De, m. Erse, Kelt, servant of God, 261
  • Giolla Dubh, m. Erse, Kelt, servant of the black, 261
  • Giolla Earch, m. Erse, Kelt, servant of Earc, 261
  • Giolla Josa, m. Erse, Kelt, servant of Jesus, 261
  • Giolla na Naomh, m. Erse, Kelt, servant of the saints, 261
  • lxvGiolla Phadrig, m. Erse, Kelt, servant of Patrick, 195, 261
  • Giolla Rhiobach, m. Erse, Kelt. servant of the swarthy, 260
  • Giordano, m. It. Heb. the Jordan, 39
  • Giorgio, Gr. It. husbandman, 115
  • Gioseffo, m. Ital. Heb. addition, 23
  • Giotto, m. Ital. Teu. God’s peace, 288
  • Giovachino, m. Ital. Heb. the Lord will judge, 38
  • Giovanna, f. Ital. Heb. the Lord’s grace, 46
  • Giovanni, m. Ital. Heb. the Lord’s grace, 45
  • Giovannina, f. Ital. Heb. the Lord’s grace, 46
  • Giovanino, m. Ital. Heb. the Lord’s grace, 45
  • Giovanetto, m. Ital. Heb. grace of the Lord, 45
  • Giovio, m. Ital. Lat. of Jupiter, 169
  • Girairs, m. Fr. Teu. firm spear, 370
  • Giralda, f. Ital. Teu. spear power, 369
  • Giraldo, m. Ital. Teu. spear power, 369
  • Giraldus, m. Lat. Teu. spear power, 369
  • Girart, m. Prov. Teu. firm spear, 369
  • Girault, m. Fr. Teu. spear power, 369
  • Girioel, m. Welsh, Gr. lordly, 217
  • Girroald, m. Fr. Teu. spear power, 369
  • Girolamo, m. It. Lat. holy name, 89
  • Girzie, f. Scot. Gr. Teu. golden battle maid, 291
  • Gisbert, f. m. Ger. Teu. pledge bright, 366
  • Gisborn, m. Eng. Teu. pledge bear, 366
  • Gisala, f. Ger. Teu. pledge, 366
  • Gisbert, m. Dutch, Teu. bright pledge, 366
  • Gisebryht, m. Dutch, Teu. bright pledge, 366
  • Giselle, f. Frank. Teu. pledge, 366
  • Giselbert, m. Ger. Teu. bright pledge, 366
  • Giselberge, pledged protection, 366
  • Gisèle, f. Fr. Teu. pledge, 366
  • Giselfrid, m. Ger. Teu. pledge of peace, 366
  • Giselhart, m. Ger. Teu. pledge of firmness, 366
  • Giselher, m. Ger. Teu. pledge warrior, 366
  • Giselhilda, f. Ger. Teu. pledged heroine, 366
  • Giselof, pledged relic, 366
  • Giselrico, m. Goth. Teu. pledged ruler, 366
  • Gisla, f. Nor. Teu. pledge, 366
  • Gislaug, f. Nor. Teu. pledge drink, 366
  • Gismonda, f. Ger. Teu. conquering protection, 366
  • Gismondo, m. Ger. Teu. conquering protection, 366
  • Gissur, m. Ice. Teu. pledged warrior, 366
  • Gith, f. Eng. Teu. happy gift, 379
  • Giubileo, m. It. Lat. of the jubilee, 191
  • Giuda, m. It. Heb. praise, 21
  • Giuditta, f. It. Heb. praise, 21
  • Giuka, m. Ill. Gr. husbandman, 116
  • Giuko, m. Ill. Gr. husbandman, 116
  • Giulia, f. It. Lat. downy bearded, 149
  • Giuliana, f. It. Lat. downy bearded, 149
  • Giuliano, m. It. Lat. downy bearded, 149
  • Giulietta, f. It. Lat. downy bearded, 150
  • Giulio, m. It. Lat. downy bearded, 149
  • Giuro, m. Ill. Gr. husbandman, 259
  • Giuseppe, m. It. Heb. addition, 23
  • Giuseppina, f. It. Heb. addition, 23
  • Giusta, f. It. Lat. just, 192
  • Giustina, f. It. Lat. just, 192
  • Giustino, m. It. Lat. just, 192
  • Giusto, m. It. Lat. just, 192
  • Gjaflaug, f. Nor. Teu. liquor giver, 343
  • Gjavvald, m. Nor. Teu. liquor giver, 343
  • Gjerd, m. Nor. Teu. bond, 240
  • Gjerhild, f. Nor. Teu. spear battle maid, 370
  • Gjerleiv, m. Nor. Teu. spear relic, 370
  • Gjermund, m. Nor. Teu. spear protection, 370
  • Gjerulv, m. Nor. Teu. spear wolf, 370
  • lxviGjorghie, m. Ill. Gr. husbandman, 115
  • Gjosta, m. Swed. Teu. Goth’s staff, 289
  • Gjuko, m. Nor. Teu. giver, 116, 379
  • Gjuraj, m. Ill. Gr. husbandman, 116
  • Gjurgjija, f. Ill. Gr. husbandman, 116
  • Gjurginka, f. Ill. Gr. husbandman, 116
  • Gjuro, m. Ill. Gr. husbandman, 259
  • Gjutha, f. Nor. Teu. giver, 379
  • Gladus, m. Welsh, Lat. lame, 146
  • Gladuse, f. Eng. Lat. lame, 146
  • Gladys, f. Welsh, Lat. lame, 146
  • Glasses, m. Erse, Kelt. blue, 106
  • Glaud, m. Scot. Lat. lame, 146
  • Gleb, m. Russ. Slav. 460
  • Gloukera, f. Russ. Gr. sweet, 80
  • Glycère, f. Fr. Gr. sweet, 80
  • Glykera, f. Gr. Gr. sweet, 80
  • Goçalak, m. Ill. Teu. God’s servant, 286
  • Godafrei, m. Prov. Teu. God’s peace, 288
  • Godard, m. Fr. Teu. divine firmness, 287
  • Goddard, m. Eng. Teu. divine firmness, 287
  • Godebert, m. Ger. Teu. divine brightness, 288
  • Godeberta, f. Frank. Teu. divine brightness, 288
  • Godegisel, m. Ger. Teu. divine pledge, 288
  • Godefroi, m. Fr. Teu. God’s peace, 287
  • Godefried, m. Ger. Teu. God’s peace, 287
  • Gödel, m. Ger. Teu. divine peace, 287
  • Godeleva, f. m. Lat. Teu. divine gift, 286
  • Godelind, f. Ger. Teu. good serpent, 288
  • Godemar, m. Ger. Teu. good fame, 288
  • Goderic, m. Fr. Teu. divine king, 286
  • Godescalco, m. It. Teu. God’s servant, 286
  • Godeskalk, m. Frank. Teu. God’s servant, 286
  • Godfrey, m. Eng. Teu. God’s peace, 287
  • Godfried, m. Holl. Teu. God’s peace, 287
  • Godgifu, f. A.S. Teu. God’s gift, 286
  • Godine, f. m. Cambrai, Teu. divine friend, 286
  • Godinette, f. Cambrai, Teu. divine friend, 286
  • Godiva, f. Eng. Teu. divine gift, 286
  • Godon, m. Fr. Lat. lame, 146
  • Godric, m. Eng. Teu. divine king, 286
  • Godwin, m. Eng. Teu. divine friend, 286
  • Godwin, m. A. G. S. Teu. divine friend, 286
  • Godwulf, m. A. G. S. Teu. divine wolf, 286
  • Goelen, f. Flemish, Teu. war, 363
  • Goetz, m. Ger. Teu. God’s peace, 287
  • Goffredo, m. It. Teu. God’s peace, 287
  • Gogo, m. Fr. Gr. pearl, 121
  • Gollaa, f. Nor. Teu. divine sea, 286
  • Pigeon, f. Ill. Slav. dove, 187
  • Gombert, m. Fr. Teu. war prince, 363
  • Gonçalo, m. Port. Teu. 363
  • Gondaberge, f. Ger. Teu. war protection, 363
  • Gondebaldo, m. Span. Teu. war prince, 363
  • Gondebault, m. Fr. Teu. war bold, 363
  • Gondebert, m. Fr. Teu. war bright, 363
  • Gondemir, m. Span. Teu. war fame, 364
  • Gonderic, m. Frank. Teu. war chief, 364
  • Gonderico, m. Span. Teu. war chief, 364
  • Gondesind, f. Span. Teu. war strength, 364
  • Göndol, f. m. Nor. Teu. good, 364
  • Gondoline, f. Ger. Teu. war serpent, 364
  • Gondomar, m. Span. Teu. war fame, 364
  • Gondomire, m. Span. war fame, 364
  • Gonorij, m. Russ. Lat. honoured, 394
  • Gonsalve, m. Fr. Teu. war wolf, 363
  • Gonsalvo, m. It. Teu. war wolf, 363
  • Gonstan, m. Bret. Teu. hill stone, 295
  • Gonthery, m. Fr. Teu. war rule, 363
  • Gonthier, m. Fr. Teu. war army, 363
  • lxviiGonthere, m. It. Teu. war army, 363
  • Gontrada, f. Span. Teu. war council, 364
  • Gontram, m. Fr. Teu. war raven, 364
  • Gönz, m. Ger. Teu. war, 363
  • Gonzalo, m. Span. Teu. war wolf, 361
  • Gonzalve, m. Fr. Teu. war wolf, 363
  • Goratij, m. Russ. Lat. watchman, 114, 148
  • Gorm, m. Nor. Teu. war serpent, 363
  • Gormfhlait, f. Erse, Teu. blue lady, 253
  • Gospatrick, m. Scot. Gael. Lat. boy of Patrick, 195
  • Gospava, f. Ill. Slav. lady.
  • Gosta, m. Swed. Teu. Goth’s staff, 289
  • Gostanza, f. Span. Lat. firm, 162
  • Gostomil, m. Ill. Slave, hospitality, 439
  • Gotardo, m. It. Lat. good firm, 287
  • Gotfryd, m. Pol. Teu. God’s peace, 288
  • Goton, f. Fr. Gr. pearl, 121
  • Gottfried, m. Ger. Teu. God’s peace, 288
  • Gottgabe, m. Ger. Teu. God’s gift, 288
  • Gottgetreu, m. Ger. Teu. faithful to God, 288
  • Gotthard Pass, m. Ger. Teu. divine firmness, 286
  • Gotthelf, m. Ger. Teu. God’s help, 288
  • Gotthold, m. Ger. Teu. God’s power, 288
  • Gottleip, m. Ger. Teu. remains of divinity, 288
  • Gottlieb, m. Ger. Teu. God’s love, 288
  • Gottlob, m. Ger. Teu. God’s praise, 288
  • Gottschalk, m. Ger. Teu. Gods servant, 286
  • Gottseimitdir, m. Ger. Teu. God be with thee, 288, 468
  • Gottwald, m. Ger. Teu. God’s power, 288
  • Goule, f. Brabant, Teu. war, 363
  • Govert, m. Dutch, Teu. God’s peace, 288
  • Gozstav, m. Swed. Teu. Goth’s staff, 289
  • Grace, f. Eng. Lat. grace, 195
  • Gracie, f. Scot. Lat. grace, 195
  • Gradlon, m. Bret. Kelt. love, 250
  • Graidhne, f. Erse, Kelt. love, 250
  • Seed, f. m. Irish, Kelt. love, 195, 249
  • Gratianus, m. Lat. thanks, 195
  • Graziella, f. It. Lat. thanks, 195
  • Grazian, m. It. Lat. thanks.
  • Greagair, m. Erse, Kelt. watchman, 114
  • Gredel, f. Bav. Gr. pearl, 121
  • Greg, m. Scot. Kelt. fierce, 114
  • Grega, m. Slov. Gr. watchman, 114
  • Gregoire, m. Fr. Gr. watchman, 114
  • Gregor, m. Ger. Gr. watchman, 114
  • Gregori, m. It. Gr. watchman, 114
  • Gregorios, m. Gr. Gr. watchman, 114
  • Gregorius, m. Lat. Gr. watchman, 114
  • Gregory, m. Eng. Gr. watchman, 114
  • Gregos, m. Dan. Gr. watchman, 114
  • Gregur, m. Slov. Gr. watchman, 114
  • Gregus, m. Dan. Ger. Gr. watchman, 256
  • Greis, m. Swed. Gr. watchman, 114
  • Elderly, m. Nor. Teu. stone, 349
  • Grel, f. Bav. Gr. pearl, 121
  • Greszkus, m. Lith. Gr. watchman, 114
  • Greta, f. Lith. Gr. pearl, 121
  • Gretchen, f. Ger. Eng. pearl, 121
  • Grete, f. Ger. Gr. pearl, 121
  • Gretel, f. Bav. Gr. pearl, 121
  • Grethe, f. Ger. Gr. pearl, 121
  • Gretje, f. Dutch, Gr. pearl, 121
  • Gretli, f. Swiss, Gr. pearl, 121
  • Gries, watchman, 114
  • Griffith, m. Welsh, Lat. ruddy, 167
  • Grifone, m. It. Lat. ruddy, 167
  • Grigge, m. Lett. Gr. watchman, 114
  • Grigorie, m. Wall. Gr. watchman, 114
  • Grigorij, m. Russ. Gr. watchman, 114
  • Grigory, m. Ill. Gr. watchman, 114
  • Gloomy, m. Nor. Teu. helmeted, 293
  • Grimaldo, m. It. Teu. fierce power, 293
  • Grimaltos, m. Span. Teu. fierce power, 293
  • Grimaud, m. Fr. Teu. fierce power, 293
  • Grimar, m. Nor. Teu. helmeted warrior, 293
  • Grimbald, m. Eng. Teu. fierce power, 293
  • Grimbert, m. Ger. Teu. helmeted warrior, 293
  • lxviiiGrimheri, m. Ger. Teu. helmeted warrior, 293
  • Grimhild, f. m. Nor. Teu. helmeted battle maid, 293
  • Grimketyl, m. Nor. Teu. hidden cauldron, 293
  • Grimkjell, m. Nor. Teu. hidden cauldron, 293
  • Grimwald, m. Ger. Teu. helmeted power, 293
  • Grimulf, m. Eng. Teu. helmeted wolf, 293
  • Grischa, f. Russ. Gr. watchman, 114
  • Griot guard, f. Nor. Teu. stone maid, 349
  • Grischha, f. Russ. Gr. watchman, 115
  • Griselda, f. It. Eng. Gr. Teu. stone heroine, 349
  • Grisostomo, m. It. Gr. golden mouth, 43
  • Grissel, f. Eng. Gr. Teu. stone heroine, 349
  • Gristovalo, m. It. Gr. Christ bearer, 106
  • Gritty, f. Eng. Gr. pearl, 121
  • Grizel, f. Scot. Gr. Teu. stone heroine, 349
  • Grozdana, f. Serv. Slav. rich in grapes, 438
  • Gruach, f. Gael. Kelt. hairy.
  • Gruffin, m. Welsh, Lat. ruddy, 167
  • Gruffydd, m. Welsh, Lat. ruddy, 167
  • Grunja, f. Russ. Lat. born with feet foremost, 156
  • Gruscha, f. Russ. Lat. born with feet foremost, 156
  • Grygallis, m. Lett. Gr. watchman, 113
  • Gryta, f. Lith. Gr. pearl, 121
  • Grzegorz, m. Pol. Gr. watchman, 114
  • Guadalupe, f. m. Span. 371
  • Gualberto, m. It. Teu. slaughter bright, 317
  • Gualter, m. Port. Teu. powerful army, 425
  • Gualthier, m. Fr. Teu. powerful army, 425
  • Gualtiero, m. It. Teu. powerful army, 425
  • Guarin, m. Fr. Teu. spear friend, 369
  • Guarino, m. It. Teu. spear friend, 369
  • Guarniero, m. It. Teu. protecting warrior, 369
  • Guérin, m. Fr. Teu. protecting warrior, 369
  • Guccio, m. It. Teu. home rule, 310
  • Guda, f. Nor. Teu. divine, 285
  • Gudbiorg, f. Nor. Teu. divine protection, 286
  • Gudbrand, m. Nor. Teu. divine sword, 286
  • Gudfinn, divine whiteness, 286
  • Goodbye, divine whiteness, 286
  • Goodbye, f. Nor. Teu. divine, 286
  • Gudiskako, servant of God, 286
  • Gudleif, m. Nor. Teu. divine relic, 286
  • Gudleifr, m. Nor. Teu. divine relic, 286
  • Good luck, m. Nor. Teu. divine praise, 286
  • Gudmund, m. Nor. Teu. divine protection, 286
  • Gudny, m. Nor. Teu. divine freshness, 286
  • Gudolv, m. Nor. Teu. divine wolf, 286
  • Gudrid, f. Nor. Teu. divine impulse, 286
  • Gudridur, f. Nor. Teu. divine impulse, 286
  • Gudruna, f. Nor. Teu. divine wisdom, 286
  • Gudule, f. Ger. Teu. war, 364
  • Goodbye, m. Nor. Teu. divine prudence, 286
  • Gudveig, f. Nor. Teu. divine liquor, 286
  • Guelfo, m. It. Teu. wolf, 335
  • Guendolen, f. Eng. Kelt, white browed, 268
  • Gwenyth, f. Bret. Kelt, angel, 270
  • Guennever, f. Eng. Kelt, white lady, 268
  • Guennolé, f. Bret. Kelt, white, 268
  • Guennolà, f. Bret. Kelt, white, 268
  • Guerin, m. Fr. Teu. war friend, 369
  • Guglielma, f. It. Teu. helmet of resolution, 315
  • Guglielmo, m. It. Teu. helmet of resolution, 315
  • Gui, m. Fr. Kelt, sense, 228
  • Guides, m. Fr. Kelt, sense,228
  • Guido, m. It. Eng. Kelt, sense, 228
  • lxixGuidon, m. Fr. Kelt. sense (?), 228
  • Guidone, m. It. Kelt. sense (?), 228
  • Guiette, f. Fr. Kelt. sense (?), 228
  • Guilbaldo, m. Port. Teu. bold prince, 314
  • Guilhermo, m. Port. Teu. helmet of resolution, 315
  • Guillarn, m. Bret. Teu. will helmet, 315
  • Guillerm, m. Bret. Teu. will helmet, 315
  • Guillym, m. Welsh, Teu. will helmet, 315
  • Guillaume, m. Fr. Teu. helmet of resolution, 315
  • Guillaumette, f. Fr. Teu. helmet of resolution, 315
  • Guillaumine, f. Fr. Teu. helmet of resolution, 315
  • Guillene, m. Prov. Teu. helmet of resolution, 315
  • Guillena, f. Prov. Teu. will helmet, 315
  • Guillermo, m. Span. Teu. helmet of resolution, 315
  • Guillette, f. Fr. Teu. helmet of resolution, 315
  • Guillibaud, m. Fr. Teu. resolute prince, 315
  • Guillot, m. Fr. Teu. helmet of resolution, 315
  • Guirauld, m. Fr. Teu. spear power, 369
  • Guiscard, m. Fr. Teu. wise war, 321
  • Guiscardo, m. It. Teu. wise war, 321
  • Gulla, f. Nor. Teu. divine sea, 286
  • Gullaug, f. Nor. Teu. divine liquor, 286
  • Gullbrand, m. Nor. Teu. war sword, 286
  • Gulleik, m. Nor. Teu. war sport, 286
  • Gulleiv, m. Nor. Teu. divine relic, 286
  • Gulmar, m. Nor. Teu. war greatness, 364
  • Gulmund, m. Nor. Teu. divine protection, 286
  • Gumpert, m. Ger. Teu. war splendour, 364
  • Gunbjörg, f. Nor. Teu. war protection, 364
  • Gunbjorn, f. Nor. Teu. war bear, 364
  • Gunborg, f. Nor. Teu. war protection, 364
  • Gundahari, m. O. Ger. Teu. warrior, 364
  • Gundekar, m. Ger. Teu. war spear, 364
  • Gundlin, f. Ger. Teu. war serpent, 364
  • Gundolf, m. Ger. Teu. war wolf, 364
  • Gundrada, f. Ger. Teu. war council, 364
  • Gundred, f. Eng. Teu. war council (?), 364
  • Gundridur, f. Nor. Teu. war impulse, 364
  • Gundula, f. Ger. Teu. war, 364
  • Gundulf, m. Norm. Teu. war wolf, 364
  • Gundvar, f. Nor. Teu. war prudence, 364
  • Gunhild, f. Nor. Teu. war heroine, 364
  • Guni, f. Nor. Teu. divine freshness, 286
  • Gunlaug, f. Nor. Teu. war liquor, 364
  • Gunleif, m. Nor. Teu. war love, 364
  • Gunleik, m. Nor. Teu. war sport, 364
  • Gunnar, f. Nor. Teu. war, 364
  • Gunnderich, m. Nor. Teu. war ruler, 364
  • Gunnhild, f. Nor. Teu. war maid, 364
  • Gunnilda, f. Eng. Teu. war battle maid, 364
  • Gunnolfr, m. Ice. Teu. war wolf, 364
  • Gunnora, f. Eng. Teu. war protection, 364
  • Gunnrod, f. Nor. Teu. war council, 364
  • Gunnstein, m. Nor. Teu. war stone, 364
  • Gunner, f. Nor. Teu. war, 364
  • Gunnulv, m. Nor. Teu. war wolf, 364
  • Gunnwald, m. Nor. Teu. war power, 364
  • Gunthar, m. Frank. Teu. warrior, 362
  • Gunthe, f. Ger. Teu. war, 362
  • Gunthram, m. Fr. Teu. war raven, 363
  • lxxGuntrude, f. Nor. Teu. war maid, 364
  • Gunula, f. Ger. Teu. war, 364
  • Guossalvo, m. Prov. Teu. war wolf, 264
  • Gurn, f. Nor. Teu. divine wisdom, 286
  • Gurth, m. Eng. Teu. bond, 322
  • Guru, f. Nor. Teu. divine wisdom, 286
  • Gushtasp, m. Pers. Zend. possessing horses, 137
  • Gussie, f. Eng. Lat. venerable, 158
  • Gust, m. Dutch, Teu. Goth’s staff, 289
  • Gusta, f. Lus. Ger. Lat. venerable, 158
  • Guste, f. Lus. Ger. Lat. venerable, 158
  • Gustel, f. Ger. Lat. venerable, 158
  • Gustav, m. Swed. Teu. Goth’s staff, 289
  • Gustav, m. Ger. Teu. Goth’s staff, 289
  • Gustave, m. Fr. Teu. Goth’s staff, 289
  • Gustavo, m. Rom. Teu. Goth’s staff, 289
  • Gustavus, m. Eng. Teu. Goth staff, 289
  • Gusts, m. Lett. Teu. Goth’s staff, 289
  • Gustylka, f. Lus. Lat. venerable, 157
  • Gutha, f. Ger. Teu. war, 286
  • Guthlac, m. A.S. Teu. war sport, 286
  • Guthorm, m. Dan. Teu. war serpent, 286
  • Guthrum, m. Eng. Teu. war serpent, 286
  • Gutmar, m. Ger. Teu. war strength, 286
  • Guttiere, m. Span. Teu. powerful warrior, 286
  • Guttorm, m. Eng. Teu. war serpent, 286
  • Guy, m. Eng. Kelt. sense (?), 228
  • Guyon, m. Fr. Kelt. sense, 228
  • Guzman, m. Span. Teu. good man, 288
  • Gwalchmai, m. Welsh, Kelt. hawk of battle, 272
  • Gwallawg, m. Welsh, Kelt. stammerer, or hawk, 272
  • Gwirydd, m. Welsh, Kelt. 281
  • Gwen, f. Welsh, Kelt. white, 268
  • Gwendolen, f. Welsh, Kelt. white browed, 265
  • Gwendolen, m. Welsh, Kelt. white browed, 268
  • Gweneal, f. Bret. Kelt. white angel, 269
  • Guinevere, f. Welsh, Kelt. white wave, 269
  • Gwenfrewi, f. Welsh, Kelt. white stream, 269
  • Gwenwynwyn, m. Welsh, Kelt. thrice fair (?), 269
  • Gwethalyn, m. Welsh, Lat. of life, 197
  • Gwiawn, m. Welsh, Kelt. sense, 228
  • Gwiawn, m. Cym. Kelt. sense (?), 228
  • Gwric, m. Welsh, Gr. Sunday child, 217
  • Gwril, m. Welsh, Gr. lordly, 217
  • Gwrtheyrn, m. Welsh, excelling king, 238
  • Gwydyr, m. Welsh, Kelt. wrathful, 363
  • Gwynaeth, f. Eng. Kelt. bliss, 271
  • Gyda, f. Nor. gift, 379
  • Gyllys, m. Fris. Teu. warring, 363
  • Gyneth, f. Eng. Kelt. blessed, 271
  • Gyrthr, m. Dan. Teu. bond, 322
  • Gytha, f. Eng. Teu. gift, 379
  • Gysbert, m. Dutch, Teu. bright pledge, 366

1. Sts. Gervasius and Protasius were martyrs disinterred by St. Ambrose, at Milan. The name is therefore probably from a classical source, unless it was originally that of a Teutonic slave.

1. Saints Gervasius and Protasius were martyrs whose remains were excavated by Saint Ambrose in Milan. The name likely comes from a classical source, unless it was initially that of a Teutonic slave.

H

H

  • Haagan, m. Nor. Teu. high kin, 365
  • Haakatha, m. Nor. Teu. 365
  • Haake, m. Nor. Teu. high kin, 365
  • Haaken, m. Nor. Teu. high kin, 365
  • Haamund, m. Nor. Teu. high protection, 365
  • Haavard, m. Nor. Teu. high protection, 365
  • Habbakuk, m. Eng. Heb. embracing, 5
  • Habor, m. Nor. Teu. dexterous brightness, 365
  • Hacco, m. Nor. Teu. high kin, 365
  • Häcke, m. Swiss, Teu. axe (?)
  • Hackel, m. Swiss, Teu. axe (?)
  • Haco, m. Lat. Teu. high kin, 365
  • Hacon, m. Scot. Teu. high kin, 365
  • lxxiHada, f. Lus. Teu. war refuge, 304
  • Hadamk, m. Lus. Heb. red earth, 10
  • Hadassah, Eng. Pers. Heb. myrtle, 57
  • Hadrian, m. Lat. from Adrian, 157
  • Hadufrid, m. Ger. Teu. war peace, 305
  • Hadufuns, m. Ger. Teu. war eagerness, 305
  • Hadulint, f. Ger. Teu. war spear, 305
  • Haduman, m. Ger. Teu. Hodur’s man, 304
  • Hadumar, m. Ger. Teu. fierce fame, 304
  • Hadupald, m. Ger. Teu. fierce prince, 305
  • Hadupracht, m. Ger. Teu. war’s brightness, 305
  • Haduparc, f. Ger. Teu. war protection, 305
  • Haduswinth, f. Goth. Teu. war strength, 305
  • Haduwald, m. Ger. Teu. war prince, 305
  • Haduwig, f. Ger. Teu. war refuge, 305
  • Hafgrim, m. Nor. Teu. sea obscured, 432
  • Haflide, m. Nor. Teu. sea wanderer, 432
  • Haflok, m. Nor. Teu. sea relic, 432
  • Hafthor, m. Nor. Teu. sea Thor, 432
  • Hagbart, Nor. Teu. dexterous brightness, 365
  • Hagbrand, Nor. Teu. dexterous sword, 365
  • Haggai, m. Eng. Heb. festival of the Lord, 51
  • Hagan, m. Dan. Teu. hook, 365
  • Haggy, f. Eng. Gr. good, 82
  • Hagthor, m. Nor. Teu. dexterous Thor, 365
  • Hairuwulf, m. Goth. sword wolf, 351
  • Hake, m. Nor. Teu. high kin, 365
  • Hakona, m. Nor. Teu. high kin, 365
  • Hal, m. Eng. Teu. home rule, 310
  • Halbe, m. Ger. Teu. half, 431
  • Halbert, m. Scot. Teu. bright stone, 349
  • Halbjorg, f. Nor. Teu. stone protection, 349
  • Halbdan, m. Nor. Teu. half Dane, 431
  • Half-turn, m. Ger. Teu. half Thuringian, 431
  • Halbwalah, m. Ger. Teu. stranger, half Wallachian, 431
  • Haldanus, m. Lat. Teu. half Dane, 431
  • Haldis, f. Nor. Teu. stone spirit, 349
  • Halex, m. Lus. Gr. helper of men, 85
  • Half, m. Ice. Teu. half, 431
  • Halfdan, m. Nor. Teu. half Dane, 431
  • Halfrid, f. Nor. Teu. hall fair, 349
  • Hali, m. Kaffir, Teu. home rule, 310
  • Halldora, f. Nor. Teu. stone of Thor, 349
  • Halgerd, f. Nor. Teu. stone fence, 319
  • Halgjer, m. Nor. Teu. stone spear, 319
  • Hallgrim, f. m. Nor. Teu. stone helmet, 349
  • Hallgrima, f. Nor. Teu. stone helmet, 349
  • Halkatla, f. Nor. Teu. stone kettle, 349
  • Hallkjell, m. Nor. Teu. stone kettle, 349
  • Hallrid, f. Nor. Teu. stone vehemence, 349
  • Hallthora, f. Nor. Teu. stone of Thor, 349
  • Hallward, m. Nor. Teu. stone guardian, 349
  • Halvar, m. Nor. Teu. stone prudence, 349
  • Hameline, f. Fr. Teu. home, 309
  • Hamish, m. Gael. Heb. supplanter, 17
  • Hamlyn, m. Eng. Teu. home, 309
  • Hamo, m. Nor. Teu. home, 309
  • Han, m. Esth. Swiss, Heb. grace of God, 45
  • Hananeel, m. Eng. Heb. grace of God, 46
  • Hanani, m. Eng. Heb. grace of God, 46
  • lxxiiHananiah, m. Eng. Heb. grace of the Lord, 40
  • Hançhen, f. Ger. Heb. grace of the Lord, 42
  • Hancicka, f. Lus. Heb. grace, 42
  • Handrej, m. Lus. Gr. man, 86
  • Hanka, f. Lus. Heb. grace of the Lord, 46
  • Hanke, m. Netherlands, Heb. grace of the Lord, 45
  • Hanna, f. Lus. Heb. grace, 42
  • Hannah, f. Eng. Heb. grace, 42
  • Hanne, f. Ger. Heb. grace of the Lord, 46
  • Hanneken, m. Dutch, Heb. grace of the Lord, 45
  • Hannes, m. Dutch, Heb. grace of the Lord, 45
  • Hannibal, m. Eng. Phœn. grace of Baal, 40
  • Hanno, m. Lat. Corn. Phœn. grace, 40
  • Hannyball, m. Swiss, Ger. Phœn. grace of Baal, 40
  • Hans, m. Ger. Dutch, Heb. grace of the Lord, 45
  • Hanschen, m. Ger. Heb. grace of the Lord, 45
  • Hansel, m. Bav. Heb. grace of the Lord, 45
  • Hansli, m. Swiss, Heb. grace of the Lord, 45
  • Hanto, m. Lus. Lat. inestimable, 142
  • Hanusia, f. Pol. Heb. grace of the Lord, 46
  • Hanza, f. Lus. Gr. pure, 119
  • Hanzyzka, f. Lus. Heb. grace, 42
  • Happen-to-be, m. Eng.
  • Harald, m. Nor. Teu. warrior power, 417
  • Harding, m. Nor. Teu. firm, 421
  • Hardiknut, m. Dan. Teu. bold and able, 421
  • Hardouin, m. Fr. Teu. firm friend, 421
  • Hardrada, m. Nor. Teu. hardy, 421
  • Hardwig, m. Eng. Teu. hard war, 421
  • Hardwin, m. Ger. Teu. firm friend, 421
  • Harenc, m. Fr. Teu. army, 416
  • Haribert, bright warrior, 417
  • Haring, m. Dan. Teu. army, 416
  • Harivald, m. warrior power, 410
  • Harm, m. NetherlandsNetherlands, Gr. holy name, 89
  • Harold, m. Eng. Teu. warrior power, 417
  • Haroun, m. Arab. Heb. mountain, 27
  • Harriet, f. Eng. Teu. home rule, 310
  • Harry, m. Eng. Teu. home rule, 310
  • Harthagrepa, f. Nor. Teu. hard grip, 420
  • Harthacnut, m. Dan. Teu. firm hill, 420
  • Hartrich, m. Ger. Teu. firm ruler, 421
  • Hartmod, m. Ger. Teu. firm spirit, 421
  • Hartmund, m. Ger. Teu. firm protection, 421
  • Hartwig, m. Ger. Teu. firm war, 421
  • Harvey, m. Eng. Kelt. bitter, 281
  • Hasli, m. Swiss, Heb. grace of the Lord, 45
  • Hasting, m. Dan. Teu. swift, 402
  • Hati, f. Swiss, Gr. pure, 123
  • Hatili, f. Swiss, Gr. pure, 123
  • Hatto, m. Ger. Teu. Hessian, 432
  • Hatty, f. Eng. Teu. home rule, 310
  • Hawk, m. Ice. Teu. hawk, 344
  • Hauleik, m. Nor. Teu. sport of thought, 354
  • Havisia, f. Lat. Teu. war refuge, 305
  • Havoys, f. Eng. Teu. war refuge, 305
  • Hawoise, f. Eng. Teu. war refuge, 305
  • Haymo, m. Eng. Teu. home, 311
  • Haymon, m. Eng. Teu. home, 311
  • Hazzo, m. Ger. Teu. Hessian, 422
  • Hazzy, m. Eng. Zend. venerable king, 57
  • Hector, m. Eng. Gr. defender, 74
  • Heddo, m. Fris. Teu. war, 305
  • Hedinn, m. Nor. Teu. fury, 305
  • Hedviga, f. Hung. war refuge, 305
  • Hedviga, f. Fr. war refuge, 305
  • Hedwig, f. Ger. Teu. war refuge, 305
  • Heerdegen, m. Ger. Teu. warrior blade, 351, 417
  • Heimbert, m. Ger. Teu. home bright, 311
  • Heinrich, m. Ger. Teu. home ruler, 309
  • lxxiiiHeimrad, m. Ger. Teu. home council, 309
  • Heimrich, m. Ger. Teu. home rule, 310
  • Hein, m. Ger. Teu. home rule, 310
  • Heine, m. Ger. Teu. home rule, 310
  • Heinel, m. Ger. Teu. home rule, 310
  • Heinrich, m. Ger. Teu. home rule, 310
  • Heintje, m. Dutch, Teu. home rule, 310
  • Heintz, m. Ger. Teu. home rule, 310
  • Hejba, f. Lus. Heb. life, 11
  • Hector, m. Ger. Gr. defender, 74
  • Helbing, m. Ger. Teu. half, 431
  • Helaine, f. Eng. Gr. light, 68
  • Helen, f. Scot. Gr. light, 68
  • Helena, f. Port. Eng. Span. Gr. light, 68
  • HélèneHélène, f. Fr. Gr. light, 68
  • Helenka, f. Russ. Gr. light, 68
  • Helewise, f. Eng. Teu. famous holiness, 405
  • Helfrich, m. Ger. helping ruler, 420
  • Helga, f. Nor. Teu. holy, 403
  • Helie, m. Fr. Heb. God the Lord, 36
  • Helier, m. Fr. Lat. cheerful, 280
  • Helgi, m. Nor. Teu. holy, 403
  • Heliodorus, m. Lat. Gr. sun’s gift, 67
  • Heliogabalus, m. Lat. Gr. sun’s gift, 67
  • Helier, m. Jersey, Lat. cheerful, 191, 280
  • Helmar, m. Ger. Teu. helmeted warrior, 351
  • Helmbold, m. Ger. Teu. helmed prince, 351
  • Helmerich, m. Ger. Teu. helmet king, 351
  • Helmich, m. Ger. Teu. helmet, 351
  • Helmhart, m. Ger. Teu. firm helmet, 351
  • Helmtac, m. Ger. Teu. helmet day, 351
  • Helmut, m. Ger. Teu. helmet rage, 351
  • Helmine, f. Ger. Teu. will helmet, 351
  • Helmold, m. Ger. Teu. helmet power, 351
  • Heloise, f. Fr. Teu. famous holiness, 405
  • Helsa, f. Dan. Ger. Heb. God’s oath, 35
  • Hendrik, m. Dan. Dutch, Teu. home rule, 310
  • Hendrika, f. Dutch, Teu. home rule, 310
  • Hendrijshka, m. Lus. Gr. man, 86
  • Henghist, m. A.S. Teu. horse, 340
  • Hennike, m. Ger. Teu. home ruler, 309
  • Henning, m. Ger. Teu. home ruler, 309
  • Henny, f. Eng. Teu. home ruler, 310
  • Henri, m. Fr. Teu. home rule, 310
  • Henrietta, f. Eng. Teu. home rule, 310
  • Henriette, f. Fr. Ger. Teu. home ruler, 310
  • Henrika, f. Swed. Teu. home ruler, 310
  • Henriot, m. Fr. Teu. home ruler, 310
  • Henrique, m. Port. Teu. home ruler, 310
  • Henriqueta, f. Port. Teu. home ruler, 310
  • Henry, m. Eng. Teu. home ruler, 310
  • Henryketa, f. Pol. Teu. home ruler, 310
  • Henryk, m. Pol. Teu. home ruler, 310
  • Heoruward, m. A.S. sword guardian, 351
  • Hephzibah, f. Eng. Heb. my delight is in her, 49
  • Hepsy, f. Am. Heb. my delight is in her, 49
  • Heraclius, m. Lat. Gr. noble fame, 63
  • Heraclidas, m. Lat. Gr. noble fame, 63
  • Heracleonas, m. Lat. Gr. noble fame, 63
  • Hercules, m. Ger. Gr. lordly fame, 63
  • Heraric, m. Ger. Teu. warrior king, 417
  • Herberge, f. Fr. Teu. warrior protection, 417
  • Herbert, m. Eng. Teu. bright warrior, 417
  • Herbjorn, m. Nor. Teu. warrior bear, 417
  • Herbrand, m. Nor. Teu. warrior sword, 417
  • Herchenhold, m. Ger. Teu. sacredly firm, 329
  • lxxivHercule, m. Eng. Gr. lordly fame, 63
  • Hercules, m. Eng. Gr. lordly fame, 63
  • Herdegen, m. Ger. Teu. warrior blade, 351, 417
  • Hertag, m. Ger. Teu. army day, 351, 417
  • Heremon, m. Erse, Kelt. 241
  • Hereward, m. Eng. Teu. sword guardian, 351
  • Heruwulf, m. Ger. Teu. sword wolf, 351
  • Hergils, m. Ger. Teu. warrior pledge, 417
  • Heribert, m. Fr. Teu. warrior bright, 417
  • Heribold, m. Ger. Teu. warrior prince, 417
  • Herimar, m. Ger. Teu. warrior fame, 417
  • Heriold, m. Ger. Teu. warrior power, 417
  • Herjolf, m. Nor. Teu. warrior wolf, 417
  • Herlaug, f. Nor. Teu. warrior drink, 417
  • Herleif, m. Nor. Teu. warrior love relic, 417
  • Herleik, m. Nor. Teu. warrior sport, 417
  • Herluin, m. Fr. Teu. warrior friend (?), 417
  • Hermagoras, m. Gr. assembly of Hermes, 71
  • Herma, Swiss, Teu. public, 327
  • Herman, m. Ger. Teu. public army man, 327
  • Hermangild, m. Goth. Teu. public pledge, 327
  • Hermanfried, m. Ger. Teu. public peace, 327
  • Hermanfroy, m. Fr. Teu. public peace, 327
  • Hermanrich, m. Ger. Teu. public rule, 327
  • Hermesind, f. Goth. Teu. public strength, 328
  • Hermes, f. Lat. Gr. of the earth, 71
  • Hermia, f. Eng. Gr. of Hermes, 71
  • Hermine, f. It. Lat. lordly, 147, 327
  • Herminius, m. Lat. lordly, 147, 327
  • Hermione Granger, f. Lat. Gr. of Hermes, 71
  • Hermolaus, m. Lat. Gr. Hermes' people, 71
  • Hermocrates, m. Lat. Gr. Hermes' judge, 71
  • Hermogenes, m. Lat. Gr. Hermes' descendant, 351
  • Hermund, m. Nor. Teu. army protection, 351
  • Hernan, m. Span. Teu. adventuring life, 433
  • Hernanda, f. Span. Teu. adventuring life, 433
  • Hernando, m. Span. Teu. adventuring life, 433
  • Hero, f. Eng. Gr. lady, 63
  • Herod, m. Eng. Gr. of a hero, 63
  • Herodias, m. Eng. Gr. of a hero, 63
  • Herodotus, m. Eng. Gr. noble gift, 63
  • Herulf, m. Nor. Teu. army wolf, 351
  • Hervé, m. Fr. Kelt. bitter, 281
  • Herwin, m. Ger. Teu. army friend, 416
  • Hery, m. Bret. Teu. home ruler, 310
  • Hesekiel, m. Ger. Heb. strength of God, 48
  • Hesje, f. Dutch, Pers. star, 57
  • Hester, f. Eng. Pers. star, 57
  • Hesthera, f. Lat. Pers. star, 57
  • Hezekiah, m. Ger. Heb. strength of the Lord, 48
  • Hetty, f. Eng. Pers. star, 57
  • Heva, f. Lat. Heb. life, 11
  • Hew, m. Eng. Kelt. mind, 353
  • Hezekiah, m. Eng. Heb. strength of the Lord, 48
  • Hialfrek, m. Nor. Teu. helping ruler, 420
  • Hialperik, m. Frank. Teu. helping ruler, 420
  • Hierom, m. Eng. Gr. holy name, 89
  • Hieronim, m. Pol. Gr. holy name, 89
  • Hieronimo, m. It. Gr. holy name, 89
  • Hieronimus, m. Lat. Ger. Gr. holy name, 89
  • Hieronôme, m. Fr. Gr. holy name, 89
  • Hieronomette, f. Fr. Gr. holy name, 89
  • Hieronymus, Lat. Gr. holy name, 89
  • Hies, m. Bav. Heb. gift of the Lord, 15
  • Hiesel, m. Bav. Heb. gift of the Lord, 15
  • Hilaire, m. Fr. Lat. cheerful, 191
  • Hilaria, f. Eng. Lat. cheerful, 191
  • Hilariao, m. Port. Lat. cheerful, 191
  • Hilario, m. Sp. Port. Lat. cheerful, 191
  • lxxvHilarion, m. Fr. Lat. cheerful, 191
  • Hilarious, m. Lat. Lat. cheerful, 191
  • Hilary, m. f. Eng. Lat. cheerful, 191
  • Hilda, f. Eng. Teu. battle maid, 317
  • Hildebert, m. Frank. Teu. battle bright, 318
  • Hildaberta, f. Ger. Teu. battle bright,318
  • Hildeborg, f. Nor. Teu. battle maid protection, 318
  • Hildebold, m. Ger. Teu. battle prince, 318
  • Hildebrand, m. Eng. Teu. battle sword, 318
  • Hildegar, m. Ger. Teu. battle spear,318
  • Hildegarde, f. Ger. Teu. battle maid protection, 318
  • Hildegund, f. Nor. Teu. battle maid’s war, 318
  • Hildegunna, f. Ice. Teu. battle maid’s war, 318
  • Hildelildis, f. Lat. Teu. battle maid, 318
  • Hildemand, m. Ger. Teu. battle man, 318
  • Hildemunda, m. Ger. Teu. battle maid’s protection, 318
  • Hilderich, m. Ger. Teu. battle rule, 318
  • Hilderik, m. Frank. Teu. battle rule, 318
  • Hildert, f. Fries. Teu. battle council, 318
  • Hildeward, m. Frank. Teu. battle ward, 318
  • Hildewig, f. Frank. Teu. battle maid war, 318
  • Hildiridur, f. Ice. Teu. battle hastener, 318
  • Hildrad, m. Ger. Teu. battle council, 318
  • Hilduara, f. Nor. Teu. battle prudence, 318
  • Hildur, f. Nor. Teu. battle maid, 318
  • Hillert, m. Fr. Teu. battle bright, 318
  • Hilperik, m. Frank. Teu. battle rule, 318
  • Hilram, m. Ger. Teu. battle raven, 318
  • Hilza, f. Lus. Heb. God’s oath, 35
  • Hilzbeta, Lus. Heb. God’s oath, 35
  • Hilzizka, Lus. Heb. God’s oath, 35
  • Hiltrude, f. Ger. Teu. battle maiden, 319
  • Hime, m. Fris. Heb. the Lord will judge, 38
  • Himmeltrud, f. Ger. Teu. heavenly maid.
  • Hinmarc, m. Fr. Teu. Ing’s fame, 325
  • Hinko, m. Ger. Teu. Ing, 325
  • Hinrik, m. Fris. Swed. Teu. home rule, 310
  • Hiob, m. Ger. Heb. persecuted, 20
  • Hiordis, f. sword spirit, 351
  • Hiorgeir, m. sword war, 351
  • Hiorleif, m. sword relic, 351
  • Hiorulf, m. sword wolf, 351
  • Hippodamus, m. Gr. horse tamer, 78
  • Hippodameia, f. Gr. horse tamer, 78
  • Hippolyt, m. Ger. Gr. horse destruction, 78
  • Hippolyta, f. Eng. Gr. horse destruction, 78
  • Hippolyte, m. Fr. Gr. horse destruction, 78
  • Hippolytus, m. Gr. horse destruction, 78
  • Hippolytus, m. Eng. Lat. Gr. horse destruction, 78
  • Hirsch, m. Ger. Teu. stag.
  • Hirus, m. Pol. Gr. with a holy name, 89
  • Hjalmar, m. Nor. helmed warrior, 351
  • Hjarrande, Nor. Teu. sword horse, 351
  • Hlod, m. Frank. Teu. famous, 405
  • Hlodio, m. Frank. Teu. famous, 405
  • Hlodheri, m. Frank. Teu. famous army, 405
  • Hlodhild, f. Frank. Teu. famous battle maid, 405
  • Hlodmar, m. Frank. Teu. loud fame, 405
  • Hlodwig, m. Frank. Teu. famous war, 405
  • Hob, m. Eng. Teu. bright fame, 405
  • Hobbie, m. Scot. Teu. bright stone, 417
  • Hocke, m. Dutch, Teu. mind, 353
  • Hodaiah, m. Eng. Heb. praise, 21
  • Hodge, m. Eng. Teu. spear of fame, 390
  • lxxviHoel, m. Welsh, Kelt. lordly, 276
  • Hogni, m. Dan. Teu. deft (?), 364
  • Holda, f. Ger. Teu. gentle, 214
  • Holex, m. Lus. Gr. helper of men, 85
  • Holger, m. Dan. Teu. holy, 403
  • Holla, f. Ger. Teu. faithful, 214
  • Homfroi, m. Fr. Teu. support of peace, 350
  • Honor, f. Eng. Lat. honour, 190
  • Honora, f. Ir. Lat. honour, 190
  • Honoratus, m. Lat. honoured, 190
  • Honoré, m. Fr. Lat. honoured, 190
  • Honoria, f. Eng. Lat. honourable, 190
  • Honorine, f. Fr. Lat. honour, 190
  • Honorius, m. Lat. honourable, 190
  • Horace, m. Fr. Eng. Lat. 148
  • Horacio, m. Span. Lat. 148
  • Horatia, f. Eng. Lat. 148
  • Horatio, m. Eng. Lat. 148
  • Horatius, m. Lat. 148
  • Horatz, m. Ger. Lat. 148
  • Hordaknut, m. Dan. Teu. firm hill, 420
  • Horsa, m. A. S. Teu. horse, 340
  • Horta, f. Lus. Gr. gift of God, 102
  • Hortense, f. Fr. Lat. gardener, 147
  • Hortensia, f. Ger. Eng. Lat. gardener, 147
  • Hortensius, m. Lat. gardener, 147
  • Hortija, f. Lus. Gr. gift of God, 102
  • Hosch, m. Walloon, thought, 353
  • Hoscha, m. Lus. Lat. bear, 411
  • Hoshea, m. Eng. Heb. salvation, 36
  • Houerv, m. Bret. Kelt. bitter, 282
  • Hovleik, m. Nor. Teu. sport of thought, 354
  • Hawk, m. Ice. Teu. raven, 344
  • Hrafenhildur, f. Ice. Teu. raven battle maid, 344
  • Hrafenkjell, m. Ice. Teu. raven kettle, 344
  • Hrista, m. Ill. Gr. Christian, 105
  • Hrodbern, m. Nor. Teu. famous bear, 341
  • Hrodhild, f. Ger. Nor. Teu. famous heroine, 393
  • Hrodfrid, f. Ger. Nor. Teu. famous peace, 393
  • Hroi, m. Teu. Nor. famous, 393
  • Hrodna, f. Teu. Nor. famous freshness, 393
  • Hrollaug, famous liquor, 393
  • Hrollaf, m. Teu. Nor. relic of fame, 393
  • Hrodsind, f. Nor. Teu. famous strength, 393
  • Hrodstein, m. Nor. Teu. famous stone, 393
  • Hrudo, Nor. Teu. fame, 393
  • Hroar, m. Nor. Teu. famous spear, 393
  • Hrolf, m. Nor. Teu. wolf of fame, 393
  • Hrosbert, m. Ger. Teu. bright horse, 341
  • Hroshelm, m. Ger. Teu. horse helmet, 341
  • Hrosmund, f. m. Teu. famed protection, 341
  • Hroswith, f. Lomb. Teu. horse strength, 341
  • Hrosswald, m. Nor. Teu. horse power, 341
  • Hrothulf, m. Nor. famous wolf, 393
  • Hrothgar, A.S., spear of fame, 393
  • Hrothmund, m. Nor. Teu. famous protection, 393
  • Hrothrekr, m. Nor. Teu. famous king, 393
  • Hrorekr, m. Nor. Teu. famous king,393
  • Hrothulf, m. Nor. Teu. famous wolf, 393
  • Hrothgar, m. Ger. Teu. famed spear, 393
  • Hruodgjer, m. Nor. Teu. famed spear, 393
  • Hrolf, m. Frank. Teu. fame of land, 393
  • Hruodmar, m. Nor. Teu. famed renown, 393
  • Hruodperacht, m. Nor. Teu. bright fame, 393
  • Hruoderich, m. Nor. Teu. famed rule, 393
  • Hrudrolf, m. Nor. Teu. wolf of fame, 393
  • Hu, m. Cym. Kelt. mind, 226, 353
  • Huard, m. Ger. Teu. firm in mind, 353
  • Hubbard, m. Eng. Teu. mind bright, 354
  • Hubert, m. Eng. Fr. Teu. mind bright, 354
  • Huberto, m. It. Teu. mind bright, 354
  • lxxviiHucpraht, m. Ger. Teu. 354
  • Hues, m. Fr. Teu. mind, 226, 353
  • Huet, m. Fr. Teu. Kelt. (?) mind, 226, 353
  • Huette, f. Fr. Teu. Kelt. mind, 226, 353
  • Hugh, m. Eng. Teu. mind, 226, 353
  • Hugi, m. Nor. Teu. mind, 226, 353
  • Hugibald, m. Fr. Teu. mind prince, 353
  • Hugibert, m. Ger. Teu. mind bright, 353
  • Hugihardt, m. Ger. Teu. firm mind, 353
  • Hugleik, m. Nor. Teu. sport of the mind, 353
  • Hugo, m. Span. Lat. Port. Teu. mind, 226, 353
  • Hugoleik, m. Frank. Teu. sport of the mind, 353
  • Hugolin, m. Fr. Teu. mind, 352
  • Hugr, m. Nor. Teu. mind, 353
  • Hugues, m. Fr. Teu. mind, 353
  • Huguenin, m. Fr. Teu. mind, 353
  • Hug, m. Nor. Teu. mind, 353
  • Huig, m. Dutch, Teu. thought, 353
  • Huldr, f. Swed. Teu. muffled, 214
  • Hulla, f. Swed. Teu. muffled, 214
  • Humbert, m. Fr. Teu. support of brightness, 350
  • Humfrey, m. Eng. Teu. support of peace, 350
  • Humfreid, m. Ger. Teu. support of peace, 350
  • Humphrey, m. Eng. Teu. support of peace, 350
  • Humps, m. Eng. Teu. support of peace, 350
  • Hunaud, m. Fr. Teu. support of power, 350
  • Dog, m. Dan. Teu. dog, 336
  • Hundolf, dog wolf, 336
  • Hungerdur, f. Nor. Teu. supporting maiden, 351
  • Hungus, m. Scot. Kelt. excellent virtue, 242
  • Hunibert, m. Nor. Teu. support of brightness, 350
  • Hunnerich, m. Ger. Teu. support ruler, 350
  • Hunold, m. Fr. Teu. support of power, 350
  • Huon, m. Fr. Teu. mind, 226, 352
  • Huprecht, m. Lus. Teu. bright fame, 354
  • Hutcheon, m. Scot. Teu. mind, 226, 353
  • Hyacinth, m. Ir. Gr. purple, 81
  • Hyacinthe, f. Fr. Gr. purple, 81
  • Hyacinthie, f. Ger. Gr. purple, 81
  • Hygelac, m. A.G.S. Teu. sport of thought, 353
  • Hynek, m. Bohm. Lat. fiery, 194
  • Hystaspes, m. Gr. Zend. possessing horses.
  • Hywel, m. Welsh, Kelt. lordly, 276
  • Hywgi, m. Welsh, Teu. mind, 226

I

I

  • Iachimo, m. It. Heb. supplanter, 17
  • Iago, m. Span. Heb. supplanter, 17
  • Ian, m. Scot. Heb. grace of the Lord, 45
  • Iarngard, m. Nor. iron defence, 348
  • Ib, f. Eng. Phœn. oath of Baal, 35
  • Ibald, m. Ger. Teu. bow prince, 326
  • Ibbot, f. Scot. Teu. oath of Baal, 35
  • Ibert, m. Ger. Teu. bright bow, 326
  • Ibraheem, m. Arab. Heb. father of nations, 12
  • Ichabod, m. Eng. Heb. the glory is departed, 2
  • Ida, f. m. Ger. Eng. Teu. happy, 411
  • Ida, f. Erse, Kelt. thirsty, 224
  • Ide, m. Ger. Teu. rich, 376
  • Idette, f. Flem. Teu. rich, 376
  • Idonea, f. Eng. Teu. she who ever works, 307
  • Iduberge, f. Fr. Teu. happy protection, 378
  • Idune, f. Ger. Nor. Teu. she who works, 307
  • Iggerich, m. Fris. Teu. awful king, 323
  • Ignace, m. Russ. Lat. fiery, 194
  • Ignacij, m. Slov. Lat. fiery, 194
  • Ignacio, m. Rom. Lat. fiery, 194
  • Ignacy, m. Pol. Lat. fiery, 194
  • Ignascha, m. Russ. Lat. fiery, 194
  • Ignatie, m. Wallach. Lat. fiery, 194
  • Ignatij, m. Russ. Lat. fiery, 194
  • Ignatius, m. Eng. Lat. fiery, 194
  • Ignaz, m. Ger. Lat. fiery, 194
  • Ignazia, m. Bav. Lat. fiery, 194
  • Ignazio, m. It. Lat. fiery, 194
  • Ignes, f. Span. Gr. pure, 119
  • lxxviiiIgor, m. Russ. Gr. husbandman, 115
  • Ike, m. Fris. Teu. awful firmness, 323
  • Ikey, m. Eng. Heb. laughter, 41
  • Ilar, m. Welsh, Gr. cheerful, 191
  • Ilaria, m. Russ. Lat. cheerful, 191
  • Ilareeij, Russ. Lat. cheerful, 191
  • Ilario, m. It. Lat. cheerful, 191
  • Ilarion, m. Russ. Lat. cheerful, 191
  • Ildefonso, m. Span. Teu. eager for battle, 320
  • Ildefonsus, m. Span. Teu. eager for battle, 320
  • Ilderico, m. It. Teu. battle rule, 320
  • Iliska, f. Slov. Lat. downy bearded, 149
  • Ilja, m. Russ. Heb. God, the Lord, 36
  • Ilona, Hung. Gr. light, 68
  • Ilse, f. Ger. Heb. God’s oath, 35
  • Ilse, f. Ger. Teu. noble cheer, 411
  • Imagina, f. Ger.
  • Immanuel, m. Eng. Heb. God with us, 36
  • Imogen, f. Eng. 233
  • Incarnaçion, f. Span. Lat. incarnation, 30
  • Indes, Lett. home ruler, 310
  • Indrikis, Lett. home ruler, 310
  • Indus, Lett. home ruler, 310
  • Indride, m. Nor. chief rider, 323
  • Iñes, f. Span. Gr. pure, 119
  • Inesila, f. Span. Gr. pure, 119
  • Iñaz, Port. Gr. pure, 119
  • Ing, m. Nor. Teu. Ing, 324
  • Ingebera, f. Nor. Teu. Ing’s bear, 325
  • Ingeberge, f. Nor. Teu. Ing’s protection, 325
  • Ingebjerg, f. Nor. Teu. Ing’s protection, 325
  • Ingebrewed, m. A. S. Teu. Ing’s sword, 325
  • Ingegjerd, f. Nor. Teu. Ing’s guard, 325
  • Ingeltram, m. Eng. Teu. Ing’s raven, 325
  • Ingelief, m. Nor. Teu. Ing’s relic, 325
  • Ingemund, m. Nor. Teu. Ing’s protection, 325
  • Ingrid, f. Nor. Teu. Ing’s eagerness, 325
  • Inghild, f. Nor. Teu. Ing’s battle maid, 325
  • Ingjard, m. Nor. Teu. Ing’s spear, 325
  • Ingoberga, f. Lat. Teu. Ing’s protection, 325
  • Ingrimr, m. Nor. Teu. helmeted Ing, 325
  • Ingram, m. Eng. Teu. Ing’s raven, 325
  • Ingulf, m. Eng. Teu. Ing’s wolf, 325
  • Ingulphus, m. Lat. Teu. Ing’s wolf, 325
  • Ingunna, f. Nor. Teu. Ing’s maiden, 325
  • Ingve, m. Nor. Teu. Ing’s consecration, 325
  • Ingvaldr, m. Nor. Teu. Ing’s power, 325
  • Ingvar, m. Nor. Teu. Ing’s warrior, 325
  • Ingvechild, f. Nor. Teu. Ing’s battle maid, 325
  • Iñiga, f. m. Span. Gr. fiery, 194
  • IñigoIñigo, m. Span. Gr. fiery, 194
  • Innocent, m. Eng. Lat. harmless, 193
  • Innocent, m. Lat. harmless, 193
  • Innocenz, m. Ger. Lat. harmless, 193
  • Innocenzie, f. Ger. Lat. harmless, 193
  • Innocenzio, m. It. Lat. harmless, 193
  • Innokentij, m. Russ. Lat. harmless, 193
  • Iola, m. Bret. Lat. downy bearded, 149
  • Iolo, m. Welsh, Lat. downy bearded, 149
  • Ippolita, f. It. Gr. horse destruction, 78
  • Ippolito, m. It. Gr. horse destruction, 78
  • Irene, f. Eng. It. Fr. Gr. peace, 113
  • Irenæus, m. Lat. Gr. peaceful, 113
  • Iring, m. Thuringian, Teu. 327
  • Irmanfrit, m. Ger. Teu. public peace, 327
  • Irnvrit, m. Thu. Teu. public peace, 327
  • Irung, m. bright, 416
  • Isa, f. Ger. Teu. iron, 348
  • Isaac, m. Fr. Eng. Heb. laughter, 14
  • Isaak, m. Russ. Ger. Heb. laughter, 14
  • Isabeau, f. Fr. Heb. oath of Baal, 35
  • Isabel, f. Span. Eng. Port. Heb. oath of Baal, 35
  • lxxixIsabelinha, f. Port. Heb. oath of Baal, 35
  • Isabella, f. It. Heb. oath of Baal, 35
  • Isabelle, f. Fr. Heb. oath of Baal, 35
  • Isaiah, m. Eng. Heb. salvation of the Lord, 48
  • Isambard, m. Fr. Teu. iron bright, 348
  • Isambaus, m. Fr. Teu. iron prince, 348
  • Isbel, f. Scot. Heb. God’s oath, 35
  • Isbrand, m. Nor. Teu. iron sword, 348
  • Isebald, m. Ger. Teu. iron prince, 348
  • Isenbrand, m. Ger. Teu. iron sword, 348
  • Isengard, m. Ger. Teu. iron defence, 348
  • Isengrim, m. Ger. Teu. iron mask, 348
  • Isenhard, m. Ger. Teu. iron firm, 348
  • Iseulte, f. Fr. Kelt. fair, 275
  • Isfundear, m. Pers. Zend.
  • Isgar, m. Ger. Teu. iron spear, 348
  • Isgier, m. Nor. Teu. iron spear, 348
  • Ishmael, m. Eng. Heb. heard of God, 2
  • Isidor, m. Span. Ger. Gr. strong gift, 103
  • Isadora, f. Span. Gr. strong gift, 103
  • Isidore, f. m. Fr. Gr. strong gift, 103
  • Isidoro, m. It. Gr. strong gift, 103
  • Isidore, m. Lat. Gr. strong gift, 103
  • Ising, m. Nor. Teu. son of iron, 348
  • Iskender, m. Turk. Gr. helper of men, 85
  • Isobel, f. Scot. Heb. oath of God, 35
  • Isolda, f. It. Kelt. fair, 275
  • Isolde, f. Eng. Kelt. fair, 275
  • Isolt, f. Eng. Kelt. fair, 275
  • Isrid, f. Nor. Teu. iron vehemence, 348
  • Issachar, m. Eng. Heb. hire, 7
  • Issaak, m. Russ. Heb. laughter, 14
  • Istvan, m. Hung. Gr. crown, 96
  • Isulf, m. Nor. Teu. iron wolf, 348
  • Ita, f. Erse, Kelt. thirsty, 224
  • Itzig, m. Pol. Heb. laughter, 14
  • Ivan, m. Russ. Heb. grace of God, 45
  • Ivancica, f. Russ. Gr. Teu. grace of the Lord, 46
  • Ivanjuscha, m. Russ. Heb. grace of the Lord, 45
  • Ivanku, f. Bulg. Heb. grace of the Lord, 46
  • Ivanna, f. Russ. Heb. grace of the Lord, 46
  • Ivar, m. Dan. Teu. archer, 325
  • Ivbald, m. Ger. Teu. bow prince, 325
  • Ivbert, m. Ger. Teu. bright bow, 325
  • Iver, m. Dan. Teu. archer, 325
  • Ives, m. Eng. Teu. archer, 325
  • Ivka, f. Ill. Heb. grace of the Lord, 45
  • Ivo, m. Eng. Teu. archer, 325
  • Ivon, m. Bret. Teu. bow bearer, 325
  • Ivor, m. Scot. Teu. bow bearer, 325
  • Ivory, m. Irish, 325
  • Izaak, m. Eng. Heb. laughter, 15
  • Izabela, f. Pol. Heb. oath of Baal, 35
  • Izabella, f. Hung. Heb. oath of Baal, 35
  • Izod, f. Eng. Kelt. fair, 275
  • Izoldo, f. Eng. Kelt. fair, 275
  • Izydor, m. Pol. Gr. strong gift, 103

J

J

  • Jaak, m. Esth. Heb. supplanter, 17
  • Jaap, m. Dutch, Heb. supplanter, 17
  • Jaapje, f. Dutch, Heb. supplanter, 17
  • Jabez, m. Eng. Heb. sorrow, 2
  • Jachym, m. Pol. Heb. the Lord’s judgment, 37
  • Jacim, Slov. Ill. the Lord’s judgment, 37
  • Jacinta, f. Span. purple, 81
  • Jacintha, f. Eng. Gr. purple, 81
  • Jacinthe, m. Fr. Gr. purple, 81
  • Jack, m. Eng. Heb. grace of God, 45
  • Jackel, m. Bav. Heb. supplanter, 17
  • Jacob, m. Eng. Fr. Heb. supplanter, 1, 17
  • Jacobéa, f. Fr. Heb. supplanter, 17
  • Jacobello, m. It. Heb. supplanter, 17
  • Jacobina, f. Scot. Heb. supplanter, 17
  • Jacobine f. Ger. Heb. supplanter, 17
  • Jacobo, m. It. Span. Heb. supplanter, 17
  • Jacobus, m. Lat. Heb. supplanter, 17
  • Jacopo, m. It. Heb. supplanter, 17
  • Jacot, m. Fr. Heb. supplanter, 17
  • Jacov, m. Russ. Heb. supplanter, 17
  • Jacovina, f. Russ. Heb. supplanter, 17
  • Jacques, m. Fr. Heb. supplanter, 17
  • lxxxJacqueline, f. Fr. Heb. supplanter, 17
  • Jacqueminot, m. Fr. Heb. supplanter, 17
  • Jacquetta, f. Eng. Heb. supplanter, 17
  • Jacquette, f. Fr. Heb. supplanter, 17
  • Jaddæus, m. Lat. Heb. known of God, 8
  • Jaddua, m. Eng. Heb. known of God, 8
  • Jadwiga, f. Pol. Teu. war refuge, 305
  • Jaga, m. Eng. Heb. supplanter, 17
  • Jaggeli, m. Bav. Heb. supplanter, 17
  • Berry, m. Slav. Slav. strawberry, 438
  • Jahus, m. Dutch, Heb. grace of the Lord, 45
  • Jaime, m. Aram. Heb. supplanter, 17
  • Jaka, m. Slov. Heb. supplanter, 17
  • Jakab, m. Hung. Heb. supplanter, 17
  • Jako, m. Ill. Heb. supplanter, 17
  • Jakob, m. Esth. Dutch, Ger. Pol. Heb. supplanter, 17
  • Jakoba, f. Dutch, Ger. Heb. supplanter, 17
  • Jakobos, m. Gr. Heb. supplanter, 17
  • Jakobine, f. Ger. Heb. supplanter, 17
  • Jakov, m. Russ. Ill. Wall. Heb. supplanter, 17
  • Jakova, f. Hung. Heb. supplanter, 17
  • Jakobika, f. m. Ill. Heb. supplanter, 17
  • Jaffrez, m. Bret. Teu. God’s peace, 287
  • James, m. Eng. Heb. supplanter, 17
  • Jamesina, f. Eng. Heb. supplanter, 17
  • Jamie, m. Scot. Heb. supplanter, 17
  • Jan, m. Nor. Dutch, Eng. Heb. grace of the Lord, 45
  • Jannik, m. Bret. Heb. grace of the Lord, 45
  • Janas, m. Lett. Heb. grace of the Lord, 45
  • Janak, Pol. Heb. grace of the Lord, 45
  • Janckzi, m. Hung. Heb. grace of the Lord, 45
  • Jane, f. Eng. Heb. grace of the Lord, 46
  • Janek, m. Scot. Heb. grace of the Lord, 45
  • Janesika, f. Slov. Heb. grace of the Lord, 46
  • Janet, f. Scot. Heb. grace of the Lord, 46
  • Janez, m. Slov. Heb. grace of the Lord, 45
  • Janja, f. Serv. Gr. pure, 119
  • Janke, m. Lus. Heb. grace of the Lord, 45
  • Janne, m. Dan. Heb. grace of the Lord, 45
  • Jannedik, f. Bret. Heb. grace of the Lord, 45
  • Janos, m. Hung. Heb. grace of the Lord, 45
  • Janotje, f. Dutch, Heb. grace of the Lord, 46
  • Jantina, f. Dutch, Heb. grace of the Lord, 46
  • Jantje, f. Dutch, Heb. grace of the Lord, 46
  • Januarius, m. Lat. January born, 171
  • Janus, m. Dutch, Lat. from Adria, 156
  • Jaques, m. Fr. Heb. supplanter, 17
  • Jaquette, f. Fr. Heb. supplanter, 17
  • Jarlar, m. Swed. Heb. earl warrior, 333
  • Jaromir, m. Bohm. Slav. firm peace, 333
  • Jaropolk, m. Russ. Slav. firm peace, 333
  • Jaroslav, f. Russ. Slav. firm peace.
  • Jarratt, m. Eng. Teu. spear firm, 369
  • Jartrud, m. Nor. Teu. spear truth, 368
  • Jascha, m. Russ. Heb. supplanter, 17
  • Jaschenka, m. Russ. Heb. supplanter, 17
  • Jaschis, m. Lett. Heb. addition, 23
  • Jaseps, m. Lett. Heb. addition, 23
  • Jasper, m. Eng. Pers. treasure master, 211
  • Jatmund, m. Dan. Teu. rich protection, 377
  • Jaubert, m. Fr. Teu. good bright, 288
  • Jauffré, m. Prov. Teu. God’s peace, 287
  • Jantje, m. Dutch, Heb. grace of the Lord, 45
  • Javotte, f. Fr. Kelt. white stream, 270
  • Jaward, m. Nor. Teu. rich guardian, 378
  • Jayme, m. Sp. Port. Heb. supplanter, 17
  • lxxxiJeames, m. Eng. Heb. supplanter, 17
  • Jean, m. Fr. Heb. grace of the Lord, 45
  • Jean, f. Scot. Heb. grace of the Lord, 46
  • Jeanne, f. Fr. Heb. grace of the Lord, 46
  • Jeannette, f. Fr. Heb. grace of the Lord, 46
  • Jeannetton, f. Fr. Heb. grace of the Lord, 46
  • Jeannot, m. Fr. Heb. grace of the Lord, 45
  • Jebbe, f. Fris. Teu. wild boar battle maid, 337
  • Jeconiah, m. Eng. Lat. appointed of the Lord, 38
  • Jedert, f. Slov. Teu. war maid, 368
  • Jedrzej, m. Pol. Gr. manly, 86
  • Jeffrey, m. Eng. Teu. good peace, 287
  • Jefronissa, f. Russ. Gr. mirth, 72
  • Jehan, m. Fr. Heb. grace of the Lord, 45
  • Jehanne, f. Fr. Heb. grace of the Lord, 46
  • Jehoash, given by the Lord, 37
  • Jehoram, m. Eng. Heb. the Lord is exalted, 37
  • Jehoiachin, m. Eng. Heb. appointed of the Lord, 37
  • Jehoiada, m. Eng. Heb. known of God, 37
  • Jehoiakim, m. Eng. Heb. the Lord will judge, 38
  • Jehu, m. Eng. Heb. the Lord is He, 38
  • Jeka, m. Lett. Heb. supplanter, 17
  • Jekups, m. Lett. Heb. supplanter, 17
  • Jela, f. Serv. Gr. light, 68
  • Jelena, f. Slov. Gr. light, 68
  • Jelica, f. Russ. Slov. Gr. light, 68
  • Jelisavka, f. Serv. Heb. God’s oath, 35
  • Jelissaveta, f. Russ. Heb. God’s oath, 35
  • Jellon, m. Scot. Lat. downy bearded, 150
  • Jemmy, m. Eng. Heb. supplanter, 17
  • Jemima, f. Eng. Heb. dove, 26
  • Jendriska, f. Bohm. Teu. home ruler, 310
  • Jenkin, m. Eng. Heb. grace of the Lord, 45
  • Jennifer, f. Corn. Kelt. white wave, 270
  • Jenny, f. Eng. Heb. grace of the Lord, 46
  • Jenovefa, m. Bret. Kelt. white stream, 270
  • Jens, m. Dan. Heb. grace of the Lord, 45
  • Jeoffroi, m. Fr. Teu. divine peace, 288
  • Jeps, m. Lett. Heb. addition, 23
  • Jerassim, m. Russ. Gr. beloved, 113
  • Jerast, m. Russ. Gr. amiable, 113
  • Jera, f. Slov. Teu. war maid, 368
  • Jeremej, m. Russ. Heb. exalted of the Lord, 49
  • Jeremiah, m. Ger. Slov. Heb. exalted of the Lord, 49
  • Jeremiah, m. Fr. Eng. Heb. exalted of the Lord, 49
  • Jeremias, m. Fr. Eng. Heb. exalted of the Lord, 49
  • Jeremie, m. Fr. Wall. Heb. exalted of the Lord, 49
  • Jeremija, m. Russ. Serv. Heb. exalted of the Lord, 49
  • Jeremy, m. Eng. Heb. exalted of the Lord, 49
  • Jerica, f. Slov. Teu. war maid, 368
  • Jerko, m. Serv. Gr. with a holy name, 89
  • Jermyn, m. Eng. Lat. German, 416
  • Jernej, m. Ill. Heb. son of furrows, 25
  • Jerolim, m. Serv. Gr. with holy name, 89
  • Jerom, m. Ger. Gr. holy name, 89
  • Jeromette, f. Fr. Gr. holy name, 89
  • Jerome, m. Eng. Fr. Gr. holy name, 89
  • Jeronimo, m. Port. Gr. with a holy name, 89
  • Jerram, m. Eng. Teu. war raven, 370
  • Jerry, m. Eng. Heb. exalted of the Lord, 49
  • Jervis, m. Eng. Teu. spear war, 369
  • Jervoise, m. Eng. Teu. spear war, 369
  • Jerzy, m. Pol. Gr. husbandman, 115
  • Jesaia, m. Ger. Heb. help of God, 49
  • Jesekijel, m. Russ. Heb. strength of God, 49
  • Jespers, m. Lett. Pers. treasure master, 211
  • Jeshua, m. Eng. Heb. the Lord my salvation, 37
  • lxxxiiJessica, f. Eng. 46
  • Jesse, m. Eng. Heb. the Lord is, 46
  • Jessie, f. Scot. Heb. grace of the Lord, 46
  • Jettchen, f. Ger. Teu. home ruler, 310
  • Jette, f. Ger. Teu. home ruler, 310
  • Jettje, f. Dutch, Teu. home ruler, 310
  • Jeva, f. Serv. Gr. fair speech, 88
  • Jeva, f. Lett. Serv. Heb. life, 11
  • Jevan, Welsh, young warrior, 273
  • Jevva, f. Russ. Heb. life, 11
  • Jevchariz, m. Russ. Gr. happy hand, 87
  • Jevdoksia, f. Russ. Gr. happy glory, 88
  • Jevginnia, f. Russ. Gr. well born, 88
  • Jevginij, m. Russ. Gr. well born, 88
  • Jevfimija, f. Russ. Gr. fair fame, 88
  • Jevlalija, f. Russ. Gr. fair speech, 88
  • Jevstachij, m. Russ. Gr. fair harvest, 88
  • Jewa, f. Lith. Heb. life, 11
  • Jewele, f. Lett. Heb. life, 11
  • Jezis, m. Lett. Heb. supplanter, 17
  • Jill, f. Eng. Lat. downy beard, 150
  • Jillet, f. Eng. Lat. downy beard, 150
  • Jillian, f. Eng. Lat. downy beard, 150
  • Jitka, f. Pol. Heb. praise, 20
  • Jim, m. Eng. Heb. supplanter, 17
  • Jiri, m. Bohm. Gr. husbandman, 115
  • Jjewa, f. Lus. Heb. life, 11
  • Joa, m. Span. Heb. the Lord will judge, 37
  • Joachim, m. Eng. Heb. the Lord will judge, 37
  • Joachim, m. Russ. Eng. Fr. Heb. God will judge, 38
  • Joachime, f. Fr. Heb. God will judge, 37
  • Joahim, m. Slov. Heb. God will judge, 38
  • Joakim, m. Russ. Heb. God will judge, 38
  • Joan, f. Eng. Heb. the Lord’s grace, 46
  • Joanna, f. Eng. Pol. Heb. the Lord’s grace, 46
  • Joannes, m. Gr. Heb. the Lord’s grace, 45
  • Joanico, m. Port. Heb. the Lord’s grace, 45
  • Joaniniha, f. Port. Heb. the Lord’s grace, 46
  • Joao, m. Port. Heb. the Lord’s grace, 45
  • Joaozinho, m. Port. Heb. the Lord’s grace, 45
  • Joaquim, m. Span. Heb. the Lord will judge, 37
  • Joaquin, m. Span. Port. Heb. the Lord will judge, 37
  • JoaquimaJoaquima, f. Port. Heb. the Lord will judge, 37
  • Joash, m. Eng. Heb. given by the Lord, 38
  • Job, m. Eng. Heb. persecuted, 26
  • Jobs, m. Ger. Lat. sportive, 191
  • Jobst, m. Bav. Lat. sportive, 191
  • Jocelin, m. Fr. Eng. Lat. sportive, 191
  • Jochebed, f. Eng. Heb. person of merit, 27
  • Jocheli, m. Swiss, the Lord will judge, 37
  • Johann, m. Bav. Heb. the Lord will judge, 37
  • Jock, m. Scot. Heb. the Lord’s grace, 45
  • Jock, m. Swiss, Heb. supplanter, 17
  • Jockel, m. Ger. Heb. supplanter, 17
  • Jockey, m. Eng. Heb. the Lord’s grace, 45
  • Jocosa, f. Eng. Lat. merry, 191
  • Jokester, m. Lat. merry, 191
  • Jodel, m. Bav. Lat. sportive, 191
  • Jodetel, m. Fr. Lat. sportive, 191
  • Jodoca, f. Eng. Lat. sportive, 191
  • Jodocus, m. Lat. sportive, 191
  • Jodoke, f. Ger. Lat. sportive, 191
  • Jodokus, m. Ger. Lat. sportive, 191
  • Joar, horse warrior, 341
  • Jodis, horse sprite, 441
  • Jofan, the Lord’s grace, 45
  • Jofred, horse peace, 341
  • Jofrid, fair horse, 341
  • Jogeir, horse spear, 341
  • Jogrim, horse mask, 341
  • Jokell, horse kettle, 341
  • Joketyl, horse kettle, 341
  • Joreid, horse eagerness, 341
  • Jostein, horse stone, 341
  • Jorunna, horse lady, 341
  • Jornandes, Jordan, 39
  • Jøren, Nor. Teu. glittering man, 416
  • Jørund, Nor. Teu. glittering man, 416
  • Joel, m. Eng. Heb. strong willed, 50
  • lxxxiiiJoe, m. Eng. Heb. addition, 23
  • Joeran, m. Dan. Gr. husbandman, 115
  • Jofa, m. Lapp. Heb. the Lord’s grace, 45
  • Jofan, m. Lapp. Heb. the Lord’s grace, 45
  • Jogg, m. Swiss, Heb. supplanter, 17
  • Joggeli, m. Swiss, Heb. supplanter, 17
  • Johan, m. Swiss, Esth. Heb. the Lord’s grace, 45
  • Johanan, Eng. Heb. the Lord’s grace, 45
  • Johanna, f. Ger. Esth. Heb. the Lord’s grace, 46
  • Johanna, f. Eng. Heb. the Lord’s grace, 46
  • Johanne, f. Ger. Heb. the Lord’s grace, 46
  • Johannes, m. Ger. Heb. the Lord’s grace, 45
  • John, m. Eng. Heb. the Lord’s grace, 45
  • Johnnie, Scot. Heb. the Lord’s grace, 45
  • Johnny, Eng. Heb. the Lord’s grace, 45
  • Johum, Dan. Heb. the Lord will judge, 37
  • Joletta, f. Eng. Lat. violet, 206
  • Joliette, f. Fr. Lat. downy bearded, 150
  • Jompert, m. Fr. Teu. war splendour, 363
  • Jonah, m. Eng. Heb. dove, 26
  • Jonas, m. Lat. Heb. dove, 26
  • Jonaszus, m. Lith. Heb. dove, 26
  • Jonathan, m. Eng. Heb. the Lord’s gift, 25
  • Jonelis, m. Lith. Heb. the Lord’s grace, 45
  • Jonka, m. Lapp. Heb. dove, 26
  • Jonkus, m. Lith. Heb. the Lord’s grace, 45
  • Jonkuttelis, m. Lith. Heb. the Lord’s grace, 45
  • Jonuttis, m. Lith. Heb. the Lord’s grace.
  • Joram, m. Eng. Heb. the Lord is exalted, 37
  • Jordan, m. Eng. Heb. descender, 39
  • Jorens, m. Norse, Lat. laurel, 174
  • Jorge, Port. husbandman, 115
  • Joris, Dutch, Gr. husbandman, 115
  • Jortz, Gr. Prov. husbandman, 115
  • Jorwarth, m. Welsh, Teu. rich guard, 378
  • Jos, m. Eng. Heb. the Lord is salvation, 37
  • Joscelin, m. Eng. Lat. just, 192
  • Joscelind, f. Eng. Lat. just, 192
  • Jose, m. Span. Port. Heb. addition, 23
  • Josef, m. Span. Swed. Heb. addition, 23
  • Josefa, f. Span. Heb. addition, 23
  • Josefina, f. Swed. Heb. addition, 23
  • Josep, m. Prov. Fr. Heb. addition, 23
  • Joseph, m. Fr. Eng. Ger. Heb. addition, 17
  • Josepha, f. Port. Heb. addition, 23
  • Josephe, f. Ger. Fr. Heb. addition, 23
  • Josephina, f. Port. Heb. addition, 23
  • Josephine, f. Fr. Eng. Heb. addition, 23
  • Joses, m. Gr. Heb. addition, 23
  • Joshua, m. Eng. Heb. the Lord is salvation, 37
  • Josiah, m. Eng. Heb. yielded to the Lord, 37
  • Jossif, m. Wall. Heb. addition, 23
  • Josipe, f. Ill. Heb. addition, 23
  • Josip, m. Ill. Heb. addition, 23
  • Josipa, f. Ill. Heb. addition, 23
  • Josipac, m. Ill. Heb. addition, 23
  • Josipica, f. Ill. Heb. addition, 23
  • Joska, f. Ill. Heb. addition, 23
  • Josko, m. Ill. Heb. addition, 23
  • Josh, m. Bav. Heb. addition, 23
  • Josse, m. Fr. Lat. sportive, 191
  • Josselin, m. Fr. Lat. sportive, 191
  • Jossif, m. Russ. Heb. addition, 23
  • Jossué, m. Fr. Heb. the Lord is salvation, 37
  • Jost, m. L. Ger. Lat. just, 192
  • Jost, m. Swiss, Lat. sportive, 23
  • Jost, m. Ger. Lat. sportive, 191
  • Jostli, m. Swiss, Lat. sportive, 191
  • Josts, m. Lett. Lat. just, 192
  • Jourdain, m. Fr. Heb. descender, 39
  • Jov, m. Russ. Heb. persecuted, 26
  • Jovan, m. Ill. Swiss, Heb. the Lord’s grace, 45
  • Jovana, f. Ill. Heb. the Lord’s grace, 46
  • Jovanna, f. Port. Heb. the Lord’s grace, 46
  • Jovica, f. Ill. Heb. the Lords grace, 46
  • lxxxivJoy, f. Eng. 191
  • Joyce, f. Eng. Lat. sportive, 191
  • Joycelin, m. Eng. Lat. just, 192
  • Joza, m. Slov. Heb. addition, 23
  • Joze, m. Port. Heb. addition, 23
  • Jozef, m. Pol. Slav. Heb. addition, 23
  • Jozefa, f. Pol. Heb. addition, 23
  • Jozo, m. Ill. Heb. addition, 23
  • Jozefa, f. Hung. Heb. addition, 23
  • Jra, f. Slov. Teu. spear maid, 368
  • Juan, m. Span. Heb. the Lord’s grace, 45
  • Juana, f. Span. Heb. the Lord’s grace, 46
  • Juanito, m. Span. Heb. the Lord’s grace, 45
  • Juczi, f. Hung. Heb. praise, 21
  • Judah, m. Eng. Heb. praise, 20
  • Judas, m. Scot. Heb. praise, 20
  • Jude, m. Eng. Heb. praise, 20
  • Judical, m. Bret. Lat. sportive, 191
  • Judit, f. Hung. Heb. praise, 21
  • Judith, f. Ger. Eng. Heb. praise, 21
  • Juditha, f. Ger. Heb. praise, 21
  • Judithe, f. Fr. Heb. praise, 21
  • Judy, f. Eng. Heb. praise, 21
  • Jugge, f. Eng. Heb. praise, 21
  • Jukums, m. Lith. Heb. the Lord will judge, 38
  • Jukkinum, m. Esth. Heb. the Lord will judge, 38
  • Jules, m. Lith. Lat. downy bearded, 149
  • Jules, m. Fr. Lat. downy bearded, 149
  • Juli, f. Hung. Lat. downy bearded, 149
  • Julia, f. Eng. Lat. downy bearded, 149
  • Juliaantje, f. Dutch, Lat. downy bearded, 150
  • Julian, m. f. Eng. Span. Lat. downy bearded, 150
  • Juliana, f. Eng. Span. Port. Wall. Lat. downy bearded, 150
  • Juliane, f. Ger. Lat downy bearded, 150
  • Juliano, m. Span. Lat. downy bearded, 150
  • Julianus, m. Lat. downy bearded, 150
  • Juanito, f. Span. Heb. the Lord’s grace, 45
  • Juliao, m. Port. Lat. downy bearded, 150
  • Julie, f. Ill. Fr. Wall. Lat. downy bearded, 150
  • Julien, m. Fr. Lat. downy bearded, 150
  • Julienne, f. Fr. Lat. downy bearded, 150
  • Juliet, f. Eng. Lat. downy bearded, 151
  • Julietta, f. Span. Lat. downy bearded, 151
  • Juliette, f. Fr. Ger. Lat. downy bearded, 151
  • Julij, m. Slav. Lat. downy bearded, 149
  • Julija, f. Russ. Lat. downy bearded, 149
  • Julijan, m. Slov. Lat. downy bearded, 150
  • Julijana, f. Slov. Lat. downy bearded, 149
  • Julio, m. Span. Lat. downy bearded, 149
  • Julis, f. Hung. Lat. downy bearded, 149
  • Juliska, f. Hung. Lat. downy bearded, 149
  • Julius, m. Lat. Eng. Ger. Lat. downy bearded, 149
  • Julka, f. Pol. Lat. downy bearded, 149
  • Julyan, f. Eng. Lat. downy bearded, 150
  • Junius, m. Lat. of Juno, 151
  • Jurck, m. Slav. Gr. husbandman, 115
  • Jurgan, m. Fris. Neth. Gr. husbandman, 115
  • Jurgis, m. Lett. Gr. husbandman, 115
  • Jurguttis, m. Lett. Gr. husbandman, 115
  • Jurica, m. Ill. Gr. husbandman, 115
  • Jurisa, m. Ill. Slav. storm.
  • Jurn, m. Fris. Esth. Gr. husbandman, 115
  • Juro, m. Ill. Gr. husbandman, 115
  • Jurriaan, m. Dutch, Gr. husbandman, 115
  • Jurric, m. Dutch, Gr. husbandman, 115
  • Jurrusch, m. Lett. Gr. husbandman, 115
  • Just, m. Ger. Lat. just, 193
  • Justa, f. Lat. just, 193
  • Juste, m. Fr. Lat. just, 193
  • lxxxvJuste, f. Ger. Lat. just, 193
  • Justin, m. Eng. Ger. Lat. just, 193
  • Justina, f. Eng. Span. Lat. just, 193
  • Justine, f. Fr. Ger. Lat. just, 193
  • Justinian, m. Ger. Eng. Lat. just, 193
  • Justinien, m. Fr. Lat. just, 193
  • Justino, m. Span. Lat. just, 193
  • Justinus, m. Lat. just, 193
  • Justs, m. Lett. Lat. just, 193
  • Justyn, m. Pol. Lat. just, 193
  • Juthe, f. Hung. Ger. Heb. praise, 21
  • Jutka, f. Hung. Heb. praise, 21
  • Jutta, f. Ger. Heb. praise, 21
  • Juzeth, f. Bret. Heb. praise, 21
  • Juzzis, m. Lett. Heb. God will judge, 38
  • Jvan, m. Bulg. Heb. the Lord’s grace, 45
  • Jvic, m. Ill. Heb. the Lord’s grace, 45
  • Jvica, m. Ill. Heb. the Lord’s grace, 45

K

K

  • Kaat, f. Dutch, Gr. pure, 123
  • Kaari, m. Nor. Teu. god of the winds, 322
  • Kaatje, f. Dutch, Gr. pure, 123
  • Kaddo, f. Esth. Gr. pure, 123
  • Kadl, f. Bav. Gr. pure, 123
  • Kajetan, m. Slov. Lat. of Gaeta, 132
  • Kajsa, f. Swed. Gr. pure, 123
  • Kalle, m. Swed. Teu. man, 386
  • Kaaurentina, f. Bret.
  • Kapo, m. Lus. Pers. treasure master (?), 211
  • Kapp, m. Bav. Pers. treasure master (?), 211
  • Karel, m. Esth. Dutch, Bohm. Dan. Teu. strong man, 386
  • Karen, f. Dan. Gr. pure, 123
  • Kalle, m. Swed. Teu. man, 386
  • Kantemir, m. Russ. Turk. happy iron.
  • Karadek, m. Bret. Kelt. beloved, 233
  • Karl, m. Swiss, Teu. god of the winds, 386
  • Karin, f. Dan. Teu. pure, 123
  • Karl, m. Swed. Ger. Teu. man, 386
  • Karla, f. Slov. Teu. man, 386
  • Karlic, m. Ill. 386
  • Karlica, m. Ill. 386
  • Karlo, m. Russ. Ill. Teu. man, 386
  • Karlmann, m. Ger. Teu. strong man, 386
  • Karlko, m. Lus. Teu. man, 386
  • Karls, m. Lett. Teu. man, 386
  • Karol, m. Pol. Slov. Teu. man, 386
  • Karolek, m. Pol. Teu. man, 386
  • Karolina, f. Slav. Teu. man, 386
  • Karolinka, f. Slov. Teu. man, 386
  • Karoly, m. Hung. Teu. man, 386
  • Karsten, m. Slav. L. Ger. Teu. Christian, 105
  • Karstin, f. Dan. Gr. Christian, 105
  • Kasche, f. Dantzig, Gr. pure, 123
  • Kasch, m. Dantzig, Teu. man, 386
  • Kaschis, m. Lett. Slav. showing peace, 443
  • Kasen, f. Dan. Gr. pure, 123
  • Kashuk, m. Lett. Slav. show forth peace, 442
  • Kasia, f. Pol. Gr. pure, 123
  • Kasimir, m. Ger. Slav. show forth peace, 443
  • Kasimira, f. Ger. Slav. show forth peace, 443
  • Kasimirs, m. Lett. Slav. show forth peace, 443
  • Kaspar, m. Ger. Russ. Bohm. Pers. treasure master (?), 211
  • Kaspe, m. Bav. Pers. treasure master (?), 211
  • Kasper, m. Swed. Pers. treasure master (?), 211
  • Kasperl, m. Bav. Pers. treasure master (?), 211
  • Kaspers, m. Lett. Pers. treasure master (?), 211
  • Kaspor, m. Lus. Pers. treasure master (?), 211
  • Kass, m. Bav. Pers. treasure master (?), 211
  • Kata, f. Ill. Gr. pure, 123
  • Katalin, f. Hung. Gr. pure, 123
  • Katarina, f. Swed. Ill. Russ. Gr. pure, 123
  • Katarzina, f. Pol. Gr. pure, 123
  • Kate, f. Eng. Ill. Gr. pure, 123
  • Katel, f. Bret. Gr. pure, 123
  • Katelik, f. Bret. Gr. pure, 123
  • Katerina, f. Bohm. Gr. pure, 123
  • Katharine, f. Eng. Ger. Gr. pure, 123
  • Kätchen, f. Ger. Gr. pure, 123
  • lxxxviKathe, f. Ger. Gr. pure, 123
  • Katherine, f. Eng. Gr. pure, 123
  • Kathleen, f. Ir. Gr. pure, 123
  • Kathri, f. Swiss, Gr. pure, 123
  • Kathrili, f. Swiss, Gr. pure, 123
  • Kathrina, f. Dan. Gr. pure, 123
  • Kati, f. Hung. Gr. pure, 123
  • Katica, f. Ill. Gr. pure, 123
  • Katicza, f. Hung. Gr. pure, 123
  • Katie, f. Scot. Gr. pure, 123
  • Katinka, f. Russ. Gr. pure, 123
  • Katya, f. Russ. Gr. pure, 123
  • Katla, f. Nor. Teu. cauldron, 346
  • Katra, f. Slov. Gr. pure, 123
  • Katreij, f. Slov. Gr. pure, 123
  • Katrin, f. Bav. Gr. pure, 123
  • Katrina, f. Slov. Gr. pure, 123
  • Katrine, f. Eng. Bav. Lett. Gr. pure, 123
  • Kats, f. Esth. Gr. pure, 123
  • Katsche, f. Lett. Gr. pure, 123
  • Kattel, f. Bav. Gr. pure, 123
  • Katty, f. Ir. Gr. pure, 123
  • Kavzma, m. Russ. Gr. order, 125
  • Kay, m. Eng. Lat. rejoicing, 131
  • Kazimir, m. Ill. Pol. Slov. Bohm. Slav. show forth peace, 211
  • Kazimierz, m. Pol. Slav. show forth peace, 211
  • Kean, m. Irish, vast, 258
  • Kee, f. Dutch, Lat. horn (?), 146
  • Kees, m. Dutch, Lat. horn (?), 146
  • Keetje, f. Dutch, Lat. horn (?), 146
  • Keeldar, m. Scot. Teu. battle army.
  • Keereel, m. Russ. Gr. lordly, 217
  • Keira, Lapp. Teu. ever king, 56
  • Kenneth, m. Scot. Kelt. comely, 256
  • Kenny, m. Ir. Kelt. vast, 256
  • Kentigern, m. Welsh, Kelt. head chief, 258
  • Kentigerna, f. Welsh, Kelt. head chief, 258
  • Kephas, m. Gr. Aram. stone, 107
  • Kerenhappuch, f. Heb. box of paint, 26
  • Kerestel, m. Hung. Christian, 105
  • Keresteli, m. Hung. Christian, 105
  • Keriadek, m. Bret. Kelt. beloved, 233
  • Kerstan, m. Lus. Gr. Christian, 105
  • Kerste, f. Lett. Gr. Christian, 105
  • Kersti, m. Est. Gr. Christian, 105
  • Kerstiteli, m. Ill. Gr. baptizer, 106
  • Kersto, m. Ill. Gr. Christian, 105
  • Kester, m. Eng. Teu. Christ bearer, 106
  • Kert, Esth. Teu. spear maid, 268
  • Ketelbiorn, m. Nor. Teu. cauldron bear, 347
  • Ketelridir, f. Nor. Teu. cauldron fury, 347
  • Ketterle, f. Bav. Gr. pure, 123
  • Ketyl, m. Nor. Teu. cauldron, 347
  • Kevin, m. Irish, Kelt. comely, 256
  • Keyne, f. Eng. Kelt. jewel, 271
  • Kezia, f. Eng. Bret. cassia, 26
  • Khaoos, m. Pers. Zend. beautiful eyed.
  • Kharalamm, m. Russ. Gr. joy of Easter, 216
  • Kharalample, m. Russ. Gr. joy of Easter, 216
  • Kharitoun, m. Russ. Gr. love, 73
  • Khevronia, m. Russ. Lat. purifying, 176
  • Khoosroo, m. Pers. Zend. sun (?), 56
  • Khur, m. Pers. Zend. sun (?), 56
  • Khshayarsha, Zend. venerable king, 56
  • Kissey, f. Eng. Heb. cassia, 26
  • Kieren, m. Irish, Kelt. black, 256
  • Kilian, m. Ger. Lat. blind, 144
  • Kina, f. Swiss, Gr. Christian, 105
  • Kirin, m. Ill. Lat. spearman, 177
  • Kit, m. Eng. Gr. Christ bearer, 106
  • Kiogeir, m. Nor. Teu. people’s spear, 375
  • Kitto, m. Lus. Gr. Christ bearer, 106
  • Kitty, f. Eng. Gr. pure, 123
  • Kiodvala, Nor. people’s power, 375
  • Kjogjer, Nor. people’s spear, 375
  • Kjol, Nor. people’s wolf, 375
  • Kjold, Nor. people’s wolf, 375
  • Kjoille, Nor. people’s heroine, 375
  • Kjoval, Nor. people’s power, 375
  • Kjostol, m. Nor. harsh wolf, 419
  • Kjartan, m. Nor. Kelt. sea warrior, 146
  • Kjelbjorg, f. Nor. Teu. kettle protection, 346
  • Kjell, m. Nor. Teu. kettle, 346
  • Klaatje, m. Dutch, Lat. famous, 186
  • Klaas, m. Dutch, Lat. victory of the people, 90
  • Klaasji, m. Dutch, Lat. victory of the people, 90
  • Klaada, m. Bret. Lat. lame, 146
  • Klara, f. Sl. Lat. famous, 185
  • lxxxviiKlas, m. Bav. Dan. Gr. victory of the people, 90
  • Klasel, m. Bav. Gr. victory of the people, 90
  • Klassis, m. Lat. Gr. victory of the people, 90
  • Klaudij, m. Ill. Lat. lame, 146
  • Klaus, m. Ger. Esth. Lat. victory of the people, 90
  • Klavde, m. Slov. Lat. lame, 146
  • Klavdij, m. Russ. Lat. lame, 146
  • Klavinsh, m. Lett. Gr. victory of the people, 90
  • Klavs, m. Lett. Gr. victory of the people, 90
  • Kleanthes, m. Gr. famous bloom, 95
  • Klemen, m. Slov. Hung. Lat. merciful, 160
  • Klemente, m. Ill. Lat. merciful, 160
  • Klemet, m. Esth. Lat. merciful, 160
  • Klemin, m. Ger. Lat. merciful, 160
  • Klunans, m. Russ. Lat. merciful, 160
  • Cleopatra, f. Gr. fame of her father, 95
  • Klothilde, f. Ger. Teu. famous battle maid, 404
  • Knelis, m. Dutch, Lat. horn (?), 146
  • Knel, m. Dantzig, Lat. horn (?), 146
  • Knud, m. Dan. Teu. hill, 433
  • Knut, m. Dan. Teu. hill, 433
  • Koadou, m. Bret. Kelt. wood liver.
  • Kodders, m. Lett. Gr. divine gift, 101, 282
  • Koenraed, m. Netherlands, Teu. bold council, 423
  • Kol, m. Ice. Teu. cool, 429
  • Kolbein, m. Ice. Teu. cold iron bone, 429
  • Kolbjorn, m. Ice. Teu. black bear, 429
  • Kolina, f. Swed. Gr. pure, 123
  • Kolbiorn, m. Nor. Teu. black bear, 429
  • Kolfinn, m. Nor. Teu. cool white, 429
  • Kolfinna, f. Nor. Teu. cool white, 429
  • Kolgrim, m. Nor. Teu. cool mask, 429
  • Kolgrima, f. Nor. Teu. cool mask, 427
  • Kolinka, m. Russ. Gr. victory of the people, 90
  • Kolja, m. Russ. Gr. victory of the people, 90
  • Koloman, m. Hung. slave council man, 443
  • Kolskegg, m. Ice. Teu. black beard, 427
  • Kondratij, m. Russ. Teu. bold council, 423
  • Konrad, m. Hung. Swed. Ger. Russ. Teu. bold council, 423
  • Konradin, m. Ger. Teu. bold council, 423
  • Konradine, f. Ger. Teu. bold council, 423
  • Konstantia, f. Ill. Slav. Lat. firm, 161
  • Konstanij, m. Slav. Lat. firm, 161
  • Konstanczia, f. Hung. Lat. firm, 161
  • Konstantin, m. Teu. Slav. Russ. Lat. firm, 161
  • Konstanz, m. Ger. Lat. firm, 161
  • Kore, f. Gr. Gr. maiden, 60
  • Kored, bold council, 423
  • Koredli, bold council, 423
  • Kordel, f. Bav. Kelt. jewel of the sea, 230
  • Kordule, f. Gr. Kelt. jewel of the sea, 230
  • Kormak, m. Ice. Kelt. son of a chariot, 249
  • Koreish, m. Heb. Zend. sun (?), 56
  • Kornel, m. Dutch, Lat. horn (?), 146
  • Kornelie, f. Wall. Dutch, Lat. horn (?), 146
  • Kornelij, m. Slav. Lat. horn (?), 146
  • Korstiaan, m. Dutch, Gr. Christian, 105
  • Cosmos, m. Gr. order, 125
  • Kostadin, m. Slov. Lat. firm, 161
  • Kostancia, f. Slav. Lat. firm, 161
  • Koste, m. Slav. Lat. firm, 161
  • Kostja, m. Russ. Lat. firm, 161
  • Kostusin, m. Pol. Lat. firm, 161
  • Kotka, Ill. Slov. Lat. firm, 161
  • Koulma, m. Bret. Lat. dove, 186
  • Koulum, m. Bret. Lat. dove, 186
  • Kowzma, m. Russ. Gr. order, 125
  • Krasislav, m. Slav. Slav. fair glory, 443
  • Krasimir, m. Slav. fair peace, 443,445
  • Krasomil, m. Slav. fair love, 443
  • Kret, f. Esth. Gr. pearl, 121
  • Krikshte, m. Ill. Gr. Christian, 105
  • lxxxviiiKriemhild, f. Ger. Teu. helmet battle maid, 361
  • Krispin, m. Dutch, Lat. curly, 162
  • Krista, f. Swiss, Gr. Christian, 105
  • Kristal, m. Ger. Gr. Christ bearer, 106
  • Kristagis, m. Lett. Gr. Christ bearer, 106
  • Kristoppis, m. Lett. Gr. Christ bearer, 106
  • Kriste, f. Lett. Gr. Christian, 105
  • Kristel, f. Ger. Gr. Christian, 105
  • Kristi, f. Esth. Gr. Christian, 105
  • Kristian, m. Swed. Ill. Gr. Christian, 105
  • Kristiane, f. Slav. Gr. Christian, 105
  • Kristijan, f. Slav. Gr. Christian 105
  • Kristina, f. Slav. Gr. Christian, 105
  • Kristinsch, m. Lett. Gr. Christian, 105
  • Kristof, m. Ill. Slav. Gr. Christ bearer, 106
  • Kristofer, m. Swed. Gr. Christ bearer, 106
  • Kristoffel, m. Swiss, Gr. Christ bearer, 106
  • Kristofor, m. Slov. Ill. Gr. Christ bearer, 106
  • Kristscho, m. Lus. Gr. Christian, 105
  • Kristuppas, m. Lith. Gr. Christ bearer, 106
  • Kroet, f. Esth. Gr. pearl, 121
  • Kruschan, m. Gr. Christian, 105
  • Krustinn, f. Bulg. Gr. Christian, 105
  • Krustjo, m. Bulg. Gr. Christian, 105
  • Kryspyn, m. Pol. Lat. curly, 162
  • Kryslof, m. Pol. Gr. Christ bearer, 106
  • Krystyan, m. Pol. Gr. Christian, 105
  • Ksersas, m. Ill. Zend. venerable king, 56
  • Kub, m. Lus. Pol. Heb. supplanter, 17
  • Kuba, m. Pol. Heb. supplanter, 17
  • Kubischu, m. Lett. Heb. supplanter, 17
  • Kunel, m. Bav. Teu. bold speech, 424
  • Kuhnhardt, m. Ger. Teu. bold and firm, 424
  • Kuhnrat, m. Ger. Teu. bold speech, 423
  • Kunat, m. Lus. Teu. bold speech, 423
  • Kundel, f. Ger. Teu. bold war, 424
  • Kunds, m. Ger. Teu. bold speech, 423
  • Kunigunde, f. Ger. Teu. bold war, 423
  • Kunimund, m. Ger. Teu. bold protection, 423
  • Kuno, m. Ger. Teu. bold, 424
  • Kunrad, m. Bohm. Teu. bold speech 423
  • Kunrat, m. Russ. Teu. bold speech, 423
  • Kunsch, m. Slav. Teu. bold speech, 423
  • Kunz, m. Ger. Teu. bold speech, 423
  • Kupina, f. Ill. Slav. gooseberry, 438
  • Kupjena, f. Ill. Slav. gooseberry, 438
  • Kurt, m. Ger. Teu. bold speech, 423
  • Kustas, m. Esth. Teu. Goth’s staff, 289
  • Kustav, m. Esth. Teu. Goth’s staff, 289
  • Kwedders, m. Lett. Gr. divine gift, 182
  • Kureish, m. Zend. sun (?), 56
  • Kusteninn, m. Bret. Lat. firm, 161
  • Kymbelin, m. Eng. Kelt. lord of the lion, 232
  • Kygeir, m. Nor. Teu. people’s spear, 374
  • Kythe.
  • Kyer, m. Nor. Teu. people’s spear, 374
  • Kynan, m. Welsh, Kelt. chief, 247
  • Kyriakos, m. Gr. Sunday child, 217
  • Kyrillos, m. Gr. lordly, 217

L

L

  • Labrenzis, m. Lett. Lat. laurel, 174
  • Lachlan, m. Scot. Kelt. warlike, 255
  • Lachtna, m. Erse. Kelt. green, 256
  • Lacko, m. Ill. Slav. ruling with fame, 442
  • Laco, m. Ill. Slav. ruling with fame, 442
  • Laczko, m. Hung. Slav. ruling with fame, 442
  • Ladislao, m. Span. It. Slav. ruling with fame, 442
  • Ladislas, m. Fr. Slav. ruling with fame, 442
  • Ladislao, m. Port. Slav. ruling with fame, 442
  • Ladislaus, m. Lat. Slav. ruling with fame, 442
  • Laidrad, m. Ger. Teu. fierce speech, 418
  • lxxxixLaidwald, m. Ger. Teu. fierce power, 418
  • Laidwig, m. Ger. Teu. fierce war, 418
  • Lælia, f. Lat. 151
  • Lælius, m. Lat. 151
  • Lætitia, f. Eng. Lat. gladness, 192
  • Lajos, m. Hung. Teu. famous war, 405
  • Lala, f. Serv. Slav. tulip, 438
  • Lalage, f. Lat. Gr. prattler, 463
  • Lambert, m. Fr. Eng. Dutch, Ger. Teu. country’s brightness, 431
  • Lambertine, f. Ger. Teu. country’s brightness, 431
  • Lamberto, m. It. Teu. country’s brightness, 431
  • Lambrecht, m. Ger. Teu. country’s brightness, 431
  • Lamech, m. Eng. Heb. smitten.
  • Lammert, m. Dutch, Teu. country’s brightness, 431
  • Lance, m. Eng. Lat. servant, 263
  • Lancelot, m. Eng. Fr. Lat. servant, 263
  • Lancilotto, m. It. Lat. servant, 263
  • Landerich, m. Frank. Teu. land ruler, 431
  • Landerico, m. Ital. Teu. land ruler, 431
  • Landfranc, m. Eng. Teu. land free, 431
  • Landfrang, m. Ger. Teu. land free, 431
  • Landfried, m. Ger. Teu. land peace, 431
  • Landinn, f. Ger. Fr. Teu. country, 431
  • Lando, m. Ger. Teu. country, 431
  • Landolf, m. Ger. Teu. country wolf, 431
  • Landrad, m. Ger. Teu. country’s council, 431
  • Landwin, m. Gr. Teu. country friend, 431
  • Landfranco, m. It. Teu. country free, 431
  • Lann, f. Erse, Kelt. sword.
  • Lantperaht, m. O. Ger. Teu. country’s brightness, 430
  • Lanty, m. Ir. Lat. laurel, 174
  • Laodamas, Gr. people’s tamer, 95
  • Laodamia, f. It. Gr. people’s tamer, 95
  • Laodicea, f. Gr. people’s justice, 95
  • Lapo, m. It. Heb. supplanter, 17
  • Lara, f. Finn. Lat. famous, 185
  • Laris, m. Fris. Lat. cheerful, 191
  • Larkin, m. Eng. Lat. laurel, 174
  • Larry, m. Ir. Lat. laurel, 174
  • Lars, m. Dan. 174
  • Larse, m. Swed. Lat. laurel, 174
  • Lasar, m. Russ. Heb. God will help, 33
  • Lasche, f. Lett. Teu. famous war, 405
  • Lassair, f. Erse, Kelt. flame, 224
  • Lassarfhina, f. Erse, Kelt. flame of wine, 224
  • Lassla, m. Hung. ruling with fame, 442
  • Latte, f. Lett. Teu. man, 386
  • Launart, m. Fr. Teu. lion strong, 77
  • Laur, m. Lapp. Esth. Lat. laurel, 174
  • Laura, f. Eng. Ital. Ger. Lat. laurel, 174
  • Laure, f. Fr. Lat. laurel, 174
  • Laurenza, f. Eng. Port. Lat. laurel, 174
  • Laurence, m. Eng. Lat. laurel, 174
  • Laurencho, m. Port. Lat. laurel, 174
  • Laurençya, f. Port. Lat. laurel, 174
  • Laurens, m. Nor. Lat. laurel, 174
  • Laurent, m. Fr. Lat. laurel, 174
  • Laurentia, f. Lat. laurel, 174
  • Laurentius, m. Lat. laurel, 174
  • Laures, m. Lap. Lat. laurel, 174
  • Lauretta, f. Eng. Lat. laurel, 174
  • Laurette, f. Fr. Lat. laurel, 174
  • Laurie, m. Scot. Lat. laurel, 174
  • Lauris, m. Lett. Lat. laurel, 174
  • Lauritz, m. Dan. Lat. laurel, 174
  • Laurus, m. Esth. Lat. laurel, 174
  • Laus, m. Esth. Gr. people’s victory, 90
  • Lav, m. Slov. Gr. lion, 77
  • Lavinia, f. Eng. of Latium, 176
  • Lavoslav, m. Slav. Slav. lion glory, 77
  • Lavrentic, m. Wall. Lat. laurel, 174
  • Lavrentij, m. Russ. Lat. laurel, 174
  • Lavrentija, f. Russ. Lat. laurel, 174
  • Lavrenzis, m. Lett. Lat. laurel, 174
  • Lawise, f. Lett. Teu. famous war, 405
  • Lawrence, m. Eng. Lat. laurel, 174
  • Lazar, m. Ill. Hung. Heb. God will help, 33
  • Lazare, m. Fr. Heb. God will help, 33
  • xcLazarillo, m. Span. Heb. God will help, 33
  • Lazaro, m. Span. It. Heb. God will help, 33
  • Lazarus, m. Lat. Heb. God will help, 33
  • Lazarro, m. It. Heb. God will help, 33
  • Lazarz, m. Pol. Heb. God will help, 33
  • Laze, m. Ill. Heb. God will help, 33
  • Lazo, m. Ill. Heb. God will help, 33
  • Lazzaro, m. It. Heb. God will help, 33
  • Leah, f. Eng. Heb. weary, 7, 15
  • Leander, m. Eng. Gr. lion man, 77
  • Leandre, m. Fr. Gr. lion man, 77
  • Leandro, m. It. Span. Gr. lion man, 77
  • Leandros, m. Gr. Gr. lion man, 77
  • Leăo, m. Port. Gr. lion, 77
  • Lear, m. Eng. Kelt. sea, 229
  • Lebbœus, m. Eng. Aram. praise, 20
  • Lebrecht, m. Ger. live right, 468
  • Lebwin, m. Ger. Teu. beloved friend, 426
  • Lech, m. Pol. Slav, a woodland spirit.
  • Lechsinska, f. Pol. Slav. a woodland spirit.
  • Leger, m. Teu. people’s spear, 430
  • Leen, m. Dutch, Teu. lion strong, 77
  • Leendert, m. Dutch, Teu. lion strong, 77
  • Left shoulder forward, m. Eng. 10, 463
  • Leentje, f. Dutch, Heb. of Magdala, 31
  • Leifr, m. Nor. relic, 332
  • Leila, f. Moorish.
  • Leikny, f. Nor. Teu. fresh sport, 354
  • Leiul, m. Nor. Teu. fierce wolf, 418
  • Leisje, f. Dutch, Heb. God’s oath, 35
  • Leks, m. Slav. helper of men, 85
  • Leli, f. Swiss, Heb. of Magdala, 30
  • Lelia, f. It. Lat. 151
  • Lelie, f. It. Lat. 151
  • Lelio, m. It. Lat. 151
  • Lelika, f. Slov. Gr. fair speech, 308
  • Lena, f. Alb. Lett. Gr. light, 68
  • Lemet, m. Esth. Lat. merciful, 161
  • Lenardo, m. It. Teu. lion strong, 77
  • Lenort, m. Teu. lion strong, 77
  • Lenchen, f. Ger. Heb. of Magdala, 31, 68
  • Lencica, f. Slov. Gr. light, 68
  • Lendrts, m. Lett. Teu. lion strong, 77
  • Lene, f. Ger. Heb. of Magdala, 32
  • Lenhart, m. Ger. Teu. lion strong, 77
  • Lenia, f. Alb. Gr. light, 68
  • Lenka, f. Slov. Gr. light, 68
  • Lenny, m. Eng. Teu. lion strong, 77
  • Lenore, f. Ger. Gr. light, 68
  • Leno, f. Esth. Gr. light, 68
  • Lenz, m. Swiss, Lat. laurel, 174
  • Leo, m. Ger. Span. Gr. lion, 76
  • Leobgytha, f. A.S. Teu. love gift, 426
  • Leobhard, m. Frank. Teu. love strength, 426
  • Leocadia, f. Span. Gr. 77
  • Leocadie, f. Span. Gr. 77
  • Leodegarius, m. Lat. Teu. people’s spear, 430
  • Leodowald, m. A.S. Teu. people’s power, 430
  • Leofric, m. Eng. Teu. beloved rule, 426
  • Leofistan, m. A.S. Teu. beloved stone, 426
  • Leofwine, m. A.S. Teu. beloved friend, 426
  • Leoline, m. Eng. Kelt. Lat. 280, 426
  • Leon, m. It. Russ. Gr. lion, 76
  • Leonard, m. Eng. It. Teu. lion strong, 77
  • Leonarda, f. Span. Ger. Teu. lion strong, 77
  • Leonarde, f. It. Ger. Teu. lion strong, 77
  • Leonardine, f. Ger. Teu. lion strong, 77
  • Leonardo, m. Rom. Teu. lion strong, 77
  • Léonce, m. Fr. Gr. lion like, 77
  • Leoncie, f. Fr. Gr. lion like, 77
  • Leoncio, m. It. Gr. lion like, 77
  • Leone, m. It. Gr. lion, 76
  • Leongard, m. Russ. Teu. lion strong, 77
  • Leonhard, m. Ger. Teu. lion strong, 77
  • LeonhardineLeonhardine, m. Ger. Teu. lion strong, 77
  • Leonidas, m. Gr. lion like, 77
  • Leonie, f. Fr. Gr. lion, 77
  • Leonor, f. Span. Gr. light, 68
  • Leonora, f. It. Eng. Gr. light, 68
  • Leonore, f. Fr. Gr. light, 68
  • xciLeontia, f. Lat. Gr. lion like, 77
  • Leontij, m. Russ. Gr. lion like, 77
  • Leontin, m. Ger. Fr. Gr. lion like, 77
  • Leontine, f. Ger. Fr. lion like, 77
  • Leontius, m. Lat. lion like, 77
  • Leonz, m. Ger. Teu. lion strong, 77
  • Leopo, m. Ger. Teu. people’s prince, 430
  • Leopold, m. Ger. Fr. Teu. people’s prince, 430
  • Leopoldine, f. Ger. people’s prince, 430
  • Leopoldo, m. Slav. It. Teu. people’s prince, 430
  • Leovigildo, m. Span. Teu. love pledge, 426
  • Leszek, m. Pol. Gr. helper of men, 85
  • Letitia, f. Eng. Lat. gladness, 192
  • Lettice, f. Eng. Lat. gladness, 192
  • Lethard, m. Ger. Teu. fierce firmness, 418
  • Lethild, f. Ger. Teu. fierce battle maid, 418
  • Letizia, f. It. Lat. gladness, 192
  • Leto, 64
  • Let’y, f. Ir. Gr. truth, 126
  • Letty, f. Eng. Lat. gladness, 192
  • Leudomir, m. Frank. Teu. people’s fame, 430
  • Leufroi, m. Gr. Teu. people’s peace, 430
  • Leunairs, m. Fr. Teu. lion strong, 77
  • Leupold, m. Ger. Teu. people’s prince, 430
  • Leutgar, m. Ger. Teu. people’s spear, 429
  • Leutgarde, f. Ger. Teu. people’s guard, 430
  • Leopold, m. Ger. Teu. people’s prince, 429
  • Lev, m. Pol. Slov. Gr. lion, 77
  • Levi, m. Eng. Heb. joining, 7, 15
  • Lew, m. Slav. Gr. lion, 77
  • Levor, m. Nor. Teu. gate ward, 421
  • Lewis, m. Eng. Teu. famous war, 405
  • Lia, f. It. Heb. dependence, 15
  • Libby, f. Eng. Heb. God’s oath, 35
  • Libusa, f. Bohm. Slav. darling, 443
  • Lida, f. Bohm. Slav. people’s love, 432, 443
  • Lidvard, m. Nor. Teu. gate ward, 421
  • Lidwina, f. Bohm. Slav. people of Vina, 443
  • Love, f. Flem. Ger. love, 426
  • Liebhard, m. Ger. Teu. love strength, 426
  • Liebtrud, f. Ger. Teu. love maiden, 426
  • Liedulf, m. Nor. Teu. fierce wolf, 418
  • Lienhardt, m. Bav. lion strength, 77
  • Lienl, m. Ger. Teu. lion strong, 77
  • Lienzel, m. Russ. Teu. lion strong, 77
  • Liert, m. Swiss, Teu. lion strength, 77
  • Lieschen, f. Ger. Teu. famous, 405
  • Lievina, f. Flem. Teu. love, 426
  • Ligach, f. Gael. Kelt. pearly, 224
  • Ligaire, m. Fr. Teu. people’s spear, 430
  • Likelas, m. Bav. Gr. victory of the people, 90
  • Lilian, f. Eng. Lat. lily, 145
  • Lilias, f. Scot. Lat. lily, 145
  • Liliola, f. It. Lat. blind, 144
  • Lilla, f. Eng. Heb. oath of God, 35
  • Lilly, f. Eng. lily, 145
  • Lina, f. Ger. Teu. man, 386
  • Line, f. Ger. Teu. man, 386
  • Linet, f. Eng. Kelt. shapely (?), 145
  • Linnea, f. Nor. Teu. lime tree, 470
  • Lintrude, f. Ger. Teu. serpent maid, 347
  • Linuscha, f. Dant. Teu. man, 386
  • Lionardo, m. It. Teu. lion strong, 77
  • Lionel, m. Eng. Lat. lion, 77
  • Lionello, m. It. Lat. little lion, 77
  • Liovigotona, f. Span. Teu. love Goth, 426
  • Lipo, m. Lus. Teu. remains of divinity, 288
  • Lipp, m. Bav. Gr. loving horses, 79
  • Lipp, m. Dant. Teu. relic of divinity, 288
  • Lippa, m. Bav. Gr. loving horses, 79
  • Lippo, m. It. Gr. loving horses, 79
  • Lipsts, m. Lett. Gr. loving horses, 79
  • Lisa, f. Dan. Lus. Heb. God’s oath, 35
  • Lisbet, f. Ger. Heb. God’s oath, 35
  • Lisbeta, f. Lett. Heb. God’s oath, 35
  • Lise, f. Ger. Heb. God’s oath, 35
  • Liserli, f. Swiss, Heb. God’s oath, 35
  • Lisette, f. Fr. Teu. famous war, 405
  • xciiLisilka, f. Russ. Heb. God’s oath, 35
  • Lisi, f. Bav. Heb. God’s oath, 35
  • Liska, f. Lus. Heb. God’s oath, 35
  • Liso, f. Esth. Heb. God’s oath, 35
  • Lisrl, f. Bav. Heb. God’s oath, 35
  • Liuba, f. Flem. Teu. love, 426
  • Liutberga, f. Ger. Teu. people’s protection, 430
  • Liutbert, m. Ger. Teu. people’s brightness, 430
  • Liutfred, m. Ger. Teu. people’s peace, 430
  • Liuthold, m. Ger. Teu. people’s firmness, 430
  • Liutmar, m. Ger. Teu. people’s fame, 430
  • Liutpold, m. Ger. Teu. people’s valour, 430
  • Liutprand, m. Frank. Teu. people’s sword, 430
  • Liuva, m. Span. Teu. love, 426
  • Liza, f. Russ. Heb. God’s oath, 35
  • Lizbeta, f. Slov. Heb. God’s oath, 35
  • Lizbetha, f. Russ. Heb. God’s oath, 35
  • Lizika, f. Slov. Heb. God’s oath, 35
  • Lizzie, f. Scot. Heb. God’s oath, 35
  • Ljena, f. Albanian, Gr. light, 68
  • Ljodold, m. Nor. Teu. people’s firmness, 430
  • Ljot, m. Nor. Teu. people, 430
  • Ljubica, f. Serv. Slav. love, 443
  • Ljubima, f. Serv. Slav. love, 443
  • Ljubka, f. Russ. Slav. love, 443
  • Ljubmila, f. Slav. Slave, loving, 443
  • Ljubomir, m. Slav. Slav. love peace, 443
  • Ljuboslav, m. Slov. Slav. love glory, 443
  • Love, f. Russ. Slav. love, 443
  • Ljudevit, m. Slov. Teu. famous war, 405
  • Ljudomila, f. Slav. Slav. people’s love, 430
  • Ljudomir, m. Slav. Slav. people’s peace, 430
  • Lles, m. Welsh, Lat. light, 132
  • Lleulu, f. Welsh, light, 132
  • Lleurwg, m. Welsh, Kelt. light, 281
  • Llew, m. Welsh, Kelt. lion.
  • Llew, m. Welsh, Kelt. light, 281
  • Llewellyn, m. Eng. Kelt. lightning, 281
  • Llewfer, m. Welsh, Lat. light, 281
  • Llewrwg, f. Welsh, Lat. light, 76
  • Llyr, m. Welsh, Kelt. sea, 230
  • Lloyd, m. Eng. Kelt. grey, 230
  • Grey, m. Welsh, Kelt. grey, 230
  • Llywelwyn, m. Welsh, Kelt. lightning, 281
  • Lobo, m. Port. Lat. wolf, 198
  • Lodewick, m. Dutch, Teu. famous war, 405
  • Lodoiska, f. Pol. Teu. famous war, 405
  • Lodovico, m. It. Teu. famous war, 405
  • Lodowick, m. Scot. Teu. famous war, 405
  • Lodowig, m. Ger. Teu. famous war, 405
  • Lodve, m. Nor. Teu. famous war, 405
  • Lodward, m. Nor. Teu. famous guard, 405
  • Loïs, m. Br. Teu. famous war, 405
  • Loiseach, m. Erse, Kelt. 133
  • Loïz, m. Bret. Teu. famous war, 405
  • Lola, f. Span. Teu. man, 386
  • Lolotte, f. Fr. Teu. man, 386
  • Lood, m. Dutch, Teu. famous war, 405
  • Looys, m. Fr. Teu. famous war, 405
  • Lope, m. Span. Lat. wolf, 198
  • Lopko, m. Lus. Teu. God’s praise, 288
  • Lopo, m. Lus. Teu. God’s praise, 288
  • Lora, f. Eng. Lat. laurel, 174
  • Lorenço, m. It. Lat. laurel, 174
  • Lorenz, m. Ger. Dan. Lat. laurel, 174
  • Lorenzo, m. It. Lat. laurel, 174
  • Lori, m. Swiss, Lat. laurel, 174
  • Lorinez, m. Hung. Lat. laurel, 174
  • Loritz, m. Esth. Lat. laurel, 174
  • Lorl, f. Ger. Gr. light, 174
  • Lorus, m. Lith. Lat. laurel, 174
  • Lot, m. Eng. Heb.
  • Lot, m. Eng. Kelt. lion, 281
  • Lotario, m. Span. It. Teu. famous warrior, 407
  • Lothaire, m. Fr. Teu. famous warrior, 407
  • Lothar, m. Ger. Teu. famous warrior, 407
  • Lothario, m. Eng. Teu. famous warrior, 407
  • Lotta, f. Swed. Teu. man, 386
  • Lotte, f. Ger. Teu. man, 386
  • Lotty, f. Eng. Teu. man, 386
  • xciiiLotze, m. Ger. Teu. famous war, 407
  • Louarn, m. Kelt. fox, 224, 242
  • Louis, m. Fr. Teu. famous war, 405
  • Louisa, f. Eng. Teu. famous war, 405
  • Louise, f. Ger. Fr. Teu. famous war, 405
  • Louison, f. Fr. Teu. famous war, 405
  • Lova, f. Swed. Teu. famous war, 405
  • Love, f. Eng. Teu. love, 464
  • Loveday, f. Corn. Teu. love (?), 464
  • Lovisa, f. Swed. Teu. famous war, 405
  • Lovisje, f. Dutch, Teu. famous war, 405
  • Lovra, f. m. Serv. Lat. laurel, 174
  • Lovre, m. Slov. Lat. laurel, 174
  • Lovrenika, f. Ill. Lat. laurel, 174
  • Lowenhard, m. Frank. Teu. stern lion, 281
  • Lowenclo, m. Bav. Teu. lion claw, 281
  • Loys, m. Fr. Teu. famous holiness, 405
  • Lozoik, m. Prov. Teu. famous holiness, 405
  • Lubin, m. Ir. Eng. Teu. love friend, 426
  • Lubomirski, m. Pol. Slav. loving peace, 443
  • Luca, m. Fr. Lat. light, 133
  • Luca, m. It. Lat. light, 133
  • Lucanus, m. Gr. Lat. light, 133
  • Lucas, m. Span. Lat. light, 133
  • Luce, m. Fr. Lat. light, 133
  • Lucia, f. It. Lat. light, 132
  • Lucian, m. Eng. Lat. light, 133
  • Luciana, f. It. Lat. light, 132
  • Luciano, m. It. Lat. light, 133
  • Lucianus, m. Lat. light, 133
  • Lucie, f. Fr. Lat. light, 132
  • Lucien, m. Fr. Lat. light, 133
  • Lucienne, f. Fr. Lat. light, 132
  • Lucifer, m. Eng. Lat. light bringer, 133
  • Lucifer, m. Lat. Lat. light bringer, 133
  • Lucile, f. Fr. Lat. light, 132
  • Lucilla, f. Eng. Lat. light, 132
  • Lucinda, f. Eng. Lat. light, 132
  • Lucio, m. It. Lat. light, 133
  • Lucius, m. Eng. Lat. light, 133
  • Lucrece, f. Fr. Lat. gain (?), 134
  • Lucretia, f. Eng. Lat. gain (?), 134
  • Lucretius, m. Lat. gain (?), 134
  • Lucrezia, f. It. Lat. gain (?), 134
  • Lucy, f. Eng. Lat. light, 132
  • Lucya, f. Pol. Lat. light, 132
  • Lucza, f. Hung. Lat. light, 132
  • Ludevic, m. Wall. Teu. famous holiness, 405
  • Ludgar, m. Ger. Teu. people’s spear, 430
  • Ludi, m. Swiss, Teu. famous holiness, 405
  • Ludmila, f. Ger. Slav. people’s love, 430, 442
  • Ludolf, m. Ger. Teu. people’s wolf, 430
  • Ludomilla, f. Ger. Slav. people’s love, 430
  • Ludomir, m. Ger. Slav. people’s peace, 430
  • Ludomir, m. Ger. Teu. famous greatness, 405
  • Ludovic, m. Wall. Teu. famous holiness, 405
  • Ludovica, f. Swed. Teu. famous holiness, 405
  • Ludovick, m. Scot. Teu. famous holiness, 405
  • Ludovico, m. It. Teu. famous holiness, 406
  • Ludovicus, m. Lat. Teu. famous war, 405
  • Ludovike, f. Ger. Teu. famous war, 405
  • Ludvig, m. Swed. Teu. famous war, 405
  • Ludvik, m. Pol. Bohm. Slov. Teu. famous war, 405
  • Ludvika, f. Pol. Teu. famous war, 405
  • Ludvis, m. Pol. Teu. famous war, 405
  • Ludvisia, f. Pol. Teu. famous war, 405
  • Luanmaisi, f. Erse, Kelt. fair as the moon, 224
  • Lugh, m. Erse, Kelt. light (?), 133
  • Luigi, m. It. Teu. famous war, 405
  • Luis, m. Port. Span. Teu. famous war, 405
  • Luisa, f. Span. Port. Teu. famous war, 405
  • Luise, f. Ger. Teu. famous war, 405
  • xcivLuitbert, m. Ger. Teu. people’s brightness, 430
  • Luitberga, f. Ger. Teu. people’s guard, 430
  • Luitbrand, m. Ger. Teu. people’s sword, 430
  • Luitger, m. Ger. Teu. people’s spear, 430
  • Luitgarde, f. Ger. Teu. people’s guard, 430
  • Luithard, m. Ger. Teu. people’s firmness, 430
  • Luitmar, m. Ger. Teu. people’s fame, 430
  • Luitpold, m. Ger. Teu. people’s valour, 430
  • Luiza, f. Port. Teu. famous war, 405
  • Luizinha, f. Port. Teu. famous war, 405
  • Luka, m. Russ. Wall. Lat. light, 133
  • Lukacz, m. Hung. Lat. light, 134
  • Lukas, m. Ger. Bohm. Lat. light, 133
  • Lukasch, m. Lus. Lat. light, 134
  • Lukaschk, m. Lus. Lat. light, 134
  • Lukasz, m. Slav. Pol. Lat. light, 134
  • Luke, m. Eng. Lat. light, 133
  • Lukez, m. Slov. Lat. light, 134
  • Luned, f. Welsh, Kelt. shapely (?), 273
  • Lunette, f. Fr. Kelt. shapely (?), 273
  • Lupo, m. Ital. Lat. wolf, 198
  • Lupus, m. Lat. wolf, 198
  • Lusche, f. m. Lett. Teu. famous holiness, 405
  • Luther, m. Ger. Teu. famous warrior, 405
  • Lutters, m. Lett. Teu. famous warrior, 405
  • Luzia, f. Rom. Lat. light, 132
  • Luzian, m. Russ. Lat. light, 133
  • Luziano, m. It. Lat. light, 133
  • Luzija, f. Russ. Lat. light, 133
  • Luzio, m. It. Lat. light, 133
  • Lycos, m. Gr. wolf.
  • Lycurgus, m. Lat. Gr. wolf driver.
  • Lydia, f. Eng. Gr. of Lydia, 200
  • Lyntje, f. Dutch, Gr. light, 132
  • Lys, f. Dutch, Heb. God’s oath, 35
  • Lysje, f. Dutch, Heb. God’s oath, 35
  • Lyulf, m. Scot. Teu. fierce wolf, 418

M

M

  • Maatfred, m. Ger. Teu. mighty peace, 422
  • Maatulf, m. Ger. Teu. mighty wolf, 422
  • Mab, f. Ir. Kelt. mirth (?), 258
  • Mabel, f. Eng. Lat. beloved, 258
  • Mabelle, f. Fr. Lat. beloved, 258
  • Macaire, m. Ir. Gr. happy, 447
  • Macario, m. It. Gr. happy, 447
  • Macbeth, m. Gael. Kelt. son of life, 253
  • Macbeth, m. Scot. Kelt. son of life, 253
  • Mace, m. Fr. Aram. gift of the Lord, 15
  • Machtild, f. Ger. Teu. mighty heroine, 422
  • Makarios, blessed, Gr. 447
  • Macias, m. Span. Heb. gift of the Lord, 15
  • Maciej, m. Pol. Aram. gift of the Lord, 15
  • Macsen, m. Welsh, Lat. greatest, 167
  • Madawc, m. Welsh, Kelt. beneficent, 227
  • Maddalena, f. Ital. Heb. of Magdala, 32
  • Maddalene, f. Lett. Heb. of Magdala, 32
  • Madde, f. Pol. Heb. of Magdala, 32
  • Madeleine, f. Fr. Heb. of Magdala, 32
  • Madelena, f. Span. Heb. of Magdala, 32
  • Madeline, f. Eng. Heb. of Magdala, 32
  • Madelina, f. Russ. Heb. of Magdala, 32
  • Madelon, f. Fr. Heb. of Magdala, 32
  • Maddis, m. Esth. Heb. gift of the Lord, 15
  • Madge, f. Eng. Gr. pearl, 121
  • Madlen, f. Bav. Heb. of Magdala, 32
  • Madlena, f. Slov. Lus. Heb. of Magdala, 32
  • Madlenka, f. Lus. Heb. of Magdala, 32
  • Madli, f. Esth. Heb. of Magdala, 32
  • Madlyna, f. Lith. Heb. of Magdala, 32
  • Madoc, m. Eng. Kelt. beneficent, 227
  • xcvMadoc, f. m. Welsh, Kelt. beneficent, 227
  • Mads, m. Dan. Heb. gift of the Lord, 15
  • Madsche, f. Lett. Ger. pearl, 121
  • Madwg, m. Welsh, Kelt. beneficent, 227
  • Mael, m. Ir. Kelt. disciple, 259
  • Maelbridh, m. Erse, Kelt. disciple of St. Bridget, 259
  • Maelclulth, m. Erse, Kelt. youth of the game, 261
  • Maelcoluin, m. Gael. Kelt. disciple of Columba, 261
  • Maeldearg, m. Erse, Kelt. red chief, 261
  • Maelstrom, m. Erse, Kelt. servant of the star, 261
  • Maeldubh, m. Erse, Kelt. black chief, 261
  • Maelduine, m. Gael. Kelt. brown chief, 261
  • Maeleoin, m. Erse, Kelt. servant of John, 261
  • Maelfhionn, m. Erse, Kelt. servant of Finn, 261
  • Maelgwas, m. Cym. Kelt. chief, 261
  • Maelgwn, m. Cym. Kelt. chief, 261
  • Maeliosa, m. Erse, Kelt. servant of Jesus, 261
  • Maelmordna, m. Erse, Kelt. majestic chief, 261
  • Maelpatraic, m. Erse, Kelt. servant of Patrick, 261
  • Maelruadh, m. Erse, Kelt. 261
  • Maelseachlain, m. Erse, Kelt. servant of Secundus, 261
  • Maffea, f. Ital. Heb. gift of the Lord, 15
  • Maffeo, m. Ital. Heb. gift of the Lord, 15
  • Mag, f. Eng. Gr. pearl, 121
  • Maga, f. Swiss, Heb. bitter, 29
  • Magan, m. Nor. Teu. power, 422
  • Magdalen, f. Eng. Heb. of Magdala, 32
  • Magdalena, f. Russ. Span. Port. Heb. of Magdala, 32
  • Magdalene, f. Ger. Heb. of Magdala, 32
  • Magdeleine, f. Fr. Heb. of Magdala, 32
  • Magdelina, f. Russ. Heb. of Magdala, 32
  • Magdolna, f. Hung. Heb. of Magdala, 32
  • Magdosia, f. Pol. Heb. of Magdala, 32
  • Magge, f. Lett. Gr. pearl, 121
  • Maggie, f. Scot. Gr. pearl, 121
  • Maginbert, m. Ger. Teu. mighty brightness, 422
  • Maginfried, m. Ger. Teu. mighty peace, 422
  • Maginhild, f. Nor. Teu. mighty battle maid, 422
  • Magmild, f. Nor. Teu. mighty battle maid, 422
  • Magnus, m. Nor. Lat. great, 166
  • Magsheesh, m. Erse, Heb. drawn out, 27
  • Mahault, f. Fr. Teu. mighty battle maid, 422
  • Mahe, m. Bav. Heb. gift of the Lord, 15
  • Mahon, m. Erse, Kelt. bear, 257
  • Mahthild, f. Ger. Teu. mighty battle maid, 422
  • Mai, f. Esth. Gr. pearl, 121
  • Maida, 464
  • Maidoc, m. Ir. Kelt. beneficent, 227
  • Maie, f. Esth. Heb. of Magdala, 32
  • Maie, f. Esth. Gr. bitter, 29
  • Maieli, f. Swiss, Heb. bitter, 29
  • Maije, f. Lett. Gr. pearl, 122
  • Maika, f. Russ. bitter, 29
  • Maillard, f. Cambrai. Heb. bitter, 29
  • Mainfroi, m. Fr. mighty peace, 321
  • Mainfroy, m. Eng. mighty peace, 321
  • Maion, f. Fr. Heb. bitter, 29
  • Mair, f. Welsh, Heb. 29
  • Mairgreg, Erse, Gr. pearl, 121
  • Maisie, f. Scot. Gr. pearl, 121
  • Maja, f. Swiss, Heb. bitter, 29
  • Majken, f. Swed. Heb. bitter, 29
  • Maksa, f. m. Ill. Lat. greatest, 166
  • Maksica, f. Ill. Lat. greatest, 166
  • Maksimilian, m. Russ. Lat. greatest Æmilian, 166
  • Maksymilian, m. Pol. Lat. greatest Æmilian, 166
  • Mal, f. Dutch, Teu. work, 330
  • Mal, f. Eng. Heb. bitter, 29
  • Mal, f. Esth. Heb. of Magdala, 32
  • Malachi, m. Eng. Heb. angel of the Lord, 52
  • Malaleel, m. Eng. Heb. shining of God.
  • xcviMalberg, f. Nor. work protection, 331
  • Malchen, f. Ger. Teu. work, 330
  • Malcolm, m. Scot. Kelt. servant of Columba, 261
  • Male, f. Ger. Teu. work, 330
  • Malfrid, f. Nor. Teu. fair work, 330
  • Malgherita, f. It. Gr. pearl, 121
  • Malgorzata, f. Pol. Gr. pearl, 121
  • Malgosia, f. Pol. Gr. pearl, 121
  • Mali, f. Kaffir, Heb. bitter, 29
  • Malise, m. Scot. Kelt. disciple of Jesus, 260
  • Malk, m. Esth. Pers. king, 211
  • Malkin, f. Eng. Heb. bitter, 29
  • Maltrud, f. Nor. Teu. workmaid, 330
  • Malvina, f. Gael. Kelt. handmaid (?), 250
  • Malvine, f. Fr. Kelt. handmaid (?), 250
  • Manasseh, m. Eng. Heb. forgetting, 24
  • Manasses, m. Lat. Heb. forgetting, 24
  • Manda, f. Lat. Heb. of Magdala, 32
  • Mandelina, f. Serv. Heb. of Magdala, 32
  • Mandurrath, m. Cym. Kelt. man of black treason, 224
  • Manfred, m. Eng. Teu. mighty peace, 421
  • Manfredi, m. It. Teu. mighty peace, 421
  • Manna, f. Bav. Heb. bitter grace, 29
  • Manna, m. Lapp. Lat. great, 327
  • Mannas, m. Lapp. Lat. great, 327
  • Manoel, m. Port. Heb. God with us, 36
  • Manon, m. Fr. Heb. bitter, 29
  • Manovello, m. It. Heb. God with us, 36
  • Manuel, m. Fr. Eng. Span. Heb. God with us, 36
  • Manuelita, f. Span. Heb. God with us, 36
  • Manuelito, m. Span. Heb. God with us, 36
  • Manus, m. Dutch, Teu. public, 327
  • Manus, m. Irish, Lat. great, 327
  • Mael Eoin, m. Er. Heb. disciple of John, 260
  • Mara, f. Lus. Heb. bitter, 29
  • Marc, m. Fr. Lat. of Mars, 135
  • Marca, f. Ger. Lat. of Mars, 135
  • Marcel, m. Fr. Lat. of Mars, 135
  • Marcella, f. Ir. Lat. of Mars, 135
  • Marcelli, f. Fr. Lat. of Mars, 135
  • Marcellianus, m. Lat. of Mars, 135
  • Marcellin, m. It. Lat. of Mars, 135
  • Marcellino, m. It. Lat. of Mars, 135
  • Marcello, m. It. Lat. of Mars, 135
  • Marcellus, Lat. of Mars, 135
  • March, m. Erse, Kelt. horse, 275
  • Marchell, Welsh, Lat. horse, 275
  • Marcia, f. Ir. Lat. of Mars, 135
  • Marcian, m. Ger. Lat. of Mars, 135
  • Marciano, m. It. Lat. of Mars, 135
  • Marcianus, m. Lat. of Mars, 135
  • Marcie, f. Fr. Lat. of Mars, 135
  • Marcin, m. Pol. Lat. of Mars, 135
  • Marcius, m. Lat. of Mars, 135
  • Marco, m. It. Lat. of Mars, 135
  • Marcos, m. Span. Lat. of Mars, 135
  • Marcus, m. Eng. Lat. of Mars, 135
  • Mare, Lith. Heb. bitter, 29
  • Mareiel, Bav. Heb. bitter, 29
  • Mareili, Swiss, Heb. bitter, 29
  • Marek, Pol. Lat. of Mars, 135
  • Maret, f. Dan. Gr. pearl, 121
  • Marete, f. Lett. Gr. pearl, 121
  • Marenze, f. Lett. Lat. deserving, 190
  • Marczi, m. Hung. Lat. of Mars, 135
  • Marfa, f. Russ. Heb. becoming bitter, 32
  • Margaret, f. Eng. Gr. pearl, 121
  • Margareta, f. Hung. Ger. Pol. Gr. pearl, 121
  • Margarete, f. Swiss, Gr. pearl, 121
  • Margarethe, f. Ger. Gr. pearl, 121
  • Margarida, f. Port. Gr. pearl, 121
  • Margarita, f. Span. Russ. Gr. pearl, 121
  • Margarita, f. Gr. pearl, 121
  • Margarith, f. Dutch, Gr. pearl, 121
  • Margery, f. Eng. Gr. pearl, 121
  • Marget, f. Eng. Gr. pearl, 121
  • Margherita, f. It. Gr. pearl, 121
  • Marghet, Ger. Gr. pearl, 121
  • Margit, f. Hung. Gr. pearl, 121
  • Margot, f. Fr. Gr. pearl, 121
  • Margoton, f. Fr. Gr. pearl, 121
  • Margrete, f. Lett. Gr. pearl, 121
  • Margryta, f. Lith. Gr. pearl, 121
  • Marguerite, f. Fr. Gr. pearl, 121
  • Mari, f. Hung. Irish, Heb. bitter, 29
  • Maria, f. (Universal) Heb. bitter, 29
  • Marialit, f. Jew. Gr. pearl, 121
  • Mariam, f. Gr. Heb. bitter, 29
  • xcviiMariamna, f. Russ. Heb. bitter grace, 29
  • Mariamne, f. Heb. bitter, 29
  • Mariana, f. Port. Span. Heb. bitter, 29
  • Mariane, f. Ger. Heb. bitter, 29
  • Marica, f. Ill. Heb. bitter, 29
  • Marie, f. Ger. Fr. Bav. Heb. bitter, 29
  • Mariedel, f. Slav. Heb. bitter, 29
  • Marieke, f. Dutch, Heb. bitter, 29
  • Mariel, f. Bav. Heb. bitter, 29
  • Marietta, f. It. Heb. bitter, 29
  • Mariette, f. It. Heb. bitter, 29
  • Marija, f. Russ. Heb. bitter, 29
  • Marike, f. L. Ger. Heb. bitter, 29
  • Marina, f. It. Lat. marine, 203
  • Marinha, f. Span. Heb. bitter, 29
  • Marino, f. It. Lat. marine, 203
  • Mario, f. m. It. Lat. of Mars, 135
  • Marion, f. Fr. Scot. Heb. bitter, 29
  • Mariquinhas, f. Port. Heb. bitter, 29
  • Mariquita, f. Port. Heb. bitter, 29
  • Maritornes, f. Span. Heb. bitter, 29
  • Marius, m. Lat. of Mars, 135
  • Marl, f. Bav. Heb. bitter, 29
  • Marja, f. Lapp. Heb. bitter, 29
  • Marjarita, Slav. Gr. pearl, 121
  • Marjeta, Slav. Gr. pearl, 121
  • Marjeta, f. Slov. Heb. bitter, 29
  • Marjorie, f. Scot. Gr. pearl, 121
  • Mark, m. Eng. Russ. Esth. Lat. of Mars, 135
  • Marka, f. Hung. Heb. bitter, 121
  • Markell, m. Russ. Lat. of Mars, 135
  • Markellin, m. Russ. Lat. of Mars, 135
  • Marko, m. Wall. Lat. of Mars, 135
  • Markos, m. Gr. Lat. of Mars, 135
  • Markota, f. Bohm. Gr. pearl, 131
  • Markulf, m. Ger. Teu. border wolf, 426
  • Markus, m. Hung. Lat. of Mars, 135
  • Markusch, m. Lus. Lat. of Mars, 135
  • Markward, m. Ger. Teu. border ward, 426
  • Markwin, m. Ger. Teu. border friend, 426
  • Marl, f. Bav. Heb. bitter, 29
  • Marlena, f. Lus. Heb. of Magdala, 32
  • Marmaduke, m. Eng. Kelt. sea leader (?), 281
  • Marquard, m. Fr. Teu. border ward, 425
  • Marret, f. Esth. Gr. pearl, 121
  • Marri, f. Esth. Heb. bitter, 29
  • Marrije, f. Lett. Heb. bitter, 29
  • Marsali, f. Gael. Gr. pearl, 121
  • Mart, m. Esth. Lat. of Mars, 135
  • Marta, f. It. Boh. Heb. becoming bitter, 31
  • Marten, m. Swed. Dutch, Lat. of Mars, 135
  • Martha, f. Hung. Eng. Port. Heb, becoming bitter, 31
  • Marthe, f. Fr. Heb. becoming bitter, 31
  • Marthon, f. Fr. Heb. becoming bitter, 31
  • Martia, m. Swiss, Lat. of Mars, 135
  • Martijn, m. Dutch, Lat. of Mars, 135
  • Martili, m. Swiss, Lat. of Mars, 135
  • Martin, m. Fr. Russ. Eng. Port. Slov. Lat. of Mars, 135
  • Martina, f. Eng. Lat. of Mars, 135
  • Martine, f. Fr. Lat. of Mars, 135
  • Martinho, m. Port. Lat. of Mars, 135
  • Martino, m. Span. It. Lat. of Mars, 135
  • Martinus, m. Ger. Lat. of Mars, 135
  • Martius, m. Lat. of Mars, 135
  • Martoni, m. Hung. Lat. of Mars, 135
  • Martschis, m. Lett. Lat. of Mars, 135
  • Martyn, m. Eng. Lat. of Mars, 135
  • Maruscha, f. Lus. Heb. bitter, 29
  • Marusche, f. Lett. Heb. bitter, 29
  • Marute, f. Lett. Heb. bitter, 29
  • Mary, f. Eng. Heb. bitter, 29
  • Marya, f. Pol. Heb. bitter, 29
  • Maryke, f. Lith. Heb. bitter, 29
  • Marynia, f. Pol. Heb. bitter, 29
  • Marysia, f. Pol. Heb. bitter, 29
  • Marzellin, m. Russ. Lat. of Mars, 135
  • Marzia, f. It. Lat. of Mars, 135
  • Marzocco, m. Ven. Lat. of Mars, 135
  • Masaccio, m. Ital. Aram. twin, 22
  • Masaniello, m. Ital. Aram. Ger. twin, 22
  • Mascha, f. Russ. Heb. bitter, 29
  • Masche, f. Lett. Gr. pearl, 121
  • Maschinka, f. Russ. Heb. bitter, 29
  • Maso, m. It. Aram. twin, 22
  • Massimiliano, m. It. Lat. greatest Æmilianus, 166
  • Massimo, m. It. Lat. greatest, 166
  • Massuccio, m. It. Aram. twin, 22
  • Mat, m. Eng. Heb. gift of the Lord, 15
  • xcviiiMateo, Span. Heb. gift of the Lord, 15
  • Mate, Hung. Heb. gift of the Lord, 15
  • Mataus, m. Bohm. Heb. gift of the Lord, 15
  • Mateusz, m. Pol. Heb. gift of the Lord, 15
  • Matfei, m. Russ. Heb. gift of the Lord, 15
  • Matevz, m. Slov. Heb. gift of the Lord, 15
  • Mathe, m. Bav. Heb. gift of the Lord, 15
  • Math-gain, m. Erse, Kelt. bear, 257
  • Mathia, m. Wall. Heb. gift of the Lord, 15
  • Mathias, m. Swed. Fr. Swiss, Heb. gift of the Lord, 15
  • Mathieu, m. Prov. Heb. gift of the Lord, 15, 257
  • Mathilda, m. Hung. Teu. mighty battle maid, 422
  • Mathilde, f. Ger. Teu. mighty battle maid, 422
  • Matija, m. Serv. Heb. gift of the Lord, 15
  • Matilda, f. Eng. It. Teu. mighty battle maid, 422
  • Matilde, f. Fr. Teu. mighty battle maid, 422
  • Mattaniah, m. Eng. Heb. gift of the Lord, 15
  • Mats, m. Swed. Heb. gift of the Lord, 15
  • Mattea, f. It. Heb. gift of the Lord, 15
  • Matteo, m. It. Heb. gift of the Lord, 15
  • Matthäus, m. Ger. Heb. gift of the Lord, 15
  • Matthes, m. Ger. Heb. gift of the Lord, 15
  • Matthew, m. Eng. Heb. gift of the Lord, 15
  • Matthia, m. Ger. Heb. gift of the Lord, 15
  • Matthies, m. Fr. Bav. gift of the Lord, 15
  • Matthieu, m. Port. Heb. gift of the Lord, 15
  • Matthias, m. Eng. Heb. gift of the Lord, 15
  • Matthis, m. Ger. Heb. gift of the Lord, 15
  • Matthys, m. Dutch, Lett. Heb. gift of the Lord, 15
  • Mattia, m. Ital. Heb. gift of the Lord, 15
  • Mattija, m. Slov. Heb. gift of the Lord, 15
  • Matty, f. Eng. Heb. becoming bitter, 15
  • Matty, f. Eng. Teu. mighty battle maid, 422
  • Matvei, m. Russ. Heb. gift of the Lord, 15
  • Matyas, m. Pol. Hung. Heb. gift of the Lord, 15
  • Maude, f. Eng. Teu. mighty battle maid, 422
  • Maudlin, f. Eng. Heb. of Magdala, 32
  • Maun, f. Eng. Heb. of Magdala, 32
  • Mauna, m. Lapp. Lat. great, 166
  • Maunes, m. Lapp. Lat. great, 166
  • Maur, m. Fr. Lat. dark, 200
  • Maura, f. It. Ger. Lat. dark, 200
  • Maure, f. Fr. Lat. dark, 200
  • Maurice, m. Fr. Eng. Lat. Moorish, 201
  • Mauricio, m. Port. Span. Lat. Moorish, 201
  • Maurids, m. Dan. Lat. Moorish, 201
  • Mauritius, m. Lat. Moor, 201
  • Maurits, m. Dutch, Lat. Moor, 201
  • Maurizio, m. Ital. Lat. Moor, 201
  • Mauro, m. Rom. Lat. Moor, 201
  • Maurus, m. Lat. Moor, 201
  • Maurycij, m. Pol. Lat. Moor, 201
  • Mave, f. Irish, Kelt. mirth (?), 258
  • Mavia, f. Russ. Lat. dark, 201
  • Mavritij, m. Russ. Lat. dark, 201
  • Mavruscha, f. Russ. Lat. dark, 201
  • Mawkin, f. Eng. Heb. bitter, 29
  • Max, m. Ger. Lat. greatest, 166
  • Maxa, f. Ger. Lat. greatest, 166
  • Maxime, m. Fr. Lat. greatest, 166
  • Maximien, m. Fr. Lat. greatest, 166
  • Maximilian, m. Ger. Lat. greatest Æmilianus, 166
  • Maximiliane, f. Ger. Lat. greatest Æmilianus, 166
  • Maximiliao, m. Port. Lat. greatest Æmilianus, 166
  • Maximilien, m. Fr. Lat. greatest Æmilianus, 166
  • xcixMax, m. Lat. greatest, 166
  • Maxl, m. Bav. Lat. greatest Æmilianus, 166
  • Mawdwen, f. Cym. Kelt. mannerly, 271
  • May, f. Eng. Heb. bitter, 29
  • May, f. Scot. Gr. pearl, 121
  • Maynard, m. Eng. Teu. mighty firmness, 421
  • Mayne, m. Eng. Teu. mighty, 421
  • Mazalein, f. Pro. Heb. of Magdala, 32
  • Meave, f. Erse, Kelt. mirth, 258
  • Meagher, m. Erse, Kelt. merry, 259
  • Meara, m. Irish, Kelt. merry, 259
  • Meave, f. Erse, Kelt. mirth (?), 259
  • Mechel, f. Bav. Teu. mighty battle maid, 422
  • Mechtild, f. Bav. Teu. mighty battle maid, 422
  • Medal, f. Bav. Heb. bitter, 29
  • Médé, f. Fr. my delight, 196
  • Meews, m. L.G. Heb. son of furrows, 25
  • Meg, f. Eng. Gr. pearl, 121
  • Meginhard, m. Ger. Teu. mighty firmness, 421
  • Meginheri, m. Ger. Teu. mighty warrior, 421
  • Mehaut, f. Fr. Teu. mighty battle maid, 421
  • Mehetabel, f. Eng. Heb. beneficent, 26
  • Meinbern, m. Ger. Teu. mighty bear, 421
  • Meinbert, m. Ger. Teu. mighty brightness, 421
  • Meinbot, m. Ger. Teu. mighty commander, 421
  • Meinfred, m. Ger. Teu. mighty peace, 421
  • Meinhard, m. Ger. Teu. mighty firmness, 421
  • Meino, m. Ger. Teu. mighty, 421
  • Meinolf, m. Ger. Teu. mighty wolf, 421
  • Meinrad, m. Ger. Teu. mighty council, 421
  • Meinward, m. Ger. Teu. mighty guard, 421
  • Meirchawn, m. Pict. Kelt.
  • Meiriadwg, m. Welsh, Kelt. sea protector, 280
  • Mekel, m. L. Ger. Heb. who is like to God, 54
  • Melanell, f. m. Eng. Kelt. honey (?), 282
  • Melania, f. Eng. It. Gr. black, 70
  • Melanie, f. Fr. Gr. black, 70
  • Melany, f. Eng. Gr. black, 70
  • Melchior, m. Span. Ger. Pers. king, 211
  • Melchiore, m. It. Pers. king, 211
  • Melchiorre, m. It. Pers. king, 211
  • Melchizedek, m. Eng. Heb. king of righteousness, 15
  • Meletius, m. Lat. honied, 282
  • Melicent, f. Eng. Teu. work strength, 330
  • Melicerte, f. Fr. Teu. work strength, 330
  • Better, f. Eng. Lat. better, 193
  • Melisenda, f. Span. Teu. work strength, 330
  • Melissa, f. It. Eng. Lat. bee, 80
  • Melisse, f. Fr. Lat. bee, 80
  • Melite, f. Fr. Lat. bee, 80
  • Melitus, m. Lat. honied, 80
  • Melony, f. Eng. Gr. dark, 70
  • Melusina, f. Eng. Teu. work strength, 80, 330
  • Melusine, f. Fr. Ger. Teu. work strength, 80, 330
  • Melva, m. Eng. Kelt. chief, 262
  • Memba, m. Fris. Teu. mighty bear, 421
  • Memmo, m. Fris. Teu. mighty bear, 421
  • Mencia, f. Span. Lat. Sunday child (?), or adviser (?), 218
  • Mendez, m. Span. Lat. Sunday child, 218
  • Menica, f. It. Lat. Sunday child, 218
  • Menico, m. It. Lat. Sunday child, 218
  • Menie, f. Scot. Heb. bitter, 29
  • Menno, m. Ger. Teu. mighty strength, 421
  • Meno, m. Ger. Teu. mighty strength, 421
  • Mens, m. Ger. Lat. merciful, 160
  • Mente, m. Ger. Lat. merciful, 160
  • Mentzel, m. Ger. Lat. merciful, 160
  • Menz, m. Dan. Lat. merciful, 160
  • Menz, Serv. Lat. Sunday child, 218
  • Menzel, Serv. Lat. Sunday child, 218
  • Meo, m. It. Heb. son of furrows, 25
  • cMeraud, f. Eng. Gr. emerald, 125
  • Mercede, f. It. Lat. favours, 30
  • Mercedes-Benz, f. Span. Lat. favours, 30
  • Compassion, f. Eng.
  • Merddhin, m. Welsh, Kelt. sea hill, 280
  • Meredith, m. Eng. Kelt. sea protector, 280
  • Mere wine, m. A.S. Teu. famed friend, 425
  • Meriadoc, m. Bret. Kelt. sea protector, 280
  • Merica, f. Eng. Teu. work rule, 330
  • Merich, m. Ger. Teu. work ruler, 330
  • Merrik, m. Ger. Teu. work ruler, 330
  • Merlin, m. Eng. Fr. Kelt. sea hill, 280
  • Merlino, m. It. Kelt. sea hill, 280
  • Merohelm, m. A.S. Teu. famed helm, 425
  • Merovée, m. Fr. Teu. famed war, 425
  • Meroveus, m. Lat. Teu. famed war, 425
  • Merowald, m. A.S. Teu. famed power, 425
  • Mertil, m. Ger. Lat. of Mars, 135
  • Mertin, m. Bav. Lat. of Mars, 135
  • Meriel, f. Eng. Gr. myrrh, 125
  • Meroveh, m. Frank. Teu. famed holiness, 425
  • Merovingian, m. A.S. Teu. famed, 425
  • Mervyn, m. Eng. Kelt. sea hill, 280
  • Mesdélices, f. Fr. my delight, 196
  • Meta, f. Ger. Ger. pearl, 121
  • Mete, f. Ger. Gr. pearl, 121
  • Metelill, f. Dan. pearl, 121
  • Methusalem, m. Eng. Heb. man of the dart.
  • Metje, f. Dutch, Gr. pearl, 121
  • Metrophanes, m. Ger. Slav. fire glory (?), 440
  • Mette, f. Dan. Gr. pearl, 121
  • Meurisse, m. Fr. Lat. Moor, 201
  • Meuriz, m. Welsh, Lat. Moor, 201
  • Mewes, m. Ger. Heb. son of furrows, 25
  • Meyrick, m. Eng. Teu. work ruler, 330
  • Micah, m. Eng. Heb. who is like the Lord, 54
  • Micha, m. Ger. Heb. who is like to God, 54
  • Michael, m. Ger. Eng. Heb. who is like to God, 54
  • Michaella, f. It. Heb. who is like to God, 54
  • Michaele, f. m. It. Heb. who is like to God, 54
  • Michaeline, f. Ger. Heb. who is like to God, 54
  • Michaelis, m. Ger. Heb. who is like to God, 54
  • Michaïl, m. Russ. Heb. who is like to God, 54
  • Michaila, m. Russ. Heb. who is like to God, 54
  • Michal, m. Bohm. Pol. Lus. Heb. who is like to God, 54
  • Michau, m. Fr. Heb. who is like to God, 54
  • Michée, m. Fr. Heb. who is like to God, 54
  • Michej, m. Russ. Heb. who is like to God, 54
  • Michel, m. Fr. Heb. who is like to God, 54
  • Michele, m. It. Heb. who is like to God, 54
  • Michelle, m. Fr. Heb. who is like to God, 54
  • Micheltje, m. Dutch, Heb. who is like to God, 54
  • Michiel, m. Dutch, Heb. who is like to God, 54
  • Michon, m. Fr. Heb. who is like to God, 54
  • Mick, m. Ir. Heb. who is like to God, 54
  • Mickel, m. Swed. Heb. who is like to God, 54
  • Miedal, f. Bav. Heb. bitter, 29
  • Mieke, f. Dutch, Heb. bitter, 29
  • Miel, f. Bav. Heb. bitter, 29
  • Mieli, f. Swiss, Heb. 29
  • Mieral, f. Bav. Heb. bitter, 29
  • Mies, m. Swiss, Heb. exalted of the Lord, 49
  • Mietje, f. Dutch, Heb. bitter, 29
  • Miguel, m. Span. Port. Heb. who is like to God, 54
  • Miguela, f. Port. Span. Heb. who is like to God, 54
  • Miha, m. Slov. Heb. who is like to God, 54
  • Mihail, m. Wall. Heb. who is like to God, 54
  • Mihal, m. Slov. Hung. Heb. who is like to God, 54
  • ciMihaly, m. Hung. Heb. who is like to God, 54
  • Miho, m. Serv. Heb. who is like to God, 54
  • Mija, f. Swiss, Heb. bitter, 29
  • Mijailo, m. Serv. Heb. who is like to God, 54
  • Mik, m. Esth. Heb. who is like to God, 54
  • Mikael, m. Swed. Heb. who is like to God, 54
  • Mikas, m. Swed. Heb. who is like to God, 54
  • Mike, f. Dutch, Heb. bitter, 29
  • Mikel, m. Esth. Heb. who is like to God, 54
  • Mikelina, f. Russ. Lett. Heb. who is like to God, 54
  • Mikkas, m. Lett. Heb. who is like to God, 54
  • Mikke, m. Lett. Heb. who is like to God, 54
  • Mikkeles, m. Lith. Lett. Heb. who is like to God, 54
  • Miklaoz, m. Slav. Gr. people’s victory, 90
  • Miklaos, m. Lus. Gr. people’s victory, 90
  • Mikli, m. Esth. Heb. who is like to God, 54
  • Miklos, m. Hung. Gr. people’s victory, 90
  • Mikolaj, m. Pol. Gr. people’s victory, 90
  • Mikulas, m. Bohm. Gr. people’s victory, 90
  • Mila, f. Slav. Slav. lovely, 444
  • Mila, f. Lus. Lat. work (?), 141
  • Milan, m. Bret. Gr. crusher, 97
  • Milan, f. m. Slov. Lat. lovely, 97
  • Milari, m. Slov. Lat. cheerful, 191
  • Milborough, f. Eng. Teu. mild pledge, 427
  • Milburga, f. Lat. Teu. mild pledge, 427
  • Milcah, f. Eng. Heb. queen.
  • Mildburh, f. A.S. Teu. mild pledge, 427
  • Mildgyth, f. A.S. Teu. mild gift, 427
  • Mildred, f. Eng. Teu. mild threatener, 427
  • Mildreda, f. Lat. Teu. mild threatener, 427
  • Mildrid, f. Dan. Teu. mild threatener, 427
  • Mildthryth, f. A.S. Teu. mild threatener, 427
  • Miles, m. Eng. Gr. crusher, 97
  • Milhan, m. Span. Lat. affable, 141
  • Milica, f. Slov. Slav. love, 444
  • Milicent, f. Eng. Teu. work strength.
  • Milidh, m. Erse, Kelt. warrior, 97
  • Milivo, m. Slav. Slav. love war, 444
  • Miljo, m. Serv. Heb. who is like to God, 54
  • Milka, m. Lus. Lat. work or affable, 141
  • Millicent, m. Eng. Teu. work strength, 330
  • Millica, f. Ill. Heb. bitter, 29, 444
  • Milly, f. Eng. Teu. work strength, 330
  • Milo, m. Lat. Gr. crusher, 97
  • Milon, m. Fr. & Gr. Gr. crusher, 97
  • Milone, m. Ital. Gr. crusher, 97
  • Miloslav, m. Slov. Slav. love glory, 441
  • Mimi, f. Fr. Teu. helmet of resolution, 315
  • Mimmeli, f. Swiss, Teu. helmet of resolution, 315
  • Mine, f. Ger. Teu. helmet of resolution, 315
  • Minella, f. Eng. Teu. helmet of resolution, 315
  • Minervina, f. Lat. of Minerva, 171
  • Minette, f. Fr. Teu. helmet of resolution, 315
  • Minka, f. Pol. Teu. helmet of resolution, 315
  • Minne, f. Ger. Teu. helmet of resolution, 315
  • Minna, f. Scot. Teu. memory.
  • Minneapolis, f. Ger. Teu. memory.
  • Minnehaha, f. Red Indian, laughing water.
  • Miranda, f. Eng. Lat. to be admired.
  • Miriam, f. Eng. Heb. bitter, 29
  • Mirko, m. Slov. Teu. work rule, 331
  • Miroslav, f. Slav. peace glory, 442
  • Misa, m. Serv. Heb. who is like to God, 54
  • Mischa, m. Russ. Heb. who is like to God, 54
  • Mischenka, m. Russ. Heb. who is like God, 54
  • ciiMiska, m. Serv. Hung. Heb. who is like to God, 54
  • Mistislaus, m. Lat. Slav. avenging glory, 441
  • Mitar, m. Serv. Ill. Gr. of Demeter, 69
  • Mithridates, m. Gr. Pers. given to the sun.
  • Mitra, f. Slav. Gr. of Demeter, 69
  • Mitrofan, m. Russ. fire glory (?), 440
  • Mladen, m. Serv. Slav. young, 445
  • Modestine, f. Fr. Lat. modest, 193
  • Modestus, m. Lat. modest, 193
  • Modesty, f. Eng. Lat. 193
  • Medwenna, f. Welsh, Kelt. 271
  • Moedog, m. Erse, Kelt. servant of the star, 227
  • Moggy, m. Eng. Gr. pearl, 121
  • Mogue, m. Erse, Kelt. amiable, 227
  • Moina, f. Scot. Kelt. soft.
  • Moise, m. Fr. Heb. drawn out, 27
  • Moises, m. Port. Heb. drawn out, 27
  • Moisi, m. Wall. Heb. drawn out, 27
  • Moissej, m. Russ. Heb. drawn out, 27
  • Moissey, f. Manx, Heb. bitter, 29
  • Mojsia, m. Serv. Heb. drawn out, 27
  • Mojsilo, m. Serv. Heb. drawn out, 27
  • Mojzesz, m. Pol. Heb. drawn out, 27
  • Mojzisch, m. Boh. Heb. drawn out, 27
  • Mojzija, m. Slov. Heb. drawn out, 27
  • Molde, f. Eng. Teu. mighty battle maid, 422
  • Molly, f. Eng. Heb. bitter, 29
  • Monacella, f. Lat. little nun, 282
  • Moncha, f. Erse, Lat. adviser, 218
  • Monegonde, f. Flem. Heb. thoughtful war.
  • Mongfinn, f. Erse, Kelt. fair haired.
  • Moni, f. Swab. Lat. adviser, 218
  • Monica, f. It. Eng. Lat. adviser (?), 218
  • Monike, f. Ger. Lat. adviser, 218
  • Monique, f. Fr. Lat. adviser, 218
  • Moore, f. Scot. Kelt. great, 258
  • Mor, f. Erse, Kelt. great, 258
  • Morag, f. Scot. Kelt. great, 258
  • Morets, m. Dan. Lat. moor, 280
  • Morgance, f. m. French, Kelt. sea dweller, 280
  • Morgan, m. Welsh, Kelt. sea dweller, 280
  • Morgana, f. Eng. Kelt. sea dweller, 280
  • Morgue, f. Fr. Kelt. sea dweller, 280
  • Morgwen, f. Welsh, Kelt. sea lady, 280
  • Morgwn, m. Welsh, Kelt. sea dweller, 280
  • Moric, m. Bohm. Slov. Lat. Moor, 201
  • Moricz, m. Hung. Lat. Moor, 201
  • Moritz, m. Dan. Lat. Moor, 201
  • Moritz, m. Ger. Lat. Moor, 201
  • Moriz, m. Russ. Lat. Moor, 201
  • Mormon, m. Bret. Kelt. sea man, 201
  • Morna, f. Scot. Kelt. beloved (?), 251
  • Morolt, m. Eng. Kelt. sea protection, 280
  • Morough, m. Ir. Kelt. sea protection, 280
  • Morris, m. Ir. Lat. Moor, 201
  • Mortough, m. Ir. Kelt. sea warrior, 280
  • Morty, m. Ir. Kelt. sea warrior, 280
  • Morven, m. Bret. Kelt. sea man, 280
  • Morvren, m. Welsh, Kelt. sea raven, 280
  • Morvryn, m. Welsh, Kelt. sea hill, 280
  • Mose, m. It. Heb. drawn out, 27
  • Moses, m. Eng. Ger. Heb. drawn out, 27
  • Mote Mahal, f. Arab. pearl of the harem, 2
  • Mousa, m. Arab. Heb. drawn out, 27
  • Mozes, m. Dutch, Slov. Heb. drawn out, 27
  • Mozses, m. Hung. Heb. drawn out, 27
  • Mrena, f. Serv. Slav. white in the eyes, 445
  • Mros, m. Lus. Gr. immortal, 109
  • Mrosk, m. Lus. Gr. immortal, 109
  • Mstislav, m. Slav. avenging glory, 441
  • Muircheartach, m. Erse, Kelt. sea warrior, 280
  • Muireradhach, m. Erse, Kelt. sea protector, 280
  • Muirgis, m. Erse, Kelt. sea, 280.
  • Mukkel, m. Bav. Slov. helpless, 43
  • Mukki, m. Bav. Slov. helpless, 43
  • Mun, m. Eng. Teu. rich protection, 378
  • Muna, f. Span. Basque, 460
  • ciiiMunghu, m. Gael. Kelt. loveable, 258
  • Mungo, m. Scot. Kelt. loveable, 258
  • Munila, f. Span. Basque, 460
  • Muno, m. Span. Basque, 460
  • Murdoch, m. Scot. Kelt. sea protector, 280
  • Muriel, f. Eng. Gr. myrrh, 125
  • Murphy, m. Ir. Kelt. sea warrior, 280
  • Murrin, f. Erse, Kelt. long haired, 100
  • Murtagh, m. Ir. Kelt. sea warrior, 280
  • Murtough, m. Fr. Kelt. sea warrior, 280
  • Musidora, f. Eng. Gr. gift of the Muses, 72
  • Myles, m. Ir. Gr. crusher, 77
  • Myne, Lith. Teu. helmet of resolution, 315
  • Mynette, Lith. Teu. helmet of resolution, 315
  • Myra, f. Eng.
  • Mysic, f. Scot. Gr. pearl, 121
  • Myvanwy, f. Welsh, Kelt. 279

N

N

  • Naatje, f. Dutch, Heb. grace, 42
  • Nace, m. Slov. Lat. fiery, 194
  • Nada, f. Serv. Slav. hope, 439
  • Nadan, f. Serv. Slav. hope, 439
  • Nadezna, f. Russ. Slav. hope, 439
  • Nadine, f. Fr. Slav. hope, 439
  • Nafaniel, m. Russ. Heb. gift of God, 25
  • Nahum, m. Eng. Heb. comfort, 51
  • Nan, f. Eng. Heb. grace, 42
  • Nancy, f. Eng. Heb. grace, 42
  • Nandel, m. Ger. Teu. adventuring life, 433
  • Nanette, f. Fr. Heb. grace, 42
  • Nani, f. Hung. Heb. grace, 42
  • Grandma, f. Nor. Teu. bold, 304
  • Nanna, f. It. Heb. grace, 42
  • Nanneli, f. Swiss, Heb. grace, 42
  • Nannerl, f. Bav. Heb. grace, 42
  • Nanni, m. Ital. Heb. the Lord’s grace, 45
  • Nanno, m. Fris. Teu. bold, 304
  • Nannon, f. Fr. Heb. grace, 42
  • Nannos, m. Gr. Heb. grace of the Lord, 45
  • Nanny, f. Eng. Heb. grace, 42
  • Nanon, f. Fr. Heb. grace, 42
  • Nanty, m. Scot. Lat. inestimable, 142
  • Naomi, f. Eng. Heb. pleasant, 28
  • Nap, m. Eng. Lat. of the new city, 200
  • Naphthali, m. Eng. Heb. wrestling, 7
  • Napo, m. Ger. Lat. of the new city, 200
  • Napoleon, m. Fr. Gr. of the new city, 200
  • Napoleone, m. It. Gr. of the new city, 200
  • Napolio, m. It. Gr. of the new city, 200
  • Narcisse, m. Fr. Gr. daffodil, 81
  • Narcissus, m. Eng. Gr. daffodil, 81
  • Narkiss, m. Russ. Gr. daffodil, 81
  • Nastagio, f. m. It. Gr. of the resurrection, 110
  • Nastassja, f. Russ. Gr. of the resurrection, 110
  • Naste, f. m. Lett. Lat. Christmas child, 210
  • Nastenka, f. Russ. Gr. of the resurrection, 110
  • Nat, m. Eng. Heb. gift of God, 25
  • Natale, m. It. Lat. Christmas child, 209
  • Natalia, f. It. Span. Lat. Christmas child, 209
  • Natalie, f. Fr. Ger. Lat. Christmas child, 209
  • Natalija, f. Russ. Lat. Christmas child, 209
  • Natalita, f. Span. Lat. Christmas child, 209
  • Natanaelle, m. It. Heb. gift of God, 25
  • Natascha, f. Russ. Lat. Christmas child, 209
  • Nataschenka, f. Russ. Lat. Christmas child, 210
  • Nathan, m. Eng. Heb. gift, 25
  • Nate, m. Eng. Heb. gift of God, 25
  • Nathanial, m. Wall. Heb. gift of God, 25
  • Nathaniel, m. Fr. Heb. gift of God, 25
  • Natividad, f. Span. Lat. birth, 209
  • Navarino, m. Eng.
  • Nazji, m. Bav. Lat. fiery, 194
  • Nazarene, m. Ger. Heb. of Nazareth, 39
  • civNaze, m. Bav. Lat. fiery, 194
  • Nazel, m. Bav. Lat. fiery, 194
  • Neal, m. Ir. Kelt. chief, 240
  • Neapolio, m. It. Gr. of the new city, 200
  • Neapoleon, m. It. Gr. of the new city, 200
  • Necek, m. Slov. Gr. man, 86
  • Ned, m. Eng. Teu. rich guard, 378
  • Neda, f. Bulg. Slav. Sunday, 218
  • Nedan, m. Bulg. Slav. Sunday, 218
  • Nedelko, m. Bulg. Slav. Sunday, 218
  • Nedeljka, f. Bulg. Slav. Sunday, 218
  • Nedelschko, m. Ill. Slav. Sunday, 218
  • Nedo, m. Ill. Slav. Sunday, 218
  • Neeldje, m. Dutch, Lat. horn (?), 314
  • Nehemiah, m. Eng. Heb. comfort of the Lord, 51
  • Neidhard, m. Ger. Teu. firm compulsion, 418
  • Neill, m. Gadhael. Kelt. champion, 240
  • Nelle, f. Dutch, Lat. horn (?), 146
  • Nelle, f. Ger. Gr. stone, 108
  • Nelly, f. Eng. Gr. light, 68
  • Neot, m. A.S. compulsion, 418
  • Nepomucen, m. Pol. Slav. helpless, 43
  • Nepomuk, m. Bohm. Slav. helpless, 43
  • Nese, f. Lett. Gr. pure, 119
  • Nesle, m. Fr. Lat. black, 168
  • Nessie, f. Manx, Gr. pure, 119
  • Nest, f. Welsh, Gr. pure, 119
  • Neto, f. Esth. Gr. pure, 119
  • Neza, f. Slov. Gr. pure, 119
  • Nezica, f. Slov. Gr. pure, 119
  • Nial, m. Nor. Kelt. champion, 240
  • Nib, f. Eng. Heb. God’s oath, 35
  • Nicholas, m. Eng. Gr. victory of the people, 90
  • Nichon, f. Fr. Heb. grace, 42
  • Nick, m. Eng. Gr. victory of the people, 90
  • Nickel, m. Bav. Gr. victory of the people, 90
  • Nicodème, m. Fr. Gr. victory of the people, 90
  • Nicodemus, m. Eng. Gr. victory of the people, 90
  • Nicol, m. Scot. Gr. victory of the people, 90
  • Nicola, m. It. Gr. victory of the people, 90
  • Nicolaas, m. Dutch, Gr. victory of the people, 90
  • Nicolas, m. Fr. Gr. victory of the people, 90
  • Nicolau, m. Port. Gr. victory of the people, 90
  • Nicole, m. Fr. Gr. victory of the people, 90
  • Nicolette, f. Fr. Gr. victory of the people, 90
  • Nicolina, f. Gr. Gr. victory of the people, 90
  • Nicolo, m. Ital. Gr. victory of the people, 90
  • Nidbert, m. Ger. Teu. bright compelling, 418
  • Nidhert, m. Ger. Teu. firm compelling, 418
  • Niels, m. Scot. Kelt. champion, 240
  • Niel, m. Dan. Gr. victory of the people, 90
  • Nigel, m. Scot. Lat. black, 168, 241
  • Nigellus, m. Lat. black, 168
  • Niger, m. Lat. black, 168
  • Nikias, m. Gr. conquering, 90
  • Nikka, m. Lapp. Gr. victory of the people, 90
  • Nikkelis, m. Lett. Gr. victory of the people, 90
  • Nikki, m. Finn. Gr. victory of the people, 90
  • Nikla, m. Bav. Gr. victory of the people, 90
  • Niklaas, m. Dutch, Gr. victory of the people, 90
  • Niklas, m. Ger. Swed. Gr. victory of the people, 90
  • Niklau, m. Bav. Gr. victory of the people, 90
  • Nikodem, m. Gr. Gr. victory of the people, 90
  • Nikodemus, m. Gr. Slov. Bulg. victory of the people, 90
  • Nikola, m. Russ. Gr. victory of the people, 90
  • Nikolaj, m. Russ. Gr. victory of the people, 90
  • Nikolas, m. Dutch, Gr. victory of the people, 90
  • Nikolascha, m. Russ. Gr. victory of the people, 90
  • resumeNicholas, m. Ger. Gr. victory of the people, 90
  • Nikon, m. Russ. Gr. victory, 90
  • Niku, m. Finn. Gr. victory of the people, 90
  • Niles, m. Finn. Gr. victory of the people, 90
  • Nille, Nor. Gr. stone, 108
  • Nillon, f. Fr. Heb. grace, 42
  • Nilo, m. Finn. Gr. victory of the people, 90
  • Nils, m. Swed. Gr. victory of the people, 90
  • Ninetta, f. Ital. Heb. grace, 42
  • Ninette, f. Fr. Heb. grace, 42
  • Ninian, m. Scot. Kelt. 240
  • Ninidh, m. Erse, Kelt. 240
  • Ninon, f. Fr. Heb. grace, 42
  • Niord, m. Nor. Teu. sea god, 306
  • Nithard, m. Ger. Teu. firm compulsion, 418
  • Nitz, m. Ger. Teu. firm compulsion, 418
  • Njal, m. Ice. Teu. champion, 240
  • Noa, m. It. Heb. rest, 9
  • Noah, m. Dutch, Heb. rest, 9
  • Noachas, m. Gr. Heb. rest, 9
  • Noah, m. Eng. Heb. rest, 9
  • Noe, m. Fr. Russ. Heb. rest, 9
  • Noël, m. Fr. Lat. Christmas, 209
  • Noll, m. Eng. Teu. olive, 208
  • Nöll, m. Dutch, Lat. horn, 314
  • Nona, f. Eng. Lat. ninth, 138
  • Nonna, f. Lat. ninth, 138
  • Nonne, m. Fris. Teu. bold, 304
  • Nora, f. Ir. Lat. honour, 190
  • Norah, f. Ir. Lat. honour, 190
  • Norbert, m. Ger. Teu. Niord’s brightness, 306
  • Nordhilda, f. Ger. Teu. Niord’s battle maid, 306
  • Norman, m. Scot. Teu. Niord’s man, 306
  • Notberg, f. Ger. Teu. compelling protection, 418
  • Notger, m. Ger. Teu. compelling spear, 418
  • Notto, m. Nor. Teu. compelling wolf, 418
  • Nottulf, m. Nor. Teu. compelling wolf, 418
  • Novak, m. Ill. Slov. new.
  • Novia, f. Ill. Slav. Lat. new.
  • Nozzo, m. It. Heb. grace of the Lord, 46
  • Nuala, f. Ir. Kelt. fair shoulders, 245
  • Numps, m. Eng. Heb. staff of peace, 350
  • Nuño, f. Span.
  • Nuno, m. Span.
  • Nunziata, f. It. Lat. announced, 30

O

O

  • Oado, m. Esth. Heb. red earth, 10
  • Obadiah, m. Eng. Heb. servant of the Lord, 50
  • Obramas, m. Lith. Heb. father of nations, 11
  • Octave, f. Fr. Lat. eighth, 138
  • Octavia, f. Eng. Lat. eighth, 138
  • Octaviano, m. Rom. Lat. eighth, 138
  • Octavian, m. Lat. eighth, 138
  • Octavien, m. Fr. Lat. eighth, 138
  • Octavie, f. Fr. Lat. eighth, 138
  • Octavius, m. Lat. eighth, 138
  • Ocko, m. Fris. Teu. noble rich, 409
  • Ode, f. Ger. Teu. rich, 376
  • Odbjorg, f. m. Ger. Teu. rich protection, 378
  • Odde, m. Ger. Teu. rich, 376
  • Oddgrim, m. Nor. Teu. rich helmet, 378
  • Oddlaug, f. Nor. Teu. rich liquor, 378
  • Oddleif, m. Nor. Teu. rich relic, 378
  • Oddmund, m. Nor. Teu. rich protection, 378
  • Oddny, m. Nor. Teu. rich freshness, 378
  • Oddo, f. m. Nor. Teu. rich, 378
  • Oddr, f. m. Nor. Teu. rich, 378
  • Oddveig, m. Nor. Teu. rich liquor, 378
  • Oddward, m. Ger. rich guard, 378
  • Ode, f. Nor. Teu. rich, 376
  • Odes, m. It. Teu. rich, 376
  • Odelburga, f. Ger. Teu. noble guard, 411
  • Odelbrecht, m. Ger. Teu. noble brightness, 411
  • Odelgis, m. Ger. Teu. noble pledge, 411
  • Odelind, f. Ger. Teu. noble snake, 411
  • Odelric, m. Ger. Teu. noble rule, 411
  • cviOdgisl, m. Nor. Teu. rich pledge, 411
  • Odgjer, m. Nor. Teu. rich spear, 411
  • Odgund, f. Ger. Teu. rich war, 411
  • Odila, f. Ger. Fr. Teu. rich, 411
  • Odile, f. Fr. Teu. rich, 411
  • Odilo, m. Ger. Teu. rich, 378
  • Odilon, m. Fr. Teu. rich, 378
  • Odkatla, f. Nor. rich kettle, 376
  • Odkel, m. Nor. rich kettle, 376
  • Odli, m. Swiss, Heb. red earth, 10
  • Odmar, Nor. Teu. rich fame, 378
  • Odo, m. Ger. Eng. Teu. rich, 378
  • Odoacer, m. Lat. Teu. treasure watcher, 377
  • Odoardo, m. It. Teu. rich guard, 378
  • Odolf, m. Ger. Teu. rich wolf, 378
  • Odon, m. Fr. Teu. rich, 378
  • Odorico, m. It. Teu. rich ruler, 378
  • Odulf, m. Ger. Teu. noble wolf, 378
  • Odvald, m. Ger. Teu. rich power, 378
  • Odvin, m. Ger. Teu. rich friend, 378
  • Ody, m. Fr. Kelt. lamb, 140
  • Odysseus, m. Gr. hater, 75
  • Œgiliv, m. Nor. Teu. Œgir’s relic, 323
  • Œgils, m. Nor. Teu. awful, 323
  • Œgulv, m. Nor. Teu. awful wolf, 323
  • Œgunn, m. Nor. Teu. awful maiden, 323
  • Œgwind, m. Nor. awful Wend, 323
  • Oëlrich, m. Ger. Teu. noble ruler, 409
  • Offa, m. A.G.S. Teu. wild boar (?), 334
  • Ofura, f. Lat. Teu. island prudence, 431
  • Offy, f. Eng. Gr. divine love, 100
  • Oggiero, m. Ital. Teu. holy, 402
  • Ogmund, m. Nor. Teu. awful protection, 323
  • Ogier, m. Fr. Teu. holy, 402
  • Ognoslav, m. Ill. Slav. fire glory.
  • Ogvalld, m. Nor. awful power, 323
  • Oieif, m. Nor. Teu. island wolf, 431
  • Oiel, m. Nor. Teu. island wolf, 431
  • Oighrigh, f. Gael. Gr. fair speech, 88
  • Oisean, m. Gadhael. Kelt. 243
  • Olaf, m. Nor. Teu. ancestor’s relic, 332
  • Olaüs, m. Lat. Teu. ancestor’s relic, 332
  • Olav, m. Nor. Teu. ancestor’s relic, 332
  • Olave, m. Eng. Teu. ancestor’s relic, 332
  • Olbracht, m. Pol. Teu. noble brightness, 411
  • Oldrich, m. Bohm. Teu. nobler ruler, 409
  • Ole, m. Nor. Teu. ancestor’s relic, 332
  • Oleg, m. Russ. Teu. holy, 68
  • Olery, m. Fr. Teu. noble ruler, 409
  • Olfert, m. Ger. Teu. noble peace, 411
  • Olga, f. Russ. Teu. holy, 68
  • Olger, m. Dan. Teu. holy, 68
  • Olier, m. Bret. Lat. olive, 203
  • Olimpia, f. Ital. Gr. Olympian, 97
  • Olinka, f. Russ. Teu. holy, 448
  • Olive, f. Eng. Lat. 203
  • Oliviëros, m. Port. S. Lat. olive, 203
  • Oliver, m. Eng. Lat. olive, 203
  • Oliverio, m. Port. Lat. olive, 203
  • Oliveros, m. Span. Lat. olive, 203
  • Olivia, f. Eng. Lat. olive, 203
  • Olivier, m. Fr. Lat. olive, 203
  • Oliviero, m. It. Lat. olive, 203
  • Olop, m. Esth. Teu. ancestor’s relic, 332
  • Olve, m. Nor. Teu. ale, 432
  • Olver, m. Nor. Teu. ale, 432
  • Olympe, f. Fr. Gr. Olympian, 97
  • Olympia, f. Eng. Gr. Olympian, 97
  • Olympias, f. Eng. Gr. Olympian, 97
  • Olympie, f. Ger. Gr. Olympian, 97
  • Onan, m. Ir. Heb. Lat. dwarf Adam, 10
  • Ondrej, m. Bohm. Gr. man, 86
  • Onfroi, m. Fr. Teu. support of peace, 350
  • Onofredo, m. Ital. Teu. support of peace, 350
  • Onofrio, m. It. Teu. support of peace, 350
  • Onora, m. Erse, Lat. honour, 190
  • Onoré, m. Fr. Lat. honoured, 190
  • Onorij, m. Slov. Lat. honoured, 190
  • Onuphrius, m. Lat. Teu. support of peace, 350
  • Onufrio, m. It. Teu. support of peace, 350
  • Ophelia, f. Eng. Gr. serpent, 346
  • Orac, m. Slov. Lat. 148
  • Orazia, f. It. Lat. 148
  • Orazio, m. It. Lat. 148
  • Orban, m. Hung. Lat. citizen, 202
  • Ordoño, m. Span. Teu. rich friend (?), 376
  • cviiOrflath, f. Erse, Kelt. golden lady, 125
  • Orlando, m. Ital. Teu. fame of the land, 389
  • Orm, m. Ice. Teu. serpent, 346
  • Ormar, m. Nor. Teu. serpent warrior, 346
  • Ormilda, f. Ice. Teu. serpent battle maid, 346
  • Orsch, f. Swiss, Lat. bear, 199
  • Orscheli, f. Swiss, Lat. bear, 199
  • Orse, f. Hung. Heb. oath of God, 35
  • Orseline, f. Dutch, Lat. bear, 199
  • Orsike, f. Hung. Heb. oath of God, 35
  • Orsola, f. Ital. Lat. bear, 199
  • Orsolya, f. Hung. Lat. bear, 199
  • Orson, m. Eng. Lat. bear, 199
  • Ortensia, f. It. Lat. gardener, 147
  • Ortensio, m. It. Lat. gardener, 147
  • Ortleip, m. Ger. Teu. rich relic, 378
  • Ortgrim, m. Ger. Teu. rich helm, 378
  • Ortgar, m. Ger. Teu. rich spear, 378
  • Orto, m. Ger. Teu. rich, 378
  • Ortwin, m. Ger. Teu. rich friend, 378
  • Ortwulf, Ger. Teu. rich wolf, 378
  • Orzil, m. Prov. Teu. rich, 378
  • Osbert, m. Ger. Teu. divinely bright, 290
  • Osberta, f. Ger. Teu. divinely bright, 290
  • Osborne, m. Eng. Teu. divine bear, 290
  • Osberga, f. Eng. Teu. divine pledge, 290
  • Oscar, m. Fr. Kelt. bounding warrior, 251, 291
  • Oscetyl, m. A.S. Teu. divine kettle, 291
  • Oseep, m. Russ. Heb. addition, 23
  • Osfred, m. Eng. Teu. divine peace, 290
  • Osgar, m. Gael. Kelt. bounding warrior, 251
  • Osgifu, f. m. A.S. Teu. Asagod’s gift, 290
  • Osgod, m. Dan. Teu. Asagod, 290
  • Oska, f. Lus. Lat. bear, 199, 291
  • Oskar, m. Ger. Teu. divine spear, 290
  • Osketyl, m. Dan. Teu. divine cauldron, 291
  • Oslac, m. Eng. Teu. divine sport, 291
  • Oslaf, m. Eng. Teu. divine legacy, 291
  • Osmod, Ger. Teu. divine wrath, 291
  • Osmond, m. Eng. Teu. divine protection, 291
  • Osmont, m. Fr. Teu. divine protection, 291
  • Osred, m. Eng. Teu. divine council, 291
  • Osric, m. Eng. Teu. divine rule, 291
  • Ossian, m. Eng. Kelt. 66.
  • Osthryth, f. Eng. divine threatener, 291
  • Osulf, m. Eng. Teu. divine wolf, 291
  • Oswald, m. Eng. Teu. divine power, 291
  • Oswald, m. A.S. Teu. divine friend, 291
  • Oswy, m. Eng. Teu. divine holiness, 291
  • Osyth, f. Eng. Teu. divine strength, 291
  • Otemar, m. Ger. Teu. rich fame, 378
  • Otfried, m. Ger. Teu. rich peace, 376
  • Othao, m. Port. Teu. rich, 376
  • Othello, m. It. Teu. rich, 376
  • Other, m. Ger. Teu. happy warrior, 376
  • Othes, m. Fr. Teu. rich, 376
  • Othilia, f. m. Fr. Teu. rich battle maid, 341
  • Otho, m. Lat. Teu. happy (?), 376
  • Otpald, m. Ger. happy bold, 376
  • Otpraht, m. Ger. happy bright, 376
  • Ottavia, f. m. It. Lat. eighth, 138
  • Ottavio, m. It. Lat. eighth, 138
  • Otte, m. Ger. Teu. happy, 376
  • Otthild, f. Ger. Teu. happy battle maid, 376
  • Ottilia, f. Lat. Teu. happy battle maid, 376
  • Ottmar, m. Ger. Teu. happy fame, 376
  • Otto, m. It. Ger. Teu. rich, 376
  • Ottokar, m. Ger. Teu. happy spear, 376
  • Ottone, m. It. Teu. happy, 376
  • Ottorino, m. It. Teu. happy, 376
  • Ottur, m. Nor. Ger. awful, 356
  • Ouen, m. Fr. Teu. rich friend, 376
  • Ougunna, f. Nor. Teu. rich war, 376
  • Oulf, Nor. Teu. rich wolf, 376
  • Ours, m. Fr. Lat. bear, 199
  • cviiiOvind, m. Nor. Teu. island Wend, 431
  • Owain, m. Welsh, Kelt. lamb, or warrior, 273
  • Owen, m. Eng. Kelt. lamb, or young warrior, 273

P

P

  • Pablo, m. Span. Lat. little, 165
  • Pacifico, m. It. Lat. pacific, 190
  • Paddy, m. Ir. Lat. noble, 195
  • Padrig, m. Erse, Lat. noble, 195
  • Pagano, m. It. Lat. countryman, 202
  • Pagan, m. Lat. countryman, 202
  • Pain, m. Eng. Lat. countryman, 202
  • Pal, m. Hung. Lat. little, 165
  • Palko, m. Hung. Lat. little, 165
  • Palladius, m. Lat. Gr. of Pallas, 64
  • Pallig, m. Dan. 419
  • Plane, m. Dan. 419
  • Pamela, f. Eng. 464
  • Pancrace, m. Ir. Gr. all ruler, 90
  • Pancracio, m. Rom. Gr. all ruler, 90
  • Pancracy, m. Pol. Gr. all ruler, 90
  • Pancras, m. Eng. Gr. all ruler, 90
  • Pancrazio, m. Ital. Gr. all ruler, 90
  • Pankratios, m. Gr. all ruling, 90
  • Panna, f. Hung. Heb. grace, 42
  • Panni, f. Hung. Heb. grace, 42
  • Pantaleon, m. Fr. Gr. all a lion, 90
  • Pantaleone, m. It. Gr. all a lion, 90
  • Paola, f. It. Lat. little, 165
  • Paolina, f. It. Lat. little, 165
  • Paolino, m. It. Lat. little, 165
  • Paolo, m. It. Lat. little, 165
  • Pappo, m. Ger. Ten, father, 333
  • Parascha, f. Russ. Slav. Good Friday child, 216
  • Parysatis, f. Gr. Zend. fairy born (?).
  • Paraskeva, f. Russ. Slav. Good Friday child, 216
  • Pari, m. Fr. Lat. fatherly, 195
  • Parnel, f. Eng. Gr. stone, 108
  • Parthenon, m. Gr. Gr. of the virgin, 64
  • Parthenope, m. Eng. Gr. the virgin’s city, 64
  • Pas, m. Pol. Lat. little, 165
  • Pascal, m. Span. Heb. passover child, 215
  • Pascha, f. Russ. Slav. Good Friday child, 215
  • Pascha, f. Russ. Slav. Good Friday child, 215
  • Paschal, m. Fr. Heb. Easter child, 215
  • Paschina, f. It. Heb. Easter child, 215
  • Paschino, m. It. Heb. Easter child, 215
  • Pascoal, m. Port. Heb. Easter child, 215
  • Pascoe, m. Eng. Heb. Easter child, 215
  • Pascual, m. Span. Heb. Easter child, 215
  • Pasinek, m. Pol. Lat. little, 165
  • Pasquale, m. It. Heb. Easter child, 215
  • Passion, m. Eng. Lat. suffering, 215
  • Pat, m. Ir. Lat. noble, 195
  • Pate, m. Scot. Lat. noble, 195
  • Paternal, m. Lat. fatherly, 195
  • Patie, m. Scot. Lat. noble, 195
  • Patience, f. Eng. Lat. bearing up, 193
  • Patients, m. Lat. patient, 193
  • Patrice, m. Fr. Lat. noble, 195
  • Patricia, f. Scot. Lat. noble, 195
  • Patricio, m. Rom. Lat. noble, 195
  • Patrick, m. Lat. noble, 195
  • Patrick, m. Eng. Lat. noble, 195
  • Patrikij, m. Russ. Lat. noble, 195
  • Patriz, m. Ger. Lat. noble, 195
  • Patrizia, f. It. Lat. noble, 195
  • Patrizio, m. It. Lat. noble, 195
  • Patty, f. Eng. Heb. becoming bitter, 29
  • Paul, m. Fr. Ger. Eng. Lat. little, 165
  • Paula, f. Span. Port. Lat. little, 165
  • Paule, f. Ger. Lat. little, 165
  • Paulette, f. Fr. Lat. little, 165
  • Paulin, m. Ger. Lat. little, 165
  • Paulina, f. Rom. Eng. Span. Lat. little, 165
  • Pauline, f. Ger. Fr. Lat. little, 165
  • Paulino, m. It. Lat. little, 165
  • Paulinus, m. Lat. little, 165
  • Paulisca, f. Ger. Lat. little, 165
  • Paulo, m. Rom. Port. Lat. little, 165
  • Paulot, m. Fr. Lat. little, 165
  • Paultje, m. Dutch, Lat. little, 165
  • Paulus, m. Ger. Lat. little, 165
  • Pav, m. Lapp. Lat. little, 165
  • cixPava, m. Ill. Lat. little, 165
  • Paval, m. Lapp. Lat. little, 165
  • Pavek, m. Esth. Lapp. Lat. little, 165
  • Pavel, m. Russ. Wall. Pol. Bohm. Lat. little, 165
  • Pavelek, m. Pol. Lat. little, 165
  • Pavils, m. Lett. Lap. little, 165
  • Pavko, m. Ill. Lat. little, 165
  • Pavl, m. Ill. Lat. little, 165
  • Pavla, f. Russ. Lat. little, 165
  • Pavli, m. Esth. Lat. little, 165
  • Pavlenka, m. Russ. Lat. little, 165
  • Pavlika, f. m. Slav. Lat. little, 165
  • Pavlija, m. Ill. Lat. little, 165
  • Pavlin, m. Slav. Lat. little, 165
  • Pavlina, f. Slav. Lat. little, 165
  • Pavluscha, m. Russ. Lat. little, 165
  • Pavol, m. Lus. Lat. little, 165
  • Pawel, m. Pol. Lat. little, 165
  • Payen, m. Fr. Lat. countryman, 202
  • Payne, m. Eng. Lat. countryman, 202
  • Peace, f. Eng.
  • Peder, m. Nor. Gr. stone, 108
  • Pedo, m. Esth. Gr. stone, 108
  • Pedrinho, m. Port. Gr. stone, 108
  • Pedro, m. Port. Span. Gr. stone, 108
  • Peggy, f. Eng. Gr. pearl, 121
  • Peira, m. Prov. Gr. stone, 108
  • Pejo, m. Ill. Gr. stone, 108
  • Pelage, m. Fr. Gr. of the sea, 203
  • Pelagia, f. m. Gr. of the sea, 203
  • Pelagio, m. Rom. Gr. of the sea, 203
  • Pelagius, m. Lat. Gr. of the sea, 203
  • Pelayo, m. Span. Gr. of the sea, 203
  • Peleg, m. Eng. Heb. dispersion, 15
  • Pelei, m. Swiss, Gr. of the sea, 203
  • Pelgrim, m. Dutch, Gr. stranger, 203
  • Pellegrino, m. It. Lat. pilgrim, 203
  • Pen, f. Eng. Gr. weaver, 75
  • Penelope, f. Eng. Gr. weaver, 75
  • Penny, f. Eng. Gr. weaver, 75
  • Pent, m. Lapp. Lat. blessed, 184
  • Penta, m. Lapp. Lat. blessed, 184
  • Pentecost, m. Eng. Gr. Whitsuntide, 216
  • Pentecoste, f. Eng. Gr. Whitsuntide, 216
  • Pepa, f. Span. Heb. addition, 23
  • Pepe, m. Span. Heb. addition, 23
  • Pepin, m. Fr. Teu. father, 333
  • Pepino, m. Rom. Teu. father, 333
  • Pepita, f. Span. Heb. addition, 23
  • Pepito, m. Span. Heb. addition, 23
  • Peppo, m. It. Heb. addition, 23
  • Pepsa, m. Ill. Heb. addition, 23
  • Per, m. Swiss. Gr. stone, 108
  • Perahtheri, m. O. Ger. Teu. bright army, 415
  • Perahthild, f. O. Ger. Teu. bright battle maid, 415
  • Perahtmar, m. O. Ger. Teu. bright fame, 415
  • Perahtolf, m. O. Ger. Teu. bright wolf, 415
  • Perahtram, m. O. Ger. Teu. bright raven, 415
  • Percival, m. Eng. Kelt. companion of the chalice, 278
  • Peredur, m. Welsh, Kelt. companion of the chalice, 278
  • Pérégrin, m. Fr. Lat. traveller, 203
  • Peregrine, m. Eng. Lat. traveller, 203
  • Peregrine, m. Lat. traveller, 203
  • Peregrino, m. It. Lat. stranger, 203
  • Perent, m. Esth. Teu. bear firm, 340
  • Perette, f. Fr. Gr. stone, 108
  • Perino, m. It. Gr. stone, 108
  • Perizada, f. Pers. Pers. fairy born.
  • Pernel, f. Eng. Gr. stone, 108
  • Pero, m. It. Gr. stone, 108
  • Pero, m. Esth. Teu. bear firm, 340
  • Perpetua, f. It. Lat. lasting, 197
  • Perrin, m. Fr. Ger. stone, 108
  • Perrine, f. Fr. Gr. stone, 108
  • Perronik, Bret. 108
  • Pert, m. Esth. Heb. son of furrows, 25
  • Pet, m. Esth. Gr. stone, 108
  • Petar, m. Ill. Gr. stone, 108
  • Peter, m. Eng. Ger. Gr. stone, 108
  • Peteris, m. Lett. Gr. stone, 108
  • Peters, m. Lett. Gr. stone, 108
  • Petko, m. Lus. Bulg. Gr. stone, 108
  • Peto, m. Lus. Gr. stone, 108
  • Petr, m. Bohm. Russ. Gr. stone, 108
  • Petra, m. Esth. Gr. stone, 108
  • Petra, f. Ill. Gr. stone, 108
  • Petraca, f. Ger. Gr. stone, 108
  • Petrarca, m. It. Gr. stone, 108
  • Petras, m. Lett. Gr. stone, 108
  • Petrica, m. Ill. Gr. stone, 108
  • Petrija, f. Ill. Gr. stone, 108
  • Petrik, m. Bret. Gr. stone, 108
  • Petrina, f. Scot. Gr. stone, 108
  • Petrine, f. Fr. Gr. stone, 108
  • cxPetrinka, m. Russ. Gr. stone, 108
  • Petrisse, f. Ger. Gr. stone, 108
  • Petronella, f. Ger. Eng. It. Gr. stone, 108
  • Petronelle, f. Fr. Gr. stone, 108
  • Petronilha, f. Port. Gr. stone, 108
  • Petros, m. Gr. stone, 108
  • Petru, m. Wall. Gr. stone, 108
  • Petrus, m. Lat. Gr. stone, 108
  • Petrusa, f. Ill. Gr. stone, 108
  • Petruscha, m. Russ. Gr. stone, 108
  • Petsch, m. Lus. Gr. stone, 108
  • Petur, m. Bulg. Gr. stone, 108
  • Pewlin, m. Welsh, Lat. little, 165
  • Phaddei, m. Russ. Aram. praise, 20
  • Phadrig, m. Erse, Lat. noble, 195
  • Pharamond, m. Eng. Teu. travelled protector, 432
  • Phelim, m. Ir. Kelt. Erse, good, 257
  • Phemie, f. Scot. Gr. fair fame, 88
  • Pheodor, m. Russ. Gr. divine gift, 101
  • Pheodora, f. m. Russ. Gr. divine gift, 101
  • Pheodosij, m. Russ. Gr. divine gift, 103
  • Pheodosia, f. m. Russ. Gr. divine gift, 103
  • Pherenike, f. Gr. bringing victory, 90
  • Phil, m. Eng. Ger. love horses, 79
  • Philly, f. Eng. Gr. love of brethren, 93
  • Philalethes, m. Gr. love of truth, 94
  • Cheat, m. Eng. Gr. love man, 94
  • Philaret, m. Gr. Gr. love virtue, 94
  • Philaretos, m. Gr. love virtue, 94
  • Philosopher, f. Gr. love, 93
  • Philemon, m. Eng. Gr. loving thought, 94
  • Philetus, m. Am. Gr. love, 94
  • Philibert, m. Fr. Teu. will bright, 315
  • Philine, f. Ger. Gr. love, 94
  • Philip, m. Eng. Gr. love horses, 79
  • Philipp, m. Ger. Gr. love horses, 79
  • Philippa, f. Eng. Gr. love horses, 79
  • Philippe, m. Fr. Gr. love hores, 79
  • Philippine, f. Ger. Fr. Gr. love horses, 79
  • Philip, m. Gr. loving horses, 79
  • Philippot, m. Fr. Gr. love horses, 79
  • Philippote, f. Fr. Gr. love horses, 79
  • Philippus, m. Lat. Gr. love horses, 79
  • Philologus, m. Eng. Gr. love the word, 94
  • Philothée, f. m. Fr. Gr. love God, 94
  • Philotheus, m. Eng. Gr. love God, 94
  • Philumena, f. Lat. daughter of light, 208
  • Philumène, f. Lat. daughter of light, 208
  • Phillis, f. Eng. Gr. foliage, 81
  • Philon, m. Fr. Gr. love, 94
  • Philoxène, f. Fr. Gr. loving the stranger, 93
  • Phocas, m. Lat. Gr. Phocian, 200
  • Phœbe, f. Eng. Gr. shining, 65
  • Phœbus, m. Lat. Gr. shining, 65
  • Phokas, m. Gr. Phocian, 200
  • Photinee, f. Gr. light, 65
  • Photius, m. Gr. light, 65
  • Phrankiskos, m. M. Gr. Teu. free, 300
  • Phroso, f. M. Gr. Gr. mirth, 72
  • Phyllis, f. Eng. Gr. green bough, 81
  • Pia, f. It. Lat. pious, 193
  • Pico, m. It. Lat. woodpecker, 176
  • Picus, m. Lat. woodpecker, 176
  • Pie, m. Fr. Lat. pious, 193
  • Pier, m. It. Gr. stone, 108
  • Pieran, m. Corn. Kelt. black, 255
  • Pierce, m. Eng. Gr. stone, 108
  • Piere, m. O. Fr. Gr. stone, 108
  • Piero, m. It. Gr. stone, 108
  • Pieron, m. Fr. Gr. stone, 108
  • Pierot, m. Fr. Gr. stone, 108
  • Pierre, m. Fr. Gr. stone, 108
  • Pierrot, m. Fr. Gr. stone, 108
  • Piers, m. Eng. Gr. stone, 108
  • Pies, m. Pol. Gr. stone, 108
  • Piet, m. Dutch, Gr. stone, 108
  • Pieter, m. Dutch, Gr. stone, 108
  • Pieti, m. Pol. Gr. stone, 108
  • Pietro, m. It. Gr. stone, 108
  • Pietruccio, m. It. Gr. stone, 108
  • Piety, f. Eng. Lat. piety, 193
  • Pij, m. Russ. Lat. pious, 193
  • Pikka, f. Lapp. Kelt. strength, 236
  • Pikke, f. Lapp. Kelt. strength, 236
  • Pil, m. Esth. Lat. wise old woman, 179
  • Pillar, f. Span. Lat. pillar, 30
  • Pilgrim, m. Eng. Lat. traveller, 203
  • cxiPimme, f. Esth. Gr. fair fame, 88
  • Pine, f. Ger. Gr. loving horses, 79
  • Pinna, m. Lapp. Lat. blessed, 184
  • Pint, m. Lapp. Lat. blessed, 184
  • Pinus, m. Ger. Gr. loving horses, 79
  • Pio, m. It. Lat. pious, 193
  • Piotr, m. Pol. Gr. stone, 108
  • Pipin, m. Ger. Teu. father, 333
  • Pippa, f. It. Gr. loving horses, 79
  • Pippin, m. Dutch, Eng. Teu. father, 333
  • Pippo, m. It. Gr. loving horses, 79
  • Pirket, f. Lapp. Kelt. strength, 236
  • Pirimona, m. Maori, Gr. loving thought.
  • Pirrit, f. Esth. Kelt. strength, 236
  • Pope Pius, m. It. Lat. pious, 193
  • Pjetr, m. Lus. Gr. stone, 108
  • Pjetrik, m. Lus. Gr. stone, 108
  • Plaxy, f. Corn. Gr. active.
  • Plectrude, f. Fr. Teu. lightning battle maid.
  • Pobjus, m. Lith. Lat. of a bean, 146
  • Poldo, m. Slav. Teu. people’s prince, 430
  • Polei, m. Swiss, Lat. of the sea, 203
  • Polidoro, m. It. Gr. many gifted, 93
  • Polieukt, m. Russ. Gr. much desired, 93
  • Poliksenija, f. Russ. Gr. much hospitality, 93
  • Polly, f. Eng. Heb. bitter, 29
  • Polonia, f. Slov. Gr. of Apollo, 65
  • Polonija, f. Slov. Gr. of Apollo, 65
  • Polycarp, m. Eng. Gr. much fruit, 93
  • Polydore, m. Eng. Gr. much gifted, 93
  • Polydorus, m. Lat. Gr. much gifted, 93
  • Polyeuctus, m. Gr. much longed for, 93
  • Polyhymnia, f. Eng. Gr. of many hymns, 72
  • Polycarp, m. Gr. much fruit, 93
  • Polyksenija, f. Russ. Gr. much hospitality, 93
  • Polyxena, f. Gr. much hospitality, 93
  • Polyxène, f. Fr. Gr. much hospitality, 93
  • Pompée, m. Fr. Lat. of Pompeii, 151
  • Pompeio, m. It. Lat. of Pompeii, 151
  • Pompey, m. Lat. of Pompeii, 151
  • Pompey, m. Eng. Lat. of Pompeii 151
  • Ponce, m. Span. Lat. fifth, 138
  • Poncio, m. Rom. Lat. fifth, 138
  • Pons, m. Fr. Lat. fifth, 138
  • Pontius, m. Lat. fifth, 138
  • Ponzio, m. It. Lat. fifth, 138
  • Poppo, m. Ger. Teu. father, 333
  • Porcia, f. Ger. Lat. of the pigs, 151
  • Porcius, m. Lat. of the pigs, 151
  • Portia, f. Eng. Lat. of the pigs, 151
  • Porzia, f. It. Lat. of the pigs, 151
  • Posthumous, m. Lat. the last, 136
  • Poto, m. Ger. Teu. commander, 414
  • Prancas, m. Lith. Teu. free, 209
  • Prascovie, f. Fr. Slav. Good Friday child, 215
  • Prassede, f. Ital. Gr. active, 94
  • Pravdoslav, m. Ill. Slav. upright glory, 444
  • Pravdoslava, f. Ill. Slav. upright glory, 444
  • Pravoje, m. Ill. Slav. upright glory.
  • Praxedes, f. Lat. Gr. active, 94
  • Prechtl, m. Bav. Teu. bright fame, 213
  • Premislaus, m. Eng. Slav. thoughtful glory, 444
  • Preban, m. Dan. Slav. 444
  • Predbiorn, m. Dan. Slav. 444
  • Pribislav, m. Slav. 444
  • Pribislava, f. Slav. 439
  • Priczus, m. Lith. Teu. peace ruler, 296
  • Pridrik, m. Lett. Teu. peace rule, 296
  • Primus, m. Lat. first, 137
  • Priscilla, f. Eng. Lat. ancient, 163
  • Priscus, m. Lat. ancient, 163
  • Priske, f. Ger. Lat. ancient, 163
  • Prissie, f. Eng. Lat. ancient, 163
  • Prizzis, m. Lett. Teu. peace ruler, 296
  • Prochorus, m. Gr. leader of the dance, 126
  • Prochorus, m. Eng. Lat. leader of the dance, 126
  • Procopius, m. Lat. Gr. progressive, 126
  • Prokhor, m. Russ. Gr. leader of the dance, 126
  • Prokop, m. Bohm. Gr. progressive, 126
  • Prokopij, m. Russ. Gr. progressive, 126
  • cxiiProkupek, m. Bohm. Gr. progressive, 126
  • Prometheus, m. Gr. love thought.
  • Prospero, m. It. Lat. prosperous, 192
  • Prudence, f. Eng. 193
  • Prudentius, m. Lat. prudent, 193
  • Prydas, m. Litt. Teu. peace ruler, 296
  • Prydikis, m. Litt. Teu. peace ruler, 296
  • Przemyśl, m. Bohm. Slav. thoughtful, 439
  • Przemysława, f. Pol. Slav. thoughtful glory, 439
  • Mind, f. m. Gr. soul, 447
  • Pulcheria, f. Ger. It. Lat. fair, 196
  • Pulcherie, f. Fr. Lat. fair, 196
  • Purvan, m. Bulg. Slav. first, 442
  • Purvance, m. Bulg. Slav. first, 442

Q

Q

  • Quadratus, m. Lat. fourth, 137
  • Quartinus, m. Lat. fourth, 137
  • Quartus, m. Lat. fourth, 137
  • Quenburga, f. Eng. Lat. queen pledge, 319
  • Quendrida, f. Eng. Lat. queen threatener, 319
  • Quenes, m. Fr. Teu. bold speech, 423
  • Quentin, m. Scot. Lat. fifth, 138
  • Queran, m. Flem. Scot. Kelt. black, 255
  • Quintianus, m. Lat. fifth, 138
  • Quintilian, m. Lat. fifth, 138
  • Quintus, m. Lat. fifth, 138
  • Quiric, m. Fr. Gr. Sunday child, 217
  • Quirinus, m. Lat. spearman, 177
  • What God wills, m. Lat. what God wills, 188

R

R

  • Advice, m. Nor. Teu. spear of fame, 394
  • Raadgjerd, f. Nor. Teu. council guard, 394
  • Raamund, m. Nor. Teu. council protection, 394
  • Rab, m. Scot. Teu. bright fame, 392
  • Rabba, m. Fris. Teu. council commander, 394
  • Rabbe, m. Fris. Teu. council commander, 394
  • Rabbo, m. Fris. Teu. council commander, 394
  • Rachel, f. Fr. Eng. Ger. Heb. ewe, 14
  • Rachele, f. It. Heb. ewe, 14
  • Radagaisus, m. Lat. Teu. council pledge, 394
  • Radak, m. Slav. Slav. joy, 439
  • Radan, m. Slav. Slav. joy, 439
  • Radbert, m. Ger. Teu. council bright, 394
  • Radbod, m. Ger. Teu. council commander, 394
  • Radegar, m. Lom. Teu. council spear, 394
  • Radegisl, m. Lom. Teu. council pledge, 394
  • Radegonde, f. Fr. Teu. council war, 394
  • Radegonda, f. Span. Teu. council war, 394
  • Radelchis, m. Lat. Teu. council pledge, 394
  • Radfried, m. Ger. Teu. council peace, 394
  • Radgund, f. Ger. Teu. council war, 394
  • Radinka, m. Slav. joyful peace, 439
  • Radinko, m. Slav. joy, 439
  • Radko, m. Slav. joy, 439
  • Radman, m. Slav. joy, 439
  • Radmil, m. Slav. joyful love, 439
  • Radivoj, m. Slav. joyful war, 439
  • Radoje, m. Slav. joyful war, 439
  • Radolf, m. Eng. Teu. house wolf, 421
  • Radulfus, m. Lat. Teu. house wolf, 421
  • Radoslav, m. Slav, joyful glory, 439
  • Rafael, m. Span. Hung. Heb. healing of God, 55
  • Rafe, m. Eng. Teu. house wolf, 421
  • Raffaelle, m. It. Heb. healing of God, 55
  • Raffaello, m. It. Heb. healing of God, 55
  • Rafn, m. Nor. Teu. raven, 345
  • Rafnulf, m. Nor. Teu. raven wolf, 345
  • Ragano, m. O. Ger. Teu. judgment, 396
  • Raginbald, m. Ger. Teu. prince of judgment, 398
  • Raginfred, m. Frank. Teu. judgment of peace, 398
  • cxiiiRaginfrida, f. Ger. Teu. judgment of peace, 398
  • Raginhard, m. Frank. Teu. firm judge, 396
  • Ragin' head, f. Nor. Teu. impulse of justice, 398
  • Raginheri, m. A.S. Frank. Teu. warrior of judgment, 396
  • Raginhild, f. Frank. Teu. battle maid of judgment, 398
  • Raginhold, m. Frank. Teu. judging firmly, 396
  • Raginleif, m. Nor. Teu. relic of judgment, 396
  • Raginmund, m. Frank. Teu. judge’s protection, 396
  • Raginhar, m. Frank. Teu. great judgment, 396
  • Raginwald, m. Frank. Teu. judge ruler, 396
  • Raginward, m. Nor. Teu. guardian of judgment, 396
  • Ragnar, m. Nor. Teu. warrior of judgment, 397
  • Ragnfrid, f. Nor. Teu. wise fair one, 398
  • Ragnold, m. Frank. Teu. wise judge ruler, powerful judge, 395
  • Ragnrid, f. Nor. Teu. wise fair one, 398
  • Rahel, f. Pol. Heb. ewe, 15
  • Raimond, m. Fr. Teu. judge’s protection, 396
  • Raimondo, m. It. Teu. judge’s protection, 395
  • Raimons, m. Prov. Teu. council strengthening protection, 397
  • Rainiald, m. Eng. Teu. power of judgment, 395
  • Rainardo, m. Ital. Teu. firm judgment, 396
  • Rainart, m. Prov. Teu. firm judgment, 396
  • Rainhard, m. Hung. Teu. firm judgment, 396
  • Rainer, m. Eng. Teu. warrior of judgment, 396
  • Rainulf, m. O. Fr. Teu. wolf of judgment, 335
  • Rajnold, m. Pol. Teu. power of judgment, 396
  • Ralf, m. Eng. Teu. house wolf, 421
  • Ralph, m. Eng. Teu. house wolf, 421
  • Rambert, Ger. raven bright, 345
  • Ramiro, m. Span. Teu. great judge, 396
  • Ramon, m. Span. Teu. judge’s protection, 397
  • Rampold, m. raven prince, 345
  • Ranald, m. Scot. Teu. power of judgment, 397
  • Ramusio, m. Span. Teu. raven, 345
  • Randal, m. Eng. Teu. house wolf, 421
  • Randi, f. Nor. Teu. wise fair one, 396
  • Randid, m. Nor. Teu. wise fair one, 396
  • Randle, m. Eng. Teu. house wolf, 335
  • Randolph, m. Eng. Teu. house wolf, 335, 421
  • Randve, m. Nor. Teu. house consecration, 321
  • Randver, m. Nor. Teu. house consecration, 321
  • Randvid, m. Nor. Teu. house consecration, 321
  • Rane, f. Nor. Teu. warrior of judgment, 396
  • Ranieri, m. It. Teu. warrior of judgment, 396
  • Ranmod, f. Nor. Teu. house courage, 421
  • Ranna, f. Lapp. Teu. battle maid of judgment, 396
  • Rannmod, m. Nor. Teu. house courage, 421
  • Rannog, f. Nor. Teu. house liquor, 421
  • Ranssu, m. Finn. Teu. free, 300
  • Ranulf, m. Eng. Teu. house wolf, 421
  • Ranveig, f. m. Nor. Teu. house liquor, 421
  • Raonmill, m. Erse, Teu. power of judgment, 396
  • Raoul, m. Fr. Teu. wolf of fame, 335
  • Raphael, m. Eng. Fr. Ger. Heb. healing of God, 55
  • Rasche, f. Pol. Lat. rose, 204
  • Rasia, f. Pol. Lat. queen, 31
  • Rasine, f. Lith. Lat. rose, 204
  • Rasine, f. Pol. Lat. queen, 31
  • Rasl, m. Bav. Gr. amiable, 113
  • Rasmus, m. Dutch, Gr. amiable, 113
  • Ratulf, m. O. Ger. Teu. council bright, 394
  • Raul, m. Rom. Teu. house wolf, 421
  • cxivRaulus, m. Lith. Lat. laurel, 174
  • Ravelina, f. Mentone, Heb. medicine of God, 55
  • Ravelin, m. Eng. Teu. council wolf, 335
  • Ravengar, Eng. Teu. raven spear, 345
  • Ravenswar, Eng. Teu. raven spear, 345
  • Raymond, m. Eng. Teu. wise protection, 397
  • Raynard, m. Pol. Teu. firm judgment, 396
  • Rayner, m. Eng. Teu. warrior of judgment, 396
  • Razoomnik, m. Russ. Slav. wise man, 449
  • Rebecca, f. Lat. Heb. noosed cord, 14
  • Rebekah, f. Eng. Heb. noosed cord, 14
  • Recaredo, m. Span. Teu. ruling by council, 399
  • Rechiarius, m. Lat. Teu. ruling an army, 399
  • Rechilda, f. Lat. Teu. ruling battle maid, 399
  • Rechimiro, m. Span. Teu. ruling fame, 399
  • Recimir, m. Goth. Teu. ruling fame, 399
  • Redmond, m. Ir. Teu. council protection, 31
  • Redwald, m. Eng. Teu. council power, 31
  • Regina, f. It. Ger. Lat. queen, 31
  • Reginald, m. Eng. Teu. powerful judgment, 396
  • Reginard, m. Frank. Teu. firm judge, 396
  • Reginand, m. Fr. Teu. powerful judgment, 396
  • Reginbert, m. Ger. Teu. splendour of judgment, 396
  • Regent's Day, m. Frank. Teu. judgment day, 396
  • Reginwart, m. Frank. Teu. guardian of judgment, 396
  • Regl, f. Bav. Lat. queen, 398
  • Regnard, m. Fr. Teu. firm judge, 396
  • Regnault, m. Fr. Teu. power of judgment, 396
  • Regnier, m. Fr. Teu. warrior of judgment, 396
  • Regulus, m. Lat. king, 355
  • Rehur, watchman.
  • Reichart, m. Ger. Teu. ruling firmness, 399
  • Reigl, f. Ger. Teu. queen, 398
  • Rein, m. Esth. Teu. power of judgment, 396
  • Reinaldo, m. Span. power of judgment, 396
  • Reinbold, m. Ger. Teu. prince of judgment, 396
  • Reine, f. Fr. Lat. queen, 36
  • Reiner, m. Ger. Teu. warrior of judgment, 398
  • Reinette, f. Fr. Lat. queen, 31
  • Reinfrid, m. Ger. Teu. peace of judgment, 396
  • Reingard, m. Russ. Teu. protection of judgment, 398
  • Reinger, m. Ger. Teu. spear of judgment, 398
  • Reinhard, m. Ger. Teu. firm judge, 398
  • Reinhild, f. Ger. Teu. battle maid of judgment, 398
  • Reinmer, m. Ger. Teu. great judgment, 398
  • Reinhold, m. Ger. Teu. firmness of judgment, 398
  • Reinis, m. Lett. Teu. power of judgment, 398
  • Reino, m. Ger. Teu. power of judgment, 398
  • Reinolf, m. Ger. Teu. wolf of judgment, 398
  • Reinward, m. Ger. Teu. guard of judgment, 398
  • Rekkerts, m. Lett. Teu. spear of fame, 399
  • Remarkable, f. American.
  • Rembald, m. Ger. Teu. prince of judgment, 398
  • Rembert, m. Fris. Teu. splendour of judgment, 396
  • Remi, m. Fr.
  • Remma, m. Fris. Teu. guardian of judgment, 396
  • Remward, m. Fris. Teu. guardian of judgment, 396
  • Renard, m. Fr. Teu. firm judge, 396
  • Renart, m. Fr. Teu. firm judge, 396
  • Renata, f. m. It. Teu. warrior of judgment, 396
  • Renato, m. It. Teu. warrior of judgment, 396
  • cxvRenaud, m. Fr. Teu. power of judgment, 396
  • Renauld, m. Fr. Teu. power of judgment, 396
  • Renbold, m. Ger. Teu. prince of judgment, 396
  • René, m. Fr. Teu. warrior of judgment, 396
  • Renée, f. Fr. Teu. warrior of judgment, 396
  • Renfred, m. Eng. Teu. judgment of peace, 396
  • Rennert, m. Fris. Teu. firm judge, 396
  • Rennold, m. Fris. Teu. power of judgment, 396
  • Renz, m. Ger. Teu. firm judge, 396
  • Renzo, m. It. Lat. laurel, 174
  • Res’l, f. Bav. Gr. carrying ears of corn, 124
  • Restitutus, m. Lat. restored, 193
  • Restyn, m. Welsh, Lat. restored, 193
  • Reuben sandwich, m. Eng. Heb. behold a son, 7
  • Reta, f. Finn. Gr. pearl, 121
  • Reynard, m. Eng. Teu. firm judge, 396
  • Reynold, m. Eng. Teu. power of judgment, 396
  • Rhesa, m. Eng. Chal. prince, 277
  • Rhoda, f. Eng. Gr. rose, 31
  • Rhode, f. Gr. rose, 31
  • Rhodes, f. rosy cheeked, 31, 204
  • Rhodopis, f. rosy cheeked, 31, 204
  • Rhonwen, f. Welsh, Kelt. white skirt, 239
  • Rhydderch, m. Welsh, Kelt. 255
  • Rhys, m. Welsh, Kelt. warrior, 277
  • Ricardo, m. Port. Teu. stern king, 399
  • Riccardo, m. It. Teu. stern king, 399
  • Ricbert, m. Ger. Teu. bright king, 399
  • Ricciardetto, m. It. Teu. stern king, 399
  • Ricciardo, m. It. Teu. stern king, 399
  • Rice, m. Eng. Welsh, warrior, 277, 399
  • Ricehard, m. A.S. stern king, 399
  • Richard, m. Fr. Eng. Teu. stern king, 399
  • Richenza, f. Ger. Teu. ruling firmness, 400
  • Richer, m. Ger. Teu. ruling warrior, 399
  • Richila, f. Span. Teu. ruling battle maid, 399
  • Richilde, f. Fr. Teu. ruling battle maid, 399
  • Richiza, f. Ger. Teu. ruling firmness, 399
  • Rickolf, m. Ger. Teu. king wolf, 400
  • Riciberga, f. Span. Teu. ruling guard, 400
  • Ricimir, m. Lat. Teu. great king, 399
  • Rickel, m. Bav. Teu. noble ruler, 399
  • Rictrude, f. Fr. Teu. ruling maid, 400
  • Ridolfo, m. It. Teu. fame ruler, 391
  • Rietu, m. Finn. Teu. peace ruler, 296
  • Rieuk, m. Bret. Kelt. warrior, 277
  • Right-about-face, m. Eng. 10
  • Rigonthe, f. O. Fr. Teu. ruling war, 400
  • Riik, m. Neth. Teu. ruling firmness, 400
  • Riikert, m. Neth. Teu. ruling firmness, 399
  • Rikchen, f. Ger. Teu. peace ruler, 296
  • Rike, f. Ger. Teu. peace ruler, 296
  • Rikheri, m. O. Fr. Teu. ruling warrior, 399
  • Rikomar, m. Ger. Teu. ruling fame, 399
  • Rikulf, m. Ger. Teu. ruling wolf, 399
  • Rikwald, m. Ger. Teu. ruling power, 400
  • Rinaldo, m. It. Teu. power of judgment, 396
  • Rinnert, m. Fris. Teu. firmness of judgment, 396
  • Riok, m. Bret. Kelt. warrior, 277
  • Riowal, m. Bret. Kelt. lordly, 277
  • Rita, f. It. Gr. pearl, 121
  • Ritchie, m. Scot. Teu. ruling firmness, 399
  • Roald, m. Nor. Teu. famous power, 392
  • Roar, m. Nor. Teu. spear of fame, 392
  • Rob, m. Scot. Teu. bright fame, 392
  • Robbie, m. Scot. Teu. bright fame, 392
  • Robers, m. Fr. Teu. bright fame, 392
  • Robert, m. Eng. Fr. Teu. bright fame, 392
  • Roberto, m. Ital. Teu. bright fame, 392
  • Robin, m. Fr. Eng. Teu. bright fame, 392
  • Robina, f. Scot. Teu. bright fame, 392
  • cxviRobinet, m. Fr. Teu. fame bright, 392
  • Roderic, m. Fr. Teu. famous king, 255, 393
  • Roderich, m. Ger. Teu. famous king, 255, 393
  • Roderick, m. Eng. Teu. famous king, 255, 393
  • Rodolf, m. Ger. Teu. wolf of fame, 391
  • Rodolfo, m. It. Teu. wolf of fame, 391
  • Rodolph, m. Eng. Teu. wolf of fame, 391
  • Rodolphe, m. Fr. Teu. wolf of fame, 391
  • Rodri, m. Welsh, Teu. famous king, 255, 393
  • Rodrigo, m. Span. Port. Teu. famous king, 255, 393
  • Rodrigue, m. Fr. Teu. famous king, 255, 393
  • Rodulfo, Span. wolf of fame, 391
  • Roese, f. Eng. Teu. fame, 204
  • Roesia, f. Eng. Teu. fame, 204
  • Roger, m. Eng. Teu. spear of fame, 390
  • Rogero, m. It. Teu. spear of fame, 390
  • Rogier, m. Neth. Teu. spear of fame, 390
  • Rognwald, m. Nor. Teu. power of judgment, 396
  • Rohais, f. Eng. Teu. fame, 204
  • Rohlops, m. Lett. Teu. wolf of fame, 390
  • Roibin, m. Erse, Teu. bright fame, 392
  • Roeland, m. Neth. Teu. fame of the land, 389
  • Roland, m. Ir. Eng. Teu. fame of the land, 389
  • Rolando, m. Port. Teu. fame of the land, 389
  • Roldan, m. Span. Teu. fame of the land, 389
  • Roldao, m. Port. Teu. fame of the land, 389
  • Rolf, m. Ger. Teu. wolf of fame, 391
  • Rollaug, m. Nor. Teu. famous liquor, 393
  • Rolleik, m. Nor. Teu. famous sport, 389
  • Rolph, m. Eng. Teu. wolf of fame, 391
  • Rollo, m. Lat. Teu. wolf of fame, 391
  • Rolv, m. Nor. Teu. wolf of fame, 391
  • Romain, m. Fr. Lat. Roman, 178
  • Romano, m. It. Lat. Roman, 178
  • Roman, m. Slav. Lat. Roman, 178
  • Roman, m. Lat. Roman, 178
  • Romao, m. Port. Lat. Roman, 178
  • Romeo, m. Ital. Teu. fame, 393
  • Romola, f. Ital. Lat. fame (?), 178
  • Romolo, m. Ital. Lat. fame (?), 178
  • Romuald, m. Fr. Teu. famed power, 390
  • Romualdo, m. It. Teu. famed power, 390
  • Romulus, m. Lat. fame (?), 178
  • Ronald, m. Scot. judge power, 390
  • Ronan, m. Scot. Kelt. seal (?), 253
  • Ronat, f. Erse, Kelt. seal (?), 253
  • Rondolfr, m. Nor. Teu. house wolf, 421
  • Ronnan, f. house liquor, 393
  • Rory, m. Ir. Kelt. red, 255
  • Rosa, f. It. Span. Lat. rose, 204
  • Rosabel, f. Eng. Lat. rose fair, 204
  • Rosaclara, f. Eng. Lat. rose clear, 204
  • Rosalba, f. It. Lat. rose white, 204
  • Rosalbe, f. Fr. Lat. rose white, 204
  • Rosalia, f. It. Lat. rose, 204
  • Rosalie, f. Ger. Fr. Eng. Lat. rose, 204
  • Rosalija, f. Russ. Lat. rose, 204
  • Rosalind, f. Eng. Teu. fame serpent, 204
  • Rosaline, f. Eng. Teu. famed serpent, 204
  • Rosamond, f. Eng. Teu. famed protection, 204
  • Rosamunda, f. It. Span. Teu. famed protection, 204
  • Rosamunde, f. Ger. Teu. famed protection, 204
  • Rosanne, f. Eng. Lat. rose, 204
  • Rosaura, f. It. Lat. rose, 204
  • Roschana, f. Pers. Zend. dawn of day, 58
  • Roschen, f. Ger. Lat. rose, 204
  • Roscrana, f. Gael. Kelt. rose bush.
  • Rose, f. Eng. Lat. rose, 204
  • Rosel, f. Swiss, Teu. rose, 204
  • Roseli, f. Swiss, Teu. rose, 204
  • Rosemonde, f. Fr. Teu. famed protection, 204
  • cxviiRoseta, f. Port. Lat. rose, 204
  • Rosetta, f. It. Lat. rose, 204
  • Rosette, f. Fr. Lat. rose, 204
  • Roshilda, f. Ger. Teu. famed battle maid, 206
  • Rosi, f. Swiss, Lat. rose, 204
  • Rosia, f. Eng. Teu. fame, 204, 398
  • Rosilde, f. Ger. Teu. horse battle maid, 341
  • Rosimonda, f. It. Teu. horse protection, 341
  • Rosina, f. Eng. It. Lat. rose, 204
  • Rosine, f. Fr. Ger. Lat. rose, 204
  • Rosita, f. Span. Lat. rose, 204
  • Rossketyl, horse kettle, 341
  • Rosskjell, horse kettle, 341
  • Rosmer, m. Dan. Teu. sea horse, 341
  • Rosmund, f. Ger. Teu. horse protection, 341
  • Rospert, bright horse, 341
  • Rostiophus, m. Lat. Teu. horse thief, 341
  • Rostislav, m. Slav. increasing fame, 441
  • Roswald, m. Scot. Teu. horse power, 341
  • Roswald, m. Dan. Teu. horse power, 341
  • Roswida, f. Ger. Teu. horse strength, 341
  • Roswith, f. Frank. Teu. horse strength, 341
  • Rota, m. Maori, Heb.
  • Rotholf, m. Fris. Teu. famed wolf, 391
  • Rotija, f. Ill. Gr. gift of God, 102
  • Rottgers, m. Ger. Teu. famed spear, 392
  • Rotlandus, m. Lat. Teu. fame of the country, 389
  • Rou, m. Fr. Teu. wolf of fame, 390
  • Roul, m. Fr. Teu. wolf of fame, 390
  • Rowena, f. Eng. Kelt. white skirt, 239
  • Rowland, m. Eng. Teu. fame of the land, 389
  • Roxana, f. Pers. Fr. dawn of day, 58
  • Roy, m. Scot. Kelt. red, 255
  • Roza, f. Pol. Lat. rose, 204
  • Rozalia, f. Pol. Lat. rose, 204
  • Rozalija, f. Slov. Lat. rose, 204
  • Rozer, m. Russ. Teu. famed spear, 390
  • Rozia, f. Pol. Lat. rose, 204
  • Rozina, f. Slov. Bohm. Lat. rose, 204
  • Rozsi, f. Hung. Lat. rose, 204
  • Rozyna, f. Pol. Lat. rose, 204
  • Ruadh, m. Erse, Kelt. red, 167, 255
  • Ruadri, m. Gael. Kelt. red, 255
  • Ruadrigh, m. Gadhael. Kelt. red, 255
  • Ruaridh, m. Gael. Kelt. 255
  • Rudbert, m. Ger. Teu. bright fame, 392
  • Ruben, m. Ger. Heb. behold a son, 7
  • Rubert, m. It. Teu. bright fame, 392
  • Rudhard, m. Ger. Teu. famed firmness, 392
  • Rudiger, m. Ger. Teu. famed spear, 392
  • Rudland, m. Ger. Teu. fame of the land, 392
  • Rudolf, m. Ger. Teu. wolf of fame, 391
  • Rudolph, m. Fr. Teu. wolf of fame, 391
  • Rudolphine, f. Ger. Teu. wolf of fame, 391
  • Ruedi, m. Swiss, Teu. wolf of fame, 391
  • Ruedli, m. Swiss, Teu. wolf of fame, 391
  • Rudolph, m. Bav. Teu. wolf of fame, 390
  • Ruffo, m. It. Lat. red, 167
  • Ruffin, m. Fr. Lat. red, 167
  • Rufina, f. It. Lat. red, 167
  • Rufine, f. Fr. Lat. red, 167
  • Rufino, m. It. Lat. red, 167
  • Rufinus, m. Ger. Lat. red, 167
  • Rufus, m. Am. Lat. red, 167
  • Ruggero, m. It. Teu. famed spear, 390
  • Ruggiero, m. It. Teu. famed spear, 390
  • Rule, m. Scot. Lat. king.
  • Ruland, m. Ger. Teu. fame of the land, 389
  • Rulef, m. Fris. Teu. wolf of fame, 390
  • Rulf, m. Ger. Teu. wolf of fame, 390
  • Rulves, m. Fris. Teu. wolf of fame, 390
  • Rumilde, f. Ger. Teu. famed battle maid, 398
  • Rupert, m. Ger. Eng. Teu. bright fame, 392
  • Ruperto, m. It. Teu. bright fame, 392
  • Ruprat, m. Slov. Teu. bright fame, 392
  • Ruprecht, m. Ger. Teu. bright fame, 392
  • Rurik, m. Russ. Teu. famed rule, 392
  • Rutger, m. Neth. Teu. spear of fame, 390
  • Ruth, f. Eng. Heb. beauty, 39
  • Ruy, m. Span. Teu. famed rule, 398
  • Ruzalia, f. Ill. Lat. rose, 204
  • Rycolf, m. Fris. Teu. ruling wolf, 392
  • Rydygier, m. Pol. Teu. spear of fame, 390
  • Rykert, m. Dutch, Teu. stern king, 399
  • Ryklof, m. Fris. Teu. ruling wolf, 390
  • Ryszard, m. Pol. Teu. stern king, 399

S

S

  • Sabas, m. Ger. Heb. rest (?), 216
  • Sabea, f. 216
  • Sabee, m. Russ. Heb. rest (?), 216
  • Sabina, f. It. Eng. Lat. Sabine, 164
  • Sabine, f. Ger. Fr. Lat. Sabine, 164
  • Sabinus, m. Lat. Sabine, 164
  • Sabrina, f. Eng. the Severn, 164
  • Sabra, 216
  • Sacha, f. Russ. Gr. helper of men, 85
  • Sachar, m. Russ. Heb. remembrance of the Lord, 51
  • Sacharija, m. Russ. Heb. remembrance of the Lord, 51
  • Sadof, m. Russ. Pers. (?), 49
  • Sadovit, m. Ill. Slav. fruitful.
  • Sadwrn, m. Welsh, Lat. of Saturn, 179
  • Sæbert, m. A.S. Teu. conquering brightness, 356
  • Sæmund, m. A.S. conquering protection, 359
  • Sæwald, conquering power, 359
  • Sæward, conquering protection, 359
  • Saffi, f. Dan. Gr. wisdom, 107
  • Saher, m. Eng. Teu. conquering army, 359
  • Sahlke, f. Ger. Lat. rose, 204
  • Sakaria, m. Ill. Heb. remembrance of the Lord, 51
  • cxviiiSakchej, m. Russ. Heb. remembrance of the Lord, 51
  • Sakerl, m. Dan. Heb. remembrance of the Lord, 51
  • Sakkarias, m. Esth. Heb. remembrance of the Lord, 51
  • Socks, m. Nor. Teu. rock, 51
  • Sal, f. Eng. Heb. princess, 13
  • Salamans, m. Lett. Heb. peaceful, 47
  • Salamao, f. Port. Heb. peaceful, 47
  • Salamon, m. Fr. Hung. Heb. peaceful, 47
  • Salaun, m. Bret. Heb. peaceful, 47
  • Sally, f. Eng. Heb. princess, 13
  • Salomao, f. m. Fr. Port. Heb. peaceful, 47
  • Salomaun, m. Bohm. Heb. peaceful, 47
  • Salome, f. Eng. Russ. Ger. Heb. peaceful, 47
  • Salomea, f. Pol. Heb. peaceful, 47
  • Salomée, f. Fr. Heb. peaceful, 47
  • Salomeli, f. m. Swiss, Heb. peaceful, 47
  • Salomo, m. Ger. Heb. peaceful, 47
  • Salomone, m. Ital. Heb. peaceful, 47
  • Salvador, m. Span. Lat. saviour, 193
  • Salvatore, m. Ital. Lat. saviour, 193
  • Salvestro, m. Ital. Lat. woody, 179
  • Sam, m. Eng. Heb. asked of God, 20
  • Samel, m. Esth. Heb. asked of God, 20
  • Sameli, m. Swiss, Heb. asked of God, 20
  • Sammel, m. Swiss, Heb. asked of God, 20
  • Sampson, m. Eng. Heb. splendid sun, 39
  • Samsao, m. Port. Heb. splendid sun, 39
  • Samson, m. Eng. Ger. Heb. splendid sun, 39
  • Samuel, m. Ger. Eng. Fr. Heb. asked of God, 20
  • Samuele, m. It. Heb. asked of God, 20
  • Samuil, m. Wall. Heb. asked of God, 20
  • Samuls, m. Lett. Heb. asked of God, 20
  • Sancha, f. Span. Lat. holy, 175
  • Sanchica, f. m. Span. Lat. holy, 175
  • cxixSanche, f. Fr. Lat. holy, 175
  • Sancho, m. Span. Lat. holy, 175
  • Sancia, f. Ger. Lat. holy, 175
  • Sancie, f. Fr. Lat. holy, 175
  • Sancto, m. It. Lat. holy, 175
  • Sanctuary, m. Lat. holy, 175
  • Sanders, m. Lett. Gr. helper of men, 85
  • Sandor, m. Hung. Gr. helper of men, 85
  • Sandrl, f. Bav. Heb. lily, 50
  • Sandro, m. Ital. Gr. helper of men, 85
  • Sandy, m. Scot. Gr. helper of men, 85
  • Sanerl, f. Bav. Heb. lily, 50
  • Sanne, f. Dutch, Heb. lily, 50
  • Sanson, Fr. Heb. splendid sun, 39
  • Sansone, It. Heb. splendid sun, 39
  • Santerl, m. Bav. Gr. gold flower, 125
  • Santiago, m. Span. Lat. Heb. holy James, 17
  • Santje, f. Dutch, Heb. lily, 50
  • Santo, m. Rom. Lat. holy, 175
  • Santos, m. Span. Lat. the saints, 175
  • Sanzio, m. Ital. Lat. holy, 175
  • Sapor, m. Gr. Zend, venerable king, 57
  • Sapphero, f. M. Gr. Gr. sapphire, 125
  • Sappi, f. Lith. Gr. wisdom, 107
  • Sara, f. Fr. Hung. Ill. Ger. Ill. Heb. princess, 13
  • Sarah, f. Eng. Heb. princess, 13
  • Sarai, f. Eng. Heb. quarrelsome, 13
  • Saraid, f. Erse, Kelt. excellent, 13
  • Sarica, f. Hung. Heb. princess, 13
  • Sarotte, f. Fr. Heb. princess, 13
  • Sasan, m. Zend. venerable king, 57
  • Sasze, m. Fris. Gr. Christian, 105
  • Sativola, f. Lat. Kelt. 282
  • Saturninus, m. Lat. of Saturn, 179
  • Saul, m. Eng. Heb. longed for.
  • Saunders, m. Scot. Gr. helper of men, 85
  • Sava, m. Russ. Heb. rest, 216
  • Saverij, m. Ill. Arabic, bright, 299
  • Savero, m. It. Arab, bright, 299
  • Sawney, m. Scot. Gr. helper of men, 85
  • Saxo, m. Lat. Teu. rock, 324
  • Sayer, m. Eng. Teu. conquering army, 359
  • Scezpan, Lus. Gr. crown, 96
  • Scezepan, Pol. Gr. crown, 96
  • Schelluf, m. Nor. Teu. shield wolf, 35
  • Schmul, m. Ger. Heb. asked of God, 20
  • Scholastica, f. Eng. Lat. scholar, 184
  • Scholastike, f. Ger. Lat. scholar, 184
  • Scholastique, f. Fr. Lat. scholar, 184
  • Schombel, m. Lus. Heb. asked of God, 20
  • Schwanhilde, Ger. Teu. swan maid, 346
  • Schwanberge, Ger. Teu. swan protection, 346
  • Schymank, m. Lus. Heb. obedient, 19
  • Schymanz, m. Lus. Heb. obedient, 19
  • Science, f. Eng. Lat. science, 175
  • Knowledge, f. Eng. Lat. science, 175
  • Scipio, m. Eng. Lat. staff, 164
  • Scipion, m. Fr. Lat. staff, 164
  • Scipione, m. It. Lat. staff, 164
  • Scrofa, m. Lat. pig, 152
  • Seachnall, m. Ir. Lat. second, 52
  • Seabert, m. Eng. Teu. conquering brightness, 359
  • Seaforth, m. Eng. Teu. conquering peace, 359
  • Sealbflaith, f. Erse, Kelt. lady of possessions, 259
  • Sealbhach, m. rich, 359
  • Searlus, m. Erse, Teu. man.
  • Seaxbald, m. A.S. Teu. rock bold, 324
  • Seaxbert, m. A.S. Teu. rock bright, 324
  • Seaxburh, f. A.S. Teu. rock pledge, 324
  • Seaward, f. m. Eng. Teu. conquering guardian, 359
  • Sebald, m. Ger. Fr. Teu. conquering valour, 359
  • Sebastian, f. m. Ger. Eng. Span. Gr. venerable, 111
  • Sebastiana, f. It. Gr. venerable, 111
  • Sebastiane, f. Ger. Gr. venerable, 111
  • Sebastiano, m. It. Gr. venerable, 111
  • Sebastian, m. Lat. Gr. venerable, 111
  • Sebastiao, m. Port. Gr. venerable, 111
  • Sebastien, m. Fr. Gr. venerable, 111
  • cxxSebastienne, f. Fr. Gr. venerable, 111
  • Sebastyan, m. Pol. Gr. venerable, 111
  • Sebesta, f. Bohm. Gr. venerable, 111
  • Sebestyen, m. Hung. Gr. venerable, 111
  • Sebila, f. Span. Lat. wise old woman, 178
  • Secundus, m. Lat. second, 137
  • Sedecias, m. Lat. Heb. justice of the Lord, 49
  • Seemeon, m. Russ. Heb. obedient, 19
  • Sefa, f. Swiss, Heb. addition, 23
  • Seifred, m. Ger. Teu. conquering peace, 356
  • Selbflaith, f. Erse, Kelt. lady of possessions, 259
  • Selima, f. Arab. Heb. peace, 47
  • Selina, f. Eng. Gr. moon, 67
  • Selinde, f. Ger. Teu. conquering snake, 358
  • Selma, f. Scot. Kelt. fair (?).
  • Selvach, m. Scot. Kelt. rich in cattle, 259
  • Selvaggia, f. Ital. Lat. wild, 179
  • Selvaggio, m. It. Lat. wild, 179
  • Seoin, m. Erse, Heb. grace of the Lord, 46
  • Seorgi, m. Erse, Gr. husbandman, 116
  • Seph, m. Bav. Heb. addition, 23
  • Sepherl, m. Bav. Heb. addition, 23
  • Sepp, m. Swiss, Bav. Heb. addition, 23
  • Seppeli, f. Swiss, Heb. addition, 23
  • Seppi, m. Swiss, Heb. addition, 23
  • Seppli, m. Swiss, Heb. addition, 23
  • Septime, m. Fr. Lat. seventh, 138
  • Septimia, f. Eng. Lat. seventh, 138
  • Septimus, m. Eng. Lat. seventh, 138
  • Serafina, f. Span. It. Heb. seraph, 53
  • Serafino, m. Span. It. Heb. seraph, 53
  • Seraphine, Fr. Heb. seraph, 53
  • Serena, Dan. Eng. Lat. serene, 164
  • Serene, f. Fr. Ger. Lat. serene, 164
  • Serge, m. Fr. 152
  • Sergio, m. Lom. 152
  • Sergius, m. Lat. 152
  • Serlo, m. Norseman, Teu. armour, 352
  • Sersa, m. Ill. Zend. venerable king, 57
  • Sessylt, Welsh, Lat. blind, 144
  • Seth, m. Eng. Heb. appointed, 11
  • Seumuis, m. Erse, Heb. supplanted, 17
  • Sevilla, f. Span. Lat. wise old woman, 178
  • Sextus, m. Eng. Lat. sixth, 138
  • Shapoor, m. Pers. Zend. venerable king, 57
  • Shawanie-Jassan, Red Indian, fierce wolf, 182
  • Shawn, m. Ir. Heb. grace of the Lord, 45
  • Sheelah, f. Ir. Lat. blind, 144
  • Sholto, m. Scot. Kelt. sower (?), 254
  • Siade, m. Fris. conquering firmness, 357
  • Siard, m. Fris. Teu. conquering firmness, 311
  • Sib, f. Ir. Lat. wise old woman, 178
  • Sibbald, m. Eng. Teu. conquering prince, 359
  • Sibbaldo, m. It. Teu. conquering prince, 359
  • Sibbe, m. Ger. Teu. conquering commander, 359
  • Sibbel, m. Eng. Lat. wise old woman, 178
  • Sibbern, m. Fris. Teu. conquering bear, 359
  • Sibbie, f. Scot. Lat. wise old woman, 178
  • Sibel, m. Fris. Teu. conquering prince, 359
  • Sibella, f. Eng. Lat. wise old woman, 178
  • Siber, f. Nor. Teu. conquering protection, 359
  • Sibert, m. Fris. Teu. conquering brightness, 359
  • Sibila, f. It. Lat. wise old woman, 178
  • Sibilla, f. It. Lat. wise old woman, 178
  • Sibille, f. Fr. Lat. wise old woman, 178
  • Sibo, m. Fris. Teu. conquering messenger, 359
  • Sibod, m. Fris. Teu. conquering messenger, 359
  • Sibold, m. Fris. Teu. conquering prince, 359
  • Siborg, f. Nor. Teu. conquering protection, 359
  • Sibrand, m. Fris. Teu. conquering sword, 359
  • Sibyl, f. Eng. Lat. wise old woman, 178
  • cxxiSibyl, f. Eng. Lat. wise old woman, 178
  • Sibylle, f. Ger. Fr. Lat. wise old woman, 178
  • Siccard, m. Fr. Teu. conquering firmness, 359
  • Sicco, m. Nor. Teu. conquering peace, 357
  • Sichelgaita, f. It. Teu. Sicilian goat, 341
  • Sidbolt, m. Fris. Teu. conquering prince, 357
  • Sidde, m. Fris. Teu. conquering brightness, 357
  • Sidders, m. Lith. Lat. beloved, 188
  • Sidoine, m. Fr. Lat. of Sidon, 200
  • Sidonia, f. m. It. Lat. of Sidon, 200
  • Sidonie, f. Ger. Fr. Lat. of Sidon, 200
  • Sidwell, f. Eng. Kelt. 282
  • Sidonius, m. Lat. of Sidon, 200
  • Siegfried, m. Ger. Teu. conquering peace, 357
  • Siegmund, m. Ger. Teu. conquering protection, 359
  • Siem, m. S. Ger. Heb. obedient, 19
  • Siewars, m. Nor. Teu. conquering peace, 359
  • Siffredo, m. It. Teu. conquering peace, 359
  • Siffroi, m. Fr. Teu. conquering peace, 359
  • Sigbald, m. Ger. Teu. conquering prince, 359
  • Sigbert, m. Ger. Teu. conquering brightness, 359
  • Sigbod, m. Ger. Teu. conquering commander, 359
  • Sigbiorg, f. Nor. Teu. conquering protection, 357
  • Sigbrand, m. Ger. Teu. conquering sword, 357
  • Sigebald, m. A.S. Teu. conquering prince, 357
  • Sigeberg, m. Frank. Teu. conquering brightness, 357
  • Sigeburge, f. Ger. conquering protection, 357
  • Sigefred, m. A.S. Teu. conquering peace, 357
  • Sigefredo, m. Ital. Teu. conquering peace, 357
  • Sigfreda, f. Ger. Teu. conquering peace, 357
  • Sigefroi, m. Fr. Teu. conquering peace, 357
  • Sigehard, m. A.S. Teu. conquering firmness, 357
  • Sigehelm, m. Ger. Teu. conquering helmet, 357
  • Sigeheri, m. A.S. Teu. conquering warrior, 357
  • Sigelind, f. Ger. Teu. conquering snake, 357
  • Sigewolf, m. A.S. conquering wolf, 357
  • Sigfrid, m. Ger. Teu. conquering peace, 357
  • Sigfrida, f. Ger. Teu. conquering peace, 358
  • Sigfus, m. Nor. Teu. conquering zeal, 358
  • Sighar, m. Ger. Teu. conquering warrior, 359
  • Sighard, m. Ger. Teu. conquering firmness, 359
  • Sighelm, m. Ger. Teu. conquering helmet, 359
  • Sigher, m. Ger. Teu. conquering warrior, 358
  • Sigismond, m. Fr. Teu. conquering protection, 358
  • Sigismonda, f. Span. It. Teu. conquering protection, 358
  • Sigismondo, m. It. Teu. conquering protection, 358
  • Sigismund, m. Eng. Teu. conquering protection, 358
  • Sigismunda, f. Eng. Teu. conquering protection, 358
  • Sigismundo, m. Port. Teu. conquering protection, 358
  • Sikko, m. Ger. Teu. conquering peace, 356
  • Sigl, m. Bav. Teu. conquering peace, 356
  • Siglind, f. Ger. Teu. conquering snake, 356
  • Sigmar, m. Ger. Teu. conquering fame, 356
  • Sigmund, m. Ger. Teu. conquering protection, 356
  • Sigmunda, f. Ger. Teu. conquering protection, 359
  • Sigmund, m. Nor. Teu. conquering protection, 359
  • Sigo, m. Ger. Teu. conquering, 359
  • cxxiiSigrad, m. Ger. Teu. conquering council, 359
  • Sigrídur, f. Nor. Teu. conquering impulse, 359
  • Sigrada, f. Ger. Teu. conquering council, 359
  • Sigri, f. Nor. Teu. conquering impulse, 359
  • Sigrich, m. Ger. Teu. conquering rule, 357
  • Sigrid, f. Nor. Teu. conquering council, 357
  • Sigtrud, f. Nor. Teu. conquering maid, 359
  • Sigtryggr, m. Nor. conquering security, 359
  • Sigufrit, m. Ger. Teu. conquering peace, 359
  • Sigulf, m. Nor. Teu. conquering wolf, 359
  • Sigurd, m. Nor. Teu. conquering guard, 359
  • Sigvalldr, m. Nor. Teu. conquering power, 359
  • Sigvor, m. Nor. Teu. conquering prudence, 359
  • Sigwald, m. Ger. Teu. conquering power, 359
  • Sigward, m. Ger. Teu. conquering guard, 359
  • Silas, m. Eng. Lat. living in a wood, 179
  • Sile, f. Erse, Lat. 179
  • Silvain, m. Fr. Lat. living in a wood, 179
  • Silvano, m. It. Lat. living in a wood, 179
  • New Year's Eve, m. Eng. Lat. living in a wood, 179
  • Silvestre, m. Fr. Lat. living in a wood, 179
  • Silvia, f. It. Lat. living in a wood, 179
  • Silvie, f. Fr. Lat. living in a wood, 179
  • Silvio, m. It. Lat. living in a wood, 179
  • Sim, m. Eng. Heb. obedient, 19
  • Simaith, m. Kelt. peaceful, 47
  • Simanas, m. Lett. Heb. obedient, 19
  • Simao, m. Port. Heb. obedient, 19
  • Simej, m. Ill. Heb. obedient, 19
  • Simeon, m. Eng. Ger. Fr. Heb. obedient, 7, 19
  • Simmas, m. Lith. Heb. obedient, 19
  • Simo, m. Ill. Heb. obedient, 19
  • Simon, m. Fr. Eng. Ger. Span. Heb. obedient, 19
  • Simonas, m. Lett. Heb. obedient, 19
  • Simone, m. It. Heb. obedient, 19
  • Simonette, f. Fr. Heb. obedient, 19
  • Simson, m. Fr. Heb. splendid sun, 39
  • Simo, m. Ill. Heb. obedient, 19
  • Sindbald, m. Ger. Teu. sparkling prince (?), 379
  • Sindbert, m. Ger. Teu. sparkling bright, 379
  • Sindolf, m. Ger. Teu. sparkling wolf, 379
  • Sindram, m. Ger. Teu. sparkling raven, 379
  • Sinibaldo, m. It. Teu. sparkling prince, 379
  • Sinovij, m. Russ. Arab. father’s ornament, 62
  • Sinovija, f. Russ. Arab. father’s ornament, 62
  • Sintram, m. Ger. Teu. sparkling raven, 379
  • Sioltiach, m. Gael. Kelt. sower, 254
  • Sipp, m. Bav. Heb. addition, 23
  • Sired, f. Norman, Teu. conquering impulse, 359
  • Siri, f. Nor. Teu. conquering impulse, 359
  • Siroslav, m. Slav. Slav. far famed, 435
  • Siseberto, m. Span. Teu. conquering brightness, 359
  • Sisebuto, m. Span. Teu. conquering commander, 359
  • Sis, f. Eng. Lat. blind, 144
  • Sisley, f. Eng. Lat. blind, 144
  • Sisman, m. Ill. Teu. conquering protection, 359
  • Sismonde, m. It. Teu. conquering protection, 359
  • Sisto, m. It. Lat. sixth, 138
  • Sitto, m. Fries. Teu. conquering brightness, 359
  • Siurd, m. Nor. Teu. conquering guard, 359
  • Siulf, m. Nor. Teu. conquering wolf, 359
  • Siward, m. Eng. Teu. conquering guardian, 359
  • Sixte, m. Fr. Lat. sixth, 138
  • cxxiiiSixtus, m. Eng. Lat. sixth, 138
  • Sizo, m. Ger. Teu. conquering brightness, 359
  • Sjovald, m. Nor. Teu. conquering power, 359
  • Sjovar, m. Nor. Teu. conquering prudence, 359
  • Sjul, m. Nor. Teu. conquering guard, 359
  • Sjurd, m. Nor. Teu. conquering guard, 359
  • Skak, m. Nor. Teu. servant.
  • Skarphedinn, Nor. Teu. sharp attack, 304
  • Skegg, m. Nor. Teu. beard, 427
  • Skender, m. Slav. helper of man, 85
  • Skerste, m. Lett. Gr. Christian, 105
  • Skersts, m. Lett. Gr. Christian, 105
  • Skialde, m. Nor. Teu. shield, 352
  • Skiolde, m. Nor. Teu. shield, 352
  • Skioldbiorn, m. Nor. Teu. shield bear, 352
  • Skioldulf, m. Nor. Teu. shield wolf, 352
  • Skioldvar, m. Nor. Teu. shield caution, 352
  • Sklear, m. Bret. Lat. famous, 185
  • Skleara, f. Bret. Lat. famous, 185
  • Skuldr, f. Nor. Teu. shall, 306
  • Skule, m. Nor. Teu. shield, 352
  • Slavoje, m. Slav. Slav. glorious love, 435
  • Slavofjub, m. Slav. Slav. glorious love, 435
  • Slavomil, m. Slav. Slav. glorious friend, 435
  • Slavomir, m. Slav. Slav. glorious peace, 435
  • Smaragda, f. M. Gr. Gr. emerald, 124
  • Smaragd, m. M. Ger. Gr. emerald, 125
  • Smil, m. Slav. Slave, beloved, 439
  • Smiljan, m. Slav. Slave, everlasting flower, 438
  • Smiljana, f. Slav. Slav. everlasting flower, 438
  • Smoljan, m. Ill. Slav. long-nosed, 446
  • Smoljana, f. Ill. Slav. long-nosed, 445
  • Snæbiorn, m. Nor. Teu. snow bear, 348, 339
  • Snæfrid, f. Nor. Teu. snow fair, 348
  • Snælaug, f. m. Nor. Teu. snow ocean, 348
  • Snæulf, m. Nor. Teu. snow wolf, 348
  • Snorri, m. Nor. Teu. striving, 418
  • Snorro, m. Lat. Teu. striving, 418
  • Sodomina, f. Erse, Kelt. good lady, 258
  • Sofia, f. Hung. It. Gr. wisdom, 107
  • Sun, f. Span. Nor. Teu. sun.
  • Solle, m. Nor. Teu. armour, 352
  • Soloma, f. Eng. Heb. peace, 48
  • Sölmund, m. Dan. Teu. healing protection, 352
  • Solomon, m. Eng. Heb. peaceful, 48
  • Solva, f. Nor. Teu. healing drink, 352
  • Solvar, healthy warrior, 352
  • Solve, m. Dan. Teu. healthy warrior, 352
  • Solveig, f. m. Nor. Teu. healing drink, 352
  • Somerled, m. Scot. Teu. summer wanderer, 432
  • Somhle, m. Gael. Teu. summer wanderer, 432
  • Sophia, f. Eng. Gr. wisdom, 107
  • Sophie, f. Fr. Ger. Gr. wisdom, 107
  • Sophocles, m. Lat. Gr. wise fame, 107
  • Sophonisba, f. Eng. Phœn.
  • Sophron, m. Eng. Gr. of sound mind.
  • Sophie, f. Eng. Gr. of sound mind.
  • Sophy, f. Eng. Gr. wisdom, 107
  • Sorcha, f. Erse, Kelt. bright, 13
  • Sorle, m. Nor. Teu. armour, 352
  • Sosana, f. Wall. Heb. lily, 50
  • Speranza, f. It. Lat. hope, 196
  • Sperata, f. It. Lat. hoped for, 196
  • Spira, f. Ill. Gr. round basket, 124
  • Spiridion, m. Ill. Gr. round basket, 124
  • Spiridione, m. It. Gr. round basket, 124
  • Spranzis, m. Lett. Teu. free, 299
  • Sprinzchen, f. N. Lands, Teu. free, 299
  • Sprizzis, m. Lett. Teu. peace ruler, 296
  • Spyridōn, m. M. Gr. Gr. round basket, 124
  • Spyro, m. M. Gr. Gr. round basket, 124
  • cxxivSsachka, m. Russ. Gr. helper of men, 85
  • Ssachnika, m. Russ. Gr. helper of men, 85
  • Ssava, m. Russ. Heb. rest (?), 216
  • Ssemar, m. Russ. Heb. obedient, 19
  • Ssenka, m. Russ. Heb. obedient, 19
  • Sserezeca, Russ. Lat. 152
  • Ssergii, m. Russ. Lat. 152
  • Ssevastjan, m. Russ. Gr. awful, 111
  • Ssevastjana, f. Russ. Gr. awful, 111
  • Ssevilla, f. Russ. Lat. wise old woman, 178
  • Ssimeon, m. Russ. Heb. obedient, 19
  • Ssimon, m. Russ. Heb. obedient, 19
  • Ssofija, f. Russ. Gr. wisdom, 107
  • Ssonia, f. Russ. Gr. wisdom, 107
  • Ssoninska, f. Russ. Gr. wisdom, 107
  • Ssusanna, f. Russ. Heb. lily, 50
  • Staale, m. Nor. Teu. steel, 349
  • Stach, m. Pol. Slav. camp glory, 44
  • Stacherl, m. Bav. Gr. happy harvest, 89
  • Staches, m. Bav. Gr. happy harvest, 89
  • Stachis, m. Lett. Slav. camp glory, 440
  • Stachus, m. Bav. Gr. happy harvest, 89
  • Stacy, f. Ir. Gr. resurrection, 110
  • Stanca, f. Ill. Lat. firm, 162
  • Stanel, m. Bav. Slav. camp glory, 440
  • Stanerl, m. Bav. Slav. camp glory, 440
  • Stanes, m. Bav. Slav. camp glory, 440
  • Stanisav, m. Ill. Slav. camp glory, 440
  • Stanisl, m. Bav. Slav. camp glory, 440
  • Stanislao, m. Port. Slav. camp glory, 440
  • Stanislaus, m. Ger. Slav. camp glory, 440
  • Stanislav, m. Pol. Slav. camp glory, 440
  • Stanislaos, m. Lett. Slav. camp glory, 440
  • Stanko, m. Ill. Slav. camp glory, 440
  • Stanze, f. Ger. Lat. firm, 161
  • Stas, m. Bav. Gr. of the resurrection, 110
  • Stas, m. Pol. Slav. camp glory, 440
  • Stasi, m. Bav. Gr. of the resurrection, 110
  • Stasrl, m. Bav. Gr. of the resurrection, 110
  • Stastny, m. Bohm. Slav. happy, 441
  • Statire, f. Fr. Zend. 58
  • Stefan, m. Slov. Swiss, Pol. Gr. crown, 96
  • Stefanida, f. Russ. Gr. crown, 96
  • Stefanie, f. Fr. Gr. crown, 96
  • Stefano, m. It. Gr. crown, 96
  • Steffano, m. It. Gr. crown, 96
  • Steffel, m. Bav. Gr. crown, 96
  • Stein, m. Nor. Teu. stone, 349
  • Steinarna, f. m. Nor. Teu. stone eagle, 349
  • Steinar, m. Nor. Teu. stone warrior, 349
  • Steinbjorn, m. Nor. Teu. stone bear, 349
  • Steindor, m. Nor. Teu. stone of Thor, 349
  • Steinfinn, m. Nor. Teu. stone white, 349
  • Steingrim, m. Nor. Teu. stone helmet, 349
  • Steinhar, m. Ger. Teu. stone warrior, 349
  • Steinthor, m. Nor. Teu. stone of Thor, 349
  • Steinulv, m. Nor. Teu. stone wolf, 349
  • Steinvor, m. Nor. Teu. stone prudence, 349
  • Stella, f. Eng. Lat. star, 57
  • Sten, m. Ger. Teu. stone, 349
  • Stenka, m. Russ. Gr. crown, 96
  • Stenzel, m. Schleswig. Slav. camp glory, 440
  • Stepan, m. Russ. Bohm. Gr. crown, 96
  • Stepania, f. Ill. Gr. crown, 96
  • Stepanida, f. Russ. Gr. crown, 97
  • Stephan, m. Ger. Gr. crown, 96
  • Stephana, f. Eng. Gr. crown, 96
  • Stephanie, f. Ger. Fr. Gr. crown, 96
  • Stephanine, f. Ger. Gr. crown, 96
  • Steph, m. Gr. crown, 96
  • Stephen, m. Eng. Gr. crown, 96
  • Stepica, m. Ill. Gr. crown, 96
  • Stepka, m. Russ. Gr. crown, 96
  • Stepko, m. Ill. Gr. crown, 96
  • Stepo, m. Ill. Gr. crown, 96
  • cxxvSterkulv, m. Nor. Teu. strong wolf, 336
  • Steven, m. Dutch, Gr. crown, 96
  • Stigand, m. Eng. Teu. mounting, 434
  • Stilicho, m. Lat. Teu. steel, 349
  • Stine, f. Ger. Gr. Christian, 105
  • Stoffel, m. Bav. Swiss, Gr. Christ bearer, 106
  • Stoppel, m. Bav. Gr. Christ bearer, 106
  • Strachota, m. Bohm. Slav. terror.
  • Strasimir, m. Slav. Slav. terrible peace, 440
  • Strasislav, m. Slav. Slav. terrible glory, 440
  • Stratonice, f. Eng. Gr. army victory, 212
  • Stygian, m. Nor. Teu. rising, 434
  • Stygian, m. Nor. Teu. rising, 434
  • Styntje, f. Dutch, Gr. Christian, 105
  • Styrk, f. Dan. Teu. strong, 424
  • Styrker, m. Nor. Teu. strong, 424
  • Sue, f. Eng. Heb. lily, 50
  • Sueno, m. Lat. Teu. strong, 424
  • Suintila, m. Goth. Teu. strength, 424
  • Sukey, f. Eng. Heb. lily, 50
  • Sulia, m. Bret. Lat. downy beard, 150
  • Suliana, f. Bret. Lat. downy beard, 150
  • Suleiman, m. Arab. Heb. peaceful, 47
  • Sulpice, m. Fr. Lat. red spotted face, 152
  • Sulpicius, m. Lat. red spotted face, 152
  • Sulpoy, m. Ger. Lat. red spotted face, 152
  • Sumalide, m. Nor. Teu. summer wanderer, 432
  • Susan, f. Eng. Heb. lily, 50
  • Susana, f. Span. Heb. lily, 50
  • Susanna, f. Ger. Heb. lily, 50
  • Susannah, f. Eng. Heb. lily, 50
  • Susechen, f. Ger. Heb. lily, 50
  • Suse, f. Lett. Heb. lily, 50
  • Susette, f. Fr. Heb. lily, 50
  • Susie, f. Eng. Heb. lily, 50
  • Suska, f. Slav. Heb. lily, 50
  • Suson, f. Fr. Heb. lily, 50
  • Suzanne, f. Fr. Heb. lily, 50
  • Suzette, f. Fr. Heb. lily, 50
  • Suzan, f. Fr. Heb. lily, 50
  • Suzsi, f. Hung. Heb. lily, 50
  • Svein, m. Nor. Teu. youth, 424
  • Sven, m. Nor. Teu. youth, 424
  • Svewke, m. Nor. Teu. youth, 424
  • Svenbjorn, m. Nor. Teu. young bear, 424
  • Sverke, m. Nor. Teu. swarthy, 428
  • Sverkir, m. Nor. Teu. swarthy, 428
  • Svevlad, m. Slov. Slav. all ruler, 442
  • Svjatopolk, m. Russ. Slav. holy government, 441
  • Svjatoslav, m. Ruaa. Slav, holy glory, 441
  • Swain, m. Eng. Teu. youth, 424
  • Swana, f. Nor. Teu. swan, 346
  • Swanbrecht, m. Ger. Teu. swan bright, 346
  • Swanhild, f. Nor. Teu. swan battle maid, 346
  • Swanhold, m. Ger. Teu. swan firm, 346
  • Swan Lounge, f. Nor. Teu. swan water, 346
  • Sawnhvit, f. Nor. Teu. swan white, 346
  • Swend, m. Dan. Teu. strong youth, 424
  • Swenike, m. Nor. Teu. strong, 424
  • Svetlana, f. Russ. Teu. star, 439
  • Swibert, m. Fris. Teu. brightness, 424
  • Swidbiorg, f. Nor. Teu. strong protection, 424
  • Swidger, m. Nor. Teu. strong spear, 424
  • Swintfried, m. Ger. Teu. strong peace, 424
  • Swithbeorht, m. A.S. Teu. strong brightness, 424
  • Swithelm, m. A.S. Teu. strong helmet, 424
  • Swithun, m. Eng. Teu. strong friend, 424
  • Sylvanus, m. Lat. living in a wood, 179
  • Sylvester, m. Eng. Lat. living in a wood, 179
  • Sylvia, f. Eng. Lat. living in a wood, 179
  • Sylvius, m. Lat. living in a wood, 179
  • c126Sygfryd, m. Pol. Teu. conquering peace, 357
  • Syver, m. Nor. Teu. conquering guard, 357
  • Syvert, m. Nor. Teu. conquering guard, 357
  • Szymon, m. Pol. Heb. obedient, 18

T

T

  • Tabby, f. Eng. Aram. gazelle, 50
  • Tabeia, f. Ger. Aram. gazelle, 50
  • Tabbern, m. Fris. Teu. people’s sword, 375
  • Tabby, f. Eng. Aram. gazelle, 50
  • Taddeo, m. Ill. Aram. praise, 20
  • Tade, m. Ill. Aram. praise, 20
  • Tade, m. Fris. Teu. people’s ruler, 375
  • Tadeiv, m. Nor. Thor’s relic, 302
  • Tadeo, m. Span. Aram. praise, 20
  • Tadgh, m. Erse, Kelt. poet, 257
  • Tadia, m. Ill. Aram. praise, 20
  • Taedlef, m. Fris. Teu. people’s relic, 374
  • Taffy, m. Welsh, Heb. beloved, 46
  • Tafline, f. Welsh, Heb. beloved, 46
  • Taganwart, m. O. Ger. Teu. day guard, 334
  • Tago, m. Span. Teu. day, 334
  • Tajo, m. Span. Teu. day, 344
  • Takaperaht, m. O. Ger. Teu. day bright, 334
  • Talitha Cumi, f. Eng. Aram. damsel arise.
  • Tallwch, Cym. Kelt. torrent, 275
  • Tam, m. Scot. Aram. twin, 22
  • Tamar, f. Eng. Heb. palm, 26
  • Tamas, m. Hung. Aram. twin, 22
  • Tamassa, m. Lat. Aram. twin, 22
  • Tamasine, f. Eng. Aram. twin, 22
  • Tamkus, m. Lett. Aram. twin, 22
  • Tamlane, m. Scot. Aram. twin, 22
  • Tammy, f. Eng. Aram. twin, 22
  • Tamoszus, m. Lett. Aram. twin, 22
  • Tamzin, f. Eng. Aram. twin, 22
  • Tancar, m. Ger. Teu. grateful warrior, 371
  • Tancard, m. Eng. Teu. grateful guard, 371
  • Tancred, m. Eng. Teu. grateful speech, 371
  • Tancredi, m. It. Teu. grateful speech, 371
  • Taniel, m. Esth. Heb. judgment of God, 50
  • Tankred, m. Ger. Teu. thankful speech, 371
  • Tanne, m. Lett. Lat. inestimable, 142
  • Tanneguy, m. Bret. Kelt. 252
  • Tanni, m. Esth. Heb. judgment of God, 50
  • Tate Modern, f. A.S.S. cheerful, 429
  • Tavid, m. Esth. Heb. beloved, 46
  • Teague, m. Ir. Kelt. poet, 257
  • Tearlach, m. Gael. Teu. man, 386
  • Tebaldo, m. It. Teu. people’s valour, 374
  • Tebes, m. Swiss, Heb. goodness of the Lord, 49
  • Tecla, f. It. Ger. divine fame, 100
  • Ted, m. Eng. Teu. rich guard.
  • Tedor, m. Hamburgh, Gr. divine gift, 101
  • Tedric, m. Norman, Teu. people’s rule, 374
  • Tegan Euvron, m. Welsh, Kelt. golden beauty, 234
  • Teitr, m. Nor. Teu. cheerful, 429
  • Telemachus, m. Lat. Gr. distant battle, 75
  • Telemaque, m. Fr. Gr. distant battle, 75
  • Temperance, f. Eng. Lat.
  • Tennis, m. Lett. Gr. of Dionysos, 70
  • Tennis, m. Lett. Lat. inestimable, 142
  • Tents, m. Lett. Gr. of Dionysos, 70
  • Teobald, m. Pol. Teu. people’s valour, 374
  • Teobaldo, m. It. Teu. people’s valour, 374
  • Teodor, m. Pol. Slov. Gr. divine gift, 101
  • Teodora, f. It. Gr. divine gift, 101
  • Teodorico, m. It. Teu. people’s ruler, 373
  • Teodoro, f. It. Gr. divine gift, 101
  • Teodosia, f. It. Russ. Gr. divine gift, 101.
  • Teodosio, m. It. Gr. divine gift, 101
  • Teodorico, m. It. Teu. people’s rule, 373
  • Teofil, m. Slav. Gr. divinely loved, 100
  • Teofila, f. It. Gr. divinely loved, 100
  • cxxviiTeofilo, m. It. Gr. divinely loved, 100
  • Terence, m. Ir. Lat. tender, 152
  • Terentia, f. Lat. tender, 152
  • Terentilla, f. Lat. tender, 152
  • Terence, m. Lat. tender, 152
  • Terenz, m. Ger. Lat. tender, 152
  • Teresa, f. It. Span. Gr. carrying ears of corn, 124
  • Teresina, f. Pol. Gr. carrying ears of corn, 124
  • Teresita, f. It. Span. Gr. carrying ears of corn, 124
  • Terezia, f. Ill. Gr. carrying ears of corn, 124
  • Terezia, f. Hung. Gr. carrying ears of corn, 124
  • Terezie, f. Bohm. Gr. carrying ears of corn, 124
  • Terezyga, f. Pol. Gr. carrying ears of corn, 124
  • Terry, m. Eng. people’s rule, 375
  • Terza, f. Ill. Gr. carrying ears of corn, 124
  • Tertia, m. Lat. third, 137
  • Tertius, m. Lat. third, 137
  • Tertulla, third, 137
  • Tertullian, 137
  • Tetje, m. Hamb. Gr. divine gift, 101
  • Teunis, m. Dutch, Lat. inestimable, 142
  • Teuntje, f. Dutch, Lat. inestimable, 142
  • Tewa, m. Esth. Gr. crown, 96
  • Tewdur, m. Welsh, Gr. divine gift, 101
  • Tewdews, f. Welsh, divinely given, 101
  • Tewes, m. Hamburgh, Heb. goodness of the Lord, 49
  • Thaddä, m. Ger. Aram. praise, 20
  • Thaddeus, m. Eng. Aram. praise, 20, 257
  • Thaddej, m. Russ. Aram. praise, 20
  • Thaddea, m. Port. Aram. praise, 20
  • Thady, m. Ir. Aram. praise, 20
  • Thaiter, Erse, Teu. powerful warrior, 425
  • Thakkraad, Nor. Teu. thankful speech, 371
  • Thalia, f. Eng. Gr. bloom, 72
  • Thangbrand, Nor. Teu. thankful sword, 371
  • Thean, m. Fr. Teu. people’s rule, 375
  • Thecla, f. Eng. Gr. divine fame, 100
  • Thecle, f. Fr. Gr. divine fame, 100
  • Thedo, m. West Fris. Gr. divine gift, 100
  • Thekla, f. Ger. Gr. divine fame, 100
  • Theobald, m. Eng. Teu. people’s prince, 374
  • Theobalda, f. Ger. Teu. people’s prince, 374
  • Theobaldo, m. Port. Teu. people’s valour, 374
  • Theobul, m. Ger. Gr. divine council, 100
  • Theobulaire, f. Ger. Gr. divine council, 100
  • Theoboulus, m. Lat. Gr. divine council, 100
  • Theodebald, A.S.S. 373
  • Theodomair, 373
  • Theodemaro, 374
  • Theodisclo, Span. Teu. people’s pledge, 374
  • Theodolf, m. Ger. Teu. people’s wolf, 374
  • Theodhard, m. Fr. Teu. people’s firmness, 375
  • Theodofredo, m. Span. Teu. people’s peace, 375
  • Theodor, m. Ger. Gr. divine gift, 101
  • Theodokar, m. Frank. Teu. people’s spear, 375
  • Theodora, f. Eng. Ger. Gr. divine gift, 101
  • Theodorada, f. Ger. Teu. people’s council, 373
  • Theodore, m. Eng. Fr. Gr. divine gift, 101
  • Theodoric, m. Frank. Teu. people’s rule, 373
  • Theodorico, m. Port. Teu. people’s rule, 373
  • Theodoro, m. Port. Gr. divine gift, 101
  • Theodore, m. Gr. divine gift, 101
  • Theodorus, m. Lat. Gr. divine gift, 103
  • Theodose, m. Fr. Gr. divine gift, 103
  • Theodosia, f. Ger. Eng. Gr. divine gift, 103
  • Theodosio, m. Port. Gr. divine gift, 103
  • Theodosius, m. Lat. Gr. divinely given, 103
  • cxxviiiTheodotos, m. Gr. Gr. divinely given, 103
  • Theodric, Eng. Teu. people’s ruler, 373
  • Theodrekr, m. Nor. Teu. people’s rule, 373
  • Theodule, f. Fr. Gr. God’s servant, 103
  • Theone, f. Ger. Gr. godly, 103
  • Theophanes, m. Lat. Gr. divine manifestation, 212
  • Theophania, f. Ger. Lat. Gr. divine manifestation, 212
  • Theophanie, f. Fr. Gr. divine manifestation, 212
  • Theophano, f. N. Ger. Gr. divine manifestation, 212
  • Theophil, m. Ger. Gr. divinely loved, 100
  • Theophila, f. Eng. Gr. divinely loved, 100
  • Theophile, m. Fr. Gr. divinely loved, 100
  • Theophilo, m. Port. Gr. God loved, 100
  • Theophilos, m. Gr. Gr. divinely loved, 100
  • Theophilus, m. Eng. Gr. God beloved, 100
  • Theotari, m. Finn. Gr. divine gift, 103
  • Theresa, f. Eng. Gr. carrying ears of corn, 124
  • Therèse, f. Fr. Gr. carrying ears of corn, 124
  • Theresia, f. Ger. Gr. harvester, 124
  • Theresie, f. Ger. Gr. harvester, 124
  • Theudebaldo, m. Span. Teu. people’s prince, 375
  • Theudebold, m. Frank. Teu. people’s prince, 374
  • Theudebert, m. Frank. Teu. people’s brightness, 374
  • Theudebrand, m. Ger. Teu. people’s sword, 375
  • Theudefred, m. Goth. Teu. people’s peace, 375
  • Theudegisle, m. Ger. Teu. people’s pledge, 375
  • Theudis, m. Span. Teu. the people, 375
  • Theudhilda, f. Frank. Teu. people’s heroine, 375
  • Theudolind, f. Ger. Teu. people’s snake, 375
  • Theudomir, m. Frank. Teu. people’s fame, 375
  • Theudowin, m. Frank. Teu. people’s friend, 375
  • Theunis, m. Dutch, Lat. inestimable, 142
  • Thiadmar, m. Fris. Teu. people’s fame, 375
  • Thiadelef, m. Fris. Teu. people’s love, 375
  • Thias, m. Eng. Heb. gift of God, 15
  • Thieu, m. Fr. Teu. people’s ruler, 374
  • Thebald, m. Fr. Teu. people’s prince, 374
  • Thiebault, m. Fr. Teu. people’s prince, 374
  • Thibaud, m. Fr. Teu. people’s prince, 374
  • Thibault, m. Fr. Teu. people’s prince, 374
  • Thierry, m. Fr. Teu. people’s ruler, 374
  • Thiesli, m. Swiss, Heb. gift of God, 15, 103
  • Thiess, m. L. Ger. Heb. gift of God, 15
  • Thiedolf, m. Nor. Teu. people’s wolf, 375
  • Thiostan, m. Nor. Teu. harsh warrior, 419
  • Thiostolf, m. Nor. Teu. harsh wolf, 419
  • Thiostwald, m. Nor. Teu. harsh power, 419
  • Thiou, m. Fr. Teu. people’s wolf, 375
  • Thirza, f. Ger. Heb. pleasantness, 38
  • Thjodgeir, m. Nor. Teu. people’s spear, 375
  • Thjodhildr, f. Nor. Teu. people’s heroine, 375
  • Thjodhjalm, m. Nor. Teu. people’s helmet, 375
  • Thjodleif, m. Dan. people’s relic, 375
  • Thjodulv, m. Nor. Teu. people’s wolf, 375
  • Thjodvald, m. Nor. Teu. peoples power, 375
  • Thjodvar, m. Nor. Teu. people’s prudence, 375
  • Thoddeiv, m. Nor. Teu. Thor’s relic, 302, 332
  • Tholliev, m. Nor. Teu. Thor’s relic, 302, 332
  • cxxixThoma, m. Wall. Aram. twin, 21
  • Thomas, m. Fr. Eng. Aram. twin, 21
  • Thomasia, f. Ger. Aram. twin, 22
  • Thomasin, f. Ger. Aram. twin, 22
  • Thomasine, f. Eng. Aram. twin, 22
  • Thor, m. Ger. Teu. the thunder god, 301
  • Thora, f. Nor. Teu. thunder, 302
  • Thorald, m. Nor. Teu. Thor’s power, 302
  • Thoralfr, m. Nor. Teu. Thor’s elf, 302
  • Thorarin, m. Nor. Teu. Thor’s eagle, 302
  • Thorarna, f. Nor. Teu. Thor’s eagle, 302
  • Thorbera, f. Nor. Teu. Thor’s she bear, 302
  • Thorberg, f. Ger. Teu. Thor’s protection, 302
  • Thorbert, m. Nor. Teu. Thor’s splendour, 302
  • Thorbjorg, f. Nor. Teu. Thor’s protection, 302
  • Thorbjorn, m. Nor. Teu. Thor’s bear, 302
  • Thorbrand, m. Ice. Teu. Thor’s sword, 302
  • Thord, m. Nor. Teu. thunder, 302
  • Thorer, m. Nor. Teu. Thor’s warrior, 302
  • Thordis, f. Nor. Teu. Thor’s household spirit, 302, 308
  • Thorfinn, m. Nor. Teu. Thor’s white man, 302
  • Thorfinna, f. Nor. Teu. Thor’s white woman, 302
  • Thorgard, m. Nor. Teu. Thor’s guard, 302
  • Thorgaut, m. Nor. Teu. Thor the good, 302
  • Thorgerda, f. Nor. Teu. Thor’s maiden, 302
  • Thorgestur, m. Nor. Teu. Thor’s guest, 302
  • Thorgils, m. Nor. Teu. Thor’s pledge, 302
  • Thorgisla, f. Dan. Teu. Thor’s pledge, 302
  • Thorgrim, m. Ice. Teu. Thor the helmeted, 302
  • Thorgunna, f. Nor. Teu. Thor’s war, 302
  • Thorhall, m. Nor. Teu. Thor’s stone, 302
  • Thorhalla, f. Nor. Teu. Thor’s stone, 302
  • Thorhilda, f. Nor. Teu. Thor’s battle maid, 302
  • Thorhilde, f. Ger. Teu. Thor’s battle maid, 302
  • Thorismondo, m. Span. Teu. Thor’s protection, 302
  • Thorismund, m. Goth. Teu. Thor’s protection, 302
  • Thorkatla, f. Nor. Teu. Thor’s cauldron, 302
  • Thorketyl, m. Nor. Teu. Thor’s cauldron, 302
  • Thorkjell, m. Nor. Teu. Thor’s cauldron, 302
  • Thorlaug, f. Nor. Teu. Thor’s liquor, 302
  • Thorleif, m. Nor. Teu. Thor’s relic, 302
  • Thorleik, m. Nor. Teu. Thor’s sport, 302
  • Thormod, m. Nor. Teu. Thor’s mood, 302
  • Thorold, m. Eng. Teu. Thor’s power, 302
  • Thorolf, m. Ger. Teu. Thor’s wolf, 302
  • Thorothea, f. M. Gr. Gr. gift of God, 102
  • Thorstein, m. Nor. Teu. Thor’s jewel, 302
  • Thorulva, f. Nor. Teu. Thor’s wolf woman, 302
  • Thorunna, f. Ice. Teu. Thor’s free woman, 302
  • Thorvaldr, m. Nor. Teu. Thor’s power, 302
  • Thorvid, m. Nor. Thor’s consecration, 302
  • Thorwald, m. Ger. Teu. Thor’s power, 303
  • Slave, m. Nor. Teu. serf, 331
  • Thrine, f. Ger. Gr. pure, 123
  • Thrudr, f. Nor. Teu. battle maid of constancy, 319
  • Thumas, m. O. Fr. Aram. twin, 21
  • Thursday, m. Eng. 445
  • Thurstan, m. Eng. Teu. Thor’s jewel, 302
  • Thyrgils, m. Swed. Teu. Thor’s pledge, 302
  • cxxxThyra, f. Nor. Teu. belonging to Tyr, 306
  • Thyrza, f. Eng. Heb. pleasantness, 38
  • Tiabbern, m. Fris. Teu. people’s sword, 375
  • Tiaddo, m. Fris. Teu. people’s ruler, 374
  • Tiadelef, m. Fris. Teu. people’s ruler, 374
  • Tiaderik, m. Fris. Teu. people’s ruler, 374
  • Tiado, m. Fris. Teu. people’s ruler, 374
  • Tiago, m. Span. Heb. supplanter, 17
  • Tiallef, m. Fris. people’s ruler, 374
  • Tiard, m. Fris. Teu. people’s prince, 374
  • Tiarik, m. Fris. Teu. people’s ruler, 375
  • Tiark, m. Fris. Teu. people’s ruler, 374
  • Tiart, m. Fris. Teu. people’s prince, 374
  • Tib, m. Eng. Teu. people’s prince, 374
  • Tibal, m. Eng. Teu. people’s prince, 374
  • Tiballa, m. Eng. Teu. people’s prince, 374
  • Tibaut, m. Fr. Teu. people’s prince, 374
  • Tibbie, f. Scot. Heb. God’s oath, 35
  • Tibble, m. Eng. Teu. people’s prince, 374
  • Tibelda, f. Eng. Teu. people’s prince, 374
  • Tibotta, f. Eng. people’s prince, 374
  • Tibout, m. Fr. Teu. people’s prince, 374
  • Tide, m. Fris. Teu. people’s ruler, 374
  • Tidmer, m. Fris. Teu. people’s fame, 374
  • Tido, m. Fris. Teu. people’s ruler, 374
  • Tiebold, m. Ger. Teu. people’s prince, 374
  • Tiedmer, m. Fris. Teu. people’s fame, 375
  • Tienette, f. Fr. Gr. crown, 97
  • Tiennon, m. Fr. Gr. crown, 96
  • Tiennot, m. Fr. Gr. crown, 96
  • Tiernan, m. Ir. Kelt, kingly, 258
  • Tietje, m. Neth. Teu. people’s rule, 375
  • Tiffany, f. Eng. Gr. divine manifestation, 212
  • Tiga, f. Lett. Gr. God’s gift, 101
  • Tighearnach, m. Erse, Kelt. kingly, 257
  • Tigo, m. Lett. Gr. God’s gift, 102
  • Tihomil, m. Slav. Slav. silent love, 445
  • Tihomir, m. Slav. Slav. silent peace, 445
  • Tihoslav, m. Slav. Slave, silent glory, 445
  • Tike, f. Lett. Gr. God’s gift, 101
  • Tap, f. Pol. Slav. goddess of good luck.
  • Til, f. Eng. Teu. mighty battle maid, 422
  • Tilda, f. Eng. Teu. mighty battle maid, 422
  • Tile, m. Neth. Teu. people’s rule, 373
  • Tille, f. Ger. Teu. mighty battle maid, 422
  • Tilo, m. Fris. Teu. people’s rule, 375
  • Tim, m. Ir. Gr. fear God, 104
  • Timofei, m. Russ. Gr. fear God, 104
  • Timoscha, m. Russ. Gr. fear God, 104
  • Timoteo, m. It. Gr. fear God, 104
  • Timothea, f. Eng. Gr. fear God, 104
  • Timothée, m. Fr. Gr. fear God, 104
  • Timothy, m. Gr. fear God, 104
  • Timotheus, m. Ger. Lat. fear God, 104
  • Timothy, m. Eng. Lat. fear God, 104
  • Timotij, m. Pol. Gr. fear God, 104
  • Timotij, m. Slav. Gr. fear God, 104
  • Tina, f. It. Teu. man, 359
  • Tine, f. Ger. Gr. Christian, 105
  • Tio, f. Esth. Gr. gift of God, 101
  • Tirzah, f. Eng. Heb. pleasantness, 38
  • Tiphaïne, f. Fr. Gr. divine manifestation, 212
  • Tit, m. Esth. Lat. safe (?), 136
  • Tita, m. It. Lat. safe, 136
  • Tite, m. Fr. Lat. safe, 136
  • Titian, m. Lat. safe, 136
  • Tito, f. It. Lat. safe (?), 136
  • Titurius, m. Lat. safe, 136
  • Titus, m. Lat. safe, 136
  • Tivador, m. Hung. Gr. divine gift, 101
  • Tiz, Lett. Teu. people’s ruler, 375
  • cxxxiTiziano, m. It. Lat. safe, 136
  • Tjerri, m. Russ. Teu. people’s ruler, 375
  • Tjod, m. Nor. Teu. the people, 375
  • Tjodgjer, m. Nor. Teu. people’s spear, 375
  • Tjodrekr, m. Nor. Teu. people’s ruler, 375
  • Tjodulv, m. Nor. Teu. people’s wolf, 375
  • Tjodwald, m. Nor. Teu. people’s power, 375
  • Tjokle, f. Russ. Gr. divine fame, 103
  • Tobeis, m. Swiss, Heb. goodness of the Lord, 49
  • Tobej, m. Russ. Heb. goodness of the Lord, 49
  • Tobia, m. It. Ger. Heb. goodness of the Lord, 49
  • Tobias, m. Hung. Eng. Span. Heb. goodness of the Lord, 49
  • Tobiasz, m. Pol. Heb. goodness of the Lord, 49
  • Tobies, m. Swiss, Heb. goodness of the Lord, 49
  • Tobija, m. Russ. Slov. Heb. goodness of the Lord, 49
  • Toby, m. Eng. Heb. goodness of the Lord, 49
  • Tobysas, m. Lett. Heb. goodness of the Lord, 49
  • Todo, m. Fris. Teu. people’s ruler, 375
  • Todor, m. Ill. Slov. Gr. divine gift, 101
  • Todorik, m. Slov. Teu. people’s ruler, 375
  • Toff, m. Neth. Gr. Christ bearer, 106
  • Toffel, m. Neth. Gr. Christ bearer, 106
  • Toger, Nor. Teu. people’s spear, 375
  • Toinette, f. Fr. Lat. inestimable, 142
  • Toinon, f. Fr. Lat. inestimable, 142
  • Toirdelbach, m. Erse, Kelt. tall as a tower, 259
  • Toke, m. Dan. raving, 419
  • Tolla, f. Rom. Lat. victor, 197
  • Tollo, m. Rom. Lat. victor, 197
  • Tolomieu, m. Fr. Heb. son of furrows, 25
  • Tolv, m. Dan. Teu. Thor’s wolf, 302
  • Tom, m. Eng. Aram. twin, 21
  • Toma, m. Ill. Aram. twin, 21
  • Tomalhaid, m. Erse, Kelt. 21
  • Tomas, m. Span. Ill. Aram. twin, 21
  • Tomasa, f. Span. Aram. twin, 21
  • Tomasz, m. Pol. Aram. twin, 21
  • Tome, m. Span. Aram. twin, 21
  • Tommasso, m. It. Aram. twin, 21
  • TonekTonek, m. Slov. Lat. inestimable, 142
  • Tone, m. Slov. Lat. inestimable, 142
  • Tonek, m. Slov. Lat. inestimable, 142
  • Toni, m. Bav. Lat. inestimable, 142
  • Tonietto, m. It. Lat. inestimable, 142
  • Tonio, m. It. Lat. inestimable, 142
  • Tonisech, m. Lus. Lat. inestimable, 142
  • Tonjes, m. Fris. Lat. inestimable, 142
  • Tonk, m. Lus. Lat. inestimable, 142
  • Tonneli, m. Swiss, Lat. inestimable, 142
  • Tonnies, m. Fris. Lat. inestimable, 142
  • Tonnio, m. Esth. Lat. inestimable, 142
  • Tonnis, m. Esth. Lat. inestimable, 142
  • Tool, m. Dutch, Lat. inestimable, 142
  • Toole, Ir. Kelt, lordly, 258
  • Toon, m. Dutch, Lat. inestimable, 142
  • Toontje, m. Dutch, Lat. inestimable, 142
  • Torchel, m. Norman, Teu. Thor’s cauldron, 301
  • Toribio, m. Span. Teu. Thor’s bear (?), 302
  • Torkel, m. Dan. Teu. Thor’s cauldron, 302
  • Torketyl, m. Nor. Teu. Thor’s cauldron, 302
  • Torli, f. Swiss, Gr. gift of God, 101
  • Tormaid, m. Gael. Teu. Niord’s man, 306
  • Torquato, m. It. Lat. wearing a neck chain, 164
  • Torquatus, m. Lat. wearing a neck chain, 164
  • Torquil, m. Eng. Teu. Thor’s pledge or cauldron, 164, 302
  • Toso, m. Ill. Gr. divine gift, 302
  • Tostain, m. Nor. Teu. Thor’s stone, 302
  • Tostig, m. Eng. Teu. harsh day, 419
  • Tostein, m. Fr. Teu. Thor’s stone, 302
  • Totila, m. Lat. Teu. battle leader, 302
  • Tott, m. Ger. Teu. people, 374
  • Tots, m. Lett. Gr. fear God, 104
  • cxxxiiToussaint, m. Fr. Lat. all saints, 219
  • Tovi, m. Swiss, Heb. beloved, 47
  • Toveli, m. Swiss, Heb. beloved, 47
  • Tracy, f. Eng. Gr. carrying ears of corn, 124
  • Traherne, m. Welsh, Lat. 164
  • Trajano, m. It. Lat. 164
  • Trajan, Lat. 164
  • Traudl, f. Bav. Teu. spear maid, 368
  • Traugott, m. Ger. trust God, 468
  • Trenel, m. Bav. Gr. pure, 123
  • Treschen, f. Hamb. Gr. harvester, 124
  • Treuhold, m. Ger. faithful, 456
  • Tri, f. Swiss, Gr. pure, 123
  • Trili, f. Swiss, Gr. pure, 123
  • Trine, f. Swiss, Gr. pure, 123
  • Trineli, f. Swiss, Gr. pure, 123
  • Trinette, f. French, Gr. pure, 123
  • Trino, f. Esth. Gr. pure, 123
  • Tristan, m. Fr. Kelt. herald, 274
  • Tristano, m. It. Kelt. herald, 274
  • Tristram, m. Eng. Kelt. herald, 275
  • Trix, f. Eng. Lat. blesser, 184
  • Trod, f. Eng. Nor. constant battle maid, 319
  • Trofeem, m. Russ. Gr. nourishing, 94
  • Trophimus, m. Lat. Gr. nourishing, 94
  • Troth, f. Eng. Teu. constant battle maid, 319
  • Trudchen, f. Ger. Teu. spear maid, 368
  • Trude, f. Ger. Lett. Teu. spear maid, 368
  • Trudel, f. N. Lands. Teu. spear maid, 368
  • Trudje, f. Neth. Teu. spear maid, 368
  • Truta, f. Esth. Teu. spear maid, 368
  • Truto, f. Esth. Teu. spear maid, 368
  • Trust, m. Cym. Kelt. proclaimer, 275
  • Tryg, m. Nor. Teu. true, 319
  • Tryggve, m. Nor. Teu. true, 421
  • Tryn, f. Dutch, Gr. pure, 123
  • Tryphena, f. Eng. Gr. dainty, 94
  • Tryphon, m. Gr. dainty, 94
  • Tryphosa, f. Eng. Gr. dainty, 94
  • Tryst, m. Eng. Kelt. herald, 275
  • Tsassen, f. Fris. Gr. Christian, 105
  • Tuathal, m. Erse, Kelt. lordly, 258
  • Tualthflaith, f. Erse, Kelt. noble lady, 258
  • Tudor, m. Welsh, Gr. divine gift, 101
  • Tugendreich, m. Ger. Teu. virtue rich.
  • Tullia, f. It. Lat. spout of blood (?), 130
  • Tully, m. Lat. spout of blood (?), 130
  • Tullus, m. Lat. spout of blood (?), 130
  • Tunstal, m. Eng. Teu. Thor’s wolf, 302
  • Tunstan, m. Eng. Teu. Thor’s stone, 302
  • Tuomas, m. Finn. Aram. twin, 21
  • Turcetyl, m. A.S. Teu. Thor’s kettle, 302
  • Turgar, m. Eng. Teu. Thor’s spear, 302
  • Turketul, m. Eng. Teu. Thor’s kettle, 302
  • Turlozgh, m. Ir. Kelt. tower like, 259
  • Tverdimir, m. Slav. firm peace, 442
  • Tverdislav, m. Slav. firm glory, 442
  • Tverdko, m. Slav. firm, 442
  • Twador, m. Hung. Gr. divine gift, 101
  • Tybal, f. Eng. Teu. people’s prince, 374
  • Tyballa, f. Eng. Teu. people’s prince, 374
  • Tybalt, m. Eng. Teu. people’s prince, 374
  • Tycho, m. Lat. Teu. raging, 419
  • Tyeddemar, m. Fris. Teu. people’s fame, 374
  • Kid, m. Dan. Teu. raging, 419
  • Tyge, m. Dan. Teu. raging, 419
  • Tymolensz, m. Slav. Gr. fear God, 104
  • Tyno, m. Lus. Lat. healthy, 153
  • Tire, m. Dan. Teu. divine, 306
  • Tziasso, m. Fris. Gr. Christian, 105

U

U

  • Uadelbrecht, m. O. Ger. Teu. nobly bright, 409
  • Udalrich, m. O. Ger. Teu. noble ruler, 410
  • Uailsi, f. Erse, Kelt. proud, 224
  • Ubald, m. Ger. Teu. mind prince, 354
  • Ubalde, m. Fr. Teu. mind prince, 354
  • Ubaldo, m. It. Teu. mind prince, 354
  • cxxxiiiUberto, m. Span. It. Teu. mind bright, 354
  • Uc, m. Prov. Teu. mind, 353
  • Uchtred, m. Eng. Teu. mind council, 353
  • Ucko, m. Fris. Teu. noble rule, 412
  • Uda, f. Ger. Teu. rich, 378
  • Udalland, m. Ger. Teu. noble country, 412
  • Udalrich, m. Ger. Teu. noble ruler, 409
  • Udalrike, f. Ger. Teu. noble ruler, 409
  • Udalrique, f. Fr. Teu. noble ruler, 409
  • Udolfo, m. Ital. Teu. noble wolf, 409
  • Udve, m. Nor. Teu. rich war, 378
  • Ueli, m. Swiss, Teu. noble ruler, 412
  • Uffo, m. Ger. Teu. wild boar, 337
  • Uggieri, m. It. Teu. holy, 402
  • Ugo, m. It. Teu. mind, 353
  • Ugolino, m. It. Teu. mind, 353
  • Ugon, m. Ill. Teu. mind, 353
  • Ugone, m. It. Teu. mind, 353
  • Ugotto, m. It. Teu. mind, 353
  • Uguccione, m. Ital. Teu. mind, 353
  • Ugues, m. O. Fr. Teu. mind, 353
  • Uisdean, m. Gael. Teu. mind, 353
  • Uladislaus, m. Lat. Slav. ruling glory, 442
  • Uland, m. Ger. Teu. noble country, 412
  • Ulbrecht, m. Ger. Teu. noble splendour, 410
  • Uldriks, m. Lett. Teu. noble ruler, 409
  • Ulerk, m. Fris. Teu. noble ruler, 409
  • Ulf, m. Nor. Teu. wolf, 336
  • Ulfac, m. Eng. Teu. tall wolf, 336
  • Ulfar, m. Nor. Teu. wolf warrior, 336
  • Ulfener, m. Eng. Teu. wolf, 336
  • Ulferd, m. Ger. Teu. noble peace, 410
  • Ulfilas, m. Lat. Teu. wolf, 336
  • Ulfried, m. Ger. Teu. noble peace, 410
  • Ulfric, m. Eng. Teu. wolf ruler, 336
  • Wolf warrior, m. Ice. Teu. wolf fury, 336
  • Ulfherdur, m. Ice. Teu. wolf guard, 336
  • Ulick, m. Fr. Teu. mind reward, 75
  • Uliseo, m. It. Gr. hater, 75
  • Ulisse, m. Fr. Gr. hater, 75
  • Ulfliotr, m. Ice. wolf warrior, 336
  • Ulk, f. m. Fris. Teu. noble rule, 410
  • Ull, m. Nor. Teu. will, 314
  • Ulla, f. Nor. Teu. will, 314
  • Ullr, m. Nor. Teu. 314
  • Ulphilas, m. Lat. Teu. wolf, 336
  • Ullric, m. Bohm. Fr. Teu. noble ruler, 409
  • Ulrica, f. Eng. Rom. Teu. noble ruler, 409
  • Ulrick, m. Ger. Teu. noble ruler, 409
  • Ulrico, m. Ital. Teu. noble ruler, 409
  • Ulrih, m. Slov. Teu. noble ruler, 409
  • Ulrik, m. Fris. Teu. noble ruler, 409
  • Ulrika, f. Russ. Teu. noble rule, 409
  • Ulrike, f. Ger. Teu. noble rule, 409
  • Ulrique, f. Fr. Teu. noble rule, 409
  • Ulryk, m. Pol. Teu. noble rule, 409
  • Ulryka, f. Pol. Teu. noble rule, 409
  • Ulv, m. Nor. Teu. wolf, 336
  • Ulva, f. Nor. Teu. wolf, 336
  • Ulvhildur, f. Nor. Teu. wolf battle maid, 336
  • Ulysses, m. Lat. Gr. hater, 75
  • Una, f. Erse, Kelt. famine, 254
  • Unchi, f. Erse, Kelt. contentious, 224
  • Undine, f. Ger. Lat. of the waves.
  • Unna, f. Ice. Teu. woman, 307
  • Uoli, f. Swiss, Teu. noble ruler, 411
  • Quote, f. Ger. Teu. rich, 378
  • Uppo, m. Ger. Teu. wild boar, 337
  • Upravda, m. Slav. uprightness, 444
  • Urania, f. Eng. Gr. heavenly, 72
  • Uranie, f. Fr. Gr. heavenly, 72
  • Uranius, m. Lat. Gr. heavenly, 72
  • Urbain, m. Fr. Lat. of the town, 202
  • Urban, m. Ger. Eng. Lat. of the town, 202
  • Urbana, f. Ger. Lat. of the town, 202
  • Urbano, m. It. Lat. of the town, 202
  • Urbanus, m. Lat. of the town, 202
  • Urgel, m. Span. Teu. holy, 403
  • Urraca, f. Span. Teu. council of war, 394
  • Urien, m. Welsh, Gr. heavenly, 72
  • Uric, m. Eng. Teu. noble ruler, 409
  • Ursa, f. Slov. Lat. bear, 199
  • Urschel, f. Ger. Lat. bear, 199
  • Urschla, f. Swiss, Lat. bear, 199
  • Ursel, f. Eng. Lat. bear, 199
  • Ursello, m. Rom. Lat. bear, 199
  • Ursilo, m. It. Lat. bear, 199
  • c134Ursin, m. Fr. Lat. bear, 199
  • Ursino, m. It. Lat. bear, 199
  • Ursley, f. Eng. Lat. bear, 199
  • Ursola, f. Span. Lat. bear, 199
  • Urssula, f. Russ. Lat. bear, 199
  • Ursula, f. Ger. Eng. Lat. bear, 199
  • Ursule, f. Fr. Lat. bear, 199
  • Ursus, m. Lat. bear, 199
  • Ursyn, m. Pol. bear, 199
  • Urszula, f. Pol. Lat. bear, 199
  • Urte, f. Lith. Gr. gift of God, 102
  • Urvan, m. Russ. Lat. of the town, 202
  • Uta, f. Ger. Teu. rich, 378
  • Uther, m. Welsh, Kelt. terrible, 267
  • Utz, m. Ger. Teu. noble ruler, 409
  • Uzziah, m. Eng. Heb. might of the Lord, 9

V

V

  • Vaccslav, m. Bohm. Slav. crown glory, 441
  • Vaclav, m. Bohm. Pol. Slav. crown glory, 441
  • Vacslav, m. Bohm. Slav. crown glory, 441
  • Val, m. Eng. Lat. healthy, 153
  • Valbjorg, f. Nor. Teu. slaughter protection, 316
  • Valborg, f. Swed. Teu. slaughter protection, 316
  • Valburg, f. Swed. Teu. slaughter protection, 317
  • Vald, m. Nor. Teu. power, 424
  • Valdemar, m. Fr. Teu. powerful fame, 315
  • Valdis, f. Nor. Teu. spirit of slaughter, 317
  • Valdus, m. Lat. Teu. power, 215
  • Valericus, m. Lat. Teu. slaughter spear, 316
  • Valek, m. Bohm. Lat. healthy, 153
  • Valente, m. It. Lat. healthy, 153
  • Valentim, m. Port. Lat. healthy, 153
  • Valentin, m. Fr. Lat. healthy, 153
  • Valentina, f. It. Lat. healthy, 153
  • Valentine, m. Eng. Lat. healthy, 153
  • Valentine, f. Fr. Lat. healthy, 153
  • Valentino, m. It. Lat. healthy, 153
  • Valentinus, m. Lat. healthy, 153
  • Valentyn, m. Pol. Lat. healthy, 153
  • Valer, m. Ger. Lat. healthy, 152
  • Valasquita, f. Span. Teu. slaughter, 317
  • Valère, m. Fr. Lat. healthy, 152
  • Valeria, f. It. Ger. Lat. healthy, 152
  • Valerianus, m. Lat. healthy, 152
  • Valerie, f. Fr. Ger. Lat. healthy, 152
  • Valerien, m. Fr. Lat. healthy, 152
  • Valerij, m. Russ. Lat. healthy, 152
  • Valerio, m. It. Lat. healthy, 152
  • Valerio, m. Lat. healthy, 152
  • Valery, m. Fr. Teu. slaughter ruler, 317
  • Valeska, f. Slav. Slav. ruling glory, 441
  • Valgard, m. Nor. Teu. foreign spear, 316
  • Valgjer, m. Ice. Teu. foreign spear, 316
  • Valjgerda, m. Ice. Teu. foreign guard, 316
  • Valheri, m. Frank. Teu. slaughter host, 316
  • Vallia, m. Span. Teu. slaughter, 316
  • Valmont, f. Fr. Teu. slaughter protection, 316
  • Valpurgis, f. Ger. Teu. slaughter protection, or powerful protection, 317
  • Valtheof, m. Nor. Teu. foreign thief, 316
  • Valtrud, f. Nor. Teu. slaughter maid, 317
  • Vanjuscha, Dutch, grace of God, 45
  • Vanka, m. Russ. Heb. grace of God, 45
  • Vanni, m. It. Heb. grace of God, 45
  • Vanora, f. Scot. Kelt. white wave, 270
  • Vara, f. Ill. Gr. stranger, 117
  • Varfolomei, m. Russ. Aram. son of furrows, 25
  • Varinka, f. Russ. Gr. stranger, 117
  • Varnava, m. Russ. Aram. son of consolation, 24
  • Vartholomei, m. Wall. Aram. son of furrows, 25
  • Varvara, f. Russ. Gr. stranger, 117
  • Vaschka, m. Russ. Gr. kingly, 57
  • Vashti, f. Eng. Pers. 57
  • Vasilij, m. Ill. Gr. royal, 112
  • Vaso, m. Ill. Gr. royal, 112
  • Vassilij, m. Russ. Gr. royal, 112
  • Vassja, m. Russ. Gr. royal, 112
  • cxxxvVasska, m. Russ. Gr. royal, 112
  • Vatroslav, m. Slov. Slav. fiery glory, 441
  • Vaubert, m. Fr. Teu. bright slaughter, 317
  • Vaubourg, f. Fr. Teu. slaughter protection, 317
  • Vaudru, f. Fr. Teu. slaughter maid, 317
  • Vautrude, f. Fr. Teu. slaughter maid, 317
  • Vavrinec, m. Bohm. Lat. laurel, 174
  • Vavrzynec, m. Pol. Lat. laurel, 174
  • Vebjørn, m. Nor. Teu. sacred bear, 320
  • Vebrand, m. Nor. Teu. sacred sword, 320
  • Vedis, f. Nor. Teu. sacred sprite, 320
  • Vedorm, m. Nor. Teu. sacred snake, 321
  • Guide, m. Nor. Teu. sacred spear, 321
  • Vedhelm, m. Nor. Teu. sacred helmet, 321
  • Vedhild, f. Nor. Teu. sacred battle maid, 321
  • Vefeli, f. Ill. Kelt. white wave, 270
  • Vehka, Bulg. great glory, 441
  • Veicht, m. Bav. Teu. living, 198
  • Veidl, m. Bav. Teu. living, 198
  • Vekoslav, m. Slav. eternal glory, 441
  • Vekoslava, f. Slav. eternal glory, 441
  • Veleda, f. Teu. wise woman, 441
  • Velislav, f. m. Bulg. Slav. great glory, 441
  • Velika, f. Bulg. Slav. great, 441
  • Velimir, m. Bulg. Slav. great peace, 441
  • Venceslav, m. Slov. Slav. crown glory, 441
  • Venedikt, m. Russ. Lat. blessed, 184
  • Venetia, f. Eng. Kelt. blessed, 184
  • Venice, f. Eng. Kelt. blessed, 184
  • Ventura, m. It. Lat. well met, 185
  • Venus, m. Lat. fair (?)
  • Venzeslaus, m. Ger. Slav. crown glory, 441
  • Venzeslav, m. Russ. Slav. crown glory, 441
  • Vera, f. Serv. Slav. faith, 449
  • Verban, m. Slov. Lat. of the city, 202
  • Vercingetorix, m. Lat. Kelt. chief of one hundred heads, 237
  • Verena, Ger. Teu. sacred wisdom, 331
  • Verena, f. Ger. Lat. Gr. true picture, 207
  • Verenchen, f. Ger. Lat. Gr. true picture, 227
  • Verenund, m. Nor. Teu. guardian protector, 377
  • Vergosillanus, m. Lat. Kelt. man of the banner, 236
  • Vermudo, m. Span. bear’s protection, 339
  • Vernulfo, m. Span. Teu. bear wolf, 339
  • Verra, f. Ill. Slav. faith, 449
  • Veronica, f. It. Eng. Lat. Gr. true image, 207
  • Veronike, f. Ger. Lat. Gr. true picture, 207
  • Veronique, f. Fr. Lat. Gr. true picture, 207
  • Verres, m. Lat. boar, 337
  • Vestan, m. Nor. sacred stone, 321
  • Vestislav, m. Bohm. Slav. crown glory, 441
  • Vest lid, m. Nor. Teu. western wanderer, 432
  • Vetilide, m. Nor. Teu. winter wanderer, 432
  • Veva, f. Ill. Kelt. white wave, 270
  • Vevay, f. Bav. Kelt. white wave, 270
  • Vevina, f. Scot. Kelt. melodious woman, 224
  • Victoire, f. Fr. Lat. victorious, 197
  • Victor, m. Ger. Fr. Eng. Lat. conqueror, 197
  • Victoria, f. Eng. Lat. conqueror, 197
  • Victorie, f. Ger. Lat. victorious, 197
  • Victorine, f. Fr. Lat. victorious, 197
  • Vid, m. Bohm. Lat. life, 320
  • Vida, m. Hung. Lat. life, 198, 320
  • Vida, f. Eng. Heb. beloved, 320
  • Vigbrand, m. Ger. Teu. war sword, 418
  • Vigelius, m. Lat. Teu. warring, 418
  • Vigfus, m. Ger. Teu. war eagerness, 418
  • Vigheard, m. A.S. Teu. war firmness, 418
  • Viglaf, m. A.S. Teu. war relic, 418
  • Vigleik, m. Nor. Teu. war sport, 418
  • Viktor, m. Slav. Lat. conqueror, 197
  • Vikentij, m. Russ. Lat. conqueror, 197
  • cxxxviViking, m. Nor. Teu. bay inhabitant, 432
  • Vilbjorg, f. Nor. Teu. resolute protection, 314
  • Vilem, m. Bohm. Teu. resolute helmet, 314
  • Vilelm, m. Pol. Teu. resolute helmet, 314
  • Vilgelm, m. Russ. Teu. resolute helmet, 314
  • Vilgerd, m. Nor. Teu. resolute protection, 314
  • Vilhelm, Slov. Hung. Teu. resolute helmet, 314
  • Vilhelmine, f. Swed. Teu. resolute helmet, 314
  • Viljalm, m. Nor. Teu. resolute helmet, 314
  • Vilibaldo, m. Port. Teu. resolute prince, 314
  • Vincenc, m. Bohm. Lat. conquering, 197
  • Vincencio, m. Span. Lat. conquering, 197
  • Vincens, m. Ger. Lat. conquering, 197
  • Vincent, m. Eng. Fr. Lat. conquering, 197
  • Vincente, m. Port. Lat. conquering, 197
  • Vincenty, m. Pol. Lat. conquering, 197
  • Vincenz, m. Ger. Lat. conquering, 197
  • Vincenzio, m. It. Lat. conquering, 197
  • Vinciguerra, m. It. Lat. Teu. conquering war, 197
  • Vincislao, m. It. Slav. crown glory, 441
  • Vincze, m. Hung. Lat. conquering, 197
  • Viola, f. It. Lat. violet, 206
  • Violante, f. Span. Lat. violet, 206
  • Violet, f. Scot. Lat. violet, 206
  • Violette, f. Fr. Lat. violet, 206
  • Virdumarus, m. Lat. Kelt. great dark man, 237
  • Virgil, m. Eng. Lat. flourishing, 153
  • Virgile, m. Fr. Lat. flourishing, 153
  • Virgilio, m. It. Lat. flourishing, 153
  • Virgil, m. Lat. flourishing, 153
  • Virginia, f. It. Eng. Lat. flourishing, 153
  • Virginie, f. Fr. Lat. flourishing, 153
  • Virginio, m. It. Lat. flourishing, 153
  • Virginius, m. Lat. flourishing, 153
  • Viriathus, m. Lat. Kelt. man of fire(?), 237
  • Viridis, f. It. Lat. green, 206
  • Vishtaspa, m. Pers. Zend, possessor of horses.
  • Vita, m. Russ. Bohm. Lat. living, 197
  • Vjta, m. Bohm. Lat. living, 197
  • Vital, m. Fr. Ger. Lat. of life, 197
  • Vitale, m. It. Lat. of life, 197
  • Vitaliana, f. Ger. Lat. of life, 197
  • Vitalianus, m. Lat. of life, 197
  • Vitalij, m. Russ. Lat. of life, 197
  • Vitalis, m. Lat. of life, 197
  • Vitgeir, m. Ice. Teu. wise man, 321
  • Vittore, m. It. Lat. conqueror, 197
  • Vittoria, f. It. Lat. conqueror, 197
  • Vitus, m. Lat. living, 197
  • Vivia, f. Lat. lively, 197
  • Vivian, m. f. Eng. Lat. lively, 198
  • Viviana, f. It. Lat. lively, 198
  • Viviano, f. It. Lat. lively, 198
  • Vivien, m. Fr. Lat. lively, 198
  • Vivienne, f. Fr. Lat. lively, 198
  • Faith, f. Russ. Slav. faith, 439
  • Vlad, m. Russ. Slav. ruling the world, 442
  • Vladislav, m. Serv. Slav. ruling the world, 442
  • Vladislav, m. Russ. Slav. ruling the world, 442
  • Vladivoj, m. Russ. Slav. ruling the army, 442
  • Vladyslav, m. Pol. Slav. ruling the world, 442
  • Vladislavka, f. Pol. Slav. ruling the world, 442
  • Vlaho, m. Hung. Lat. babbler, 159
  • Vlass, m. Russ. Lat. babbler, 159
  • Vlassij, m. Russ. Lat. babbler, 159
  • Vojtiech, m. Pol. Slav. warrior, 441
  • Vojtech, m. Bohm. Slav. warrior, 441
  • Vojta, m. Slav. Slav. warrior, 441
  • Volfgango, m. It. Teu. wolf’s progress, 336
  • Volker, m. Ger. Teu. people’s guard, 371
  • Volkmar, m. Ger. Teu. people’s fame, 371
  • Volguard, m. Ger. Teu. people’s guard, 371
  • cxxxviiVolgvard, m. Ger. Teu. people’s guard, 371
  • Volodia, m. Russ. Slav. ruling the world, 442
  • Volodinka, m. Russ. Slav. ruling the world, 442
  • Volund, m. Nor. Teu. artful.(?), 313
  • Vortigern, m. Eng. Kelt. great king, 238
  • Vortya, f. Lus. Gr. gift of God, 102
  • Vratislav, m. Slav. Slav. brilliant fame, 441
  • Vread, f. Erse, Gr. pearl, 123
  • Vreneli, f. Swab. Lat. Gr. true image, 207
  • Vselav, m. Slav. Slav. all glory, 442
  • Vsevolod, m. Slav. Slav. all ruler, 442
  • Vuc, m. Slav. Slav. wolf, 336
  • Vukmil, m. Slav. Slav. wolf love, 335
  • Vukmir, m. Slav. Slav. wolf peace, 335
  • Vukslav, m. Slav. Slav. wolf glory, 335
  • Vulfgar, m. A.S. Teu. wolf spear, 335
  • Vulfhere, m. A.S. Teu. wolf warrior, 335
  • Vulfhilda, f. m. A.S. Teu. wolf battle maid, 335
  • Vulfmar, m. A.S. Teu. wolf fame, 335
  • Vulfnot, m. A.S. Teu. wolf violence, 335
  • Vulfstan, m. A.S. Teu. wolf stone, 335
  • Vye, f. Fris. wisdom, 107
  • Vysfslav, m. Slav. Slav. highest glory, 442
  • Vyvyan, f. Eng. Lat. living, 198

W

W

  • Wabel, m. Bav. Aram. son of furrows, 25
  • Wabishaw, m. Red Indian, red leaf.
  • Wabm, m. Bav. Aram. son of furrows, 25
  • Waitkus, m. Lith. Slav. warrior.
  • Wala, m. Span. Teu. slaughter, 311
  • Walaheri, m. Frank. Teu. slaughter host, 317
  • Walamund, m. Frank. Teu. slaughter protection, 317
  • Walarik, m. Frank. Teu. slaughter king, 317
  • Walaram, m. Frank. Teu. slaughter raven, 317
  • Walber, f. Esth. Teu. slaughter protection, 317, 425
  • Walbert, m. Ger. Teu. power bright, 317, 425
  • Waldburga, f. Eng. Teu. powerful protection,[2] 317, 425
  • Waldemar, m. Eng. Ger. Teu. powerful fame, 425
  • Waldheri, m. Frank. Teu. powerful warrior, 425
  • Waldl, m. Bav. Teu. will bold, 315
  • Waldo, m. Frank. Teu. power, 425, 315
  • Waldobert, m. Ger. Teu. power bright, 425
  • Waldrich, m. Ger. Teu. powerful rule, 425
  • Walen, m. Eng. Teu. foreign thief, 316
  • Waleran, m. Flem. Teu. or Lat. healthy, 152
  • Walfrid, m. Ger. Teu. powerful peace, 316
  • Wallinsch, m. Lith. Lat. healthy, 152
  • Walmar, m. Ger. Teu. slaughter fame, 316
  • Walpert, m. Ger. Teu. slaughter bright, 311
  • Walpl, f. Bav. Teu. powerful protection, 311, 428
  • Walpora, f. Lus. Teu. slaughter protection, 316
  • Walpurd, f. Flem. Teu. slaughter protection, 311, 425
  • Walpurg, f. Ger. Teu. slaughter protection, 311
  • Walram, m. Ger. Teu. slaughter raven, 316
  • cXXXVIIIWalstan, m. Eng. Teu. slaughter stone, 311
  • Walter, m. Eng. Teu. powerful warrior, 425
  • Waltfrid, m. O. Ger. Teu. powerful peace, 425
  • Waltheof, m. Eng. Teu. foreign thief, 316
  • Walther, m. Ger. Teu. powerful warrior, 425
  • Waltier, m. O. Fr. Teu. powerful warrior, 425
  • Waltinsh, m. Lett. Lat. healthy, 151
  • Waltl, m. Bav. Teu. powerful warrior, 425
  • Walwyn, m. Eng. Kelt. hawk of battle, 272
  • Wamba, m. Span. Teu. belly, 427
  • Wanders, f. Scot. Kelt. white wave, 270
  • War and, m. Ger. Teu. protecting, 420
  • Warmund, m. Ger. Teu. protecting guard, 420
  • Warner, m. Eng. Teu. protecting warrior, 420
  • Warno, m. Ger. Teu. protecting, 420
  • Warnfrid, m. Ger. Teu. protecting peace, 420
  • Warnebold, m. Ger. Teu. protecting prince, 420
  • Warren, m. Eng. Teu. protecting friend, 420
  • Wastel, m. Bav. Gr. venerable, 111
  • Wat, m. Eng. Teu. powerful warrior, 425
  • Watagimat, m. Red Indian, eagle’s nest.
  • Water, m. Eng. Teu. powerful warrior, 425
  • Waters, m. Lett. Teu. powerful warrior, 425
  • Watier, m. O. Fr. Teu. powerful warrior, 425
  • Watlis, m. Swiss, Teu. powerful warrior, 425
  • Wattles, m. Eng. Teu. powerful warrior, 425
  • Watty, 425
  • Wawyn, m. Eng. Kelt. hawk of battle, 272
  • Wawel, m. Bav. Aram. son of furrows, 25
  • Wayland, m. Eng. Teu. artful (?), 313
  • Weigel, m. Fris. Teu. warring, 418
  • Wealtheof, m. A.S. Teu. foreign thief, 316
  • Welf, m. Ger. Teu. wolf, 335
  • Welfhard, m. Ger. Teu. wolf strong, 335
  • Wenceslaus, m. Eng. Slav. crown glory, 441
  • Wendel, f. m. Ger. Teu. wandering.
  • Wendela, f. Ger. Teu. wandering.
  • Wendelgard, f. m. Ger. Teu. wandering guard.
  • Wendelgar, m. Ger. Teu. wandering spear.
  • Wendelin, m. Ger. Teu. wanderer.
  • Wendeline, f. Ger. Teu. wanderer.
  • Wenefride, f. Eng. Kelt. white wave, 270
  • Wendis, m. Lett. Slav. ruling glory, 441
  • Wenzel, m. Ger. Slav. crown glory, 441
  • Werburgha, f. Eng. Teu. powerful protection, 420
  • Werlands, m. Lett. Teu. adventuring life, 433
  • Werner, m. Ger. Teu. protecting army, 420
  • Wernhard, m. Ger. Teu. protecting firmly, 420
  • Wernher, m. Ger. Teu. protecting army, 420
  • Wetu, m. Finn. Teu. peace ruler, 296
  • Wetukka, m. Finn. Teu. peace ruler, 296
  • Wiart, m. Fris. Teu. war firmness, 418
  • Wicko, m. Fris. Teu. war bright, 418
  • Wido, m. O. Ger. Teu. life, 321
  • Wig, m. A.S. Teu. war, 418
  • Wigand, m. Ger. Teu. warring, 418
  • Wigbald, m. Ger. Teu. war prince, 418
  • Wigbert, m. Ger. Teu. war bright, 418
  • Wigburga, f. Ger. Teu. war protection, 418
  • Wige, m. Ger. Teu. warring, 418
  • Wighard, m. Ger. Teu. war firm, 418
  • Wighelm, m. Ger. Teu. war helmet, 418
  • Wigher, m. Ger. Teu. warrior, 418
  • cxxxixWiglaf, f. Ger. Teu. war relic, 418
  • Wiglind, f. Ger. Teu. war snake, 418
  • Wigmann, m. Ger. Teu. war man, 418
  • Wigmar, m. Ger. Teu. war fame, 418
  • Wigram, m. Ger. Teu. war raven, 418
  • Wihts, m. Lett. Lat. life, 320
  • Wike, f. Lett. Gr. wisdom, 107
  • Wilbrand, m. Ger. Teu. willing sword, 314
  • Wilfred, m. Eng. Teu. resolute peace, 314
  • Wilfrith, m. Eng. Teu. resolute peace, 314
  • Wilfroy, m. Eng. Teu. resolute peace, 314
  • Wilhelm, m. Swiss, Ger. Teu. helmet of resolution, 315
  • Wilhelmina, f. Eng. Teu. helmet of resolution, 315
  • Wilhelmine, f. Ger. Teu. helmet of resolution, 315
  • Wilip, m. Fris. Gr. horse lover, 79
  • Wilips, m. Lett. Gr. horse lover, 79
  • Will, m. Eng. Teu. helmet of resolution, 315
  • Willaume, m. O. Fr. Teu. helmet of resolution, 315
  • Wille, m. Swiss, Teu. helmet of resolution, 315
  • Willebald, m. Dutch, Teu. resolute prince, 314
  • Willehad, m. Ger. Teu. resolute battle, 314
  • Willelme, m. Fr. Teu. helmet of resolution, 314
  • Willan, m. Lus. Netherlands, Teu. helmet of resolution, 314
  • Willemin, f. Dutch, Teu. helmet of resolution, 314
  • Willempje, f. Dutch, Teu. helmet of resolution, 314
  • William, m. Eng. Teu. helmet of resolution, 315
  • Williamina, f. Eng. Teu. helmet of resolution, 315
  • Willibald, m. Ger. Teu. resolute prince, 314
  • Willibert, m. Ger. Teu. bright will, 314
  • Willibrord, m. A.S. Teu. 314
  • Williamsburg, f. Ger. Teu. resolute protection, 314
  • Willie, m. Scot. Teu. helmet of resolution, 315
  • Willigis, m. Ger. Teu. pledge of resolution, 314
  • Willihard, m. Ger. Teu. willing firmness, 314
  • Williheri, m. Ger. Teu. resolute warrior, 314
  • Willihild, f. Frank. Teu. resolute battle maid, 314
  • Willihold, m. A.S. Teu. resolute power, 314
  • Willimar, m. Ger. Teu. resolute fame, 314
  • Williram, m. Ger. Teu. willing raven, 314
  • Willirat, m. Ger. Teu. willing resolute council, 314
  • Willirik, m. Ger. Teu. willing resolute ruler, 314
  • Willo, m. Fris. Teu. willing helmet, 314
  • Williwolf, m. Ger. Teu. willing wolf, 314
  • Willy, m. Eng. Teu. helmet of resolution, 315
  • Wilmar, m. Ger. Teu. willing fame, 314
  • Wilmett, f. Eng. Teu. helmet of resolution, 316
  • Wilmod, m. Ger. Teu. resolute mood, 315
  • Wilmot, m. Eng. Teu. resolute mood, 314
  • Wilrich, m. Ger. Teu. resolute ruler, 314
  • Wiltrud, f. Ger. Teu. resolute battle maid, 314
  • Winfred, m. Eng. Teu. friend of peace, 427
  • Winfrith, m. A.S. Teu. friend of peace, 427
  • Wingallok, m. Bret. Kelt. white, 270
  • Wingar, m. Ger. Teu. friend of war, 427
  • Winibald, m. A.S. Teu. friend of valour, 427
  • Winifrid, f. Eng. Kelt. white stream, 270
  • Winmar, m. Ger. Teu. friend of fame, 427
  • Winrad, m. Ger. Teu. friend’s council, 427
  • Winrich, m. Ger. Teu. friend of rule, 427
  • Winny, f. Ir. Kelt. famine, 70
  • Wippert, m. Ger. Teu. war bright, 418
  • Wippold, m. Ger. Teu. war prince, 418
  • Wiremo, m. Maori, Teu. will helmet, 315
  • Wisdom, f. Eng. 421
  • Wishard, m. Ger. Teu. wise strength, 321
  • Witgar, m. Ger. Teu. wood spear, 321
  • Witiza, m. Span. Teu. wood dweller, 321
  • Witold, m. Ger. Teu. wood power, 321
  • Witolf, m. Ger. Teu. wood wolf, 321, 325
  • Witram, m. Ger. Teu. forest raven, 321
  • Wittokind, m. Ger. Teu. forest dweller, 321
  • Wittich, m. Ger. Teu. wood dweller, 321
  • Wittig, m. Ger. Teu. wood dweller, 321
  • Wladimir, m. Pol. Slav. ruling peace, 442
  • Wladis, m. Lett. Slav. ruling glory, 442
  • Wladislav, m. Pol. Slav. ruling glory, 442
  • Wolbrecht, m. Ger. Teu. wolf brightness, 335
  • Wolder, m. Dutch, Teu. powerful warrior, 425
  • Wolf, m. Ger. Teu. wolf, 335
  • Wolfer, m. Ger. Teu. wolf army, 335
  • Wolf, m. Ger. wolf’s progress, 335
  • Wolfhart, m. Ger. Teu. wolf’s firmness, 335
  • Wolfmar, m. Ger. Teu. wolf fame, 335
  • Wolfrad, m. Ger. Teu. wolf’s advice, 335
  • Wolfram, m. Ger. Teu. wolf raven, 335
  • Wolfrich, m. Ger. Teu. wolf ruler, 335
  • Wouter, m. Dutch, Teu. powerful warrior, 425
  • canceledWorsola, f. Bohm. Lat. bear, 199
  • Wridriks, m. Lett. Teu. peace ruler, 296
  • Wrizzis, m. Lett. Teu. peace ruler, 296
  • Wulfstan, m. A.S. Teu. wolf stone, 335
  • Wursla, f. Lus. Lat. bear, 199
  • Wya, m. Ger. Teu. warring, 418
  • Wygard, m. Fris. Teu. warring, 418

2. This, one of the English missionary nun princesses in Germany, is the patroness of the celebrated Valpurgisnacht. She died at Heidenheim, and her right feast is on the 25th of February; but being translated to Crichstadt on the 1st of May, and minced into numerous relics, the latter day was also hers, and strangely became connected with the witches' sabbath.

2. This English missionary nun princess in Germany is the patron saint of the famous Valpurgisnacht. She passed away at Heidenheim, and her official feast day is on February 25th; however, after her remains were moved to Crichstadt on May 1st and divided into many relics, that day also became associated with her and, quite oddly, got linked to the witches' sabbath.

X

X

  • Xanthippe, f. Gr. yellow horse, 78
  • Xavier, m. Span. Arab. bright, 299
  • Xavier, m. Fr. Arab. bright, 299
  • Xaverie, f. Span. Arab. bright, 299
  • Xaveric, m. Wall. Arab. bright, 299
  • Xaverio, m. It. Arab. bright, 299
  • Xavery, m. Pol. Arab. bright, 299
  • Xenia, f. Russ. Gr. hospitality, 93
  • Xerxes, m. Eng. Pers. venerable king.
  • Ximen, m. Span. 330
  • Ximena, f. Span. 330
  • Ximon, m. Span. Heb. obedient, 17
  • Xiste, m. Fr. Lat. sixth, 138

Y

Y

  • Yago, m. Span. Heb. supplanter, 17
  • Yatmund, m. Dan. Teu. happy protection, 378
  • Yestin, m. Welsh, Lat. just, 192
  • Yngvar, m. Nor. Teu. Ing’s warrior, 325
  • Yngve, m. Nor. Teu. 325
  • Ynyr, m. Welsh, Lat. honourable, 190
  • Yolande, f. Prov. Lat. violet, 206
  • Yolette, f. Fr. Lat. violet, 206
  • Yorwarth, m. Welsh, Teu. happy guard, 378
  • Ysabel, f. Span. Heb. God’s oath, 35
  • Ysaie, m. Fr. Heb. salvation of the Lord, 48
  • Yseulte, f. Fr. Kelt. spectacle, 275
  • Ysonde, f. Fr. Kelt. spectacle, 275
  • Ysolt, f. Eng. Kelt. spectacle, 275
  • Yueins, m. Fr. Kelt. young warrior, 273
  • Yvain, m. Bret. Kelt. young warrior, 273
  • Yvon, m. Ir. Teu. archer, 326
  • Ywain, m. Welsh, Kelt. young warrior, 273

Z

Z

  • Zacarias, m. Span. Heb. remembrance of the Lord, 51
  • Zaccaria, m. It. Heb. remembrance of the Lord, 51
  • Zach, m. Eng. Bav. Heb. remembrance of the Lord, 51
  • Zacharia, m. Ger. Heb. remembrance of the Lord, 51
  • Zachariah, m. Eng. Heb. remembrance of the Lord, 51
  • Zacharias, m. Port. Heb. remembrance of the Lord, 51
  • Zacharie, m. Fr. Heb. remembrance of the Lord, 51
  • Zachary, m. Eng. Heb. remembrance of the Lord, 51
  • Zacharyasz, m. Pol. Heb. remembrance of the Lord, 51
  • Zachée, m. Fr. Heb. remembrance of the Lord, 51
  • Zacheo, m. It. Heb. remembrance of the Lord, 51
  • Zachers, m. Bav. Heb. remembrance of the Lord, 51
  • Zachereis, m. Bav. Heb. remembrance of the Lord, 51
  • Zaches, m. Bav. Heb. remembrance of the Lord, 51
  • Zacheo, m. Port. Heb. remembrance of the Lord, 51
  • Zaccheus, m. Eng. Ger. Heb. remembrance of the Lord, 51
  • Zaidée, f. Fr. 458
  • Zakarias, m. Esth. Heb. remembrance of the Lord, 51
  • Zackelina, f. Russ. Heb. supplanter, 18
  • Zakharias, m. Hung. Heb. remembrance of the Lord, 51
  • Zakheus, m. Hung. remembrance of the Lordthe Lord, 51
  • Zako, m. Ill. Heb. remembrance of the Lord, 51
  • Zan, m. Dantzig, Gr. Christian, 105
  • Zan, m. Gr. Heb. supplanter, 17
  • Zaneta, f. Russ. Heb. grace of the Lord, 46
  • Zaqueo, m. Span. Heb. remembrance of the Lord, 51
  • Zara, f. Arab. Heb. princess, 13
  • Zasso, m. Fris. Gr. Christian, 105
  • Zebulon, m. Eng. Heb. dwelling.
  • Zechariah, m. Eng. Heb. remembrance of the Lord, 51
  • Zedekiah, m. Eng. Heb. justice of the Lord, 49
  • Zedena, f. Ger. Lat. of Sidon, 200
  • Zeenab, f. Arab. father’s ornament, 62
  • Zelimir, m. Slav. wishing peace.
  • Zelinde, conquering snake, 347
  • Zelislav, m. Slav. wishing glory.
  • Zenaida, f. Russ. Gr. daughter of Zeus, 62
  • Zenaïde, f. Fr. Gr. daughter of Zeus, 62
  • Zenevieva, f. Russ. Kelt. white wave, 270
  • Zeno, m. Gr. from Zeus, 62
  • Zenobia, f. Lat. Aram. father’s ornament, 62
  • Zenobie, f. Fr. Arab. father’s ornament, 62
  • Zenobio, m. Milan. Gr. from Zeus, 62
  • Zenobius, m. Lat. 62
  • Zen, m. Gr. Gr. from Zeus, 62
  • Zenovia, f. Russ. Arab. father’s ornament, 62
  • Zenovia, f. Russ. Slav. goddess of hunting, 440
  • Zenz, f. Bav. Lat. increasing, 198
  • Zenz, m. Bav. Lat. conquering, 197
  • Zenzel, m. Bav. Lat. conquering, 197
  • Zenzl, f. Bav. Lat. increasing, 198
  • Zephaniah, m. Eng. Heb. protected of the Lord, 50
  • Zephyrine, f. Fr. Gr. like the zephyr.
  • Zerah, m. Eng. Heb. rising of light, 51
  • Zerdosht, m. Pers. Zend. gold star, 57, 437
  • Zerubabel, m. Eng. Heb. born at Babel.
  • Zesk, Slav. Teu. free, 300
  • Zezilija, f. Russ. Lat. blind, 144
  • Zikmund, m. Bohm. Teu. conquering protection, 358
  • Zilia, f. Ven. Lat. 145
  • Ziliola, f. Ven. Lat. 145
  • Zillah, f. Eng. Heb. shadow, 11
  • cxliZinevra, f. Ven. Kelt. white wave, 270
  • Ziroslav, m. acorn glory.
  • Zivan, m. Slav. living, 198
  • Zivana, f. living, 198
  • Zizi, f. Russ. Arab. father’s ornament, 62
  • Zlata, f. Slov. Slav. gold, 445
  • Zlatan, f. Slov. Slav. gold, 445
  • Zlatibor, m. Slov. Slav. gold, 445
  • Zlatke, m. Slov. Slav. gold, 445
  • Zlatoje, m. Slov. Slav. gold love, 445
  • Zlatoljub, m. Slov. Slav. gold love, 445
  • Zlatoslav, m. Slov. Slav. gold love, 445
  • Zlatoust, m. Russ. Slav. gold mouth, 445
  • Zoe, f. Fr. Gr. life, 11
  • Zofia, f. Pol. Gr. wisdom, 107
  • Zoia, f. Russ. Gr. life, 11
  • Zomelis, m. Lett. Heb. asked of God, 20
  • Zon, f. Fr. Gr. carrying ears of corn, 124
  • Zora, f. Ill. Slav. dawn, 437
  • Zorana, f. Ill. Slav. dawn, 437
  • Zore, f. Ill. Heb. princess, 14
  • Zorica, f. Slav. dawn, 437
  • Zorislava, f. Ill. Slav. dawn of glory, 437
  • Zoroaster, m. Eng. Pers. golden star (?), 57, 437
  • Zosa, f. Swiss, Heb. lily, 50
  • Zosel, f. Swiss, Heb. lily, 50
  • Zosia, f. Pol. Gr. wisdom, 107
  • Zsiga, m. Hung. Teu. conquering protection, 356
  • Zsigmund, m. Hung. Teu. conquering protection, 356
  • Zsoflie, f. Hung. Gr. wisdom, 107
  • Zsofe, f. Hung. Gr. wisdom, 107
  • Zsusane, f. Lett. Heb. lily, 50
  • Zsusanna, f. Hung. Heb. lily, 50
  • Zwetlana, f. Russ. Slav. star, 437
  • Zygmunt, m. Pol. Heb. conquering protection, 358[3]

3. Every form of every name given in the index is not to be found in the text; but in all cases where a reference is given, the history, as far as ascertainable, of the leading portion of the original name will be found.

3. Not every name listed in the index appears in the text; however, whenever there is a reference, you will find the history, as far as it can be determined, of the main part of the original name.

1History of Christian Names.

INTRODUCTION.

THE SPIRIT OF NOMENCLATURE.

Much has been written upon the Surname, a comparatively modern invention, while the individual, or, as we term it, the Christian name, has barely received, here and there, a casual notice from English authors, and has seldom been treated of collectively or comparatively. Yet there is much that is extremely curious and suggestive in the rise and signification of the appellations of men and women, their universal or partial popularity, the alterations by which they have been adapted to different languages, their familiar abbreviations, the patronymics formed from them, and the places or articles called from them. In fact, we shall find the history, the religion, and the character of a nation stamped upon the individuals in the names which they bear.

A lot has been written about surnames, which are a relatively modern concept, while the individual name, or as we call it, the first name, has only been mentioned here and there by English authors and hasn’t really been examined as a whole or compared much. However, there’s a lot that’s really interesting and thought-provoking about how names for men and women have developed and their meanings, their universal or local popularity, the changes they've undergone to fit different languages, their common short forms, the patronymics created from them, and the places or things named after them. In fact, we can see the history, culture, and character of a nation reflected in the names individuals carry.

It is to Christian names, properly so called, that our attention will chiefly be directed. Other names, not acknowledged at any time as baptismal, or only given so exceptionally as not to deserve notice, are here omitted, or only treated of when their analogy is needed to illustrate the history of a true Christian name.

Our focus will mainly be on Christian names, as they are properly called. Other names, which have never been recognized as baptismal or were given so infrequently that they don't warrant attention, will be left out or only discussed when their similarity is needed to explain the history of an actual Christian name.

The original proper names of men and women arose—

The original proper names for men and women came—

First, from some circumstance connected with the birth, such as Esau, hairy; Jacob, taking by the heel; Agrippa, born with the feet foremost.

First, due to certain circumstances surrounding their birth, like Esau being hairy, Jacob grabbing his heel, or Agrippa being born feet first.

Secondly, from the complexion, e. g., Edom, red; Flavius and Fulvius, yellow; Don, brown; Ruadh, red; Boidh, yellow; Blanche, fair.

Secondly, based on the complexion, e. g., Edom is red; Flavius and Fulvius are yellow; Don is brown; Ruadh is red; Boidh is yellow; and Blanche is fair.

Thirdly, from the qualities desired for the child, such as David, meaning beloved; the Persian Aspamitas and Greek Philippos, both lovers of horses; the Keltic Eochaidh, a horseman; the Teutonic Eadgifu, happy gift; the Slavonic Przemyszl, the thoughtful.

Thirdly, considering the qualities desired for the child, such as David, meaning beloved; the Persian Aspamitas and Greek Philippos, both lovers of horses; the Celtic Eochaidh, a horseman; the Teutonic Eadgifu, happy gift; the Slavic Przemyszl, the thoughtful.

2Fourthly, from an animal, Deborah, the bee; Jonah, Columba, Golubica, the dove; Zeeb, Lycos, Lupus, Ulf, Yuk, all signifying that strangely popular wild beast the wolf.

2Fourthly, from an animal, Deborah, the bee; Jonah, Columba, Golubica, the dove; Zeeb, Lycos, Lupus, Ulf, Yuk, all representing that oddly favored wild creature, the wolf.

Fifthly, from a weapon, as the Teuton Gar, a spear.

Fifthly, from a weapon, like the Teuton Gar, a spear.

Sixthly, from a jewel, Mote Mahal, in Persian, pearl of the harem; the Greek, Margarite, a pearl in Greek; the Teutonic Stein, a stone or jewel in Teutonic.

Sixthly, from a jewel, Mote Mahal, in Persian, meaning pearl of the harem; the Greek word Margarite, which also means pearl; the German word Stein, meaning a stone or jewel.

Seventhly, religious names, dedicating the child to the Divinity, such as Ishmael, heard of God; Elijah, God the Lord; and among idolaters, Artemidorus, gift of Artemis; Jovianus, belonging to Jupiter; Brighid, the Irish goddess of smiths and poets; Thorgils, Thor’s pledge.

Seventh, religious names that dedicate the child to the Divine, like Ishmael, meaning "heard by God"; Elijah, meaning "God the Lord"; and among idol worshippers, Artemidorus, meaning "gift of Artemis"; Jovianus, meaning "belonging to Jupiter"; Brighid, the Irish goddess of smiths and poets; Thorgils, meaning "Thor’s pledge."

To these we may add a few names of flowers, chiefly borne by women, and always indicating a poetical nation, such as Susanna, Lilias, Rhoda, Rose, and the Slavonic Smiljana, the amaranth, a description of name never found among the unimaginative Romans.

To this list, we can add a few flower names, mainly associated with women, which always suggest a poetic culture, like Susanna, Lilias, Rhoda, Rose, and the Slavic Smiljana, the amaranth—a name that never appeared among the uncreative Romans.

Also a few indicating a time of deep sorrow and distress, when the child was born, such as Beriah, son of evil, named when it went ill with his father Ephraim; Jabez, sorrow; Ichabod, the glory is departed. These being of ill omen, never prevailed among the joyous Greeks; but among the quick-feeling Kelts we find Una, famine, and Ita, thirsty, names recording, no doubt, times of sorrow. Also Posthumus and Tristan, though not originally bearing the meaning since attributed to them, and Dolores, a name of Spanish Roman Catholic growth, have all been applied to express the mournful circumstances of some “child of misery, baptized in tears.”

Also, there are a few names that signal a time of deep sorrow and distress when the child was born, like Beriah, which means "son of evil," named during a difficult time for his father Ephraim; Jabez, meaning "sorrow"; and Ichabod, meaning "the glory is departed." These names, seen as bad omens, were never popular among the joyful Greeks; however, among the sensitive Celts, we find names like Una, meaning "famine," and Ita, meaning "thirsty," which likely reflect times of hardship. Additionally, Posthumus and Tristan, although they didn't originally carry the meanings now associated with them, and Dolores, a name that has Spanish Catholic roots, have all been used to express the sad circumstances of some "child of misery, baptized in tears."

Natural defects have likewise furnished names, such as Balbus, the stammerer; the Irish Dorenn, the sullen; and Unchi, the contentious. These are most common among the Romans, owing to their habit of continuing a father’s name, however acquired, to the son. And the Romans likewise stand almost alone in their strange and uncomplimentary fashion of giving individual names from numbers, one in which they have not been imitated, except now and then, where the number of a family has become so remarkable as to be deemed worthy of commemoration in the names of the younger children. There is, however, said to be a family in Michigan where the sons are called One, Two, Three Stickaway, and the daughters First, Second, Third Stickaway.

Natural flaws have also given rise to names, like Balbus, the stammerer; the Irish Dorenn, the grumpy; and Unchi, the argumentative. These are more common among the Romans because they tend to pass down a father’s name, no matter how it was obtained, to the son. The Romans also uniquely tend to give individual names based on numbers, which hasn’t really caught on elsewhere, except occasionally when a family's number has become so notable that it’s considered worthy of being reflected in the names of younger children. However, there’s said to be a family in Michigan where the sons are named One, Two, Three Stickaway, and the daughters First, Second, Third Stickaway.

The invention of original names usually takes place in the early stages of a people’s history, for a preference soon arises for established names, already borne by kindred, and as the spoken tongue drifts away, from the primitive form, the proper name becomes a mere appellative, with the original meaning forgotten, and often with a new one incorrectly applied to it. The names in popular use almost always belong to a more ancient language than that spoken by the owners; or else they are imported from some other nation, and adapted to the mouths of those who use them. Flexibility of speech is only acquired at a very early age, and persons who have never spoken any other than their mother tongue, have no power to catch foreign sounds, and either distort them, or assimilate them to words 3of their own. The ear catches the word imperfectly, the lips pronounce it after their own fashion, and the first writer who hears it, sets it down to the best of his ability, to be read, as it may chance, by others, ignorant of the sound the letters were meant to represent, and thus striking out absolute novelties. Even where it travels by the medium of writing, the letters of one language are so inadequate to express the sounds of another, that great changes take place in pronunciation, even while the spelling remains unaltered, and these become visible in the popular contractions.

The creation of original names usually happens in the early stages of a group's history, as there quickly develops a preference for established names already used by relatives. As the spoken language evolves from its original form, names turn into simple labels, with their original meanings forgotten, and often a new, inaccurate meaning assigned to them. The names commonly used tend to belong to a much older language than the one spoken by the people using them; alternatively, they are borrowed from another nation and modified to fit the speakers' pronunciation. The ability to adapt speech is typically developed at a young age, and individuals who have only spoken their native language struggle to grasp foreign sounds, either distorting them or adapting them to words they already know. The ear picks up the word imprecisely, the lips pronounce it in their own way, and the first writer who hears it writes it down as best as they can, leaving it to be read, perhaps mistakenly, by others who are unaware of the intended pronunciation. This leads to completely new forms emerging. Even when words are transmitted through writing, the letters of one language often fail to capture the sounds of another, resulting in significant changes in pronunciation, even while the spelling stays the same, which can be seen in the popular contractions.

Thus a foreign conquest, or the fusion of one nation into another, while introducing two orders of names to the same country, and in breaking up and intermixing their original forms of speech, yet leaves untouched the names belonging to the old language, though the spoken tongue goes on living, growing, and altering.

Thus, a foreign takeover, or the merging of one nation into another, while bringing two types of names into the same country and mixing up their original languages, still leaves the names from the old language untouched, even as the spoken language continues to evolve, grow, and change.

The Hebrew is an instance of this process. It was a living tongue up to the Babylonish captivity, and constantly formed new names from the ordinary speech of the people; but when the Jews returned they spoke the Aramean dialect; the old Hebrew was dead. They still called their children by mangled and contracted Hebraisms, inherited from their forefathers, but were in general not aware of their meaning, and were willing to give them Greek terminations to suit the literary taste of the East. That there was no vigour to throw out new names, is attested by the very scanty number of Aramean derivation. Yet it is these corrupted Hebrew names, marred by Aramean pronunciation, by Greek writing, and by the speech of every country, that are the most universally loved and honoured in every Christian land.

The Hebrew language is an example of this process. It was a living language until the Babylonian captivity and continually created new names from the everyday speech of the people. However, when the Jews returned, they spoke the Aramaic dialect; the old Hebrew was no longer in use. They still named their children with altered and shortened forms of Hebrew, passed down from their ancestors, but generally didn't understand their meanings and were willing to add Greek endings to fit the literary preferences of the East. The lack of vitality to create new names is evident in the very few Aramaic derivations. Yet, these corrupted Hebrew names, altered by Aramaic pronunciation, Greek writing, and the dialects of different countries, are the ones that are most universally cherished and respected in every Christian nation.

Greek may be said to have never died, and it has, from first to last, been the most vigorous of all languages in creating and spreading names, which are almost all easily explicable. Hellas, though frequently conquered, has by its glorious literature, both pagan and Christian, gained wide dominion for its language, and even the present vernacular of the peasant and sailor is not so decayed but that they can comprehend a line of Homer or a verse of St. John. Thus there is a long list of Greek names ever new, with comparatively few importations from other tongues, and for the most part conveying their meaning and augury.

Greek can be said to have never truly died. From beginning to end, it has been the most vibrant of all languages in creating and spreading names, which are mostly easy to understand. Greece, despite being frequently conquered, has, through its magnificent literature—both pagan and Christian—gained a wide influence for its language. Even today, the everyday speech of farmers and sailors is not so far removed that they can't understand a line from Homer or a verse from St. John. As a result, there’s a long list of Greek names that are always fresh, with relatively few borrowed from other languages, and most of them clearly convey their meanings and significance.

On the contrary, before Latin was born, the dialects that had produced Latin names were decaying, and those who, by inheritance, bore the scanty stock that came down to them, were often at a loss for their meaning; nor in general is it so much the names actually borne by ancient Romans, as appellations formed out of the Latin language, that have been the Latin contribution to Christian nomenclature. The universal victors chiefly spread Roman names by adopting the conquered as their clients, and conferring their own nomina when they bestowed the right of citizenship.

On the other hand, before Latin emerged, the dialects that gave rise to Latin names were fading away, and those who inherited the limited names passed down to them often struggled to understand their meanings. Generally, it’s not so much the names that ancient Romans actually used, but rather the titles created from the Latin language that have influenced Christian naming. The conquerors primarily spread Roman names by making the conquered people their clients and granting them citizenship along with their own names.

Keltic still lives in its corners of the world, and its old names have for the most part continued in use, but usually each with a name by the side from some more fashionable tongue, supposed to translate it to the civilized ear. For instance, Tadhg, which means, in Erse, a 4poet, is called in English speech, Teague or Thady; and then further transformed into the Aramean Thaddeus (praise); or the Greek Timothy (honour God); with an utter loss of the true association.

Keltic still exists in its corners of the world, and its old names mostly remain in use, but usually each has a name alongside it from some more popular language, meant to translate it for the civilized ear. For example, Tadhg, which means poet in Irish, is referred to in English as Teague or Thady; and then further changed into the Aramaic Thaddeus (praise); or the Greek Timothy (honor God); completely losing the original connection.

The Teutonic names are taken from the elder branches of the Teuton languages, before they became commingled in different degrees with the later progeny of Latin, and with one another. We here use the word Teutonic, because it is the most convenient term by which to express the class of languages spoken by the great Germanic family, though we are aware that it is not absolutely correct as a class-appellation including the whole. Iceland and Scandinavia use their ancient tongue, but slightly altered, and there may be found the true forms and interpretations of the greater number of the appellations in common use. Modern German continues the old High German, but it is no safe guide to the meaning of names which belong to a much earlier form than that in which we now see it, and it has only created a few modern ones of its own. Anglo-Saxon explains most of its own names, but it cannot be safely trusted without comparison with the other branches. It was a language deteriorated by the Norman conquest, just as the Norse of the invaders had been previously smothered by their conquest of Neustria, and the English which grew up among them used more of the High Dutch names adopted by the Normans in France, than of its own Anglo-Saxon ones; and only after the Reformation was there an attempt, and that not a very successful one, at the fabrication of native English names. France kept Dutch names, and clipped them, while High Dutch minced Latin. Lombardy, too, used the old heroic names of the fair-haired barbarians, even while its speech was constant to the flowing Latin; and Spain has much more of the nomenclature than of the tongue of her Goths.

The Teutonic names come from the earlier branches of the Teuton languages, before they mixed to varying degrees with the later offspring of Latin and with each other. We use the term Teutonic here because it’s the most convenient way to describe the languages spoken by the large Germanic family, although we know it’s not entirely accurate as a class name for the whole group. Iceland and Scandinavia still use their ancient language, though slightly changed, where you can find the true forms and meanings of most commonly used names. Modern German continues the old High German, but it can’t reliably show the meanings of names that belong to a much earlier form than what we see today, and it has contributed only a few new names of its own. Anglo-Saxon explains many of its own names, but it shouldn’t be trusted without comparing it to the other branches. It was a language weakened by the Norman conquest, just as the Norse spoken by the invaders had been previously suppressed by their conquest of Neustria, and the English that developed among them used more of the High Dutch names adopted by the Normans in France than its own Anglo-Saxon ones; and it wasn’t until after the Reformation that there was an attempt, though not very successful, to create native English names. France retained Dutch names and trimmed them, while High Dutch softened Latin. Lombardy, too, used the old heroic names of the fair-haired barbarians, even while its language remained rooted in flowing Latin; and Spain has much more of the names than of the language of her Goths.

The Slavonic has corrupted itself, but become Christian, and has sent a few names of great leaders into the general stock of nomenclature, which has been formed by contributions from these six original branches, with a few chance additions from other quarters.

The Slavic languages have changed over time, but they have also embraced Christianity, contributing a few notable names of great leaders to the overall pool of names, which has been created from these six original branches, along with a few random additions from other sources.

Each nation had a stock of its own at first, but as tribes became mixed, their names were interchanged, and varied by the pronunciation of those who adopted them; and when Christianity produced real union, making the saint of one country the glory and example of the entire Church, the names of the holy and the great became a universal link, and a token of the brotherhood established from land to land.

Each nation originally had its own set of names, but as tribes mixed, the names were swapped around and changed based on how those who adopted them pronounced them; and when Christianity created a true union, making the saint of one country the pride and example for the whole Church, the names of the holy and great became a universal connection and a symbol of the brotherhood formed across different lands.

It was not at first, however, that this fusion of names commenced. The first Christians were Jews, with Hebrew, Aramean, Greek, or Latin names of their own, and their converts already bore Greek or Latin appellations, which were seldom altered. In the case of the Romans, children almost necessarily succeeded to family names, and the Greeks alone could at first exercise any choice, forming words of Christian meaning for their children, or adopting those of their revered instructors in the faith; and afterwards, persons using the Latin tongue, but not encumbered with the numerous names of a citizen, followed their example. The Teutons, when converted, 5were baptized by the names they already bore, and gave the like to their children; nor does it seem to have been till the older forms of the languages were expiring, that the introduction of old saintly names became by any means frequent. When names were mere appellations, not descriptions, a favourite character was sought for in the legends of the saints, and the child was dedicated to, or placed under the protection of, the patron whose name he bore. The theory was, that the festival in the calendar on which the birth took place, established the claim of the infant to the care of the patron, and thus fixed the name, an idea which still prevails in the Greek Church, but it was more usual to select a favourite patron, and instead of keeping the child’s birth-day, to feast him upon the holy day of the saint, a custom still observed in Roman Catholic countries.

It didn't start out this way, though; the blending of names happened gradually. The first Christians were Jews, each with their own Hebrew, Aramaic, Greek, or Latin names, and their converts typically had Greek or Latin names as well, which rarely changed. Among the Romans, children generally inherited their family names, while the Greeks could initially choose names for their children, creating meaningful Christian names or adopting those of their respected teachers in the faith. Later on, Latin speakers who weren't burdened by the many names of a citizen followed this practice. The Teutons, upon their conversion, were baptized with the names they already had and passed those names on to their children. It seems that the introduction of old saintly names became more common only as the older forms of the languages began to fade. When names were simply labels and not descriptions, people looked to the legends of the saints for inspiration, dedicating a child to, or placing them under the protection of, the saint whose name they received. The idea was that the festival in the calendar on which the child was born linked them to the saint's care, thus determining their name. This belief still exists in the Greek Church, but it became more common to choose a preferred saint and celebrate the child's name on the saint's feast day instead of their actual birthday, a custom that continues in Roman Catholic countries.

The system of patron saints was greatly established by the veneration of relics. It was the presence of a supposed fragment of the body that was imagined to secure the protection of the saint to country, to city, to village, or family; and often the ‘translation’ of a relic can be traced as the cause of the nationality of a name, as the Diego of Spain, the Andreas of Flanders, the Marco of Venice, the Adrianus of Holland, the Radegonde of Poitiers, the Anne of Prague. Or the prominence of a fresh doctrine is shown in nomenclature, as by the outburst of Scripture names in all Calvinist countries; so that in French pedigrees, Huguenotism may be traced by the Isaacs and other patriarchal apparitions in the genealogy, and Puritanism has in England produced the quaint Old Testament appellations to be found in every parish register. On the other hand, the increasing devotion to the Blessed Virgin is indicated by the exaggerated use of Mary in Roman Catholic lands, the epithets coupled with it showing the peculiar phases of the homage paid to her, and almost gauging the amount of superstition in the country.

The system of patron saints was firmly established through the veneration of relics. The presence of a supposed fragment of a saint's body was believed to provide protection to a country, city, village, or family; often, the ‘translation’ of a relic can be traced as the reason behind the nationality of a name, such as Diego in Spain, Andreas in Flanders, Marco in Venice, Adrianus in Holland, Radegonde in Poitiers, and Anne in Prague. The emergence of new doctrines is also reflected in naming conventions, like the surge of biblical names in all Calvinist countries; for instance, in French family trees, you can trace Huguenot influences through names like Isaac and other patriarchal figures in the genealogy. Puritanism in England has led to the unique Old Testament names commonly found in parish registers. Conversely, the growing devotion to the Blessed Virgin is shown by the frequent use of the name Mary in Roman Catholic regions, with various epithets that reflect the unique ways she is honored and almost measure the level of superstition in the country.

Religion has thus been in general the primary guide to individual nomenclature, and next in order must be ranked the family feeling that renders Christian names almost hereditary. In many places where primitive customs are kept up, it was an almost compulsory token of respect to call the eldest son after his paternal grandfather. This has indeed been almost universal. The ancient Greeks always did so unless the grandfather were alive, in which case the child was thought to take his place by bearing his name, and thus to bring death upon him.

Religion has generally been the main influence on personal naming, followed closely by the family bond that makes Christian names feel almost like a family tradition. In many areas where traditional customs are still practiced, it was nearly mandatory to name the eldest son after his grandfather. This practice has been nearly universal. The ancient Greeks always did this unless the grandfather was still alive; in that case, it was believed that the child taking his name would effectively replace him and bring about his death.

In Scotland and in the north of England, the paternal grandfather and grandmother have namesakes in the eldest son and daughter, then comes the turn of the grand-parents on the mother’s side, then of the parents themselves, after which fancy may step in. In Germany the same practice prevails as regards the two eldest; and likewise in the south of France, where the child, whatever its sex, bears the grandfather’s name, thus accounting for various uncouth feminines; but though thus christened, the two eldest children are never so called, but always by the diminutive of their surname.

In Scotland and northern England, the paternal grandparents have namesakes in the eldest son and daughter, followed by the maternal grandparents, and then the parents themselves, after which creativity can take over. In Germany, the same tradition applies to the first two children; similarly, in southern France, the child, regardless of gender, carries the grandfather's name, which explains some awkward feminine versions. However, even with those names, the first two children are never referred to by them but always by a shortened version of their surname.

However, distinguished, or wealthy, or beloved godparents interfered with these regular successions, and in this manner queens have 6been the great conductors of female names, bestowing them on their nobility, from whom they spread to the commonalty.

However, distinguished, wealthy, or beloved godparents disrupted these usual successions, and in this way, queens have been the main influencers of female names, giving them to their noble families, from which they spread to the general population. 6

Literature requires considerable cultivation before it spreads many names. It gave some in the latter days of Greece, and more after the old hereditary customs of Rome were broken up; then, during the dark ages, its influence was lost, except at Byzantium; and only when the chivalrous romance became fashionable, did a few poetic knights and dames call their children after the heroes of the Round Table, or the paladins of Charlemagne, and then it must have been in defiance of the whole system of patron saints until the convenient plan of double names, first discovered by the Germans and French, accomplished the union of fancy and dedication, or compliment.

Literature requires a lot of nurturing before it produces many noteworthy names. It brought forth some in the later days of Greece and even more after the traditional customs of Rome were disrupted; then, during the dark ages, its impact faded, except in Byzantium. It wasn't until the rise of chivalric romance that a few poetic knights and ladies began naming their children after the heroes of the Round Table or the paladins of Charlemagne, often going against the established system of patron saints. Eventually, the practical approach of using double names, first developed by the Germans and French, created a mix of creativity and tribute.

The revival of learning in the fifteenth century, however, filled Italy with classical names, some of which spread into France, and a few into Germany; but as a general rule in modern times, France, England, and America have been the countries whose nomenclature has been most affected by literature; France, especially so, the prevalence of different tastes and favourite novels being visible from the fifteenth century downwards, through its Arcadian, its Augustan, its Infidel, its Revolutionary periods; while England, since the Reformation, has slightly partaken of all these tastes in turn, but with her own hereditary fashions and religious influences mingling with them; and America exaggerates every variety in her mixed population.

The revival of learning in the 15th century, however, filled Italy with classical names, some of which made their way to France and a few to Germany. But generally speaking, in modern times, France, England, and America have been the countries where literature has had the biggest impact on naming conventions. France, in particular, shows this clearly, with the popularity of various tastes and favorite novels noticeable from the 15th century onward, through its Arcadian, Augustan, Infidel, and Revolutionary periods. Meanwhile, England, since the Reformation, has experienced a bit of all these trends in turn, but with its own traditional styles and religious influences mixed in. America amplifies every variety present in its diverse population.

7

PART I.

CHAPTER 1.

HEBREW NOMENCLATURE.

Hebrew, the sacred language, and the medium of all our earliest knowledge of the world and of man, furnishes almost all of the first names known to us, which are in general, verbs, substantives, or adjectives from that tongue, suggested either by inspiration or by some of the natural motives observed in the former chapter.

Hebrew, the sacred language and the basis of all our earliest understanding of the world and humanity, provides nearly all the first names we know, which are generally verbs, nouns, or adjectives from that language, inspired either by divine influence or by some of the natural motivations discussed in the previous chapter.

The minute history of the naming of the twelve patriarchs, furnish the best illustrations of the presaging spirit of early nomenclature.

The brief history of how the twelve patriarchs got their names provides the best examples of the predictive nature of early naming practices.

Reuben, “behold a son,” cries the mother in her first pride; Simeon, “He that heareth,” because He had heard her prayer; Levi, a joining, in the trust that her husband would be joined with her; Judah, praise, in praise of Him who had given these four sons, and Judah, “thou art he whom thy brethren shall praise,” is repeated by Jacob; Dan, a judge, is so called by his adoptive mother because her cause is judged, “and Dan shall judge his people” is his father’s blessing; Naphtali commemorates Leah’s wrestling with her sister; Gad is one of the troop round Leah, “and a troop shall overcome him,” saith Jacob; Asher, is blessed, and Moses cries, “let Asher be blessed;” Issachar, is hire; and Zebulon, a dwelling, because Leah hoped her husband would dwell with her, and his promise from his father is that he shall dwell. Rachel cannot name her long-desired first-born without a craving that God would add to her another son, and thus Joseph means an addition, and when that second child was given, and she felt that it was at the cost of her own life, she mourned over him as Benoni, son of my sorrow; but his father with more hopeful augury called him (probably at his circumcision) Benjamin, son of my right hand.

Reuben, "look, a son," the mother exclaims in her first pride; Simeon, "he who hears," because He listened to her prayer; Levi, a joining, hopeful that her husband would be united with her; Judah, praise, in honor of Him who blessed her with these four sons, and Judah, "you are the one whom your brothers shall praise," is echoed by Jacob; Dan, a judge, is named by his adoptive mother because her case is evaluated, "and Dan shall judge his people," is his father's blessing; Naphtali marks Leah’s struggle with her sister; Gad is one of the troops around Leah, "and a troop shall overcome him," says Jacob; Asher, is blessed, and Moses proclaims, "let Asher be blessed;" Issachar, is hire; Zebulon, a dwelling, because Leah hoped her husband would stay with her, and his father promises that he shall dwell. Rachel cannot name her long-awaited firstborn without wishing for God to give her another son, and so Joseph means an addition, and when that second child was born, at the cost of her own life, she named him Benoni, son of my sorrow; but his father, with a more hopeful outlook, named him (likely at his circumcision) Benjamin, son of my right hand.

The earlier names were very simple, such as Leah, weary; Adah, ornament. But about the time of the going into Egypt compound words were employed, family names began to grow traditional, and several of Egyptian etymology were acquired.

The earlier names were very simple, like Leah, meaning weary; Adah, meaning ornament. But around the time they entered Egypt, compound names started to be used, family names began to become traditional, and many with Egyptian origins were adopted.

The Aramaic became the Jewish vernacular, and so continued after the return from Babylon, nor has it ceased to prevail, under the name of Syriac, among a considerable portion of the natives of the East.

The Aramaic became the common language for the Jews and continued to be so after their return from Babylon. It hasn't stopped being prominent, known as Syriac, among a significant number of the local people in the East.

8Moreover, the Greek invasion of the East, and the establishment of the Macedonian dynasties of Egypt and Syria, rendered the Grecian the language of foreign relations and of literature, and caused it to be understood by all who pretended to polite education, or meddled with politics and commerce. The Septuagint, or Alexandrian version of the Scriptures, was used in private by the Græcised Jews, and was the form in which their sacred books became known to those of foreign nations who took interest in them.

8Additionally, the Greek invasion of the East and the rise of the Macedonian dynasties in Egypt and Syria made Greek the language of international relations and literature. It became understood by anyone who claimed to have a decent education or who engaged in politics and trade. The Septuagint, or Alexandrian version of the Scriptures, was privately used by Hellenized Jews and was the version through which their sacred texts were introduced to foreign nations that showed interest.

The Roman conquest in like manner brought in a certain amount of influence from the Latin language, though not to the same extent, since all cultivated Romans were by this time instructed in Greek as part of their education, and even those of inferior rank used it as the medium of communication with the people of the East.

The Roman conquest also introduced some influence from the Latin language, although not as much, since by this time all educated Romans were taught Greek as part of their education, and even those of lower status used it to communicate with people in the East.

Thus, in the time of the Gospel history, the learned alone entered into the full import of the old Hebrew names, nor were new ones invented to suit the occasion, with a very few exceptions, and these few were formed from the vernacular Aramean. The custom was to recur to the old family names belonging to ancestors or kindred, and in the account of the circumcision of St. John the Baptist we see that a deviation from this practice excited wonder. Tradition and change of language had, however, greatly marred these old Hebraisms; Jehoiadah, (j pronounced y,) (known of God,) had after the captivity lost its significance in the form of Jaddua, then was Græcized, as Ἱωδαέ, (Hiodae,) and was Latinized as Jaddeus! These corrupted ancient appellations were the favourites, but imitation and compliment caused some Greek ones and even some Latin ones to be adopted, some persons using their national name at home, and bearing another for their external relations, such as John or Mark, Saul or Paul.

So, during the time of the Gospel, only scholars fully understood the meanings of the old Hebrew names. Very few new names were created for specific situations, and those that were came from everyday Aramaic. The usual practice was to use old family names from ancestors or relatives, and in the story of St. John the Baptist's circumcision, straying from this tradition surprised people. However, tradition and changes in language had really distorted these old Hebrew names; Jehoiadah (with a ‘j’ pronounced as ‘y’, meaning "known of God") had lost its meaning after the exile, morphing into Jaddua, then being turned into the Greek version Ἱωδαέ (Hiodae), and later into the Latin Jaddeus! These altered ancient names became popular, but imitation and flattery led to the adoption of a few Greek and Latin names as well, with some people using their cultural name at home but having a different one for social situations, like John or Mark, Saul or Paul.

The persons most revered by Christians, and who have had the most influence on nomenclature, thus bore either corrupt Hebrew, or else Aramean, Greek, or Latin names, which all have been handed down to us through the medium of Greek authorship, afterwards translated into Latin, and thence carried by word of mouth into every Christian land, and taking shape from the prevalent pronunciation there.

The individuals most respected by Christians, and who have had the greatest impact on names, carried either altered Hebrew, Aramaic, Greek, or Latin names. These names have been passed down to us through Greek writings, then translated into Latin, and later shared verbally across every Christian region, adapting to the common way of speaking there.

Eastern Christians have gone directly to the Greek; but the Western Church used nothing but the Vulgate translated from the Septuagint and from the original New Testament. Thus the Old Testament personages, as well as those of the Gospel, were known to mediæval Europe, and are so still to the greater part of the continent in their Greco-Latin shape.

Eastern Christians have gone straight to the Greek; however, the Western Church relied solely on the Vulgate, which was translated from the Septuagint and the original New Testament. Because of this, the figures from the Old Testament, as well as those from the Gospel, were familiar to medieval Europe and remain so for much of the continent in their Greco-Latin form.

But King James I. caused his translators to go back to the fountainhead, using the original Hebrew and Greek—and only applying to the Septuagint and Vulgate as means of elucidation, not as authorities. In consequence, many of the Old Testament names assumed their original shape, as far as it could be expressed by English letters, but these were mostly those but slightly known to the world, not those of the principal characters, since the translators were instructed not to make needless alterations such as should make the objects of 9ancient veneration appear in a form beyond recognition. Therefore it is that some English Old Testament names are unlike those of other nations.

But King James I had his translators go back to the source, using the original Hebrew and Greek texts—only referring to the Septuagint and Vulgate for clarification, not as authoritative sources. As a result, many of the Old Testament names took on their original forms, as much as could be represented by English letters, but these mostly included names that were not well-known to the world, rather than those of the main characters. The translators were instructed not to make unnecessary changes that would make well-known figures from ancient times unrecognizable. That's why some English Old Testament names differ from those in other cultures.

Those who were at work on the New Testament, however, left the ancient names, there occurring, as they found them in the Greek, and thus arose the disparity we remark in the title given to the same individual, Noah or Noe, Korah or Core, Uzziah or Ozias.

Those who were working on the New Testament, however, kept the ancient names as they found them in Greek, which is why we see the differences in the titles given to the same individuals, like Noah or Noe, Korah or Core, Uzziah or Ozias.

For the most part Old Testament names, as such, have had little prevalence excepting under the influence of Calvinism. The Roman Catholic Church neglected them because they did not convey patronage, and Lutherism has not greatly adopted them, but they were almost a badge of the Huguenot party in France; and in England, about the latter part of the reign of Elizabeth, a passion for the most extraordinary and unusual Scripture names prevailed, for which the genealogist must have carefully searched. William L'Isle, in 1623, complains of some “devising new names with apeish imitation of the Hebrew,” and in effect there are few of these that do not give an impression of sectarianism or Puritanism. In England and America, the more obscure and peculiar ones are chiefly adopted by the lower classes; in Ireland several prevail for another cause, namely, their supposed resemblance to the native Erse appellations that were long proscribed by the conquerors.

For the most part, Old Testament names haven't been very popular except under the influence of Calvinism. The Roman Catholic Church overlooked them since they didn't symbolize patronage, and Lutheranism hasn't widely adopted them either. However, they became almost a symbol for the Huguenot party in France. In England, towards the end of Queen Elizabeth's reign, there was a craze for the most unusual and extraordinary names from the Bible, for which genealogists had to search diligently. William L'Isle, in 1623, complained about people “making up new names in a silly imitation of Hebrew,” and it's true that few of these names don't give off a vibe of sectarianism or Puritanism. In England and America, the more obscure and unique names are mostly taken on by the lower classes. In Ireland, several such names are used for another reason: they supposedly resemble native Irish names that had long been banned by the conquerors.

Those that were borne by the remnant of faithful Jews, who were the stock on which the Christian Church was grafted, have gone out into all lands, infinitely modified by the changes they have undergone in their transit from one people to another.[4]

Those who were born from the remaining faithful Jews, the foundation on which the Christian Church was established, have spread to all corners of the earth, greatly changed by the transformations they experienced while moving from one culture to another.[4]

10

CHAPTER 2.

PATRIARCHAL NAMES.

Section I.—Adam.

The oldest of all proper names comes from a word signifying red, and refers to the red earth (adama) out of which the first man was taken, reminding us that dust we are, and unto dust shall we return.

The oldest proper name comes from a word meaning red, and it refers to the red earth (adama) from which the first man was made, reminding us that we are dust, and to dust we shall return.

Some say that it should he translated ‘likeness,’ and that it comes from the same root as ‘adama,’ red earth, because red earth is always alike, wherever found. In this case, the first man would have been called from his likeness to his Creator, but the other explanation is preferable, especially as the same adjective, pronounced with a change in the vowel sound, so as to make it Edom, was the surname of Esau (hairy), on account both of the ruddiness of his complexion and of the red lentile pottage for which he sold his birthright.

Some people say it should be translated as ‘likeness,’ and that it comes from the same root as ‘adama,’ which means red earth, because red earth is always the same, no matter where it is found. In this case, the first man would have been named for his resemblance to his Creator, but the other explanation makes more sense, especially since the same adjective, pronounced with a different vowel sound to make it Edom, was the name of Esau (hairy), due to both the redness of his complexion and the red lentil stew for which he sold his birthright.

No Israelites or Jews appear to have been called after our first father, and the first time Adam comes to light again, is among the Keltic Christians of Ireland and Scotland. It is not improbable that it was first adopted according to a frequent Gaelic fashion, as the ecclesiastical name most resembling the native one of Aedh or fire; but however this may be, there was in the seventh century a distinguished abbot of Iona, called in the dog Latin of the time, Adamnanus or dwarf Adam, and best known as Adamnan. Though not recognized by the Roman calendar, he was regarded as a saint in his own country, but his name has been much corrupted. At Skreen in Ireland, where he founded a church, he is styled St. Awnan, at Raphoe he is patron, as St. Ennan, in Londonderry he is St. Onan; but in Scotland, Adam has become a national Christian name. The family who most affected it were the ‘gay Gordons.’ Edie is the Scottish contraction. The feminine Adamina has been a recent Scottish invention.

No Israelites or Jews seem to have been named after our first father, and the first time Adam resurfaces is among the Celtic Christians of Ireland and Scotland. It's possible that this was first adopted in a common Gaelic way, since it resembles the local name Aedh or fire; but regardless, in the seventh century, there was a prominent abbot of Iona known in the Latinate of the time as Adamnanus or dwarf Adam, and better recognized as Adamnan. Although he isn’t included in the Roman calendar, he was considered a saint in his own country, though his name has been significantly altered. At Skreen in Ireland, where he established a church, he is referred to as St. Awnan; at Raphoe, he is honored as St. Ennan; in Londonderry, he is St. Onan; but in Scotland, Adam has turned into a national Christian name. The family that adopted it the most were the 'gay Gordons.' Edie is the Scottish shorthand. The feminine form Adamina is a more recent Scottish creation.

In Germany and the neighbouring countries there prevails an idea that Adam is always long-lived, and if the first infant of a family dies, the life of its successor is secured by calling it either Adam or Eve. In consequence it has various contractions and alterations. In Lower Lusatia it is Hadamk in familiar speech; the Swiss abbreviation is Odli; the Esthonian Ado or Oado, the Lettisu was Adums. With its contraction, Ade, it seems to have been very common at Cambrai through the middle ages.

In Germany and the neighboring countries, there's a belief that Adam lives a long life, and if the first child in a family dies, the life of the next child is guaranteed by naming it either Adam or Eve. As a result, there are various shortened forms and variations. In Lower Lusatia, it’s casually referred to as Hadamk; the Swiss version is Odli; the Estonian uses Ado or Oado, while in Latvian it was mentioned as Adums. The shortened form, Ade, appears to have been quite common in Cambrai during the Middle Ages.

“The mother of all living”—received from the lips of Adam a 11name signifying life, sounding in the original like Chavva, as it began with a rough aspirate. It was not copied by any of her daughters for a long time, and when first the Alexandrian Jews came on it in their translation, they rendered it by Zoe (life), in order to show the connection of the name with the prophecy; but afterwards in the course of the narrative they merely made it Eva, or in Latin the Heva or Eva, which English has changed into Eve.

“The mother of all living”—received from Adam, a name that means life, which in the original sounded like Chavva, starting with a rough aspirate. It wasn't used by any of her daughters for a long time, and when the Alexandrian Jews found it in their translation, they translated it as Zoe (life) to highlight the connection of the name with the prophecy; but later in the narrative, they simply called her Eva, or in Latin Heva or Eva, which English has changed to Eve.

The Eva of Ireland and Scotland, and the Aveline or Eveline of the Normans, were probably only imitations of the old Keltic names Aoibhiun and Aoiffe, and will therefore be considered among the Keltic class.

The Eva of Ireland and Scotland, and the Aveline or Eveline of the Normans, were probably just adaptations of the old Celtic names Aoibhiun and Aoiffe, so they will be seen as part of the Celtic group.

Eve has been seldom used in England, though old parish registers occasionally show a pair of twins christened Adam and Eve.

Eve has rarely been used in England, although old parish records sometimes show a set of twins named Adam and Eve.

The same notion of securing a child’s life that has spread the use of Adam in Germany and its vicinity has had the same effect upon his wife, so that Eva is common in both Germany and Scandinavia. Russia has Evva or Jevva, though not often as a name in use; the Letts as Ewe or Ewusche; the Lithuanians as Jewa or Jewele, the first letter of course pronounced like Y; and in Lusatia her namesakes are called Hejba or Hejbka.[5]

The same idea of protecting a child's life that has led to the popularity of Adam in Germany and nearby areas has also influenced his wife, making Eva a common name in both Germany and Scandinavia. In Russia, there are forms like Evva or Jevva, although it's not frequently used as a name; the Letts use Ewe or Ewusche, the Lithuanians call her Jewa or Jewele (with the first letter pronounced like Y), and in Lusatia, she is known as Hejba or Hejbka.[5]

The murdered son of Adam is called by a Hebrew word meaning breath, vapour, or transitoriness, and as some think may have been so termed in remembrance of his short life. The sound of the original word was more like Hebel, but through the Greek we receive it as Abel.

The murdered son of Adam is referred to by a Hebrew word meaning breath, vapor, or transience, possibly as a reminder of his brief life. The original pronunciation was closer to Hebel, but through Greek, we know it as Abel.

It is not absolutely a modern Puritan name, for an Abel existed in Essex in the time of Henry III., and Awel is known in Russia; but it is generally given direct from the Bible, as are also Seth (appointed), and Enoch (dedicated).

It’s not strictly a modern Puritan name, since an Abel was around in Essex during the reign of Henry III, and Awel is recognized in Russia; however, it’s typically taken straight from the Bible, like Seth (appointed) and Enoch (dedicated).

Adah (ornament), the wife of Lamech, is often supposed to be the origin of our English Ada, but this last is the hereditary Latinized form of Eed (rich), and is the same as the German Ida. Zillah (or shadow), the other wife of Lamech, is a Gypsy name.

Adah, the wife of Lamech, is often thought to be the source of our English name Ada, but this name is actually the Latinized version of Eed (which means rich) and is the same as the German name Ida. Zillah, the other wife of Lamech, is a name of Gypsy origin.

Section 2.—Abi.

Common to both the Semitic and Indo-European tongues, and traceable through all their branches, is the parental title first uttered by the infant; Abba, Abi, Aba; Atta among the Slavonians, and again among the Goths; Athair among the Irish, the pater of Greece, fondly called at home papa, and apphys the pater of Rome, the German Vater, and our own father—il babbo in Italy, and daddy in English cottages.

Common to both Semitic and Indo-European languages, and found across all their branches, is the parental name first spoken by babies; Abba, Abi, Aba; Atta among Slavs, and also among the Goths; Athair among the Irish, the pater of Greece, affectionately called papa at home, and apphys the pater of Rome, the German Vater, and our own father—il babbo in Italy, and daddy in English homes.

In the East a parent is more usually called the father of his son than by his own name. This, however, is probably a late affectation, not applying to the time when the greatest of the patriarchs received his original name of Abram (father of height or elevation), which was changed by Divine appointment into Abraham (father of a multitude), 12foretelling the numerous and enduring offspring that have descended from him, and even to the present hour revere his name.

In the East, people often refer to a parent as the father of his son rather than by his own name. However, this is likely a recent trend and didn’t apply in the time when the greatest of the patriarchs was originally named Abram (father of height or elevation). This name was changed by Divine decision to Abraham (father of a multitude), which foretold the countless and lasting descendants that have come from him, and even today, they honor his name. 12

No one, however, seems to have presumed to copy it as long as the Israelites dwelt in their own land, and the first resuscitations of it appear to have been among the Christians of the patriarch’s native land, Mesopotamia, towards the end of the fourth century, when a hermit called Abraham, living near Edessa, obtained a place in the Coptic, Greek, and Roman calendars; and about the same time another Abraham was among the martyrs who were put to death by the fire worshipping zeal of the Sassanid dynasty in Persia. Two other Mesopotamian SS. Abraham lived in the next century, and died, one at Constantinople, the other in Auvergne, whither in some unaccountable manner he had been carried between foul winds and man-stealing barbarians when on a journey to visit the solitaries in Egypt.

No one seems to have tried to copy it while the Israelites were living in their own land, and the first signs of it appear to have emerged among the Christians in the patriarch’s homeland, Mesopotamia, around the end of the fourth century. During this time, a hermit named Abraham, living near Edessa, was recognized in the Coptic, Greek, and Roman calendars. Around the same period, another Abraham was among the martyrs who were executed by the fire-worshiping zeal of the Sassanid dynasty in Persia. Two other saints named Abraham from Mesopotamia lived in the following century; one died in Constantinople, while the other ended up in Auvergne, somehow transported there amidst storms and marauding barbarians while on a journey to visit hermits in Egypt.

As one of the patrons of Clermont, this Abraham must have been the means of diffusing namesakes in France, especially on the side towards the Low Countries. Abraham often occurs in the registers of Cambray; and in compliance with the fashion of adapting the name of the father to the daughter, Abra was there formed, though apparently not earlier than 1644. Indeed the Netherlands and Holland are the only countries where this patriarchal name is really national, generally shortened into Abram and Bram; and the Dutch settlers carried it into America, where it is generally called either Bram or Aby.

As one of the supporters of Clermont, this Abraham must have played a role in spreading namesakes in France, especially towards the Low Countries. Abraham frequently appears in the records of Cambray; and in line with the trend of adapting the father's name for the daughter, Abra was created there, although it seems to have only happened after 1644. In fact, the Netherlands and Holland are the only places where this patriarchal name is truly common, often shortened to Abram or Bram; and the Dutch settlers brought it to America, where it's commonly known as either Bram or Aby.

Many other Scripture names bear this prefix, but it would be contrary to our plan to dwell upon those that have not been in subsequent use or are devoid of peculiar interest.

Many other Scripture names have this prefix, but it would go against our plan to focus on those that haven't been used since or are lacking in specific interest.

Abigail (father of joy), strikes us as inappropriate to a woman, till we remember that the eastern nations use this expression for an abstract quality, and that the title would stand for joyfulness. Her ready courtesy to David seems to have recommended her to the earliest readers of the English Bible, for Abigail occurs in registers as early as 1573, and was for many years very frequent. Abigail Masham’s back-stair influence over Queen Anne has been generally supposed to have rendered it a soubriquet for a lady’s maid; but Mr. Bardsley, in his Curiosities of Puritan Nomenclature, shows it to have been the name of the waiting gentlewoman in Beaumont’s Comedy, The Scornful Ladie, played in 1616. And in a play of Killigrew’s, some thirty years later, the term ‘Abigail’ is used for a waiting-maid, when the back-stair influence and supposed arts of Abigail Masham in the bedchamber of Queen Anne gave it a sudden fall. Abigail turned into a cant term for a lady’s maid, and thenceforth has been seldom heard even in a cottage.

Abigail (meaning "father of joy") may seem like an odd name for a woman until we remember that in Eastern cultures, this term represents an abstract quality, signifying joyfulness. Her quick kindness towards David seems to have made her popular with the early readers of the English Bible, as the name Abigail can be found in records as early as 1573 and remained quite common for many years. Abigail Masham’s behind-the-scenes influence over Queen Anne is often thought to have turned it into a nickname for a lady's maid; however, Mr. Bardsley, in his Curiosities of Puritan Nomenclature, points out that it was actually the name of the gentlewoman in Beaumont’s comedy, The Scornful Ladie, which was performed in 1616. In a play by Killigrew about thirty years later, the term "Abigail" is used for a maidservant, marking a time when Abigail Masham's influence in Queen Anne's inner circle caused the name to lose its former prestige. Eventually, "Abigail" became a slang term for a lady’s maid and has since rarely been heard, even in humble homes.

Counter to his name was the course of the “Father of Peace.” He is Abishalom, or Absalom in the narrative of his life, a history that one would have thought entailed eternal discredit on the name; but it seems that in the earlier Christian times of Denmark, as well as in some other countries, a fashion prevailed, especially among the clergy, of supplementing the native name with one of Scriptural or ecclesiastical 13sound, and thus, about the middle of the twelfth century, Absalom was adopted by a distinguished Danish bishop as the synonym of what Professor Munch conjectures to have been his own name of Aslak (reward of the gods), though Danish tradition has contracted it into Axel. This last is a national Danish name, and it seems as if Absalom had been popularly supposed to be the Latin for Axel; since, in a Latin letter of 1443, Olaf Axelsson is turned into Olaus Absalonis.

Contrary to his name, he followed the path of the "Father of Peace." He is Abishalom, or Absalom, in the story of his life, a narrative that one might think would bring eternal shame to the name; however, it turns out that in early Christian times in Denmark, as well as in some other countries, it became a trend, especially among the clergy, to add a biblical or church-related name to the native one. So, around the middle of the twelfth century, Absalom was taken on by a distinguished Danish bishop as a synonym for what Professor Munch speculates was his original name, Aslak (reward of the gods), although Danish tradition has shortened it to Axel. This last name is a traditional Danish name, and it seems that Absalom was popularly believed to be the Latin version of Axel; since, in a Latin letter from 1443, Olaf Axelsson was translated to Olaus Absalonis.

Before quitting this prefix Ab, it seems to be the place to remark upon a name coming to us through the Tartar stock of languages, from the same source—Ab. Ata, (father, the source of Atalik, fatherlikefatherlike or paternal,) is to the present day a title among the Usbeks of Bokhara. Thence that regent of the Huns, the scourge of God, who spread terror to the gates of Rome, would have been called Attalik among his own people, and thus historians have written his name of terror Attila.

Before leaving this prefix Ab, it's worth mentioning a name that comes to us through the Tartar languages, from the same root—Ab. Ata (father, the root of Atalik, fatherlyfatherlike or paternal) is still a title among the Usbeks of Bokhara today. Therefore, that ruler of the Huns, the scourge of God, who spread fear to the gates of Rome, would have been known as Attalik among his own people, which is why historians have recorded his feared name as Attila.

In the tales of the Nibelungen, the great Hun, whom Kriemhild marries after the death of Siegfried, and at whose court the general slaughter takes place, is called Etzel in the German poem, Atli in the Northern saga, and this has generally been regarded as identifying him with Attila and fixing the date of the poem; but the monarch of the Huns is hospitable and civilized, with few features in common with the savage of Roman history; and if Attalik were a permanent regal title among the Huns, the chieftain may have been any other of the royal dynasty. His occurrence in that favourite poem, sung alike by all the Teutonic race, has rendered Atli very common from early times in the North as well as Etzel in Germany. The Lombards took it to Italy, where it turned into Eccelino, and in the person of the fierce mountain-lord, Eccelino di Romagna, became as fearful as Attila had ever been to the Romans.

In the stories of the Nibelungen, the great Hun, whom Kriemhild marries after Siegfried's death, and where the massive slaughter takes place, is known as Etzel in the German version and Atli in the Northern saga. This has generally been seen as linking him to Attila and establishing the poem's date. However, the king of the Huns is portrayed as hospitable and cultured, lacking many traits associated with the brutal figure from Roman history. If Attalik was a lasting royal title among the Huns, this leader could have been from any part of the royal family. His presence in that beloved poem, recited by all the Teutonic tribes, has made Atli common in the North from early times, just like Etzel in Germany. The Lombards brought it to Italy, where it became Eccelino, and through the fierce mountain lord Eccelino di Romagna, it became as terrifying as Attila had ever been to the Romans.

The verb to fight or to rule furnished both the names of the wife of Abraham; Sarai (quarrelsome) was thus converted into Sarah (the princess). If we may judge from the example of the bride of Tobias, the daughters of Sarah were occasionally called by her name, and Zara has been, with what correctness I know not, used as an eastern name.

The verb to fight or to rule provided the names of Abraham's wife; Sarai (quarrelsome) was turned into Sarah (the princess). Judging by the example of Tobias's bride, the daughters of Sarah were sometimes called by her name, and Zara has been used, though I’m not sure how accurately, as an eastern name.

Sarah now and then occurs in England, as with Sara Beauchamp, (temp. Ed. I.,) but I suspect that she as well as Sarrota de Multon, who lived in the former reign, were alterations of some of the derivatives of the Teutonic prefix Sig—victory, as the masculine Saher or Serlo certainly came from Sigeheri. Sarah was never commonly used till after the Reformation, when it began to grow very popular, with its contraction Sally; and at the same time it was adopted as the equivalent for no less than three Irish names—Sadhbh (pronounced Soyv), Sorcha (bright), and Saraid (excellent). The two first are still in use; but Highlanders make a still stranger use of Sarah, which they use to translate their native More (great), perhaps in consequence of its meaning.

Sarah appears occasionally in England, as seen with Sara Beauchamp, (Ed. I.), but I suspect that both she and Sarrota de Multon, who lived during the previous reign, were adaptations of some derivatives of the Teutonic prefix Sig—meaning victory, as the masculine names Saher or Serlo certainly originated from Sigeheri. Sarah wasn't commonly used until after the Reformation when it started to gain popularity, along with its shortened form, Sally; at the same time, it was adopted as the equivalent of three Irish names—Sadhbh (pronounced Soyv), Sorcha (bright), and Saraid (excellent). The first two are still in use; however, Highlanders have an even stranger use of Sarah, which they use to translate their native More (great), possibly due to its meaning.

Elsewhere the name is occasionally used without the h that our biblical translators gave it. It is not, however, very popular, though 14the French have used it enough to make it Sarotte; in Illyria its diminutive is Sarica; in Lithuania it is Zore.[6]

Elsewhere, the name is sometimes used without the h that our biblical translators added. It's not very popular, though the French have used it enough to turn it into Sarotte; in Illyria, its diminutive is Sarica; in Lithuania, it is Zore.[6]

When the first glad tidings of the Child of Promise were announced, Sarah laughed for very joy and wonder, and Laughter (Yizchak) became the name of her son; known in Greek as Ἰσαὰκ, in Latin and to the European world as Isaac.

When the first joyful news of the Child of Promise was shared, Sarah laughed with happiness and amazement, and Laughter (Yizchak) became the name of her son; known in Greek as Ἰσαὰκ, in Latin and to the European world as Isaac.

It was not revived among the early Jews; but, like Abraham, it was used by the eastern Christians, and St. Isaac, bishop of Beth Seleucia, was put to death with other Christian martyrs by Sapor II. of Persia. Another eastern Isaac was a hermit at Spoleto, in the sixth century, and Isaak has always been a favourite name in the Greek Church. Several of the family of Comnenus, both at Constantinople and Trebizond, rendered Isaak a royal name; and Isaak or Eisaak, whose feast falls on the 30th of May, is the patron of the cathedral at Petersburg. The name is frequently used in Russia and the other Greco-Slavonic countries, though not much varied.

It wasn't brought back among the early Jews; however, like Abraham, it was adopted by the eastern Christians. St. Isaac, the bishop of Beth Seleucia, was executed alongside other Christian martyrs by Sapor II of Persia. Another eastern Isaac was a hermit in Spoleto during the sixth century, and Isaak has always been a popular name in the Greek Church. Several members of the Comnenus family, both in Constantinople and Trebizond, made Isaak a royal name. Isaak, or Eisaak, whose feast is celebrated on May 30th, is the patron saint of the cathedral in Petersburg. The name is commonly used in Russia and other Greco-Slavonic countries, although it doesn't vary much.

It had not much favour in the West, though it appears once in Domesday Book, and occurs in the Cambray registers. Mr. Bardsley thinks that it, with some other Patriarchal names, became familiar through Mystery plays. But its chief popularity was after the Reformation, when it is continually to be found among the Huguenots, and it seems to have passed from them to other French families, since it is sometimes found in pedigrees, and the noted de Sacy, a grandson of the Arnauld family, was thus christened long after his forefathers had conformed to the Roman Catholic Church.

It wasn't very popular in the West, although it appears once in the Domesday Book and shows up in the Cambray records. Mr. Bardsley believes that it, along with some other patriarchal names, became well-known through mystery plays. However, it gained most of its popularity after the Reformation, when it was frequently found among the Huguenots, and it seems to have been passed on from them to other French families. This is evident in certain family trees, and the well-known de Sacy, a grandson of the Arnauld family, was named this long after his ancestors had converted to the Roman Catholic Church.

With us Izaak, as our ancestors spelt it, is just so prevalent among us as to have a recognized contraction, Ike or Ikey.

With us, Izaak, as our ancestors spelled it, is so common that it has a recognized nickname, Ike or Ikey.

Isaac’s wife was called from rabak (to bind). The word Ribkâ meant a cord with a noose, and probably was given as conveying the firmness of the marriage bond. The Septuagint and Latin gave Rebecca; the authorized version Rebekah; and both spellings are adopted by those bearing the name, who are generally called Becky.

Isaac’s wife was named from rabak (to bind). The name Ribkâ meant a cord with a noose, likely chosen to represent the strength of the marriage bond. The Septuagint and Latin versions used Rebecca; the authorized version used Rebekah; and both spellings are used by people with the name, who are typically called Becky.

Here too should be mentioned the faithful nurse of Rebekah, who was so lamented that the tree beneath which she was buried was known as the oak of weeping. Her name of Deborah came from a verb meaning to hum or buzz, and signified a bee, or, in after times, eloquent.

Here too we should mention Rebekah's loyal nurse, who was mourned so deeply that the tree under which she was buried became known as the Oak of Weeping. Her name, Deborah, comes from a word meaning to hum or buzz, and it signifies a bee, or later, someone who is eloquent.

Deborah found no favour as a name except among English Puritans, and has acquired a certain amount of absurdity from various literary associations, which prevent ‘Deb.’ from being used except by the peasantry.

Deborah isn't a popular name except among English Puritans, and it has gotten a bit ridiculous due to some literary references that keep ‘Deb.’ from being used outside of rural communities.

Of Rebekah’s two daughters-in-lawdaughters-in-law, Rachel signified a ewe.

Of Rebekah’s two daughters-in-lawdaughters-in-law, Rachel represented a female sheep.

Dante made l’antica Rachele, with her beautiful eyes, the type of heavenly contemplation, ever gazing at the mirror that reflected heavenly glory; but her name was not popular, although the Manx princess, otherwise called Affrica, assumed it upon her marriage with Somerled, Lord of the Isles, somewhere about the eleventh century.

Dante created l’antica Rachele, with her beautiful eyes, as the embodiment of heavenly contemplation, always looking at the mirror that showed heavenly glory; however, her name wasn't well-known, even though the Manx princess, known as Affrica, took it on when she married Somerled, Lord of the Isles, around the eleventh century.

15But Puritan days loved the sound of the word, and “that sweet saint who sat by Russell’s side” has given it a place in many an English family. Polish Jews call it Rahel; in which form it was borne by the metaphysical lady who became the wife of Varnhagen von Ense.

15But Puritan times appreciated the sound of the word, and “that sweet saint who sat by Russell’s side” has secured it a spot in many English families. Polish Jews refer to it as Rahel; in this form, it was carried by the philosophical woman who became the wife of Varnhagen von Ense.

English. German. Bavarian.
Matthias Matthæus Mathies
Mathies Matthew Mahe
Mat Matthes Hies
  Matthis Hiesel
    Mathe
Swiss. Swedish. Danish.
Mathias Mathias Mathias
Thies Mats Mads
Thiesli    
Friesland. French. Italian.
Matthies Matthieu Matteo
Hise Macé Maffeo
Hisse   Feo
    Mattia
Spanish. Russian. Polish.
Mateo Matfei Mateusz
  Matvej Maciei
    Maciek
    Matyas
Hungarian. Slovak. Esthonian.
Matyas Matevz Maddis
Mate Tevz Mats
  Mattija  

Rachel’s less beloved and less favoured sister had a name that came from lawah (hanging upon, dependence, or, as in her case it is explained, weariness)—Leah, in French Lea, in Italian Lia, under which title Dante makes her the emblem of active and fruitful, as is her sister of meditative, love. It was from the same word that she named her third son Levi, when she hoped that her husband would be more closely united or dependent on her. Levi’s name was carried on into the Gospel times, and belonged to the publican who was called from the receipt of custom to become an Apostle and an Evangelist. His Aramean name was, however, that by which he calls himself in his own narrative, or more correctly speaking, by its Græcized form. The old Hebrew Mattaniah (gift of the Lord) was probably the origin of both the names that we have in the Greek Testament as Ματθαῖος and Ματθίας, Matthæus and Matthias as the 16Latin renders them. Some, however, make the first mean a faithful man; but it is not possible to distinguish between the various forms that have risen out of the two among persons who, probably, had no idea that the Apostle who supplied the place of Judas was a different person from the Evangelist. The Emperor Charles V. was born on St. Matthias' day, and the text “The lot fell on Matthias” was regarded as a good augury, whence Matthias came into favour in Austria and its dependencies. The name has been more popular in Germany and its dependencies. Matteo heads the Milanese Visconti, who were mostly named after the Evangelists.

Rachel’s less liked and less favored sister had a name that came from lawah (hanging upon, dependence, or, in her case explained, weariness)—Leah, known in French as Lea, in Italian as Lia. Dante uses her as a symbol of active and fruitful love, while her sister represents meditative love. It was from this same word that she named her third son Levi, hoping her husband would be more closely connected or dependent on her. Levi’s name continued into the time of the Gospels and was associated with the tax collector who was called to become an Apostle and an Evangelist. However, his Aramaic name is the one he uses in his own narrative, or more accurately, its Greek form. The old Hebrew name Mattaniah (gift of the Lord) was likely the source of both names that appear in the Greek Testament as Ματθαῖος and Ματθίας, rendered in Latin as Matthæus and Matthias as the 16Latin translates them. Some, however, suggest the first means a faithful man; but it is impossible to tell apart the various forms that emerged from the two among people who likely had no idea that the Apostle who took Judas's place was someone different from the Evangelist. Emperor Charles V was born on St. Matthias' day, and the phrase “The lot fell on Matthias” was seen as a good omen, which is why Matthias became favored in Austria and its territories. The name has been more common in Germany and its surrounding regions. Matteo leads the Milanese Visconti, who were mostly named after the Evangelists.

Apostolic names are particularly common in Bavaria, probably from the once frequent representations of the Mystery of the Passion. In Germany, SS. Matthew and Matthias have produced the surnames Matthies, Matys, Thiess, and Thiessen, Latinized after a queer scholarly fashion into Thysius.

Apostolic names are especially common in Bavaria, likely due to the once common depictions of the Mystery of the Passion. In Germany, Saints Matthew and Matthias have led to the surnames Matthies, Matys, Thiess, and Thiessen, which were oddly Latinized into Thysius.

Section 3.—Jacob.

The twin sons of Isaac and Rebekah were called from the circumstances of their birth, Esau, the hairy, and Ja’akob, the latter word being derived from âkêb, the heel, because in the words of the Prophet “he took his brother by the heel in the womb.” This, the action of tripping up, confirmed the mother’s faith in the previous prediction that “the elder should serve the younger,” and thus that the younger should supplant the elder. “Is he not rightly named Jacob, for he hath supplanted, me these two times,” was accordingly the cry of Esau.

The twin sons of Isaac and Rebekah were named based on their birth circumstances: Esau, the hairy one, and Jacob, a name that comes from the word âkêb, meaning heel, because, as the Prophet said, “he took his brother by the heel in the womb.” This action of tripping confirmed the mother’s belief in the earlier prophecy that “the older will serve the younger,” meaning the younger would take the place of the older. “Isn’t he rightly named Jacob? He has supplanted me these two times,” was Esau's response.

By the time of the return from Babylon we find two if not three persons mentioned as bearing the name of Akkub, and that this was meant for Jacob, is shown by its etymology; as it likewise means the supplanter, by its likeness in sound to Yacoub, the form still current among the Arabs, and by the fact that the Akkub, who in the book of Nehemiah stands up with Ezra to read the law to the people, is in the book of Esdras, written originally in Greek, called Ἰάκοβος (Jakobos).

By the time they returned from Babylon, we find two, if not three, people named Akkub. The name is meant to represent Jacob, which is evident from its meaning; it also refers to the supplanter because it sounds similar to Yacoub, the version still used by Arabs. Additionally, the Akkub who stands up with Ezra to read the law to the people in the book of Nehemiah is called Ἰάκοβος (Jakobos) in the book of Esdras, which was originally written in Greek.

So frequent was this Jakobos among the returned Jews that it occurs in the royal genealogy in St. Matthew’s Gospel, and was borne by two of the twelve apostles, by him called the Great, who was the first to be martyred, and by him termed the Less, who ruled the Church at Jerusalem.

So common was this name Jacob among the returning Jews that it appears in the royal genealogy in St. Matthew’s Gospel, and was carried by two of the twelve apostles: the one called the Great, who was the first to be martyred, and the one referred to as the Less, who led the Church in Jerusalem.

It is the Great Apostle, the son of Zebedee, who is the saint, in whose honour most of those bearing this name in Europe have been christened. A belief arose that he had preached the Gospel in Spain before his martyrdom at Jerusalem; and though there was no doubt that the Holy City was the place of his death, yet it was declared that his relics were brought to Galicia in a marble ship without oar or sail, which arrived at the port of Aria Flava, since called Patron. A little farther inland arose what was at first termed in Latin the shrine of Sanctus Jacobus Apostolus. Men’s tongues quickly turned this into Sancto Jacobo Apostolo, and thence, confounding the title 17with the place, arrived at Santo Jaco de Compostella, or Santiago de Compostella.

It is the Great Apostle, the son of Zebedee, who is the saint after whom most of those named after him in Europe have been baptized. There was a belief that he preached the Gospel in Spain before he was martyred in Jerusalem; and while there was no doubt that the Holy City was where he died, it was said that his relics were brought to Galicia in a marble ship without oars or sails, which landed at the port of Aria Flava, now called Patron. A bit further inland emerged what was initially called in Latin the shrine of Sanctus Jacobus Apostolus. People quickly adapted this to Sancto Jacobo Apostolo, and from there, mixing up the title with the place, came to refer to it as Santo Jaco de Compostella, or Santiago de Compostella.

A further legend arose that in the battle of Clavijo with the Moors, the spirits of the Christian Spaniards were revived by the sight of Santiago mounted on a white steed, waving a white banner, and leading them on to victory. Thenceforth Santiago became their war-cry, and the saint was installed as a champion of Christendom. Subsequently no less than three Spanish orders of knighthood were instituted in his honour, and his shrine became one of the most universal places of pilgrimage in Europe, more especially as the most marvellous fables of miracles were forged thereat. His saintly title had become so incorporated with his name that his votaries were in some perplexity where to separate them, and in Castille his votaries were christened Tiago or Diego. Even as early as the tenth century the Cid’s father was Don Diego de Bivar, and he himself Don Rodrigo Diaz de Bivar, Diaz being the patronymic.

A new legend emerged that during the battle of Clavijo against the Moors, the spirits of the Christian Spaniards were lifted by the sight of Santiago riding a white horse, waving a white banner, and leading them to victory. From that moment on, Santiago became their battle cry, and the saint was honored as a champion of Christendom. Later, three Spanish orders of knighthood were established in his honor, and his shrine became one of the most popular pilgrimage sites in Europe, especially as many wonderful miracle stories were created there. His saintly title became so tied to his name that his followers were somewhat confused about where to separate them, and in Castile, his followers were called Tiago or Diego. Even in the tenth century, the Cid’s father was Don Diego de Bivar, and he himself was Don Rodrigo Diaz de Bivar, with Diaz being the family name.

In 1207, Maria, Queen of Aragon, considering her infant son and heir to have been granted at the especial intercession of the twelve apostles, resolved to baptize him after one of their number, and impartially to decide between them by naming twelve tapers after the apostles, and calling the child after him whose candle burnt longest. Southey has comically described the Queen’s agitations until the victorious candle proved to be that of the great Saint of Galicia, whom Aragonese tongues called Jayme. The child thus christened became the glory of his kingdom, and was known as El Conquestador, leaving Jayme to be honourably borne by Kings of Aragon, Majorca, and Sicily as long as his family remained distinct. Giacopo Apostolo was the Italian version of the name, whence they made their various Giacopo, Jacopo, Giacomo, Como, Iachimo, and Iago according to their various dialects. Germany recurred to the original Jakob; but the French coming home with their own variety talked of Jiac Apostol, and named their children Jacques, or fondled them as Jacquot and Jacqueminot. The great church of St. Jacques, at Liège, spread the love of the name in Flanders as is testified by Jacob von Arteveldt, the Brewer of Ghent; and so universal throughout France was it, that Jacques Bonhomme became the nickname of the peasantry, and was fearfully commemorated in the Jacquerie, the insurrection of which English chroniclers supposed James Goodman to have been the leader. It must have been when English and French were mingled together in the camps of the Black Prince and Henry V. that Jack and Jock became confounded together. Henry V. called the wild Jacqueline of Hainault, Dame Jack. She, like his other Flemish sister-in-law, Jacquette of Luxemburg, must have been named in honour of the saint of Liège. Edward VI.’s nurse, whom Holbein drew by the soubriquet of Mother Jack, was perhaps a Jacquette; Iacolyn and Jacomyn are also found in old registers, but this feminine never took root anywhere but in France, where Jacobée also occurs. James had found its way to Scotland ere the birth of the Black Douglas, and was already a national name before it was given to the second son of Robert III., in accordance with a vow of 18the queen. This James was brought to the throne by the murder of his brother David, Duke of Rothsay; and thus was the first of the royal Stuarts, by whom it was invariably borne till the sixth of the line hoped to avert the destiny of his race by choosing for his sons more auspicious names. James and Jamie thus became great favourites in Scotland, and came to England with the Stuarts. The name had indeed been previously used, as by the brave Lord James Audley under Edward III., but not so frequently, and the old English form was actually Jeames. Norden dedicates his Survey of Cornwall to James I. as Jeames; and Archbishop Laud so spells the word in his correspondence. In fact, Jemmy and Jim are the natural offsprings of Jeames, as the word was pronounced in the best society till the end of the last century. Then the gentry spoke according to the spelling; Jeames held his ground among the lower classes, and finally—thanks to Jeames’s Diary—has become one of the stock terms of conventional wit; and in modern times Jacobina and Jamesina were coined for female wear.

In 1207, Maria, Queen of Aragon, thinking that her infant son and heir had been given to her through the special intercession of the twelve apostles, decided to baptize him after one of the apostles. To fairly choose which apostle's name to use, she named twelve candles after the apostles and intended to name her child after the one whose candle burned the longest. Southey amusingly described the Queen’s anxiety until the winning candle turned out to be that of the great Saint of Galicia, whom the people of Aragon called Jayme. The child baptized this way became the pride of his kingdom and was known as El Conquestador, while Jayme was honored as a name carried by the Kings of Aragon, Majorca, and Sicily as long as his lineage stayed distinct. Giacopo Apostolo was the Italian version of the name, leading to various forms like Giacopo, Jacopo, Giacomo, Como, Iachimo, and Iago based on their dialects. Germany reverted to the original Jakob; however, the French, bringing their own variation home, referred to it as Jiac Apostol and named their children Jacques, or affectionately called them Jacquot and Jacqueminot. The large church of St. Jacques in Liège spread the popularity of the name in Flanders, as demonstrated by Jacob von Arteveldt, the Brewer of Ghent. It became so widespread in France that Jacques Bonhomme turned into a nickname for the peasantry, ominously remembered in the Jacquerie, a rebellion believed by English chroniclers to have been led by James Goodman. The mix of English and French in the camps of the Black Prince and Henry V likely led to the confusion of Jack and Jock. Henry V referred to the wild Jacqueline of Hainault as Dame Jack. She, like his other Flemish sister-in-law Jacquette of Luxemburg, was probably named in honor of the saint of Liège. Edward VI’s nurse, drawn by Holbein and known as Mother Jack, might have been a Jacquette; Iacolyn and Jacomyn also appear in old records, but this female form never took off anywhere except in France, where Jacobée is also found. James had made its way to Scotland before the birth of the Black Douglas and was already a national name before it was given to the second son of Robert III., following the queen's vow. This James ascended the throne after his brother David, Duke of Rothsay, was murdered; thus, he became the first of the royal Stuarts, who consistently held the name until the sixth in line hoped to change his family's fate by giving his sons more favorable names. James and Jamie became very popular in Scotland and came to England with the Stuarts. The name had already been used, for example by the brave Lord James Audley under Edward III., but not as frequently, and the old English form was actually Jeames. Norden dedicated his Survey of Cornwall to James I. calling him Jeames; Archbishop Laud spelled it this way in his letters. In fact, Jemmy and Jim are natural derivatives of Jeames, as it was pronounced in high society until the end of the last century. Then, the gentry began to pronounce it according to its spelling; Jeames persisted among the lower classes and ultimately—thanks to Jeames’s Diary—became a standard term for conventional wit; in modern times, Jacobina and Jamesina were created for women.

The Highlanders call the name Hamish; the Irish, Seumuis. In fact, its variations are almost beyond enumeration. In Italy the full name has the three varieties, Giacomo, Jacopo, Giacobbe, so no wonder the abbreviations are Coppo and Lapo.

The Highlanders use the name Hamish; the Irish use Seumuis. In fact, there are so many variations it's hard to count them all. In Italy, the full name has three forms: Giacomo, Jacopo, Giacobbe, so it’s no surprise that the short forms are Coppo and Lapo.

Due honour is paid in the Greek and Slavonic Church to both the veritable apostles, but not to the mythical Santiago de Compostella, whom we have traced as the root of all the Jameses of the West.

Due honor is given in the Greek and Slavonic Church to both the true apostles, but not to the legendary Santiago de Compostella, whom we have identified as the source of all the Jameses in the West.

The great Jakobos, who appeared at the Council of Nicea, and gloriously defended the city of Nisibis, handed on the apostolic name in the East; and it has almost as many Greek and Slavonian variations as Latin and Teutonic ones.

The great Jakobos, who showed up at the Council of Nicea and proudly defended the city of Nisibis, passed down the apostolic name in the East; and it has nearly as many Greek and Slavic variations as it does in Latin and Germanic languages.

English. Scotch. Erse. Gaelic. Dutch.
Jacob James Seumuis Hamish Jacob
James Jamie     Jaap
Jem        
Jemmy        
French. German. Swiss. Italian. Spanish.
Jacob Jakob Jakob Jacopo Jacobo
Jacques Jackel Bopp Iachimo Santiago
Jacquot Jockel
GauglI'm sorry, but I cannot complete that task as there is no specific text provided for modernization. Please provide a short phrase for me to work on.Bavarian.		 Jock Giakobbe Diego
Jacqueminot Jogg Coppo Yago
    Jagli Lapo Jago
      Jacobello Jayme
Portuguese. Russian. Polish. Lett.  
Jayme Jakov Jakob Jekups  
  Jascha Kuba Jeka  
  Jaschenka Kub Jezis  
      Kubischu  

19The Russian nameday is the 30th of April, either for the sake of St. James the Less, whose eve it is, or for that of a namesake who perished in Numidia in the time of Valerian, and whose feast falls on that day. Jakov gets called Jascha and Jaschenka, and his feminine Jacovina and Zakelina. The Illyrians twist the masculine into Jakovica, and the Lithuanians into Jeka or Kubinsch.[7]

19The Russian nameday is celebrated on April 30th, either in honor of St. James the Less, whose eve it is, or in memory of a namesake who died in Numidia during Valerian's reign, whose feast is on that day. Jakov is commonly called Jascha and Jaschenka, while the feminine versions are Jacovina and Zakelina. The Illyrians change the masculine form to Jakovica, and the Lithuanians to Jeka or Kubinsch.[7]

4. Books consulted:—Max Müller’s Lectures on Language; Proper Names of Scripture; Smith’s Dictionary of the Bible.

4. Books consulted:—Max Müller’s Lectures on Language; Proper Names of Scripture; Smith’s Dictionary of the Bible.

5. Smith’s Dictionary; Michaelis, Personen Namen.

__A_TAG_PLACEHOLDER_0__. Smith’s Dictionary; Michaelis, Personen Namen.

6. Books consulted:—Proper Names of the Bible; Le Beau’s Histoire du Bas Empire; O'Donovan on Irish Proper Names; Michaelis, Personen Namen.

6. Books consulted:—Proper Names of the Bible; Le Beau’s History of the Lower Empire; O'Donovan on Irish Proper Names; Michaelis, People Names.

7. Smith’s Dictionary of the Bible; Southey’s Poems; Jamieson’s Sacred and Legendary Art; Butler; Michaelis; Pott; Brand’s Popular Antiquities.

7. Smith’s Dictionary of the Bible; Southey’s Poems; Jamieson’s Sacred and Legendary Art; Butler; Michaelis; Pott; Brand’s Popular Antiquities.

Section IV.—Simeon.

Of the twelve sons of Jacob, four only have names of sufficient interest to deserve individual notice, and among these, the first requiring notice is Simeon, from schama, to hear.

Of the twelve sons of Jacob, only four have names that are interesting enough to mention individually, and the first one that stands out is Simeon, which comes from schama, meaning to hear.

Simeon’s name passed on to numerous Jews, and was very common in the Gospel times, no less than five personages being so called, namely, the aged man in the Temple, the son of Jonas, the other apostle called the Zealot or the Canaanite, and the leper, besides the tanner of Joppa, and the magician whose attempt to purchase spiritual gifts has given the title of simony to sins of the same nature.

Simeon's name was shared by many Jews and was quite common during the Gospel times, with at least five people having that name. These include the elderly man in the Temple, the son of Jonas, another apostle known as the Zealot or the Canaanite, a leper, as well as the tanner from Joppa and the magician whose attempt to buy spiritual gifts led to the term "simony" being used for similar sins.

By this time, however, the Hebrew Simeon had been confounded with the Greek Σῖμων (Simon), snub-nosed. St. James, in his discourse at Jerusalem, called St. Peter ‘Simeon,’ and it would thus seem likely that this was used as their true national name, and that Simon was a Græcism used in intercourse with strangers, or in writing.

By this time, however, the Hebrew Simeon had been mixed up with the Greek Σῖμων (Simon), which means snub-nosed. St. James, in his speech at Jerusalem, referred to St. Peter as ‘Simeon,’ suggesting that this was likely their actual national name, while Simon was a Greek version used when interacting with outsiders or in writing.

The anchorite who took that strangest freak of fanaticism, the perching himself for life upon a column, is called both Simeon and Simon Stylites, but the latter form has generally been the prevalent one, and has belonged to numerous saints in both the Eastern and Western Church. The Greek Church has both St. Seeméön on the 3rd of February, and St. Ssimon on the 10th of May, and the Russian contractions are Ssemen and Ssenka. The West, too, had sundry Simons of its own, besides those common to all Christendom. We had a monastic St. Simon Stock, and though the Christian name is now uncommon, it has left us many varieties of surnames, as Simmonds, Simkins, Simpson, Simcoe, Sykes, etc., the spelling but slightly varied. It was more used among the French peasantry, and acquired the feminine Simonette. The Italian Simone was not unfrequent, and has made the surname Simoncelli; the Portuguese had Sima; the Spaniards, Ximon; and the Slavonians have the odd varieties of the Polish Szymon, the Illyrian Simej, the Lusatian Schymanz.

The anchorite who took that unusual form of fanaticism by sitting on a column for life is known as both Simeon and Simon Stylites, but the latter name is generally the more common one and has been associated with various saints in both the Eastern and Western Church. The Greek Church recognizes St. Seeméön on February 3rd and St. Ssimon on May 10th, with the Russian versions being Ssemen and Ssenka. The West also had several Simons of its own, in addition to those widespread across all Christendom. We had a monk named St. Simon Stock, and while the name is now rare, it has given rise to many surname variations like Simmonds, Simkins, Simpson, Simcoe, Sykes, and others with only slight spelling differences. It was more commonly used among French peasants and even developed a feminine form, Simonette. The Italian name Simone was also relatively common, leading to the surname Simoncelli; the Portuguese had Sima; the Spanish used Ximon; and the Slavs have unique versions like the Polish Szymon, Illyrian Simej, and Lusatian Schymanz.

It is the same word Schama that named the first of the prophets of Israel. “Asked of God” is the import of Samuel, a name so endeared by the beautiful history of the call to the child in the temple, that it could not be quite forgotten. A Samuel, native of Palestine, who perished in the persecution of Maximian, obtained a martyr’s place in the calendar, and his name has been a favourite in the Eastern Church, as Samuil, Samoilo, in Russia; Schombel in Lusatia; Zomelis 20in Lithuania. The reading of the Holy Scriptures was, however, no doubt, the cause of its use here and in Switzerland, since we scarcely find it before the Reformation, though now Samuel is common in Switzerland, and Sam here.[8]

It’s the same word Schama that was used for the first prophet of Israel. “Asked of God” captures the meaning of Samuel, a name cherished for the beautiful story of the child called in the temple, making it unforgettable. A Samuel from Palestine, who died during Maximian’s persecution, became a martyr and is remembered in the calendar. His name has been popular in the Eastern Church, appearing as Samuil, Samoilo in Russia; Schombel in Lusatia; Zomelis in Lithuania. The reading of the Holy Scriptures likely contributed to its use here and in Switzerland, as we hardly see it before the Reformation, though now Samuel is common in Switzerland, and Sam here.[8]

8. Proper Names of the Bible; Butler; Lower’s English Surnames; Michaelis; Piot.

8. Proper Names of the Bible; Butler; Lower’s English Surnames; Michaelis; Piot.

Section 5.—Judah.

In her exultation at having borne so many promising sons, Leah called her fourth Jehudah (he will be praised); meaning brought forward by her husband Jacob when, in his death-bed blessing of his sons, he exclaimed, “Judah, thou art he whom thy brethren shall praise.”

In her excitement at having given birth to so many promising sons, Leah named her fourth child Judah (he will be praised); a name highlighted by her husband Jacob when, in his deathbed blessing for his sons, he declared, “Judah, you are the one whom your brothers will praise.”

Thus, too, it has been with the individual name of Judah. Unused before the captivity, it was revived again after it, and carried to the highest fame and popularity by the brave Maccabee, who newly founded Judea and restored it, for a time, to freedom and honour. His surname is by some derived from a word meaning the Hammerer, by others from Makkabi, formed by initial letters of the motto on his standard, “Who among the gods is like unto Thee, O Lord?” Judas Maccabeus, early as was his death, and imperfect as was the deliverance of his country when he was slain, was one of the chief heroes of the world, and occupied a far larger space in the imagination of our mediæval ancestors than he does in ours. Not only were the books of Maccabees considered as of equal authority with the canonical Scriptures, but, before 1240, a French metrical romance had recounted his exploits, and by Chaucer’s time Judas Maccabeus was ranked among the nine worthies—the subject of many a ballad and chap-book.

Similarly, the individual name of Judah has experienced a transformation. It was rarely used before the Babylonian captivity but became popular again afterward, thanks to the courageous Maccabee, who established Judea and temporarily restored its freedom and honor. His surname is said by some to come from a word meaning "the Hammerer," while others connect it to Makkabi, created from the initial letters of the motto on his standard, “Who among the gods is like unto Thee, O Lord?” Judas Maccabeus, despite dying young and the incomplete deliverance of his country at his death, was one of history's great heroes and loomed much larger in the imaginations of our medieval ancestors than he does today. The books of Maccabees were regarded as equally authoritative as the canonical Scriptures, and before 1240, a French poetic tale had chronicled his adventures. By Chaucer’s time, Judas Maccabeus was considered one of the nine worthies and inspired many ballads and chapbooks.

But his name has never occurred! Frequent, indeed, it was among his own countrymen after his time, but of them was that man who rendered it for ever accursed.

But his name has never come up! It was actually quite common among his fellow countrymen after his time, but it was that man who made it forever cursed.

Another apostle bore the same name, but this did not suffice to redeem it, though altered into Jude to mark the distinction. The Saint had, however, two Aramean names, Lebbæus, supposed to mean hearty, or else from the town of Lebba, and Thaddæus, which is satisfactorily explained as an Aramean form of the same word Praise, Græcized and Latinized of course before it came to us.

Another apostle had the same name, but that didn’t change its significance, even though it was changed to Jude to differentiate. The Saint actually had two Aramaic names: Lebbæus, which is thought to mean hearty, or possibly from the town of Lebba, and Thaddæus, which is understood to be an Aramaic version of the same word meaning Praise, with Greek and Latin influences before it reached us.

It is not, however, popular. Italy has indeed used it a good deal as Taddeo, and Spain knows it as Tadeo; but though Ireland swarms with Thadys, who write themselves Thaddeus, this is only as a supposed English version of their ancient Erse, Tadhg (a poet). The Slavonic nations use it more than the West; it is a favourite Polish name, and the Russians call it Phaddéi; and the Illyrians, Tadia. No name has been so altered as Judah; it is Hodaiah after the captivity, and Abiud, or rather Ab-jud, in St. Luke’s genealogy.

It isn't very popular, though. Italy uses it quite a bit as Taddeo, and Spain knows it as Tadeo. However, Ireland is filled with Thadys, who spell it Thaddeus, but that’s just a supposed English version of their ancient Erse name, Tadhg (meaning poet). The Slavic nations use it more than the Western countries; it’s a well-liked name in Poland, and the Russians call it Phaddéi, while the Illyrians use Tadia. No name has changed as much as Judah; it’s Hodaiah after the captivity and Abiud, or actually Ab-jud, in St. Luke’s genealogy.

The feminine form of the name, Jehudith, or Judith, belonged primarily to the Hittite wife of Esau, who was a grief of heart to 21Rebekah, but its fame is owing to the heroine of Bethulia, whose name is, however, said rather to mean a Jewess than to be exactly the feminine of Judah. Indeed some commentators, bewildered by the difficulties of chronology, have supposed the history to be a mere allegory in which she represents the Jewish nation. However, on the uncritical mind of the eighth or ninth century, her story made a deep impression, and a poem was in circulation in Europe recording her adventurous deed, and mentioning among the treasures of Holofernes' tent a mosquito net, whence the learned argue that the narrative must have been derived from some eastern source independent of the Apocryphal book.

The feminine version of the name, Jehudith, or Judith, primarily belonged to the Hittite wife of Esau, who caused great sorrow for Rebekah. However, its renown comes from the heroine of Bethulia, although her name is said to mean a Jewess rather than being a direct feminine form of Judah. In fact, some commentators, confused by chronological challenges, have suggested that her story is simply an allegory representing the Jewish nation. Nevertheless, in the minds of people during the eighth or ninth century, her story left a significant impact, and a poem circulated in Europe recounting her daring actions. This poem even mentioned a mosquito net among the treasures in Holofernes' tent, which leads scholars to argue that the narrative likely originated from an independent eastern source, separate from the Apocryphal book.

At any rate, hers was the first name not belonging to their own language that was borne by Teutonic ladies, and long preceded that of any saint. Perhaps it was supposed to be the equivalent of the German Juthe from Ganthe, war; at any rate Juditha, Jutha, or Jutta was in high favour at the court of the Karling Kaisers, and came to England with the step-mother, who gave the first impulse to our great Alfred’s love of learning. Her subsequent marriage took it to Flanders, and we had it back again with the niece of William the Conqueror, the wicked wife of Waltheof, and afterwards of Simon de St. Lis. Her uncle cites her as a witness to a charter by the familiar abbreviation of Jugge, which was long used as the regular contraction, though Judy has since become more usual, and is exceedingly common in Ireland.

At any rate, hers was the first name not from their own language that was borne by Teutonic ladies and it came long before any saint's name. It was probably thought to be the equivalent of the German Juthe from Ganthe, meaning war; at any rate, Juditha, Jutha, or Jutta was very popular at the court of the Karling Kaisers and came to England with the stepmother who sparked the great Alfred’s love of learning. Her later marriage brought it to Flanders, and we got it back again with the niece of William the Conqueror, the notorious wife of Waltheof, and later of Simon de St. Lis. Her uncle mentions her as a witness to a charter by the familiar abbreviation of Jugge, which was commonly used as the standard contraction, though Judy has since become more popular and is very common in Ireland.

Even French families gave their daughters the name of Judith, which belonged to the gentle Comtesse de Bonneval. The Breton form is Juzeth; and the Swiss ruthlessly turn it into Dith, but across the Alps it comes forth more gracefully as Giuditta; and the Poles make it Jitka; the Hungarians, Juczi or Jutka.

Even French families named their daughters Judith, after the gentle Comtesse de Bonneval. In Brittany, it's Juzeth; the Swiss harshly shorten it to Dith, but across the Alps, it's more elegantly Giuditta; in Poland, it's Jitka; and in Hungary, it's either Juczi or Jutka.

On the authority of Eusebius we venture to add a third to those who bore the name of Judah in the apostolic college, namely, him whom we know by the Aramaic and Greek epithets Thomas and Didymus, both meaning a twin. Tradition declares that his fellow-twin was a sister called Lysia. India is believed to have been the region of his labours and of his death; the Christians there were called after him; and when, in the sixteenth century, the Portuguese attained their object of reaching India by sea, they thought they discovered his tomb at Meliapore, transported the relics to Goa, and created San Tomàs or Tomè into their patron saint. Long ere this, however, in every part of Europe had Thomas been revived with other apostolic names, but its great prominence was derived from the murdered Archbishop Becket, or St. Thomas of Canterbury. His shrine at Canterbury was the English Compostella, visited by foreign as well as native pilgrims, and the greater proportion of churches so termed were under the invocation of the archbishop instead of the apostle, although it is only by charter or by wake-day that the dedication can be traced, since Henry VIII. did his utmost to de-canonize and destroy all memorials of the bold prelate whom he would most certainly have beheaded instead of assassinating. In Italy a martyr for ecclesiastical prerogatives was certain to be in high repute; 22carvings, glass, paintings, and even needlework still bear his history and figure, always denoted by the clean cutting off of his scalp above the tonsure, and Tomasso flourishes greatly as a Christian name, the Italians, as usual, abbreviating by the omission of the first syllable instead of the last, so that where we say Tom, they say Maso, and thence Masuccio, as we call one of their earliest great painters. Tomasso Agnello was the true name which, contracted into Masaniello, was the wonder of the day at Naples, and made the Spanish power there totter on its throne.

Based on Eusebius's authority, we can add a third person named Judah to the apostolic college, specifically the one we know as Thomas and Didymus, both of which mean "twin." According to tradition, his twin was a sister named Lysia. It's believed that he worked and died in India, where the Christians took his name. When the Portuguese reached India by sea in the sixteenth century, they thought they discovered his tomb in Meliapore, moved his remains to Goa, and made San Tomàs, or Tomè, their patron saint. Long before this, Thomas had gained popularity across Europe alongside other apostolic names, but his prominence came mainly from the murdered Archbishop Becket, or St. Thomas of Canterbury. His shrine in Canterbury was the English Compostella, attracting pilgrims from both abroad and within the country, and most churches named after him were dedicated to the archbishop rather than the apostle. However, these dedications can only be traced by charter or wake-day, since Henry VIII did everything he could to remove canonization and eliminate any memorials of the bold prelate whom he likely would have beheaded instead of assassinated. In Italy, a martyr championing ecclesiastical authority was bound to be popular; carvings, stained glass, paintings, and even embroidery still depict his history and figure, often showing his scalp cleanly removed above the tonsure. The name Tomasso is quite common, with Italians often shortening it from the beginning instead of the end, so where we say Tom, they say Maso, leading to Masuccio, which is the name of one of their early renowned painters. Tomasso Agnello was his real name, which got shortened to Masaniello, the wonder of the day in Naples, causing the Spanish power there to shake on its throne.

The feminine Thomassine, Tamzine, and Tammie, are comparatively recent inventions. They were frequent in the 17th century, and then went out of fashion.

The feminine names Thomassine, Tamzine, and Tammie are relatively new creations. They were common in the 17th century but then fell out of style.

English. Scotch. French.
  Thomas Thomas Thomas
  Tom Tam Thumas
Feminine{ Thomassine
Tamzine		 Tamlane    
     
Spanish. Italian. Russian.
  Tomas Tomaso   Foma
  Tome Maso Fem.— Fomaida
Fem.— Tomasa Masuccio    
    Masaccio    
German. Polish. Lower Lusatian.
  Thoma Tomasz Domas  
Fem.— Thomasia   Domask  
Lithuanian. Hungarian. Finland.
Tamkus Tamas Tuomas
Tamoszus      
Dummas      

Thomas is the accepted equivalent for the Irish Tomalhaid, Tomaltach, and Toirdelvach, tall as a tower.

Thomas is the accepted equivalent of the Irish Tomalhaid, Tomaltach, and Toirdelvach, tall as a tower.

Section VI.—Joseph.

When, after long waiting and hoping, a son was at length granted to Rachel, she called him Joseph from a word signifying an addition, because she hoped that yet another child would be added to her family.

When, after a long wait filled with hope, Rachel finally had a son, she named him Joseph, which means "added," because she hoped that she would have another child to add to her family.

Joseph, beloved and honoured as he was for his own beautiful character and eventful history, has perhaps at the present day the greater number of direct namesakes among the Arabs, who still are frequently called Yussuf.

Joseph, loved and respected for his incredible character and remarkable history, probably has more direct namesakes today among Arabs, who are still often called Yussuf.

Only two Josephs occur again in the Scripture before the captivity in Babylon, but afterwards they were exceedingly numerous, and 23in the Gospel history two remarkable characters are so named, as well as three others whom we know by the Græcized form of the name as Joses, i. e. a fourth brother of the royal family of James, Simon, and Jude; he who was usually called by his surname of Barnabas, and he who was also called Barsabas, whose lot was cast with that of Matthias. The Latinized form we know as the name of the historian Flavius Josephus. Legend loved to narrate that Joseph of Arimathea brought the Gospel to England, and that his staff was the Christmas-flowering thorn of Glastonbury; nay, that he carried thither the Sanegreal and the holy lance, the mystic objects of the adventures of the Round Table.

Only two Josephs appear again in the Scriptures before the Babylonian captivity, but afterward, they became very numerous. In the Gospel accounts, two notable figures are named Joseph, along with three others known by the Greek version of the name, Joses, meaning a fourth brother of the royal family of James, Simon, and Jude; he who was usually called by his surname Barnabas, and he who was also called Barsabas, whose lot was cast alongside Matthias. The Latinized version of the name is that of the historian Flavius Josephus. Legend says that Joseph of Arimathea brought the Gospel to England and that his staff became the Christmas-flowering thorn of Glastonbury; indeed, it is said he brought the Holy Grail and the holy lance, the mystical objects tied to the adventures of the Round Table.

Yet, in spite of the reputation of this holy man, and of the universal reverence for ‘the just man’ of Nazareth, Joseph was scarcely used as a name in Europe till in 1621 a festival day was fixed by the pope in honour of St. Joseph, the husband of the Blessed Virgin.

Yet, despite the reputation of this holy man and the widespread respect for ‘the just man’ of Nazareth, Joseph was hardly used as a name in Europe until 1621, when a feast day was established by the pope in honor of St. Joseph, the husband of the Blessed Virgin.

Therewith an enthusiasm broke forth in Roman Catholic Europe for the name. All the world in Italy began to call itself Giuseppe or Gioseffo; or for short, Peppo and Beppo have swarmed ever since in every village.

With that, a wave of excitement swept through Roman Catholic Europe for the name. Everyone in Italy started calling themselves Giuseppe or Gioseffo; or for short, Peppo and Beppo have since popped up in every village.

Spain delighted in Josef or Jose, and the more devout in Jose Maria, with Pepe or Pepito for the contraction; Pepita for the Josefa, who, of course, arose at the same time, these becoming the most common of all Peninsular names.

Spain loved the names Josef or Jose, and the more religious preferred Jose Maria, with Pepe or Pepito as the shortened versions; Pepita for Josefa, who, of course, came up at the same time, making these the most common names in the Peninsula.

Not to be behindhand in devotion, the Emperor Leopold christened his son Joseph, and thus recommended it to all his subjects; and, perhaps, the Tyrol is the greatest of all the strongholds of the Josephs, the name being there called by its last syllable in all endearing varieties, Sepp, Sepperl, &c.; while the Swiss, on the other side, have Sipp and Sippli. Maria Josepha was a daughter of Maria Theresa, and these two are seldom separated in Germany, Italy, or France; but as Maria forms part of the name of every Roman Catholic woman, and of most men, the second name is the one for use. Marie Josephe Rose was the Christian name of her whom we know and pity as the Empress Josephine, and to whom it is owing that France was once full of young ladies usually called Fifine or Finette; while the rougher damsels of Lucerne are content to be Boppi in familiar life.

Not wanting to fall behind in devotion, Emperor Leopold named his son Joseph, setting an example for all his subjects. The Tyrol region is perhaps the strongesthold of the Joseph name, often affectionately referred to by variations like Sepp, Sepperl, etc.; meanwhile, the Swiss call it Sipp and Sippli. Maria Josepha was the daughter of Maria Theresa, and these names are rarely separated in Germany, Italy, or France. However, since Maria is part of every Roman Catholic woman's name and many men's, the second name is typically what is used. Marie Josephe Rose was the full name of the woman we know and feel sympathy for as Empress Josephine, who influenced France to fill with young ladies often called Fifine or Finette; at the same time, the more rugged girls of Lucerne are happily called Boppi in everyday life.

The Slavonians use the varieties Josko and Joska; the Letts turn the name into Jaschis or Jeps. It is in fact broken into as many odd contractions as it can possibly undergo. It is Joseef or Oseep in Russia.

The Slavonians use the names Josko and Joska; the Letts change it to Jaschis or Jeps. It gets split into as many strange contractions as possible. In Russia, it’s called Joseef or Oseep.

England having freed herself from Roman Catholic influence before this mighty crop of Josephs sprang up, merely regarded the name as one of the Scripture names chiefly used by Puritans, although Joseph Addison has given it distinction in literature; and there Joe is of uncertain origin, as it is as often the contraction of Josiah or Joshua as of Joseph. In some parts of England, Joseph and Mary are considered appropriate to twins. Josephine is with us a mere introduction from the French.

England, having freed herself from Roman Catholic influence before this great wave of Josephs appeared, mainly viewed the name as one of the biblical names commonly used by Puritans, although Joseph Addison has made it notable in literature; and there, Joe is of uncertain origin, as it is just as often a short form of Josiah or Joshua as it is of Joseph. In some areas of England, Joseph and Mary are seen as fitting names for twins. Josephine is simply an introduction from the French for us.

Joseph, or Joses, as he was called since, coming from Cyprus—he was one of the Hellenistic Jews—is best known to us under his 24surname of Barnabas, which St. Luke explains from the Aramaic as υἱος παρακλησέος (uios parakleseos), the son of comfort, a word which bears different interpretations, since comfort may be either exhortation or consolation; and it is in the latter sense that St. Chrysostom and our translators have understood the word, though there are many who prefer the other meaning.

Joseph, also known as Joses because he came from Cyprus—he was one of the Hellenistic Jews—is best known to us by his surname Barnabas. St. Luke explains this from the Aramaic as υἱος παρακλησέος (uios parakleseos), meaning "son of comfort," a term that can have different interpretations since "comfort" can mean either encouragement or consolation. St. Chrysostom and our translators have understood it in the latter sense, although many others prefer the former meaning.

Barnabas has not been a very common name, though, with an apostle for its origin, it could not fail to be everywhere known; but it was never royal; and the only historical character so called, Bernabo Visconti, was enough to give any name an evil odour. We make it Barnaby when we do use it, the Irish call it Barney and confuse it with Brian, and the Russians call it Varnava. One Barnabas Hutchinson, proctor of the chapter of Durham, who died in 1633, is thus commemorated in his epitaph:—

Barnabas hasn't been a very common name, but with an apostle as its origin, it couldn't help but be widely recognized; however, it was never royal. The only historical figure with that name, Bernabo Visconti, is enough to give any name a bad reputation. We often use Barnaby, the Irish call it Barney and mix it up with Brian, and the Russians refer to it as Varnava. One Barnabas Hutchinson, proctor of the chapter of Durham, who died in 1633, is remembered in his epitaph:—

“Under this thorne tree
Lies honest Barnabee.”[9]

Joseph had named his two sons Manasseh (forgetting), because he said, “God hath made me forget all my toil,” and Ephraim (twofold increase). The first was early adopted by the Israelites; we find it belonging to the son of Hezekiah, and to the father of Judith, and, to our amazement, to a mediæval knight, whose friends may perhaps have brought it from the Crusades. Two early bishops of Cambrai bore the name of Manassès, and there is one among the under-tenants in Domesday Book. In Ireland, the name of Manus, a corruption of Magnus, derived from the Northmen who invented it, is turned into Manasses.

Joseph named his two sons Manasseh (forgetting) because he said, “God has made me forget all my hard work,” and Ephraim (twofold increase). The first name was quickly adopted by the Israelites; we see it associated with the son of Hezekiah, the father of Judith, and, surprisingly, a medieval knight whose friends may have brought it back from the Crusades. Two early bishops of Cambrai had the name Manassès, and there’s one among the under-tenants in the Domesday Book. In Ireland, the name Manus, a variation of Magnus, came from the Northmen who created it, and it’s been adapted to Manasses.

Ephraim, like other patriarchal names, lived on in Mesopotamia; and St. Ephrem of Edessa, who lived in the beginning of the fourth century, is esteemed as a doctor of the Church, and is the name-saint of numerous Russians, who keep his day on the 28th of January, though the Roman Church marks it in July.[10]

Ephraim, like other patriarchal names, continued to exist in Mesopotamia; and St. Ephrem of Edessa, who lived in the early fourth century, is recognized as a doctor of the Church and is the patron saint of many Russians, who celebrate his day on January 28th, although the Roman Church observes it in July.[10]

9. Kitto’s Biblical Cyclopædia; Trollope’s Greek Testament; Michaelis.

9. Kitto’s Biblical Cyclopædia; Trollope’s Greek Testament; Michaelis.

10. Proper Names of the Bible; Michaelis; O'Donovan’s Irish Names.

10. Proper Names of the Bible; Michaelis; O'Donovan’s Irish Names.

Section 7.—Benjamin.

When the long-desired ‘addition,’ the second son, was given to Rachel, and in the words of Jacob she “died by him when there was but a little way to come to Ephrath,” she called the infant who had cost her life Ben-oni (son of my sorrow); but this was changed by his father into Ben-Yamin (son of my right hand, i. e. prosperous).

When Rachel finally had the longed-for second son, she died giving birth to him just a short distance from Ephrath. She named the baby Ben-oni, meaning "son of my sorrow," but his father changed it to Ben-Yamin, meaning "son of my right hand" (i.e., prosperous).

In spite of Rare Ben Jonson, Benjamin is an essentially Puritan and Jewish name; such a feminine as Benjamina has even been perpetrated. Oddly enough the Bretons call Benjamin Benoni.

In spite of Rare Ben Jonson, Benjamin is basically a Puritan and Jewish name; there’s even a feminine version, Benjamina, that has been created. Interestingly, the Bretons refer to Benjamin as Benoni.

Benoni, “the child of sorrow,” and Ichabod, “the glory is departed,” were so frequent among the Puritans of the time of James I. that Mr. Bardsley thinks that they could not have been so much allusions to family distress as to the afflictions of the Puritan sect. Benoni occurs in the rate of six to one compared with Benjamin in the registers of the period.

Benoni, “the child of sorrow,” and Ichabod, “the glory has departed,” were so common among the Puritans during the time of James I that Mr. Bardsley believes they were likely not just references to personal hardships, but to the struggles of the Puritan community. Benoni appears six times as often as Benjamin in the records from that period.

25Afterwards the place of Ben was taken by the Syriac Bar, the earliest instance being that of old Barzillai, the Gileadite, whose name signified the son of iron. It seems as though under the Herodean kingdom the custom was coming in that forms the first surnames, that of calling the son by his patronymic almost in preference to his own individual appellation, and thus arose some of the double titles that confuse us as to the identity of the earlier saints. Thus, the “Israelite without guile,” is first introduced as Nathanael, the same as the ancient Nethaneel, captain of the tribe of Issachar, and meaning the gift of God, being compounded of the Divine Word and nathan (a gift). Nathan was the name of the prophet who rebuked David, and of the son whose descendants seem to have taken the place of the royal line. Elnathan occurs as father to the wife of one of the kings, and Jonathan has exactly the same meaning, the gift of God. In the list of apostles, Nathanael is called by his patronymic Bartholomaios, as it stands in the Greek, and Tholomaios is referred to Talmai (furrows), which occurs in the list of the sons of Anak, and also as belonging to the King of Geshur, Absalom’s grandfather.

25Later, Ben's role was taken over by Bar, the earliest example being old Barzillai, the Gileadite, whose name meant "son of iron." It seems that during the Herodean kingdom, a trend started where the first surnames were being formed, emphasizing calling the son by his father's name instead of his own first name. This practice created some of the double titles that can confuse us about the identities of earlier saints. For instance, the "Israelite without deceit" is first identified as Nathanael, which is the same as the ancient Nethaneel, the leader of the tribe of Issachar, meaning "the gift of God," a combination of the Divine Word and nathan (a gift). Nathan was the name of the prophet who confronted David, and it belongs to a line whose descendants seem to have replaced the royal bloodline. Elnathan appears as the father of one of the kings' wives, and Jonathan has the same meaning, "the gift of God." In the list of apostles, Nathanael is referred to by his patronymic Bartholomaios in Greek, and Tholomaios refers back to Talmai (furrows), which is found among the sons of Anak, as well as being associated with the King of Geshur, Absalom's grandfather.

In the uncertainty whether it was really the apostle, Nathanael was left unused until those English took it up, by whom it was made into Nat.

In the uncertainty of whether it was actually the apostle, Nathanael was left untouched until those English adopted it, making it into Nat.

The other form, though not popular, is of all nations, and from its unwieldy length has endless contractions, perhaps the larger number being German, since it is most common in that central Teutonic land.

The other type, although not widely used, comes from all nations and has countless abbreviations due to its cumbersome length, with perhaps the majority being German, as it is most prevalent in that central Teutonic country.

English. German. Dutch. Swiss.
Bartholomew Bartholomaus Bartelmês Bartleme
Bart Bertel   Bartli
Bartley Barthol    
Bat Mewes    
  Bartold    
Bavarian. French. Danish. Spanish.
Bartlmê Bartholomieu Bartholomeuis Bartolome
Bartl Bartolomée Bartel Bartolo
Wawel Tolomieu Bardo  
Wabel      
Wabm      
Portuguese. Italian. Russian. Polish.
Bartolomeu Bartolomeo Varfolomei Bartlomiej
Bartolomeo Bortolo   Bartek
Bortolo      
Meo      
Illyrian. Lusatian Esthonian Lithuanian
Bartuo Bartolik Partel Baltras
Barteo Barto Pert Baltramejus
Jernij Batram    
Vratolomije      
26

Section 8.—Job.

We must not quit the patriarchal names without mentioning that of Job. This mysterious person is stated in the margin of the Alexandrian version to have originally borne the name of Jobab, which means shouting; and a tradition of the Jews, adopted by some of the Christian fathers, makes him the same as the Jobab, prince of Edom, mentioned in the genealogy in the 33rd chapter of Genesis, a supposition according with his evident position as a great desert sheik, as well as with the early date of his history.

We can't leave out the patriarchal names without mentioning Job. This mysterious figure is noted in the margin of the Alexandrian version to have originally been named Jobab, which means "shouting." A Jewish tradition, accepted by some Christian fathers, identifies him with Jobab, the prince of Edom, mentioned in the genealogy in Genesis chapter 33. This idea aligns with his clear role as a significant desert chieftain, as well as the early time period of his story.

Job, however, as he is called throughout his book, is explained by some to mean persecuted; by others a penitent; and it is evident from a passage in the Koran that this was the way that Mahommed understood it. The tradition of his sufferings lived on among the Arabs, who have many stories about Eyub, or Ayoub, as they pronounce the name still common among them, and their nickname for the patient camel is Abi Ayub, father of Job.

Job, as he's referred to in his book, is interpreted by some as meaning persecuted, and by others as a penitent. A passage in the Koran shows that this was how Mohammed understood it. The story of his sufferings persisted among the Arabs, who share many tales about Eyub, or Ayoub, as they still pronounce the name. Their nickname for the patient camel is Abi Ayub, meaning father of Job.

Jöv, probably from their eastern connections, is a name used by the Russians, and has belonged to one of their patriarchs. Otherwise it is a very infrequent name even in England.

Jöv, likely due to their eastern ties, is a name used by the Russians and has been held by one of their patriarchs. Otherwise, it is a very rare name even in England.

Job’s three daughters, Jemima, Kezia, and Kerenhappuch, are explained to mean a dove, cassia, and a horn of stibium. This latter is the paint with which eastern ladies were wont to enhance the beauty of their eyelashes, and it is curious to find this little artifice so ancient and so highly esteemed as to give the very name to the fair daughter of the restored patriarch, perhaps because her eyes were too lovely to need any such adornment. Hers has never been a popular name, only being given sometimes to follow up those of her sisters; Kezia is a good deal used in England, and belonged to a sister of Wesley, who was called Kissy; but Jemima is by far the most general of the three.

Job’s three daughters, Jemima, Kezia, and Kerenhappuch, are said to mean a dove, cassia, and a horn of stibium. The last one refers to the kohl that eastern women used to enhance the beauty of their eyelashes, and it’s interesting to see this little beauty trick is so ancient and valued that it inspired the name of the beautiful daughter of the restored patriarch, possibly because her eyes were too lovely to need any enhancement. This name has never been very popular, only occasionally given to match her sisters' names; Kezia is used quite a bit in England and was the name of a sister of Wesley, who was called Kissy; but Jemima is by far the most common of the three.

The Hebrew interpretation of Jemima makes it a day, but the Arabic word for a dove resembles it more closely, and critics, therefore, prefer to consider it as the Arab feminine version of that which the Israelites had among them as Jonah (a dove). This belonged to the prophet of Nineveh. It is not usual in Europe, but strangely enough the Lithuanians use it as Jonsazus, and the Lapps as Jonka.

The Hebrew interpretation of Jemima translates to "day," but the Arabic word for dove is a closer match, which is why critics prefer to view it as the Arab feminine version of what the Israelites had with Jonah (a dove). This was associated with the prophet of Nineveh. It's not common in Europe, but interestingly, Lithuanians use it as Jonsazus, and the Lapps call it Jonka.

What strange fancy can have made Mehetabel, the wife of one of the princes of Edom, leave her four syllables to be popular in England? Many village registers all over the country show it. Was it a remnant of the East in Cornwall, or did Puritans choose it for its meaning, God is beneficent? It was at Jarrow as early as 1578.

What unusual trend made Mehetabel, the wife of one of the princes of Edom, become popular in England with her four-syllable name? Many village records across the country reflect this. Was it a leftover from the East in Cornwall, or did Puritans pick it for its meaning, "God is good"? It was already in use in Jarrow as early as 1578.

Tamar, a palm tree, it may here be mentioned, has continued common among eastern Christians, especially since a distinguished Armenian queen was so called. Now and then very great lovers of biblical names in England give it, and likewise Dinah (judgment).[11]

Tamar, a palm tree, is still commonly used among Eastern Christians, especially since a notable Armenian queen had that name. Occasionally, very devoted fans of biblical names in England also choose it, along with Dinah (which means judgment).[11]

11. Smith’s Dictionary of the Bible; Kitto’s Biblical Cycloædia; Proper Names of the Bible.

11. Smith’s Dictionary of the Bible; Kitto’s Biblical Cycloædia; Proper Names of the Bible.

27

CHAPTER 3.

ISRAELITE NAMES.

Section I.—Moses and Aaron.

At the time of the Exodus, the Israelites had become a nation, and their names, though still formed from a living language, were becoming more hereditary and conventional than those of the patriarchal times.

At the time of the Exodus, the Israelites had formed a nation, and their names, although still based on a living language, were becoming more inherited and traditional than in the patriarchal era.

That of Moses himself, interpreted by the Scripture as meaning drawn out of the water, belongs rather to the Egyptian than to the Hebrew language. It probably came from the Coptic mo, water, and usha, saved; though the Hebrew, mâshâh, also presents a ready derivation: the great Law-giver. It has never been forgotten in the East, where the Arabs in the desert point out Gebel Mousa, the rock of Moses, whence they say the water flowed, and Wady Mousa, the vale of Moses. Mousa is a frequent name among the Arabs to this day, and among the gallant Moors of Granada, none stands so prominently forward in the noble rivalry of Abencerrages and Zegris as does the champion Muza.

That of Moses himself, interpreted by the Scripture as meaning drawn out of the water, relates more to the Egyptian language than to the Hebrew. It likely comes from the Coptic mo, meaning water, and usha, meaning saved; although the Hebrew word mâshâh also offers a reasonable derivation: the great Lawgiver. It has never been forgotten in the East, where the Arabs in the desert point to Gebel Mousa, the rock of Moses, from which they say the water flowed, and Wady Mousa, the vale of Moses. Mousa is a common name among Arabs to this day, and among the brave Moors of Granada, none stands out more in the noble rivalry of Abencerrages and Zegris than the champion Muza.

Moses was unused by the Jews while they continued a nation, but has been very common in their dispersion, and in Poland has come to be pronounced Mojzesz. The frequent Jewish surname Moss is taken from one of these continental corruptions of the name of the great Law-giver. In Ireland the name Magsheesh has been adopted by the inhabitants as an imitation of Moses; but no form of Moses is used elsewhereelsewhere, except as a direct Scripture name.

Moses wasn't commonly used by the Jews while they were still a nation, but it became quite popular among them during their dispersion, especially in Poland, where it is pronounced Mojzesz. The common Jewish surname Moss comes from one of these continental variations of the name of the great Lawgiver. In Ireland, the name Magsheesh has been taken by the locals as a version of Moses; however, no form of Moses is used elsewhereelsewhere, except as a direct name from Scripture.

The name of Thermuthis has been found on a tombstone, given apparently in honour of Pharaoh’s daughter, whom Josephus thus denominates.

The name Thermuthis has been discovered on a tombstone, apparently dedicated to the Pharaoh’s daughter, as referred to by Josephus.

Aaron’s name is in like manner considered to be Egyptian, and the meaning is very doubtful, though it is commonly explained as a high mountain.

Aaron's name is also thought to be Egyptian, and its meaning is quite uncertain, though it's often explained as a high mountain.

Aaron seems to have been assumed as a name by some of our old British Christians, or else it was accepted as an equivalent for something Keltic, for Aaron and Julius were among our very few British martyrs under Diocletian’s persecution, and a later Aaron was an abbot in Brittany; but it has never been a name in use.[12]

Aaron seems to have been taken as a name by some of our older British Christians, or it might have been adopted as a Keltic equivalent, since Aaron and Julius were among the very few British martyrs during Diocletian’s persecution, and a later Aaron was an abbot in Brittany; however, it has never been a widely used name.[12]

The sister of Moses and Aaron, who led the songs of the Israelites when they saw their enemies dead upon the sea-shore, was the first 28owner of that name which was to be the most highly honoured among those of women.

The sister of Moses and Aaron, who led the songs of the Israelites when they saw their enemies dead on the shore, was the first 28 to hold that name, which would become the most revered among women.

Yet it is a name respecting which there is great contention. Gesenius derives it from Merî (stubbornness), with the addition of the third person plural, so as to make it mean their rebellion. Other commentators refer it to the word Marah (bitterness), and thence the bitter gum, myrrh, the same term that was applied to the brackish springs in the desert, and to which the desolate widow of Bethlehem declared her right, when she cried, “Call me not Naomi (pleasant), call me Marah (bitter).” This is on the whole the most satisfactory derivation, but in the middle ages it was explained as Myrrh of the Sea, Lady of the Sea, or Star of the Sea, the likeness to the Latin, Keltic, and Teutonic mar being probably the guide. Star of the Sea is the favourite explanation among Roman Catholics, as the loftiest and most poetical, and it is referred to in many of their hymns and other devotional compositions.

Yet it’s a name that sparks a lot of debate. Gesenius traces it back to Merî (stubbornness), adding a third-person plural to suggest it means their rebellion. Other commentators link it to the word Marah (bitterness), which relates to bitter gum, myrrh—the same term used for the salty springs in the desert. This is what the desolate widow of Bethlehem meant when she said, “Don’t call me Naomi (pleasant), call me Marah (bitter).” Overall, this is the most satisfying explanation. However, in the Middle Ages, it was interpreted as Myrrh of the Sea, Lady of the Sea, or Star of the Sea, likely influenced by the Latin, Celtic, and Teutonic mar. Star of the Sea is the preferred interpretation among Roman Catholics, seen as the most elevated and poetic, and it is mentioned in many of their hymns and other religious writings.

Miriam does not seem to have been repeated until after the captivity, when it took the Greek forms of Mariam and Mariamne, and became very frequent among Jewish women, probably in the expectation of the new deliverance from the bondage that galled them like that of Egypt of old. It was the name of the Asmonean princess in whom the brave Maccabean line was extinguished by Herod the Great; it belonged to three if not to four of the women of the Gospel; and we find it again marking the miserable being who is cited as having fulfilled the most terrible of all the woes denounced by Moses upon the daughters of Jerusalem.

Miriam doesn’t seem to have been a popular name again until after the captivity, when it took on the Greek forms of Mariam and Mariamne, and became quite common among Jewish women, likely in the hope of a new liberation from the oppression that troubled them just like that of ancient Egypt. It was the name of the Asmonean princess through whom the brave Maccabean line came to an end with Herod the Great; it was shared by three, if not four, of the women mentioned in the Gospel; and we find it again associated with the unfortunate person cited as having experienced the worst of all the sufferings that Moses foretold for the daughters of Jerusalem.

The name of Mariam continued in the East, but was very slow in creeping into the Western Church, though not only the Blessed Virgin herself had borne it, but two very popular saints, namely, the Magdalen, and the Penitent of Egypt, whose legends were both current at a very early period.

The name Mariam remained popular in the East but took a long time to catch on in the Western Church, even though not just the Blessed Virgin had it, but also two well-known saints: Mary Magdalene and the Penitent of Egypt, both of whose stories were widely known from a very early time.

The first Maria whom I can find of undoubted western birth was a Spanish maiden, who was martyred by the Moors at Cordova in 851. Michaelis tells us that the old Spanish name of Urraca is the same as Maria, but this can hardly be true.

The first Maria I can find of confirmed western origin was a Spanish girl who was martyred by the Moors in Cordova in 851. Michaelis says that the old Spanish name Urraca is the same as Maria, but that doesn't seem likely.

It seems to have been the devotion of the Crusaders that first brought Maria into Europe, for we find the first instances about the middle of the twelfth century all at once; Maria of Antioch, a Crusader’s daughter, who married the Emperor Manuel Comnenus; her daughter, Maria Comnena, married to the Marquis of Montferrat; Marie, the daughter of Louis VII. of France, and our Eleanor of Guienne, named probably during their Crusader’s fervour; then Marie, the translator of the Breton legends for Henry III.; Marie, the nun daughter of Edward I., and at the same time Marie all over the western world.

It seems that it was the dedication of the Crusaders that first brought Maria to Europe, as we see the earliest references around the middle of the twelfth century appearing suddenly; Maria of Antioch, a Crusader’s daughter, who married Emperor Manuel Comnenus; her daughter, Maria Comnena, who married the Marquis of Montferrat; Marie, the daughter of Louis VII of France, and our Eleanor of Guienne, likely named during their Crusader enthusiasm; then Marie, who translated the Breton legends for Henry III.; Marie, the nun daughter of Edward I, and at the same time, Marie was everywhere in the western world.

Probably the addition of the German diminutive chen, in French on, formed the name of

Probably the addition of the German diminutive chen, in French on, formed the name of

“A bonny fine maid of noble degree,
Maid Marion called by name.”

Very soon had her fame travelled abroad, for in 1332 the play of Robin et Marion was performed by the students of Angers, one of 29them appearing as a fillette déguisée. The origin of Marionettes, puppets disguised to play the part of Maid Marion, is thus explained. They may, however, have received their name from the habit of calling small images of the Blessed Virgin Mariettes, or Marionettes. Several streets of old Paris, in which were such images, were called Rue des Mariettes, or later, Rue des Marionettes. All puppets there came to be called Mariettes and Marmousets; and two streets of Paris were down to the last century called Rue des Marmousets. Henri Etienne says: “Never did the Egyptians take such cruel vengeance for the murder of their cats, as has been wreaked in our days on those who had mutilated some Marmouset or Marionette.” Even the bauble of a licensed fool was a Marotte, from the little head at its point, and the supernatural dolls of sorcerers, in the form of toads or apes, were described as Marionettes in an account of a trial for witchcraft in 1600. The term Marmoset passed to the daintiest and most elegant of the monkey tribe, by which it is now monopolized. Marion became a common name in France, and contracted into Manon, and expanded into Marionette, as in a poem of the 13th century where Marion is thus addressed; and in Scotland, where “Maid Marion, fair as ivory bone,” likewise figured in rustic pageantry, she took a stronger hold than anywhere else, is in common life yclept Menie, and has escaped her usual fate of confusion with Marianne. With us, the Blessed Virgin’s name, having come through the French, was spelt in their fashion till the translation of the Bible made our national Mary familiar. Mary II. was the first of our queens who dropped the ie. The chief contractions and endearments are as follows:—

Very quickly, her fame spread beyond borders, as in 1332, the play of Robin and Marion was performed by the students of Angers, one of 29 them appearing as a fillette déguisée. The origin of Marionettes, puppets dressed to play the role of Maid Marion, is explained here. However, they may have also gotten their name from the practice of calling small images of the Blessed Virgin Mariettes or Marionettes. Several streets in old Paris, where such images were found, were called Rue des Mariettes, or later, Rue des Marionettes. All puppets in that area came to be known as Mariettes and Marmousets; and until the last century, two streets in Paris were named Rue des Marmousets. Henri Etienne states, “Never did the Egyptians take such cruel revenge for the murder of their cats as has been inflicted in our times on those who had harmed some Marmouset or Marionette.” Even the trinket of a licensed fool was a Marotte, named for the little head at its end, and the supernatural dolls of sorcerers, shaped like toads or apes, were referred to as Marionettes in a record of a witchcraft trial in 1600. The term Marmoset eventually came to refer to the smallest and most graceful monkeys, which it still designates today. Marion became a common name in France, shortened to Manon, and extended into Marionette, as shown in a 13th-century poem where Marion is addressed; and in Scotland, where “Maid Marion, fair as ivory bone,” also appeared in rustic festivities, she gained a stronger presence than anywhere else, commonly called Menie, and has avoided the usual mix-up with Marianne. In our country, the name of the Blessed Virgin, having come through the French, was spelled in their way until the translation of the Bible made our national Mary familiar. Mary II was the first of our queens to drop the ie. The main contractions and endearments are as follows:—

English. French. Italian. Spanish.
Maria Marie Maria Marïa
Mary Marion Marietta Marinha
Marion Manon Mariuccia Mariquinhas
Moll Maion   Mariquita
Molly Mariette   Maritornes
Polly Maillard    
Malkin (Cambrai)    
Mawkes      
Mawkin      
May[13]      
Keltic. Swedish. Bavarian. Swiss.
Mair (W.) Maria Marie Marie
Moissey (Manx) Maria Mariel Mareili
Mari (Ir.)   Mariedel Maga
    Marei Maieli
    Mareiel Mija
    Marl Mieli
    Medal  
    Miel  
30Dutch. Russian. Polish. Illyrian.
Maria Marija Mary Maria
Marieke Maika Marysia Marica
Mike Mascha Marynia Millica
  Mashinka    
Lusatian. Esthonian. Lapland. Hungarian.
Mara Marri Marja Maria
Maruscha Mai   Mari
  Maie   Marka

Our Latin Maria is a late introduction, brought in by that taste which in the last century made everything feminine end with an a.

Our Latin Maria is a recent addition, brought in by the trend in the last century that made everything feminine end with an "a."

It is only during the last three centuries that Maria has reigned supreme in Roman Catholic countries, marking the exaggerated devotion paid to the original. Indeed, the Italian proverb, answering to the needle in a bottle of hay, is “Cercar Maria in Ravenna,” so numerous are the Marias there. Even in Ireland there were few Marys till comparatively recent times; but now the Môr that in some parts of the island was translated by Sarah, is changed into Mary.

It’s only in the last three centuries that Mary has been the central figure in Roman Catholic countries, highlighting the extreme devotion shown to her. In fact, the Italian saying that corresponds to "looking for a needle in a haystack" is “Cercar Maria in Ravenna,” because there are so many Marias there. Even in Ireland, there weren't many Marys until fairly recently; but now, the Môr that was translated as Sarah in some parts of the island is now changed to Mary.

Since Marys have been thus multiplied, the attributes of the first Mary have been adopted into the Christian name, and used to distinguish their bearer. The earliest and best of these was the Italian Maria Annunciata, or Annunziata, contracted into Nunziata; and followed up in Spain by Maria Anonciada; and in France, by Marie Annonciade. Soon there followed Maria Assunta, in honour of her supposed assumption bodily into glory, but this never flourished beyond Italy, Spain, and her colonies.

Since the number of Marys has increased, the qualities of the first Mary have been incorporated into the Christian name and used to identify those who bear it. The earliest and most notable of these was the Italian Maria Annunciata, or Annunziata, shortened to Nunziata; this was followed in Spain by Maria Anonciada, and in France, by Marie Annonciade. Soon after, there was Maria Assunta, in honor of her believed bodily assumption into glory, but this never became popular outside of Italy, Spain, and her colonies.

France has Marie des Anges, at least as a conventual appellation; as in Spain the votaress of the merciful interceding patroness is called Maria de Mercedes; and she whose parents were mindful of the Seven Sorrows supposed to have pierced the heart of the Holy Mother, would choose for their child Maria de Dolores. There was a legend that Santiago had seen a vision of the Blessed Virgin standing on a pillar of jasper and bidding him found at Zaragoza the church thence called NuestraNuestra Señora del Pilar, whence, in Spain at least, Pilar has become a female name, as Guadalupe has likewise in honour of a miraculous image of St. Mary, preserved in the church of the mountain once covered with hermitages. Moreover, a district in Mexico, formerly called Tlaltelolco, contained a temple to a favourite goddess of the Aztec race. After the Spanish conquest, the same site became the scene of a vision of NuestraNuestra Señora, who appeared to a Christian Indian, and intimated that a church was there to be built in her honour. As a token of the reality of the vision, roses burst forth on the bare rock of the Tepeyac, and it further appeared impressed with a miraculous painting, which has been the great subject of adoration from the Mexicans ever since. 31Guadalupe, a free translation into Spanish of the native name of Tlaltelolco, has been ever since a favourite name with the damsels of Mexico, and is even adopted by such of the other sex as regard the shrine with special veneration. Maria del Incarnaçion is also Spanish. An English gipsy woman lately said ‘Carnation’ was her daughter’s name, and had been her grandmother’s. Was it from this source?

France has Marie des Anges, at least as a convent name; in Spain, the devotee of the merciful interceding patroness is called Maria de Mercedes; and those whose parents were mindful of the Seven Sorrows thought to have pierced the heart of the Holy Mother would choose for their child Maria de Dolores. There was a legend that Santiago had seen a vision of the Blessed Virgin standing on a jasper pillar and telling him to found at Zaragoza the church now called NuestraNuestra Señora del Pilar, which is why, at least in Spain, Pilar has become a female name, just like Guadalupe has, in honor of a miraculous image of St. Mary kept in the church on the mountain that was once filled with hermitages. Moreover, a region in Mexico, once called Tlaltelolco, had a temple dedicated to a favorite goddess of the Aztec people. After the Spanish conquest, the same location became the site of a vision of NuestraNuestra Señora, who appeared to a Christian Indian and indicated that a church should be built there in her honor. As a sign of the vision’s reality, roses blossomed on the bare rock of the Tepeyac, and it was also miraculously impressed with a painting that has been the main object of worship for Mexicans ever since. 31Guadalupe, a loose translation into Spanish of the native name Tlaltelolco, has since become a popular name among the young women of Mexico, and even some men who hold the shrine in special reverence have adopted it. Maria del Incarnaçion is also Spanish. An English gypsy woman recently said ‘Carnation’ was her daughter’s name and had been her grandmother’s. Did it come from this source?

As queen of heaven, Maria has votaries, called in Italy Regina or Reina. The latter was frequent in early times at Florence. In France we find Reine and Reinette, and Regina is a favourite in some parts of Germany, where it has been confused with the derivatives of the old Teutonic Ragin, Council.

As the queen of heaven, Maria has followers known in Italy as Regina or Reina. The latter was commonly used in early times in Florence. In France, we see Reine and Reinette, while Regina is popular in some areas of Germany, where it has been mixed up with the derivatives of the old Teutonic word Ragin, meaning Council.

Since the promulgation of the new dogma, young ladies in Spain have been called Maria de la Concepcion; in Italy, Concetta. Surely the superstition of these races is recorded in their names. The custom of adding Maria to a man’s name seems to have begun in Italy about 1360, and now most individuals in Italy, and probably likewise in Spain, as well as in the more devout French families, bear the name of Maria; and the old Latin Marius and Virginius, though entirely unconnected except by the sound, have been pressed into the service, and made to do duty as Mario and Virginio in her honour.

Since the introduction of the new dogma, young women in Spain have been called Maria de la Concepcion; in Italy, Concetta. The superstitions of these cultures are reflected in their names. The practice of adding Maria to a man's name seems to have started in Italy around 1360, and now most people in Italy, as well as probably in Spain and in some devout French families, have the name Maria. The old Latin names Marius and Virginius, although they aren’t related except by sound, have been adapted to become Mario and Virginio in her honor.

Perhaps the Jews had in some degree adopted the Roman fashion of similar names in a family, since the sister of the Blessed Virgin bears the same as her own, and there is a great similarity between those of the sisters of Bethany, which both probably come from mara (bitter), although some deduce Martha from the Aramean mar (a lord), which we often hear as the title of Syrian bishops, as Mar Elias, &c.

Perhaps the Jews had somewhat adopted the Roman practice of using similar names within a family, as the sister of the Blessed Virgin has the same name, and there is a strong resemblance between the names of the sisters of Bethany. Both likely come from mara (bitter), although some derive Martha from the Aramean mar (a lord), which we often hear as the title of Syrian bishops, like Mar Elias, etc.

Even the earliest writers on the Gospels were at a loss whether to identify the meek contemplative Mary of Bethany, by the woman that was a sinner, who is recorded as performing the same act of devotion, and with Mary Magdalen, once possessed by seven devils and afterwards first witness of the Resurrection. While inquiry was cautious, legend was bold, and threw the three into one without the slightest doubt, going on undoubtingly to narrate the vain and sinful career of Mary Magdalen, describing her luxury, her robes, and in especial her embroidered gloves and flowing hair, and all the efforts of Martha to convert her, until her final repentance. The story proceeded to relate how the whole family set out on a mission to Provence, where Martha, by holding up the cross, demolished a terrific dragon; and Mary, after having aided in converting the country, retired to a frightful desert with a skull for her only companion.

Even the earliest writers on the Gospels struggled to determine whether the gentle, reflective Mary of Bethany was the same as the woman identified as a sinner, who is noted for performing the same act of devotion, and whether she was also Mary Magdalene, who had once been possessed by seven demons and later became the first witness of the Resurrection. While investigations were careful, legends were bold, merging the three women without hesitation. These legends confidently narrated the tumultuous and sinful life of Mary Magdalene, detailing her lavish lifestyle, elegant clothing, particularly her embroidered gloves and long hair, and all of Martha's attempts to change her until her eventual repentance. The tale continued to describe how the entire family embarked on a mission to Provence, where Martha, by holding up the cross, defeated a fearsome dragon; and Mary, after helping to convert the region, withdrew to a desolate wilderness with only a skull for company.

It is this legendary Magdalen, whom painters loved to portray in all her dishevelled grief.

It is this legendary Magdalen, whom artists loved to depict in all her messy sorrow.

The word itself is believed to be a mere adjective of place, meaning that she came from Magdala, which, in its turn, means a tower or castle, and is represented by the little village of Mejdel, on the lake of Tiberias, so that her proper designation would be Mary of Magdala, i. e. of the tower, probably to distinguish her from Mary of Bethany with whom she is confounded.

The word itself is thought to simply be a descriptive term for where she came from—Magdala, which means a tower or castle. This is associated with the small village of Mejdel, by the Tiberias lake. Therefore, her full name would be Mary of Magdala, or of the tower, likely to differentiate her from Mary of Bethany, with whom she is often confused.

It is curious to observe how infinitely more popular her name has 32been than her sister’s, i. e. accepting the mediæval belief that they were sisters. The Marfa of Russia is of course like the English Martha, Matty, Patty, the true housewifely Martha, independent of the legend of the dragon, and has there been a royal name occurring frequently among the daughters of the earlier Tzars; and the Martha used in Ireland is only as an equivalent for the native Erse Meabhdh, Meave, or Mab, once a great Irish princess, who has since become the queen of the fairies. Martha used also to be used for Mor. But the Marthe and Marthon of the south of France, and the rarer Marta of Italy and Spain, were all from the Provençal dragon-slayer, and as to the popularity of Magdalen, the contractions in the following table will best prove it:

It's interesting to see just how much more popular her name has been than her sister’s, considering the medieval belief that they were sisters. The Marfa in Russia is similar to the English Martha—Matty, Patty—the true housewifely Martha, separate from the legend of the dragon, and there has been a royal name that frequently appeared among the daughters of the early Tzars. The Martha used in Ireland is just an equivalent of the native Erse Meabhdh, Meave, or Mab, who was once a famous Irish princess and has since become the queen of the fairies. Martha was also used for Mor. However, the Marthe and Marthon in the south of France, along with the rarer Marta in Italy and Spain, all stem from the Provençal dragon-slayer, and regarding the popularity of Magdalen, the contractions in the following table will best illustrate it:

English. German. Swiss. Danish.
Magdalene Magdalene Magdalene Magdelene
Maudlin Madlen   Malin
Maun Lene Leli Magli
Madeline Lenchen   Mali
Italian. French. Polish. Servian.
Maddalena Magdelaine Magdelina Mandelina
Spanish.
Mazaline—old		 Magdusia Manda
Magdalena Madeleine Magdosia  
Madelena Madelon Madde  
Lusatian. Esthonian. Ung. Lettish.
Madlena Madli Magdalena Madlene
Marlena Mai Magdolna Maddalene
Marlenka Male   Madde
Madlenka      

The penitent Mary of Egypt has had her special votaresses. Maria Egyptiaca was a princess of Oettingen in 1666.[14]

The repentant Mary of Egypt has had her devoted followers. Maria Egyptiaca was a princess of Oettingen in 1666.[14]

12. Proper Names of the Bible; Liddell and Scott’s Greek Lexicon; Butler’s Lives of the Saints; Dean Stanley.

12. Proper Names of the Bible; Liddell and Scott’s Greek Lexicon; Butler’s Lives of the Saints; Dean Stanley.

13. Marriott occurs in a Cornish register as a feminine in 1666.

13. Marriott appears in a Cornish register as a female name in 1666.

14. Smith’s Dictionary of the Bible; Michaelis; Jameson’s Legends of the Madonna; Sacred and Legendary Art; Romancero del Cid; Warton’s History of Poetry; Grimm, Deutsche Mythologie; O'Donovan, On Irish Names; Festivals and their Household Words; Christian Remembrancer; Mme. Calderon de la Borca, Mexico.

14. Smith’s Dictionary of the Bible; Michaelis; Jameson’s Legends of the Madonna; Sacred and Legendary Art; Ballad of El Cid; Warton’s History of Poetry; Grimm, German Mythology; O'Donovan, On Irish Names; Festivals and their Household Words; Christian Remembrancer; Mme. Calderon de la Borca, Mexico.

Section II.—Elisheba, &c.

The names of the wife and son of Aaron bring us to a style of nomenclature that was very frequent among the Israelites at the period of the Exodus, and had begun even earlier. This was the habit of making the name contain a dedication to the Deity, by beginning or ending it with a word of Divine signification.

The names of Aaron's wife and son introduce us to a naming style that was common among the Israelites during the time of the Exodus and had started even earlier. This involved naming in a way that included a dedication to God, either by starting or ending the name with a word that has Divine meaning.

The Divine title known to man before the special revelation to 33Moses in the burning bush, was the Hebrew word El, in the plural Elohim, which corresponds to our term Deity or God-head. It was by a derivative from this word that Jacob called the spot where he beheld the angels, Beth El (the House of God), and again the place where he built an altar, El Elohe Israel (the God of Israel), as indeed his own name of Israel meant prevailing with God.

The title for the Divine that people knew before the special revelation to 33Moses in the burning bush was the Hebrew word El, in the plural form Elohim, which matches our term Deity or Godhead. Jacob used a variation of this word to name the place where he saw the angels, Beth El (the House of God), and also the location where he built an altar, El Elohe Israel (the God of Israel), as his own name, Israel, meant to prevail with God.

This termination is to be found in the names of several of his grandsons; but we will only in the present section review the class of names where it serves as a prefix.

This ending can be seen in the names of several of his grandsons; however, in this section, we will only look at the types of names where it acts as a prefix.

The first of all of these is Eliezer (God of help), the name of Abraham’s steward who went to bring home Rebecca, and again of the second son of Moses. A very slight change, indicated in our version by the change of the vowels, made it Eleazar, or God will help, the name of Aaron’s eldest surviving son, the second high priest. Both continued frequent among the Jews before the captivity, and after it the distinction between them was not observed, though Eleazar was in high repute as having belonged to the venerable martyr in the Antiochian persecution, as well as to the brave Maccabee, who perished under the weight of the elephant he had stabbed.

The first of these is Eliezer (God of help), the name of Abraham’s servant who went to bring back Rebecca, and also of Moses’ second son. A small change in the vowels, noted in our version, turns it into Eleazar, or God will help, which is the name of Aaron’s oldest surviving son, the second high priest. Both names were common among the Jews before the exile, and after that, people didn’t really distinguish between them, even though Eleazar was highly regarded for being connected to the respected martyr from the Antiochian persecution and the brave Maccabee who died under the weight of the elephant he had stabbed.

In the Gospels, Eleazar has become Lazarus, and in this form is bestowed upon the beggar of the parable, as well as on him who was raised from the dead. It is curious to observe the countries where it has been in use. The true old form once comes to light in the earlier middle age as St. Elzéar, the Comte de St. Sabran, who became a devotee of St. Francis, and has had a scanty supply of local namesakes. The beggar’s name has been frequently adopted in Spain as Lazaro or Lazarillo; Italy has many a Lazzaro; Poland, shows Lazarz; Russia, Lasar; Illyria, Lazo and Laze.

In the Gospels, Eleazar has become Lazarus, a name given to both the beggar in the parable and the man who was brought back to life. It's interesting to see the regions where this name has been prevalent. The original form reemerges in the early Middle Ages as St. Elzéar, the Comte de St. Sabran, who became a follower of St. Francis and has only a few local namesakes. The beggar’s name has often been used in Spain as Lazaro or Lazarillo; Italy has many Lazaro; Poland has Lazarz; Russia uses Lasar; and in Illyria, it appears as Lazo and Laze.

Aaron’s wife was Elischeba, meaning God hath sworn, i. e. an appeal to his covenant. It recurred again in the priestly family in the Gospel period, and had become, in its Greek form, Ελισαβετ; in Latin, Elisabeth.

Aaron's wife was Elischeba, which means God has sworn, i.e. a reference to his covenant. This name showed up again in the priestly family during the Gospel period and had become, in Greek, Ελισαβετ; in Latin, Elisabeth.

The mother of the Baptist was not canonized in the West, though, I believe, she was so in the East, for there arose her first historical namesake, the Muscovite princess Elisavetta, the daughter of Jaroslav, and the object of the romantic love of that splendid poet and sea-king, Harald Hardràda, of Norway, who sung nineteen songs of his own composition in her praise on his way to her from Constantinople, and won her hand by feats of prowess. Although she soon died, her name remained in the northern peninsula, and figures in many a popular tale and Danish ballad, as Elsebin, Lisbet, or Helsa. It was the Slavonic nations, however, who first brought it into use, and from them it crept into Germany, and thence to the Low Countries.

The mother of the Baptist wasn't canonized in the West, but I believe she was in the East, where the first historical namesake appeared, the Muscovite princess Elisavetta, the daughter of Jaroslav. She was the romantic interest of the impressive poet and sea-king, Harald Hardràda of Norway, who composed nineteen songs in her honor on his journey to meet her from Constantinople, winning her affection through his heroic deeds. Although she passed away soon after, her name lived on in the northern peninsula and appears in many popular stories and Danish ballads as Elsebin, Lisbet, or Helsa. However, it was the Slavic nations that first began using the name, and from them, it spread into Germany and then to the Low Countries.

Elisabeth of Hainault, on her marriage with Philippe Auguste, seems to have been the first to suffer the transmutation into Isabelle, the French being the nation of all others who delighted to bring everything into conformity with their own pronunciation. The royal name thus introduced became popular among the crown vassals, 34and Isabelle of Angoulême, betrothed to Hugues de Lusignan, but married to King John, brought Isabel to England, whence her daughter, the wife of Friedrich II., conveyed Isabella to Germany and Sicily. Meantime the lovely character of Elisabeth of Hungary—or Erzsebet as she is called in her native country—earned saintly honours, and caused the genuine form to be extremely popular in all parts of Germany. Her namesake great-niece was, however, in Aragon turned into Isabel, and when married into Portugal, received the surname of De la Paz, because of her gentle, peace-making nature. She was canonized; and Isabel, or Ysabel, as it is now the fashion to spell it in Spain, has ever since been the chief feminine royal name in the Peninsula, and was rendered especially glorious and beloved by Isabel the Catholic.

Elisabeth of Hainault, upon marrying Philippe Auguste, appears to be the first to undergo the transformation into Isabelle, as the French tended to adapt everything to fit their pronunciation. The royal name that emerged became popular among the crown vassals, 34 and Isabelle of Angoulême, engaged to Hugues de Lusignan but married to King John, brought Isabel to England, from where her daughter, the wife of Friedrich II, took Isabella to Germany and Sicily. Meanwhile, the beautiful figure of Elisabeth of Hungary—or Erzsebet, as she is known in her homeland—earned sainthood and made the original form extremely popular throughout Germany. However, her namesake great-niece was transformed into Isabel in Aragon, and when she married into Portugal, she was given the surname De la Paz due to her gentle, peace-making nature. She was canonized, and Isabel, or Ysabel, as it is now commonly spelled in Spain, has since been the primary feminine royal name on the Peninsula, especially glorified and beloved by Isabel the Catholic.

In the French royal family it was much used during the middle ages, and sent us no fewer than two specimens, namely, the ‘She-Wolf of France,’ and the child-queen of Richard II.; but though used by the Plantagenets and their nobility, it took no hold of the English taste; and it was only across the Scottish border that Isobel or Isbel, probably learned from French allies, became popular, insomuch that its contraction, Tibbie, has been from time immemorial one of the commonest of all peasant names in the Lowlands. The wicked and selfish wife of Charles VI. of France was always called Isabeau, probably from some forgotten Bavarian contraction; but she brought her appellation into disrepute, and it has since her time become much more infrequent in France.

In the French royal family, it was commonly used during the Middle Ages and gave us two notable examples: the ‘She-Wolf of France’ and the child-queen of Richard II. However, even though it was used by the Plantagenets and their nobility, it never caught on with English tastes. It was only across the Scottish border that Isobel or Isbel, likely learned from French allies, became popular, to the point where its shortened form, Tibbie, has long been one of the most common peasant names in the Lowlands. The wicked and selfish wife of Charles VI of France was always referred to as Isabeau, probably derived from some forgotten Bavarian abbreviation; but she brought that name into disrepute, and since her time, it has become much less common in France.

The fine old English ballad that makes ‘pretty Bessee’ the granddaughter of Simon de Montfort is premature in its nomenclature; for the first Bess on record is Elizabeth Woodville, whose mother, Jacquetta of Luxemburg, no doubt imported it from Flanders. Shakespeare always makes Edward IV. call her Bess; and her daughter Elizabeth of York is the lady Bessee of the curious verses recording the political courtship of Henry of Richmond. Thence came the name of Good Queen Bess, the most popular and homely of all borne by English women, so that, while in the last century a third at least of the court damsels were addressed as ‘Lady Betty,’ it so abounded in villages that the old riddle arose out of the contractions.

The classic English ballad that names ‘pretty Bess’ as the granddaughter of Simon de Montfort is a bit ahead of its time; the first Bess we know of is Elizabeth Woodville, whose mother, Jacquetta of Luxembourg, probably brought it over from Flanders. Shakespeare always has Edward IV call her Bess, and her daughter Elizabeth of York is the lady Bessee in the interesting verses about the political romance of Henry of Richmond. That’s where the name Good Queen Bess comes from, the most beloved and down-to-earth name held by English women, so much so that in the last century, at least a third of the ladies at court were called ‘Lady Betty,’ and it was so common in villages that an old riddle came up from the variations of the name.

During the anti-Spanish alliance between England and France, Edward VI. was sponsor to a child of Henri II., who received the Tudor name of Elisabeth, but could not become the wife of Philip II., without turning into Isabel; indeed, the Italian Elisabetta Farnese—a determined personage—was the only lady who seems to have avoided this transformation.

During the anti-Spanish alliance between England and France, Edward VI was the sponsor of a child of Henri II, who was given the Tudor name Elisabeth, but she couldn't marry Philip II without changing her name to Isabel; in fact, the Italian Elisabetta Farnese—a strong character—was the only woman who seems to have escaped this change.

Poetry did not improve our Queen Elizabeth by making her into Eliza, a form which, however, became so prevalent in England during the early part of the present century, that Eliza and Elizabeth are sometimes to be found in the same family. No name has so many varieties of contraction, as will be seen by the ensuing list, where, in deference to modern usage, Elizabeth is placed separately from Isabella.

Poetry didn't enhance our Queen Elizabeth by turning her into Eliza, a nickname that became so common in England during the early part of this century that Eliza and Elizabeth can sometimes be found in the same family. No name has as many variations of contraction, as you'll see in the following list, where, following modern usage, Elizabeth is listed separately from Isabella.

35
English. Scotch. German. Bavarian. Swiss.
Elizabeth Elizabeth Elisabeth Lisi Elsbeth
Eliza Elspeth Elise Liserl Betha
Bessy Elspie Lise   Bebba
Betsey Bessie Lischen   Bebbeli
Betty Lizzie Elsabet    
Lizzy   Elsbet    
Libby   Bettine    
Lisa   Bette    
    Ilse    
Danish. French. Italian. Russian. Polish.
Elisabeth Elisabeth Elisabetta Jelissaveta Elzbieta
Elsebin Elise Elisa Lisa Elzbietka
Helsa Babet Betta Lisenka  
  Babette Bettina    
  Babichon Lisettina    
Servian. Slovak. Esthonian. Hungarian. Lusatian.
Jelisavcta Lizbeta Ello Erzebet Hilzbeta
Jelisavka Liza Elts Erzsi Hilza
Liza Lizika Liso Erszok Hilzizka
      Orse Lisa
      Orsike Liska
        Beta

Lise and Lisette are sometimes taken as contractions of Elisabeth, but they properly belong to Louise.

Lise and Lisette are sometimes considered shortened forms of Elisabeth, but they actually come from Louise.

English. Scotch. French. Spanish. Portuguese.
Isabella Isabel Isabeau Ysabel Isabel
Isabel Isbel Isabelle Bela Isabelhina
Belle Tibbie      
Nib        
Ibbot        
Ib        

Scotland and Spain are the countries of Isabel; England and Germany of Elizabeth.

Scotland and Spain belong to Isabel; England and Germany belong to Elizabeth.

The noblest prophet of the kingdom of Israel was called by two Hebrew words, meaning God the Lord, a sound most like what is represented by the letters Eliyahu, the same in effect as that of the young man who reproved Job and his friends, though, in his case, the Hebrew points have led to his being called in our Bible Elihu, while we know the prophet as Elijah, the translators probably intending us 36to pronounce the j like an i. The Greek translators had long before formed Ἠλιας, the Elias of the New Testament.

The greatest prophet of the kingdom of Israel was known by two Hebrew words meaning God the Lord, which closely resemble the letters Eliyahu. This is similar to the young man who confronted Job and his friends; however, in his case, the Hebrew vowels have led to him being called Elihu in our Bible, while we refer to the prophet as Elijah. The translators likely wanted us to pronounce the j like an i. The Greek translators had previously created Ἠλιας, the Elias of the New Testament. 36

When the Empress Helena visited Palestine, she built a church on Mount Carmel, around which arose a cluster of hermitages, and thus the great prophet and his miracles became known both to East and West.

When Empress Helena visited Palestine, she built a church on Mount Carmel, which led to a group of hermitages being established nearby, and as a result, the great prophet and his miracles became known in both the East and the West.

When the Crusaders visited the Mount of Carmel frowning above Acre, and beheld the church and the hermits around it, marked the spot where the great prophet had prayed, and the brook where he slew the idolaters, no wonder they became devoted to his name, and Helie became very frequent, especially among the Normans. Helie de la Flèche was the protector of Duke Robert’s young son, William Clito; and Helie and Elie were long in use in France, as Ellis must once have been in England, to judge by the surnames it has left. Elias is still very common in the Netherlands.

When the Crusaders visited Mount Carmel overlooking Acre and saw the church and the hermits around it, they marked the place where the great prophet had prayed and the brook where he defeated the idolaters. It's no surprise they became dedicated to his name, and Helie became quite popular, especially among the Normans. Helie de la Flèche was the guardian of Duke Robert’s young son, William Clito. Helie and Elie were commonly used in France, just as Ellis must have been in England, judging by the surnames it has left behind. Elias is still very common in the Netherlands.

The order of Carmelites claimed to have been founded by the prophet himself; but when the Latins inundated Palestine, it first came into notice, and became known all over the West. It was placed under the invocation of St. Mary, who was thus called in Italy the Madonna di Carmela or di Carmine, and, in consequence, the two names of Carmela and Carmine took root among the Italian ladies, by whom they are still used. The meaning of Carmel, as applied to the mountain, is vineyard or fruitful field.

The Order of Carmelites claimed to have been founded by the prophet himself; however, when the Latins flooded Palestine, it first gained attention and became known throughout the West. It was dedicated to St. Mary, who in Italy was referred to as the Madonna di Carmela or di Carmine. As a result, the names Carmela and Carmine became popular among Italian women, and they are still used today. The meaning of Carmel, when referring to the mountain, is vineyard or fruitful field.

Elisha’s name meant God of Salvation. It becomes Eliseus in the New Testament, but has been very seldom repeated; though it is possible that the frequent Ellis of the middle ages may spring from it.

Elisha’s name meant God of Salvation. It becomes Eliseus in the New Testament, but has rarely been used since; although it’s possible that the common name Ellis from the Middle Ages may have originated from it.

Here, too, it may be best to mention the prophetic name by which the Humanity of the Messiah was revealed to Isaiah—Immanuel (God with us), Imm meaning with; an being the pronoun.

Here, too, it might be best to mention the prophetic name that revealed the Humanity of the Messiah to Isaiah—Immanuel (God with us), Imm meaning with; an being the pronoun.

The Greeks appear to have been the first to take up this as a Christian name, and Manuel Komnenos made it known in Europe. The Italians probably caught it from them as Manovello; and the Spaniards and Portuguese were much addicted to giving it, especially after the reign of Dom Manoel, one of the best kings of the noble house of Avis. Manuelita is a feminine in use in the Peninsula. When used as a masculine, as it is occasionally in England and France, the first letter is generally changed to E.[15]

The Greeks seem to be the first to adopt this as a Christian name, and Manuel Komnenos brought it to Europe. The Italians likely picked it up from them as Manovello; and the Spaniards and Portuguese were quite fond of using it, especially after the reign of Dom Manoel, one of the great kings of the noble house of Avis. Manuelita is a feminine version commonly used in the Peninsula. When used as a masculine name, as it is sometimes in England and France, the first letter is usually changed to E.[15]

15. Proper Names of the Bible; Michaelis; Grimm, DeutscheDeutsche Mythologie.

15. Proper Names of the Bible; Michaelis; Grimm, German Mythology.

Section IV.—Joshua, &c.

A still more sacred personal Divine Name was revealed to Moses upon Mount Horeb—the name that proclaimed the eternal self-existence of Him who gave the mission to the oppressed Israelites.

A more sacred personal Divine Name was revealed to Moses on Mount Horeb—the name that declared the eternal self-existence of the one who gave the mission to the oppressed Israelites.

The meaning of that Name we know, in its simple and ineffable majesty; the pronunciation we do not know, for the most learned doubt whether that the usual substitute for it may not be a mistake. The Jews themselves feared to pronounce it commonly in reading their scriptures, and substituted for it Adonai, that which is indicated by the ‘LORD,’ in capital letters in our Bibles, while the French try 37to give something of the original import by using the word l'Éternel, and thus the tradition of the true sound has been hidden from man, and all that is known is that the three consonants employed in it were J, or rather Y V H.

We understand the meaning of that Name in its simple and profound majesty; however, we don't know how to pronounce it, as even the most scholarly among us question whether the common substitute might be a mistake. The Jews themselves were hesitant to say it while reading their scriptures, opting instead for Adonai, which is represented by ‘LORD’ in all capital letters in our Bibles. Meanwhile, the French attempt to convey some of the original meaning by using the word l'Éternel. As a result, the true pronunciation has been lost to humanity, and all we know is that the three consonants used were J, or more accurately, Y V H.

Yet, though this holy name was only indicated in reading, it was very frequent in combination in the names of the Israelites, being the commencement of almost all those that with us begin with je or jo, the termination of all those with iah. Nay, the use of the name in this manner has received the highest sanction, since it was by inspiration that Moses added to Hoshea, salvation—the syllable that made it Jehoshea or Joshua, “the Lord my salvation,” fitly marking out the warrior, who, by Divine assistance, should save Israel, and place them safely in the promised land.

Yet, even though this holy name was only referenced in readings, it appeared frequently in the names of the Israelites, forming the beginning of almost all names that start with je or jo, and the ending of all those with iah. In fact, the use of the name in this way has received the highest endorsement, since it was through divine inspiration that Moses added to Hoshea, meaning salvation—the syllable that turned it into Jehoshea or Joshua, “the Lord my salvation,” perfectly identifying the warrior who, with Divine help, would save Israel and lead them safely into the promised land.

That name of the captain of the salvation of Israel seems to have been untouched again till the return from the captivity, when probably some unconscious inspiration directed it to be given to the restorer of the Jews, that typical personage, the high priest, in whom we find it altered into Jeshua; and the Greek soon made it into the form in which it appears as belonging to the author of the book of Ecclesiasticus, and which, when owned by the apostate high priest, under Antiochus Epiphanes, was made by him from Jesus into Jason, to suit the taste of the Greek rulers. It had become common among the Jews; it was the current name for the ancient Joshua, when it was assumed by Him Who alone had a right to it.

The name of the captain who saved Israel seems to have remained unchanged until the return from captivity, when perhaps some unconscious inspiration led it to be given to the restorer of the Jews, that typical figure, the high priest, in whom we see it changed to Jeshua. The Greeks soon adapted it to the form associated with the author of the book of Ecclesiasticus, which, when adopted by the apostate high priest during the time of Antiochus Epiphanes, was transformed from Jesus to Jason to fit the preferences of the Greek rulers. It had become common among the Jews; it was the usual name for the ancient Joshua when it was taken on by Him who alone had the rightful claim to it.

A feast in honour of that Name “to which every knee shall bow,” has been marked by the Western Church, and it is probably in consequence of this that the Spanish Americans actually have adopted this as one of their Christian names—a profanation whence all the rest of Christendom has shrunk. There too a and ita are added to it to make it feminine.

A feast in honor of the Name “to which every knee shall bow” has been celebrated by the Western Church, and it’s likely because of this that Spanish Americans have actually taken it on as one of their Christian names—a disrespect that the rest of Christendom has avoided. There, too, a and ita are added to make it feminine.

In the unfortunate son and grandson of the good Josiah (yielded to the Lord), we see some curious changes of name. The son was called both Eliakim and Jehoiakim, in which the verb meant “will establish or judge;” the only difference was in the Divine Name that preceded it. This miserable prince died during the first siege of Jerusalem, and his son Jehoiachin (appointed of the Lord), reigned for three months till the city was taken, and he was carried away to Babylon. The above-mentioned seems to have been his proper name, but he was commonly called Jeconiah, and Jeremiah denounces his punishment without the prefix, as “this man Coniah.”

In the unfortunate son and grandson of the good Josiah (who dedicated himself to the Lord), we notice some interesting name changes. The son was referred to as both Eliakim and Jehoiakim, where the verb meant “will establish or judge;” the only difference was in the Divine Name that came before it. This unfortunate prince died during the first siege of Jerusalem, and his son Jehoiachin (appointed by the Lord) ruled for three months until the city was captured, and he was taken to Babylon. The mentioned name seems to have been his actual name, but he was usually called Jeconiah, and Jeremiah calls out his punishment without the prefix, referring to him simply as “this man Coniah.”

After the death of Nebuchadnezzar, Jehoiachin was brought out of prison, and lived in some degree of ease and favour at Babylon; and by Greek authors a sort of compromise was made between his name and his father’s, and he becomes sometimes Jeconias, and sometimes Joacim.

After Nebuchadnezzar died, Jehoiachin was released from prison and lived relatively comfortably and favorably in Babylon. Greek authors sometimes mixed up his name with his father's, calling him Jeconias at times and Joacim at others.

There was an early tradition that Joachim had been the name of the father of the Blessed Virgin, but her private history did not assume any great prominence till about 1500, and in consequence the names of her parents are far less often used before than after that era. Her mother’s name, as we shall see, had a history of its own; and 38was earlier in general use than that of her father, which scarcely came into England at all, and was better known to us when Murat ascended the throne of Naples than at any other time. Being however found in the apocryphal Gospels, it was in use in the Greek Church, and is therefore to be found in Russia. Its forms are,

There was an early belief that Joachim was the name of the father of the Blessed Virgin, but her personal history didn't become widely recognized until around 1500. Because of this, the names of her parents were used much less frequently before that time. Her mother's name, as we will see, had its own backstory and was commonly used earlier than her father’s name, which barely appeared in England at all and was better known to us when Murat took the throne of Naples than at any other time. However, since it was found in the apocryphal Gospels, it was used in the Greek Church and is therefore found in Russia. Its forms are,

German. Bavarian. Frisjan. Swiss.
Joachim Jochum Hime Jocheli
Jochim Jochem    
Achim      
Chim      
Spanish. French. Italian. Danish.
Joaquim Joachim Gioachimo Joachim
Joquim   Gioachino Johum
Joa   Giovachino  
Russian. Polish. Lett. Illyrian.
Joachim Jachym Juzziz Accim
Akim   Jukkums Jacim

The Germans, French, and Portuguese have the feminine Joachime, Joaquima; or, in Illyrian, Acima.[16]

The Germans, French, and Portuguese have the feminine Joachime, Joaquima; or, in Illyrian, Acima.[16]

The Book of Judges has not furnished many names to collective Europe. Caleb, the faithful spy, who alone finally accompanied Joshua into the Land of Promise out of all the 600,000 who had come out of Egypt, had a name meaning a dog, seldom copied except by the Puritan taste, and only meeting in one language a personal name of similar signification, namely, the Irish cu (gen.) con.

The Book of Judges hasn't provided many names to Europe as a whole. Caleb, the loyal scout, who was the only one to accompany Joshua into the Promised Land out of the 600,000 who left Egypt, had a name that means "dog." This name is rarely used, except by Puritan preferences, and it only has a counterpart in one language, which is the Irish word cu (gen.) con.

Caleb’s daughter, Achsah, probably from the shortness and pretty sound of her name, which means a tinkling ornament for the ancle, has a good many namesakes in remote village schools, where it is apt to be spelt Axah. Tirzah (pleasantness) was one of those five daughters of Zelophehad, whose heiresship occupies two chapters of the Book of Numbers. She probably was the origin of Thirza, the name of Abel’s wife in Gessner’s idyll of the Death of Abel, a great favourite among the lower classes in England, whence Thyrza has become rather a favourite in English cottages.

Caleb’s daughter, Achsah, likely due to the brevity and appealing sound of her name, which means a tinkling ornament for the ankle, has quite a few namesakes in distant village schools, where it tends to be spelled Axah. Tirzah (pleasantness) was one of the five daughters of Zelophehad, whose inheritance is detailed over two chapters in the Book of Numbers. She may have inspired the name Thirza, which is that of Abel’s wife in Gessner’s idyllic work, the Death of Abel, a great favorite among the lower classes in England, where Thyrza has become quite popular in English cottages.

Gideon (a feller or destroyer) seems by his martial exploits to have obtained some admirers among the Huguenots of the civil wars of France, for Gédéon was in some small use among them.

Gideon (a fighter or destroyer) appears to have gained some fans among the Huguenots during the civil wars in France due to his military achievements, as Gédéon was somewhat useful to them.

The name of the mighty Nazarene, whose strength was in his hair, is not clearly explained. Schimschon seems best to represent the Hebrew sound, but the Greek had made it Σαμψσων; and our translation, 39Samson. Some translate it splendid son, others as the diminutive of sun.

The name of the powerful Nazarene, who drew his strength from his hair, isn’t clearly defined. Schimschon seems to capture the Hebrew pronunciation best, but the Greeks rendered it as Σαμψσων, and our version is Samson. Some interpret it as "splendid son," while others see it as a diminutive form of "sun."

The Greek Church and her British daughter did not forget the mighty man of valour, and Samson was an early Welsh Bishop and saint, from whom this became a monastic appellation, as in the instance of Mr. Carlyle’s favourite Abbot Samson. The French still call it Simson, which is perhaps more like the original; and our Simpson and Simkins may thus be derived from it, when they do not come from Simon, which was much more frequent.

The Greek Church and her British counterpart did not forget the mighty warrior, and Samson was an early Welsh bishop and saint, from whom this became a monastic name, as in the case of Mr. Carlyle’s favorite Abbot Samson. The French still refer to it as Simson, which may be closer to the original; and our names Simpson and Simkins might come from it, unless they derive from Simon, which was far more common.

The name of the gentle and faithful Ruth has never been satisfactorily explained. Some make it mean trembling; others derive it from a word meaning to join together; and others from Reûth (beauty), which is perhaps the best account of it. In spite of the touching sweetness of her history, Ruth’s name has never been in vogue, except under the influence of our English version of the Bible.

The meaning of the kind and loyal name Ruth has never been clearly defined. Some say it means trembling; others think it comes from a word that means to join together; and others link it to Reûth (beauty), which might be the best explanation. Despite the touching sweetness of her story, Ruth’s name hasn’t been popular, except due to the influence of the English version of the Bible.

Perhaps this may be the fittest place to mention the prevalence of names taken from the river Jordan during the period of pilgrimages. The Jordan itself is named from Jared (to descend), and perhaps no river does descend more rapidly throughout its entire course than does this most noted stream, from its rise in the range of Libanus to its fall in the Dead Sea, the lowest water in the world. To bathe in the Jordan was one of the objects of pilgrims, and flasks of its water were brought home to be used at baptisms—as was done for the present family of Royal children. It was probably this custom that led to the adoption of Jordan as a baptismal name, and it is to be supposed that it was a fashion of the Normans, since it certainly prevailed in countries that they had occupied. In Calabria, Count Giordano Lancia was the friend of the unfortunate Manfred of Sicily, and recognized his corpse. Jourdain was used in France, though in what districts I do not know, and Jordan was at one time recognized in England. Jordan de Thornhill died in 1200; Jordan de Dalden was at the battle of Lewes in 1264, and two namesakes of his are mentionedmentioned in the pedigree of his family. Jordan de Exeter was the founder of a family in Connaught, who became so thoroughly Hibernicized, that, after a few generations, they adopted the surname of, Mac Jordan. Galileo dei Gailïlei probably took both his names from Galilee, which comes from Galil, a circle.

Perhaps this is the best place to mention the popularity of names taken from the river Jordan during the pilgrimage period. The Jordan itself is named after Jared (which means to descend), and arguably no river descends more quickly along its entire course than this famous stream, from its source in the Libanus range to its ending in the Dead Sea, the lowest body of water on Earth. Bathing in the Jordan was one of the goals of pilgrims, and flasks of its water were brought home for use in baptisms—just like was done for the current Royal children. This custom likely led to the adoption of Jordan as a baptismal name, and it's thought that it became popular with the Normans, as it was certainly common in the countries they occupied. In Calabria, Count Giordano Lancia was a friend of the unfortunate Manfred of Sicily and identified his corpse. Jourdain was used in France, although I don’t know in which regions, and Jordan was once recognized in England. Jordan de Thornhill died in 1200; Jordan de Dalden was at the battle of Lewes in 1264, and two namesakes of his are mentionedmentioned in his family’s pedigree. Jordan de Exeter founded a family in Connaught, who became so thoroughly Hibernicized that, after a few generations, they took on the surname Mac Jordan. Galileo dei Galilei likely got both his names from Galilee, which comes from Galil, meaning circle.

Bethlem Gabor will seem to the mind as an instance of Bethlehem (the place of bread), having furnished Christian names for the sake of its associations, and Nazarene has also been used in Germany.

Bethlem Gabor will come to mind as a version of Bethlehem (the place of bread), which has provided Christian names because of its associations, and Nazarene has also been used in Germany.

16. Dr. Pusey’s Commentary on the Prophets; Kitto’s Biblical Dictionary; Jameson’s Legends of the Madonna; Michaelis.

16. Dr. Pusey’s Commentary on the Prophets; Kitto’s Biblical Dictionary; Jameson’s Legends of the Madonna; Michaelis.

Section 5.—Names from Chaanach.

Perhaps no word has given rise to a more curious class of derivatives than this from the Hebrew Chaanach, with the aspirate at each end, signifying favour, or mercy, or grace.

Perhaps no word has led to a more interesting group of derivatives than this one from the Hebrew Chaanach, with the breathy sound at both ends, meaning favor, or mercy, or grace.

To us it first becomes known in the form of Hannah, the mother of Samuel, and it was also used with the Divine syllable in the 40masculine, as Hananeel, Hanani, Hananiah, or Jehohanan, shortened into Johanan.

To us, it first becomes known through Hannah, the mother of Samuel, and it was also used with the Divine syllable in the masculine form, as Hananeel, Hanani, Hananiah, or Jehohanan, shortened to Johanan.

Exactly the same names were current among the Phœœœœœœnicians, only we have received them through a Greek or Latin medium. Anna, the companion sister of Dido, was no doubt Hannah, and becoming known to the Romans through the worship paid to her and Elisa by the Carthaginians, was, from similarity of sound, confused by them with their Italian goddess, Anna Perenna, the presiding deity of the circling year (Annus). Virgil, by-and-by, wove the traditions of the foundation of Carthage, and the death of Dido, into the adventures of Æneas; and a further fancy arose among the Romans that after the self-destruction of Dido, Anna had actually pursued the faithless Trojan to Italy, and there drowned herself in the river Numicius, where she became a presiding nymph as Anna Perenna! A fine instance of the Romans' habit of spoiling their own mythology and that of every one else! Oddly enough, an Anna has arisen in Ireland by somewhat the same process. The river Liffey is there said to owe its name to Lifé, the daughter of the chief of the Firbolg race being there drowned. In Erse, the word for river was Amhain, the same as our Avon; but on English tongues Amhain Lifé became Anna Liffey, and was supposed to be the lady’s name; another version declared that it was Lifé, the horse of Heremon the Milesian, who there perished.

The same names were used by the Phoenicians, but we got them through Greek or Latin sources. Anna, the sister of Dido, was likely Hannah, and as she became known to the Romans through the worship of her and Elisa by the Carthaginians, they confused her with their Italian goddess, Anna Perenna, the goddess of the yearly cycle. Later, Virgil incorporated the stories of Carthage's founding and Dido's death into the adventures of Aeneas. The Romans further imagined that after Dido's tragic end, Anna followed the unfaithful Trojan to Italy and drowned herself in the river Numicius, where she transformed into the nymph Anna Perenna! This is a great example of how the Romans tended to distort their own myths as well as those of others! Interestingly, a similar Anna has appeared in Ireland. The river Liffey is said to be named after Lifé, the daughter of the chief of the Firbolg race who drowned there. In Irish, the word for river was Amhain, which is similar to our Avon; but when Amhain Lifé came to English speakers, it became Anna Liffey, which was thought to be the lady’s name. Another version said it was Lifé, the horse of Heremon the Milesian, who perished there.

Hanno, so often occurring in the Punic wars, was another version of the Hebrew Hanan, and the far-famed Hannibal himself answered exactly to the Hananiah or Johanan of the Holy Land, saying that it was the grace of Baal that unhappily he besought by his very appellation. The Greeks called him Annibas, and the Romans wavered between Annibal and Hannibal as the designation of their great enemy. In the latter times of Rome, when the hereditary prænomina were discarded, Annibal and Annibalianus were given among the grand sounds that mocked their feeble wearers, and Annibale lingered on in Italy, so as to be known to us in the person of Annibale Caracci.

Hanno, frequently mentioned in the Punic Wars, was another version of the Hebrew name Hanan, and the famous Hannibal was essentially equivalent to the Hananiah or Johanan from the Holy Land, signifying that it was the grace of Baal that he unfortunately invoked by his very name. The Greeks referred to him as Annibas, while the Romans fluctuated between Annibal and Hannibal for their great adversary. In later Roman times, when traditional first names were no longer used, Annibal and Annibalianus became grand titles that mocked their weak bearers, and Annibale continued to exist in Italy, becoming known to us through the figure of Annibale Caracci.

It is a more curious fact, however, that Hannibal has always been a favourite with the peasantry of Cornwall. From the first dawn of parish registers Hannyball is of constant occurrence, much too early, even in that intelligent county, to be a mere gleaning from books; and the west country surname of Honeyball must surely be from the same source. A few other eastern names, though none of them as frequent or as clearly traced as the present, have remained in use in this remote county, and ought to be allowed due weight in favour of the supposed influence of the Phœnician traders over the races that supplied them with tin and lead.

It’s an interesting fact that Hannibal has always been popular among the farmers in Cornwall. Since the earliest parish records, the name Hannyball appears regularly, much too early, even in that enlightened county, to just come from books; and the west country surname Honeyball must definitely have the same origin. A few other eastern names exist too, although none are as common or as well-documented as this one, and they should be considered as evidence for the supposed impact of Phoenician traders on the local populations that supplied them with tin and lead.

The usual changes were at work upon the Jewish names Hannah and Hananiah. Greek had made the first 'Anna, the second Ananias, or Annas. Indeed Hannah is only known, as such, to the readers of the English version of the Bible, from whom the Irish have taken it to represent their native Ainè (joy). All the rest of Europe calls her, as well as the aged prophetess in the temple, Anne.

The usual changes were happening to the Jewish names Hannah and Hananiah. Greek transformed the first into 'Anna and the second into Ananias, or Annas. In fact, Hannah is known by that name only to readers of the English version of the Bible, from whom the Irish have adopted it to represent their native Ainè (joy). The rest of Europe refers to her, as well as the elderly prophetess in the temple, as Anne.

The apocryphal Gospels which gave an account of the childhood of 41the Blessed Virgin, called her mother Anna, though from what tradition is not known. St. Anna was a favourite with the Byzantines from very early times; the Emperor Justinian built a church to her in 550, and in 710 her relics were there enshrined. From that time forward Greek damsels, and all those of the adjoining nations who looked to Constantinople as their head, were apt to be christened Anna. In 988, a daughter of the Emperor Basil married and converted Vladimir, Grand Prince of Muscovy, whence date all the numerous Russian Annas, with their pretty changes of endearment. The grand-daughter of this lady, Anne of Muscovy, sister of Harald Hardrada’s Elisif, carried her name to France, where it grew and flourished.

The apocryphal Gospels that tell the story of the childhood of the Blessed Virgin refer to her mother as Anna, although the source of this tradition is unclear. St. Anna was popular among the Byzantines from very early on; the Emperor Justinian built a church in her honor in 550, and by 710 her relics were enshrined there. From that moment on, Greek girls, along with those from neighboring nations who looked to Constantinople as their center, were often named Anna. In 988, a daughter of Emperor Basil married and converted Vladimir, Grand Prince of Muscovy, leading to the many Russian Annas and their charming nicknames. This lady's granddaughter, Anne of Muscovy, sister of Elisif, Harald Hardrada's wife, took her name to France, where it thrived and spread.

St. Anne became the patron saint of Prague, where a prodigious festival is yearly holden in her honour, and great are the rejoicings of all the females who hear her name, and who are not a few. It was from Prague that the Bohemian princess, Anne of Luxemburg, brought it to England, and gave it to her name-child, Anne Mortimer, by whom it was carried to the house of York, then to the Howards, from them to Anne Boleyn, and thereby became an almost party word in England.

St. Anne became the patron saint of Prague, where a huge festival is held every year in her honor, and the celebrations are grand among all the women who hear her name, and there are many. It was from Prague that the Bohemian princess, Anne of Luxemburg, brought it to England and passed it on to her namesake, Anne Mortimer, who then carried it to the House of York, then to the Howards, and from them to Anne Boleyn, making it almost a political term in England.

Abroad it had a fresh access of popularity from a supposed appearance of the saint to two children at Auray, in Brittany, and not only was the Bretonne heiress, twice Queen of France, so named, but she transferred the name to her god-sons, among whom the most notable was the fierce Constable, Anne de Montmorency. Her Italian god-daughter, Anna d'Este, brought it back to the House of Guise, and shortly after a decree from Rome, in 1584, made the name more popular still by rendering the feast obligatory, and thenceforth arose the fashion of giving the names of the Blessed Virgin and her mother in combination, as Anne Marie, or Marianne. This is usually the source of the Marianne, Mariana, or Manna, so often found on the continent; in England, Marianne is generally only a corruption of Marion, and Anna Maria is in imitation of the Italian.

Abroad, it gained a new wave of popularity due to a supposed sighting of the saint by two children in Auray, Brittany. Not only was the Breton heiress, who became Queen of France twice, named after her, but she also passed the name on to her godsons, the most notable being the fierce Constable, Anne de Montmorency. Her Italian goddaughter, Anna d'Este, brought it back to the House of Guise, and shortly after, a decree from Rome in 1584 made the name even more popular by making the feast mandatory. From then on, it became fashionable to give the combined names of the Blessed Virgin and her mother, like Anne Marie or Marianne. This is typically the origin of the names Marianne, Mariana, or Manna, which are often found on the continent; in England, Marianne is usually just a variation of Marion, while Anna Maria is an imitation of the Italian.

Hardly susceptible of abbreviation, no name has undergone more varieties of endearment, some forms almost being treated like independent names, such as the Annot of Scotland, an imitation of the French Annette, showing the old connection between France and Scotland; and in the present day, there has arisen a fashion of christening Annie, probably from some confusion as to the spelling of Ann or Anne.

Hardly able to be shortened, no name has had more variations of affection, with some forms almost treated as separate names, like the Annot of Scotland, which imitates the French Annette, showing the old ties between France and Scotland. Nowadays, there is a trend of naming people Annie, probably due to some mix-up with the spelling of Ann or Anne.

All these Annes can distinctly be traced from the Byzantine devotion to the mother of the Blessed Virgin spreading westwards, and at Rome magnified by Mariolatry. There are however what seem like forms of Anne in the West before the adoption of the name from Russia and Bohemia. Welsh Angharawd (far from shame), which is treated as Anne’s equivalent. The Scottish Annaple and Annabella are likewise too early to come from St. Anne, and are probably either from Ainè (joy), a favourite name in early Gaelic times, or from the Teutonic Arnhilda—Eagle heroine.

All these Annes can clearly be traced back to the Byzantine devotion to the mother of the Blessed Virgin, which spread westward and was greatly emphasized in Rome through Mariolatry. However, there seem to be forms of Anne in the West that existed before the name was adopted from Russia and Bohemia. The Welsh Angharawd (meaning "far from shame") is seen as equivalent to Anne. The Scottish names Annaple and Annabella also appear too early to be derived from St. Anne, and they likely come from Ainè (meaning "joy"), which was a popular name in early Gaelic times, or from the Teutonic Arnhilda, meaning "Eagle heroine."

Annabella by no means is to be explained to mean fair Anna, as is 42generally supposed. Bellus did, indeed, signify handsome in Latin, and became the beau and belle of French, but the habit of putting it at the end of a name, by way of ornament, was not invented till the late period of seven-leagued names of literature. Annys, or Anisia, is a separate name with a saint in the Greek calendar, and was used in England from the Norman Conquest down at least to 1690. Mr. Bardsley thinks, however, that this was really Agnes; and certainly the unfortunate Scotchwoman, who was supposed to have raised the tempest before the wedding of James VI., is called indifferently Agnes or Annis Simpson.

Annabella definitely shouldn’t be interpreted as fair Anna, as is commonly believed. Bellus did mean handsome in Latin and later became beau and belle in French, but the trend of adding it to the end of a name for decoration wasn’t established until much later in literary history. Annys, or Anisia, is a distinct name with a saint recognized in the Greek calendar, and it was used in England from the time of the Norman Conquest up until at least 1690. However, Mr. Bardsley suggests that this was actually Agnes; and indeed, the unfortunate Scottish woman thought to have caused the storm before the wedding of James VI. is referred to interchangeably as Agnes or Annis Simpson.

English. Scotch. French. Spanish. Italian.
Hannah Hannah Anne Ana Anna
Anna Anne Annette Anita Annica
Anne Nannie Nanette   Nanna
Nan Annot Nanon   Ninetta
Nancy   Ninon    
Nanny   Ninette    
    Nichon    
    Nillon    
German. Dutch. Danish. Swiss. Bavarian.
Anne Anna Anna Anne Anne
Annchen Antje Annika Annali Annerl
  Naatje   Nann Nannerl
  Annechet   Nanneli  
Bohemian. Russian. Servian. Lusatian. Lett.
Ana Anna Anna Anna Anne
Ancika Anninka Anuschka Hanna Annusche
Anca Anjuska Aneta Hanzyzka  
  Anjutka Anica Hancicka  
  Annuschka Anicsika    
    Anka    
Lithuanian. Hungarian. Polish.
Ane Annze Anna Panni Anna
Anikke   Nani Panna Anusia

Ἰώαννα, or Ἰαννης, for the masculine, Ἰώαννα for the feminine, were already frequent among the natives of Judea, though they appear not to have been used in the family of Zacharias when he was commanded so to call his son.

Ἰώαννα, or Ἰαννης for the male form, Ἰώαννα for the female form, were already common names among the people of Judea, although it seems they were not used in Zacharias's family when he was instructed to name his son that.

The Evangelist who was surnamed Mark, and Joanna the wife of Herod’s steward, both had received their names independently, and thus Joannes became a most universal baptismal name, given from the first in the East and at Rome. There were many noted bishops so called in the fourth century, the earliest time when men began to 43be baptized in memory of departed saints, rather than by the old Roman names. The first whose name is preserved is Joannes of Egypt, one of the hermits of the Thebaïd; the next is the great deacon of Antioch, and patron of Constantinople, Joannes Chrysostomos (John of the golden mouth), whose Greek surname, given him for his eloquence, has caused him to be best known as St. Chrysostom, and has perpetuated in Italy, Grisostomo; in Spain, Crisostomo; whilst the Slavonian nations translate the name and make it Zlatoust.

The Evangelist known as Mark and Joanna, the wife of Herod’s steward, both received their names independently, making Joannes a widely used baptismal name, originating from the early East and Rome. During the fourth century, many notable bishops had this name; it was the first time people started being baptized in honor of deceased saints instead of using traditional Roman names. The earliest known instance is Joannes of Egypt, one of the hermits from Thebaid; then there’s the renowned deacon of Antioch and patron of Constantinople, Joannes Chrysostomos (John of the Golden Mouth). His Greek nickname, given to him for his eloquence, led him to be better known as St. Chrysostom. This name has been adapted in Italy to Grisostomo, in Spain to Crisostomo, and the Slavic nations translate it to Zlatoust.

At Constantinople, the patriarchpatriarch St. Joannes the Silent, at Rome, the martyr Pope St. Johannes I., at Alexandria, the beneficent patriarch St. Joannes the Almoner, all renewed the popularity of their name. The last mentioned was originally the patron of the order of Hospitallers, though when these Franks were living at enmity to the Greek Church, they discarded him in favour of the Baptist. Each of the two Scriptural saints had two holidays,—the Baptist on the day of his nativity, and of his decollation; the Evangelist, on the 27th of December, as well as on the 6th of May, in remembrance of his confession in the cauldron of boiling oil.

At Constantinople, the patriarchpatriarch St. John the Silent, in Rome, the martyr Pope St. John I, and in Alexandria, the generous patriarch St. John the Almoner, all revived the popularity of their names. The latter was originally the patron of the Hospitaller order, although during the conflict between the Franks and the Greek Church, they replaced him with the Baptist. Each of the two saints from Scripture had two feast days—the Baptist on the day of his birth and on the day of his beheading; the Evangelist, on December 27 and also on May 6, to commemorate his confession in the boiling oil.

Thus the festivals were so numerous that children had an extra chance of the name, which the Italians called Giovanni, or for short, Vanni; and the French, Jehan.

Thus the festivals were so numerous that children had an extra chance to be named Giovanni, which the Italians shortened to Vanni, and the French called Jehan.

It was still so infrequent at the time of the Norman Conquest, that among the under-tenants in Domesday Book, to 68 Williams, 48 Roberts, and 28 Walters, there are only 10 Johns, but it was flourishing in the Eastern Church, where one of the Komneni was called, some say from his beauty, others from the reverse, Kaloioannes, or handsome John, a form which was adopted bodily by his descendants, the Komneni of Trebizond.

It was still pretty rare around the time of the Norman Conquest, as shown in the Domesday Book, where out of 68 Williams, 48 Roberts, and 28 Walters, there were only 10 Johns. However, it was thriving in the Eastern Church, where one of the Komneni was known as Kaloioannes, or handsome John, some say because of his looks, while others claim the opposite. This name was fully adopted by his descendants, the Komneni of Trebizond.

It had come into Ireland at first as Maol-Eoin (shaveling, or disciple of John), the Baptist sharing with St. Patrick the patronage of the island; but Shawn or Seoin soon prevailed in Ireland, as did Ian in Scotland; but not till the Crusades did French or English adopt it to any great extent, or the English begin to Anglicize it in general by contracting the word and writing it John.

It first arrived in Ireland as Maol-Eoin (shaveling, or disciple of John), with the Baptist sharing the island's patronage with St. Patrick; however, Shawn or Seoin soon became popular in Ireland, just as Ian did in Scotland. But it wasn't until the Crusades that the French or English started using it widely, or that the English began to Anglicize it by shortening the name to John.

The misfortunes of the English Lackland and of the French captive of Poictiers caused a superstition that theirs was an ill-omened royal name, and when John Stuart came to the Scottish throne, he termed himself Robert III., without, however, averting the doom of his still more unhappy surname. It did not fare amiss with any Castilian Juan or Portuguese Joâo; and in Bohemia a new saint arose called Johanko von Nepomuk, the Empress’s confessor, who was thrown from the bridge of Prague by the insane Emperor Wenzel for refusing to betray her secrets.

The troubles of the English King Lackland and the French prisoner from Poitiers led to a belief that their royal name was cursed. When John Stuart became the King of Scotland, he called himself Robert III, but that didn’t change the misfortune of his even more unfortunate last name. This didn’t seem to affect any Castilian Juan or Portuguese Joâo. In Bohemia, a new saint emerged named Johanko von Nepomuk, who was the Empress's confessor and was thrown off the bridge of Prague by the insane Emperor Wenzel for refusing to reveal her secrets.

As St. Nepomucene, he had a few local namesakes, who get called Mukki or Mukkel. The original word is said to mean helpless.

As St. Nepomucene, he had a few local namesakes, who are called Mukki or Mukkel. The original word is said to mean helpless.

Double names, perhaps, originated in the desire to indicate the individual patron, where there were many saints of similar name, and thus the votaries of the Baptist were christened Gian Battista, or Jean Baptiste, but only called by the second Greek title—most common in Italy—least so in England.

Double names likely started from the need to identify a specific patron when there were many saints with similar names. As a result, followers of the Baptist were named Gian Battista or Jean Baptiste but commonly used the second Greek title, which is most popular in Italy and less so in England.

44
English. French. Spanish. Italian. Swiss. Polish.
Baptist Baptiste Bautista Battista Bisch Baptysta
  Batiste     Bischli  

The Illyrians, using the word for christianizing instead of that for baptizing, make the namesakes of the Baptist Kerstiteli.

The Illyrians use the term for christianizing instead of baptism, referring to the Baptist as Kerstiteli.

It was probably in honour of St. John the Evangelist’s guardianship of the Blessed Virgin that her name became commonly joined with his. Giovanni Maria Visconti of Milan, appears in the fifth century, and Juan Maria and Jean Marie soon followed in Spain and France.

It was likely in honor of St. John the Evangelist’s protection of the Blessed Virgin that her name became commonly associated with his. Giovanni Maria Visconti of Milan appears in the fifth century, and Juan Maria and Jean Marie soon followed in Spain and France.

Johann was the correct German form, usually contracted into Hans; and it was the same in Sweden, where Johann I., in 1483, was known as King Hans; and in Norway, Hans and Jens, though both abbreviations of Johan, are used as distinct names, and have formed the patronymics, Hanson and Jensen, the first of which has become an English surname. Ivan the Terrible, Tzar of Muscovy, was the first prince there so called, though the name is frequent among all ranks, and the sons and daughters are called Ivanovitch and Ivanovna.

Johann was the correct German name, often shortened to Hans; the same goes for Sweden, where Johann I., in 1483, was known as King Hans. In Norway, both Hans and Jens are used as separate names, although they're both short forms of Johan, and have given rise to the surnames Hanson and Jensen, the first of which has become a common English surname. Ivan the Terrible, Tsar of Muscovy, was the first prince to be called that, although the name is common among all social classes, with sons and daughters referred to as Ivanovitch and Ivanovna.

Rare as patronymic surnames are in France, this universal name has there produced Johannot, while the contraction is Jeannot, answering to the Spanish Juanito and the patronymic Juanez. Jan is very frequent in Brittany, where the diminutive is Jannik.

Rare as family names based on a father's name are in France, this universal name has given rise to Johannot, while the shortened form is Jeannot, similar to the Spanish Juanito and the family name Juanez. Jan is quite common in Brittany, where the diminutive form is Jannik.

Jock is the recognized Scottish abbreviation, and it would seem to have been the older English one according to the warning to Jockey of Norfolk, at Bosworth. Jack sounds much as if the French Jacques had been his true parent; but “sweet Jack Falstaff, old Jack Falstaff” has made it alienable from John.

Jock is the known Scottish nickname, and it appears to have been the older English version based on the warning to Jockey of Norfolk at Bosworth. Jack seems like it might have been influenced by the French name Jacques; however, “sweet Jack Falstaff, old Jack Falstaff” has made it separate from John.

Though Joanna was a holy woman of the Gospel, her name did not come into favour so early as the male form, and it is likely that it was adopted rather in honour of one of the St. Johns than of herself, since she is not canonized; and to the thirty feasts of the St. Johns, in the Roman calendar, there are only two in honour of Joannas, and these very late ones, when the name was rather slipping out of fashion. Its use seems to have begun all at once, in the twelfth century, in the south of France and Navarre, whence ladies called Juana in Spanish, Jehanne or Jeanne in France, came forth, and married into all the royal families of the time. Our first princess so called was daughter to Henry II., and married into Sicily; and almost every king had a daughter Joan, or Jhone, as they preferred spelling it. Joan Makepeace was the name given to the daughter of Edward II., when the long war with the Bruces was partly pacified by her marriage; and Joan Beaufort was the maiden romantically beloved by the captive James I. The Scots, however, usually called the name Jean, and adopted Janet from the French Jeanette, like Annot from Annette.

Although Joanna was a holy woman of the Gospel, her name didn’t become popular as early as the male version did. It’s likely that her name was adopted more in honor of one of the St. Johns rather than for her own sake, since she isn’t canonized. In the Roman calendar, out of the thirty feasts dedicated to the St. Johns, there are only two honoring Joannas, and those are quite late, when the name was starting to fade in popularity. Its use seems to have suddenly appeared in the twelfth century, in the south of France and Navarre, where ladies named Juana in Spanish, Jehanne or Jeanne in French emerged and married into many royal families of that time. The first princess with this name was the daughter of Henry II., who married into Sicily; nearly every king had a daughter named Joan, or Jhone, as they preferred to spell it. Joan Makepeace was the name given to Edward II.'s daughter when the prolonged war with the Bruces was partially settled by her marriage; and Joan Beaufort was the maiden romantically loved by the captive James I. However, the Scots typically referred to the name as Jean and adopted Janet from the French Jeanette, similar to how they used Annot from Annette.

The various forms and contractions are infinite:—

The different forms and contractions are endless:—

45
English. Scotch. Welsh. Breton. Gaelic.
John John Jan Jan Ian
Johnny Johnnie Jenkin Jannik  
Jack Jock      
Jenkin        
Erse. German. Danish. Dutch. Belgian.
Shawn Johannes Johan Jan Jehan
Eoin Hans Janne Jantje Jan
  Hanschen Jens   Hannes
    Hans   Hanneken
    Jantje   Hanka
Bavarian. Swiss. French. Spanish. Portuguese.
Johan Johan Jean Juan Joao
Hansl Han Jeanno Juanito Joaninho
  Hansli Jehan—old   Joanico
  Hasli     Joaozinho
Italian. Modern Greek Russian. Polish. Bohemian.
Giovanni Ιωαννης Ivan Jan Jan
Gianni Jannes Vanja Janek  
Gian Giannes Vanka    
Giovanoli Giankos Ivanjuschka    
Giannino Giannakes Vanjuschka    
Vanni Joannoulos Vanjucha    
Nanni Nannos      
Gianozzo        
Slavonic. Illyrian. Lett. Lithuanian. Esthonian.
Jovan Jovan Janis Jonas Johan
Ivan Jovica Janke Ancas Hannus
Janez Jvo Ans Jonkus Ants
  Jveica Ansis Jonkutti  
  Jvic   Enseliss  
      Enskis  
Hungarian. Lapp.  
Janos Jofan  
Jani Jofa  

46Jessie, though now a separate name, is said to be short for Janet. Queen Joans have been more uniformly unfortunate than their male counterparts. Twice did a Giovanna reign in Naples in disgrace and misery; and the royalty of poor Juana la Loca in Castille was but one long melancholy madness. There have, however, been two heroines, so called, Jeanne of Flanders, or Jannedik la Flamm, as the Bretons call her, the heroine of Henbonne, and the much more noble Jeanne la Pucelle of Orleans. The two saints were Jeanne de Valois, daughter of Louis XI., and discarded wife of Louis XII., and foundress of the Annonciades, and Jeanne Françoise de Chantel, the disciple of St. François de Sales.

46 Jessie, now a distinct name, is said to be a shortened version of Janet. Queens named Joan have generally had worse fates than their male counterparts. Giovanna ruled in Naples twice, both times in disgrace and suffering; and the reign of poor Juana la Loca in Castille was just a continuous state of sad madness. However, there have been two so-called heroines: Jeanne of Flanders, or Jannedik la Flamm as the Bretons refer to her, the heroine of Henbonne, and the much more esteemed Jeanne la Pucelle of Orleans. The two saints were Jeanne de Valois, the daughter of Louis XI and the divorced wife of Louis XII, who founded the Annonciades, and Jeanne Françoise de Chantel, a disciple of St. François de Sales.

Johanna is a favourite with the German peasantry, and is contracted into Hanne. It was not till the Tudor period, as Camden states, that Jane came into use; when Jane Seymour at once rendered it so fashionable that it became the courtly title; and Joan had already in Shakespeare’s time descended to the cottage and kitchen.

Johanna is a favorite among the German peasantry and is shortened to Hanne. According to Camden, it wasn't until the Tudor period that Jane became popular; Jane Seymour made it so fashionable that it became a title used at court. By Shakespeare's time, Joan had already become a name associated with the cottage and the kitchen.

English. Scotch. German. Dutch. French.
Johanna Joanna Johanna Jantina Jeanne
Joanna Jean Hanne Janotje Jehanne
Joan Jeanie   Jantje Jeannette
Jane Jenny     Jeannetton
Jone Janet      
Jenny Jessie (Gael.)      
Janet      
Janetta Seonaid      
Spanish. Portuguese. Italian. Russian. Polish.
Juana Jovanna Giovanna Ivanna Joanna
Juanita Johannina Giovannina Zaneta Hanusia
      Anniuscka Anusia
Slovak. Illyrian. Bulgarian. Lusatian.  
Jovana Ivana Ivanku Hanka  
Janesika Jovana      
Ivancica Jovka      
  Ivka      

Section 6.—David.

“The man after God’s own heart” was well named from the verb to love, David, still called Daood in the East. It was Δαυὶδ in the Septuagint; Δαβὶδ and Δαυεὶδ in the New Testament; and the Vulgate made it the name well known to us.

“The man after God’s own heart” was aptly named from the verb to love, David, still called Daood in the East. It was Δαυὶδ in the Septuagint; Δαβὶδ and Δαυεὶδ in the New Testament; and the Vulgate made it the name well known to us.

The Eastern Church, in which the ancient Scriptural names were in greater honour than in the West, seems to have adopted David among her names long before it was revived among the Jews, who never seem to have used it since the days of their dispersion. It has 47always been common among the Armenians and Georgians. Daveed is frequent in Russia, in honour of a saint, who has his feast on the 29th of July; and in Slavonic it is shortened into Dako; in Esthonia it is Taved; in Lusatia, Dabko.

The Eastern Church, where the ancient Scriptural names were held in higher regard than in the West, appears to have embraced the name David long before it saw a revival among the Jews, who seemingly haven't used it since their dispersion. It has always been popular among the Armenians and Georgians. Daveed is common in Russia, honoring a saint who is celebrated on July 29th; in Slavic languages, it is shortened to Dako; in Estonia, it’s Taved; and in Lusatia, it’s Dabko.

The influence of eastern Christianity is traceable in the adoption of David in the Keltic Church. Early in the 6th century, a Welshman of princely birth (like almost all Welsh saints), by name David, or Dawfydd, lived in such sanctity at his bishopric of Menevia, that it has ever since been known as St. David’s, the principal Welsh see having been there transplanted from Caerleon in his time. Dewi was the vernacular alteration of his name, and the Church of Llan Dewi Brevi commemorates a synod held by him against the Pelagians. Dafod, or Devi, thus grew popular in Wales, and when ap Devi ceased to be the distinction of the sons of David—Davy, Davis, and Davies became the surname, Taffy the contraction, and Tafline or Vida the feminine. The Keltic bishop was revered likewise in Scotland, and his name was conferred upon the third son of Malcolm Ceanmohr, the best sovereign whom Scotland ever possessed, and whom she deservedly canonized, although his Protestant descendant James VI. called him “a sore saint to the crown,” because of his large donations of land to the clergy—at that time the only orderly subjects in the country. Affection and honour for the royal saint filled the Lowlands with Davids, and this has continued a distinctively Scottish name.

The influence of Eastern Christianity can be seen in the adoption of David in the Celtic Church. Early in the 6th century, a Welshman of noble birth (like almost all Welsh saints), named David, or Dawfydd, lived in such holiness at his bishopric in Menevia that it has since been known as St. David’s. It became the main Welsh see after being moved from Caerleon at that time. Dewi was the local version of his name, and the Church of Llan Dewi Brevi commemorates a synod he held against the Pelagians. Dafod, or Devi, became popular in Wales, and when ap Devi stopped being the designation for the sons of David, Davy, Davis, and Davies became the surnames, with Taffy as the shortened form and Tafline or Vida as the feminine versions. The Celtic bishop was also revered in Scotland, and his name was given to the third son of Malcolm Ceanmohr, the best ruler Scotland ever had, who was rightfully canonized, although his Protestant descendant James VI referred to him as “a sore saint to the crown” because of his significant land donations to the clergy—at that time, the only organized group in the country. Love and respect for the royal saint filled the Lowlands with Davids, and this has remained a distinctly Scottish name.

The Anglicizing Irish took David as the synonym of Dathi (far darting); and Diarmaid (a freeman); and the Danes made it serve for Dagfinn (day white).[17]

The English-speaking Irish viewed David as equivalent to Dathi (far darting) and Diarmaid (a freeman), while the Danes used it to represent Dagfinn (day white).[17]

17. Proper Names of the Bible; Rees, Welsh Saints; Jones, Welsh Sketches; O'Donovan, Irish Names; Seven Champions of Christendom.

17. Proper Names of the Bible; Rees, Welsh Saints; Jones, Welsh Sketches; O'Donovan, Irish Names; Seven Champions of Christendom.

Section 7.—Salem.

It is remarkable to observe how the longing for peace is expressed in the names of almost every nation. The warlike Roman may be an exception, but the Greek had his Eireneos; the German, his Friedrich; the Kelt, his Simaith; the Slave, his Lubomirski; testifying that even in the midst of war, there was a longing after peace and rest! And, above all, would this be the case with the Hebrew, to whom sitting safely and at peace, beneath his own vine and his own fig-tree, was the summit of earthly content.

It's striking to see how the desire for peace is reflected in the names of nearly every nation. The warlike Roman might be an exception, but the Greek had his Eireneos; the German, his Friedrich; the Celt, his Simaith; the Slavic, his Lubomirski; all showing that even in the midst of war, there was a yearning for peace and rest! And, above all, this holds true for the Hebrew, for whom sitting safely and peacefully under his own vine and fig tree was the ultimate in earthly happiness.

Schalem (peace)! By the Prophet-King it was bestowed upon the two sons to whom he looked for the continuance of his throne, and the continuance of the promises of ‘peace,’—Absalom (father of peace), and afterwards with a truer presage, Salomo, or Solomon, (the peaceful)!

Schalem (peace)! By the Prophet-King, it was granted to the two sons he hoped would carry on his throne and uphold the promises of ‘peace’—Absalom (father of peace), and later, with a clearer understanding, Solomon (the peaceful)!

Long before his time, however, Welsh and Breton saints had been called Solomon, as well as one early Armorican prince; and likewise an idiot boy, who lived under a tree at Auray, only quitting it when in want of food, to wander through the villages muttering “Salaum hungry”—the only words, except Ave Maria, that he could pronounce. 48When he died, the neighbours, thinking him as soulless as a dog, buried him under his tree; but, according to the legend, their contempt was rebuked by a beauteous lily springing from his grave, and bearing on every leaf the words Ave Maria. Certain it is that an exquisite church was there erected, containing the shrine of Salaun the Simple, who thus became a popular saint of Brittany, ensuring tender reverence for those who, if mindless, were likewise sinless, and obtaining a few namesakes.

Long before his time, Welsh and Breton saints were named Solomon, as was an early Armorican prince; and there was also a boy with mental challenges who lived under a tree in Auray, only leaving when he needed food, wandering through villages mumbling “Salaum hungry”—the only words, besides Ave Maria, that he could say. 48When he died, the neighbors, believing he was as soulless as a dog, buried him under his tree; but according to the legend, their disregard was corrected by a beautiful lily growing from his grave, with the words Ave Maria on every leaf. It is certain that a lovely church was built there, housing the shrine of Salaun the Simple, who thus became a beloved saint of Brittany, prompting deep respect for those who, though mindless, were also sinless, and resulting in a few namesakes.

Salomon and Salomone are the French and Italian forms; and Solomon is so frequent among the Jews as to have become a surname.

Salomon and Salomone are the French and Italian versions; and Solomon is so common among Jews that it has become a surname.

Russia and Poland both use it, and have given it the feminines, Ssolominija and Salomea; but Schalem had already formed a true feminine name of its own, well known in Arabic literature as Suleima, Selma, or Selima.

Russia and Poland both use it and have created feminine versions, Ssolominija and Salomea; however, Schalem had already developed a genuine feminine name of its own, well-known in Arabic literature as Suleima, Selma, or Selima.

But returning to the high associations whence the names of Christians should take their source, we find Salome honoured indeed as one of the women first at the sepulchre; and it is surprising that thus recommended, her name should not have been more frequent. It sometimes does occur in England, and Salomée is known in France; but it is nowhere really popular except in Switzerland, where, oddly enough, Salomeli is the form for the unmarried, and Salome is restricted to the wife.

But getting back to the esteemed origins from which the names of Christians should be derived, we find Salome honored as one of the women present at the tomb; it's surprising that her name isn't more common given this distinction. It occasionally appears in England, and Salomée is recognized in France, but it’s not truly popular anywhere except in Switzerland, where, oddly enough, Salomeli is used for unmarried women, while Salome is reserved for wives.

In Denmark, similarity of sound led Solomon to be chosen as the ecclesiastical name, so to speak, of persons whose genuine appellation was Solmund, or sun’s protection. Perhaps it was in consequence that the Lord Mayor of London, of 1216, obtained the name of Solomon de Basing. The county of Cornwall much later shows a Soloma.[18] It is a question whether Lemuel be another name for Solomon. It means “to God,” or “dedicated to God,” and was a favourite at one time with Puritan mothers. Swift made it famous; but Lemuel Gulliver was by no means an improbable north country name, and Lemuel is not wholly disused even now.

In Denmark, the similarity of sound led to Solomon being chosen as the ecclesiastical name, so to speak, for people whose actual name was Solmund, meaning "sun’s protection." This might be why the Lord Mayor of London in 1216 was called Solomon de Basing. The county of Cornwall later shows a Soloma.[18] It's debated whether Lemuel is another name for Solomon. It means "to God" or "dedicated to God," and it used to be popular with Puritan mothers. Swift made it well-known; however, Lemuel Gulliver was definitely a believable name from the north, and Lemuel is still used today, although not very often.

18. Proper Names of the Bible; Souvestre, Derniers Bretons.

18. Proper Names of the Bible; Souvestre, Last Bretons.

Section 8.—Later Israelite Names.

By the time the kingdom was established most of the Israelite names were becoming repetitions of former ones, and comparatively few fresh ones come to light, though there are a few sufficiently used to be worth cursorily noting down.

By the time the kingdom was established, most of the Israelite names were starting to repeat earlier ones, and relatively few new ones appeared, though there are a few that were common enough to be worth briefly mentioning.

Hezekiah meant strength of the Lord, and in the Greek became Ezekias. Ezekiel is like it, meaning God will strengthen. The great prophet who was the chief glory of Hezekiah’s reign was Isaiah (the salvation of the Lord), made by Greek translators into Esaias, and thence called by old French and English, Esaie, or Esay. The Russians, who have all the old prophetic names, have Eesaia; but it is not easy to account for the choice of Ysaie le Triste as the name of the child of Tristram and Yseulte in the romance that carried on 49their history to another generation, unless we suppose that Ysaie was supposed to be the masculine of Yseulte! the one being Hebrew, and meaning as above, the other Keltic, and meaning a sight.

Hezekiah means "strength of the Lord," and in Greek, it became Ezekias. Ezekiel is similar, meaning "God will strengthen." The great prophet who was the main glory of Hezekiah’s reign was Isaiah (meaning "salvation of the Lord"), which Greek translators turned into Esaias, and later it was known in old French and English as Esaie or Esay. The Russians, who have all the ancient prophetic names, have Eesaia; however, it's not easy to explain why Ysaie le Triste was chosen as the name for the child of Tristram and Yseulte in the story that passed down their history to another generation, unless we assume that Ysaie was viewed as the masculine form of Yseulte! One name is Hebrew and means as mentioned, while the other is Celtic and means "a sight."

Contemporary with Hezekiah, and persecuted by the Assyrian monarch when he returned to Nineveh after the miraculous destruction of his host, was the blind Israelite of the captivity whose name is explained to have been probably Tobijah (the goodness of the Lord), a name occurring again in the prophet Zechariah, and belonging afterwards to one of the Samaritan persecutors. Probably, in Greek, came the variation of the names of the father and son; perhaps the latter was once meant for Tobides, the son of Tobias.

Contemporary with Hezekiah and persecuted by the Assyrian king when he returned to Nineveh after the miraculous destruction of his army was the blind Israelite from the captivity, likely named Tobijah (which means "the goodness of the Lord"). This name appears again in the prophet Zechariah and later belonged to one of the Samaritan persecutors. It's possible that the names of the father and son were altered in Greek; perhaps the son was originally intended to be Tobides, the son of Tobias.

The marvellous element in the book of Tobit gained for it much popularity; scenes from it appeared in art. Thus Tobias had a diffusion in the later middle ages much greater than the names of his contemporaries of far more certain history, and in Ireland Toby has enjoyed the honour, together with Thaddeus and Timothy, of figuring as an equivalent for Tadgh, a poet.

The amazing parts of the book of Tobit made it really popular; scenes from it showed up in art. Because of this, Tobias became much more well-known in the later middle ages than his contemporaries who are more historically certain, and in Ireland, Toby has been recognized, along with Thaddeus and Timothy, as an equivalent for Tadgh, a poet.

English. French. Swiss. Hamburg. Italian. Russian.
Tobias Tobie Tobies Tewes Tobia Tobija
Tobit   Tebes     Tobej
Toby   Tebos      
    Beiali      

Hephzibah (my delight is in her), was the wife of Hezekiah, and it may have been in allusion to her that Isaiah spoke of the land being called Hephsibah. It has been rather a favourite name in America, where it gets turned into Hepsy.

Hephzibah (which means "my delight is in her") was the wife of Hezekiah, and it’s possible that Isaiah referred to the land as Hephsibah in relation to her. It has become a fairly popular name in America, where it often gets shortened to Hepsy.

As Judah sinned more and more and her fate drew on, Jeremiah stood forth as her leading prophet. His name meant exalted of the Lord, and became Jeremias in the Greek, Jeremy in vernacular English. As the name of some of the early eastern saints it has had a partial irregular sort of use in the West, and is adopted direct from the prophet in the Greco-Slavonic Churches. The French, struck by the mournful strain of the prophet, use Jeremiade to express a lamentation; and the English are rather too ready to follow their example. Jeremy is considered as another variety of equivalent for the Gaelic Diarmaid, and this has led to the frequency of Jerry among families of Irish connection. In Switzerland, Jeremias is contracted into Meies or Mies; in Russia it is Jeremija; but nowhere has it been so illustrious in modern times as in the person of our own Jeremy Taylor. The king whom Jeremiah saw led into captivity was Zedekiah (justice of the Lord).

As Judah kept sinning and her fate approached, Jeremiah emerged as her prominent prophet. His name meant "exalted of the Lord," which became Jeremias in Greek and Jeremy in everyday English. As the name of some early Eastern saints, it has had a somewhat irregular use in the West and is adopted directly from the prophet in the Greco-Slavonic Churches. The French, moved by the prophet's mournful tone, use "Jeremiade" to refer to a lament, and the English are often quick to follow suit. Jeremy is regarded as another variation of the Gaelic Diarmaid, which has led to the common use of Jerry among Irish families. In Switzerland, Jeremias is shortened to Meies or Mies; in Russia, it's Jeremija; but nowhere has the name been as noteworthy in modern times as with our own Jeremy Taylor. The king that Jeremiah saw taken into captivity was Zedekiah (justice of the Lord).

The prophet of the captivity, Daniel, bore in his name an amplification of that of Dan (a judge). The termination signified God the judge, and the alias Belteshazzar, imposed upon him by the Chaldean monarch, is considered to translate and heathenize the name, making Bel the judge. It is observable that Daniel never calls himself thus, though he gives these heathen titles to his three companions.

The prophet of the exile, Daniel, had a name that expanded on that of Dan (a judge). The ending indicated God the judge, and the name Belteshazzar, given to him by the Chaldean king, is thought to translate and secularize the name, meaning Bel the judge. Notably, Daniel never refers to himself in this way, although he gives these non-Jewish titles to his three friends.

50Daniel has always flourished as a name in the East. Daniel and Verda (a rose), were martyred by Shapoor in 344; another Daniel was crazy enough to succeed Simeon Stylites on his pillar; and thus the Armenian, Montenegrin, and Slavonian races are all much attached to Daniela, or Daniil, as they call it in Russia; or in Esthonia, Taniel or Tanni. The Welsh adopted it as Deiniol, the name of the saint who founded the monastery of Bangor, the High Choir, in the sixth century, and it was thus known to the Bretons; and in Ireland it was adopted as the equivalent to Domnall, Donacha, and other names from Don (or brown-haired), thus causing Dan to be one of the most frequent of Irish contractions.

50Daniel has always been a popular name in the East. Daniel and Verda (a rose) were martyred by Shapoor in 344; another Daniel was daring enough to take over from Simeon Stylites on his pillar; and so the Armenian, Montenegrin, and Slavonic cultures are all quite attached to Daniela, or Daniil, as it’s called in Russia; or in Estonia, Taniel or Tanni. The Welsh adopted it as Deiniol, the name of the saint who established the monastery of Bangor, the High Choir, in the sixth century, and it was thus known to the Bretons; in Ireland, it was taken as the equivalent to Domnall, Donacha, and other names derived from Don (or brown-haired), making Dan one of the most common Irish contractions.

St. Jerome “transfixed with a dagger”—with his pen—the additional chapters of the Book of Daniel relating to the story of Susanna, to show that he did not regard it as genuine, but, like the story of Judith, it was greatly more popular than the narratives in the canonical books, and was commemorated in ballad, mystery, tapestry, and painting. The name was properly Schuschannah (a lily), though we know it as Susannah. It belonged to one of the holy women at the sepulchre, and it was likewise in the calendar, for two virgin martyrs, named Susanna, had suffered in the times of persecution, and though not commemorated in the Western Church, Queen Susanna, the “Lily of Tiflis,” had died for the truth in the hands of Mahometans. The name has been chiefly popular in France and Switzerland, as in England. The Swiss contraction, Züsí-Ketti, for Susanne-Catherine, is quaint.[19]

St. Jerome “stabbed with a dagger”—with his pen—the additional chapters of the Book of Daniel that tell the story of Susanna, to show that he didn’t see it as authentic. However, like the story of Judith, it was much more popular than the narratives in the canonical books and was celebrated in ballads, mysteries, tapestries, and paintings. The name was originally Schuschannah (a lily), though we know it as Susannah. She was one of the holy women at the tomb, and also appears in the calendar because two virgin martyrs named Susanna suffered during the times of persecution. Although they aren’t recognized in the Western Church, Queen Susanna, the “Lily of Tiflis,” died for the truth at the hands of Muslims. The name has been particularly popular in France and Switzerland, as well as in England. The Swiss nickname, Züsí-Ketti, for Susanne-Catherine, is charming.[19]

English. German. Bavarian
Susannah Susanne Susanne
Susan Suschen Sanrl
Susie Suse Sandrl
Sukey    
Sue    
Swiss. French. Lithuanian.
Susanne Susanne Zuzane
Zosa Suzette  
Zosel Suzon  
Zösel    

This may be the best place to mention the Aramean Tabitha, explained by St. Luke as the same as Dorcas (a roe or gazelle), the Greek word being from its full dark eye. Tabitha and Dorcas both have associations unsuited to the “dear gazelle.” As the charitable disciple raised by St. Peter, her names were endeared to the Puritans.

This might be the best time to talk about the Aramean Tabitha, referred to by St. Luke as the same as Dorcas (a roe or gazelle), with the Greek word coming from its deep dark eye. Tabitha and Dorcas both have connections that don't quite fit with the "dear gazelle." As the generous disciple brought back to life by St. Peter, her names were particularly cherished by the Puritans.

Of the minor prophets, the names have been little employed. Joel meant strong-willed; Amos, a burthen; Obadiah, servant of the 51Lord, has been slightly more popular, perhaps, in honour of him who hid the prophets in a cave, with whom the mediæval imagination confounded the prophet, so that loaves of bread are the emblem of Obadiah in ancient pictures of the twelve prophets. Even the Abbacuc, as the Apocrypha calls him, who, in the story of Bel and the Dragon is carried off by the hair to feed Daniel in the den of lions, seems to have been likewise supposed to be the same person in the strange notions of Scripture history that once floated among our forefathers. The name of Abacuck, or Habbakkuk, was conferred upon a child by one of the last persons one would have suspected of such a choice, namely, Mary, Queen of Scots. On her way to mass, she was waylaid by one of her caterers, who acquainted her that he had a child to be baptized, and desired her to give the name. “She said she would open the Bible in the chapel, and whatever name she cast up, that should be given to the child;” and for the child’s misfortune it proved to be ‘Abacuck!’ The name comes from the verb to clasp, and means embracing.

Of the minor prophets, their names haven't been used much. Joel means strong-willed; Amos means burden; Obadiah, which means servant of the Lord, has been a bit more popular, possibly because of the story of the man who hid the prophets in a cave, with whom medieval imagination confused the prophet. As a result, loaves of bread are often depicted as the symbol of Obadiah in ancient pictures of the twelve prophets. Even Abbacuc, as referred to in the Apocrypha, who in the story of Bel and the Dragon is taken by the hair to feed Daniel in the lions' den, seems to have been viewed as the same person due to the strange ideas about Scripture history that once existed among our ancestors. The name Abacuck, or Habbakkuk, was given to a child by one of the last people you would expect to choose such a name—Mary, Queen of Scots. On her way to mass, she was approached by one of her caretakers, who informed her that he had a child to be baptized and asked for her to name it. "She said she would open the Bible in the chapel, and whatever name she landed on would be given to the child;" and unfortunately for the child, it turned out to be ‘Abacuck!’ The name comes from the verb meaning to clasp, and it means embracing.

Micah is a contraction of Micaiah, and means “Who is like unto the Lord.” Nahum—to us connected with “Tate and Brady”—was consolation; Nehemiah expanded it, adding the Divine termination; Zephaniah is, protected of the Lord; Haggai (festival of the Lord), called Aggae, when brought through a Greek medium, is rather a favourite in Russia.

Micah is short for Micaiah, which means “Who is like the Lord.” Nahum—which we associate with “Tate and Brady”—means consolation; Nehemiah expanded it by adding a divine ending; Zephaniah means protected by the Lord; Haggai (festival of the Lord), known as Aggae in Greek, is quite popular in Russia.

Zachariah (remembrance of the Lord), has been more in favour. After belonging to a king of Israel and to the priest murdered by King Jehoash, it came forth after the captivity as Zechariah with the prophet; and in the New Testament, as Zacharias, names the father of the Baptist; and the mysterious martyr who was to fill up the measure of the iniquity of the Jews; and again appears as Zaccheus, the publican of Jericho. It was rather frequent among Eastern Christians, and belonged to the pope who first invited the Franks into Italy to protect him from the Lombards; nor has it ever quite died away in the West, although nowhere popular.

Zachariah (which means “remembrance of the Lord”) has been more widely used. After belonging to a king of Israel and to the priest killed by King Jehoash, it emerged after the captivity as Zechariah with the prophet; in the New Testament, it appears as Zacharias, the father of John the Baptist; and as the mysterious martyr who was meant to fulfill the measure of the Jews’ sins; it also reappears as Zaccheus, the tax collector from Jericho. The name was fairly common among Eastern Christians and was used by the pope who first invited the Franks into Italy for protection against the Lombards; it has never completely disappeared in the West, though it hasn’t been particularly popular.

English. French. Italian. Danish.
Zacharias Zacharie Zaccaria Sakerl
Zachary      
Zach      
Bavarian. Russian. Slavonic. Illyrian.
Zachereis Sacharija   Sakarie
Zacherl Sachar Charija Zaro
Zacher     Zako
Zaches      
Zach      

Of those to whom these later prophets were sent, Ezra’s name is thought to be the same as that of Zerah, son of Judah, the rising of light, from whom likewise Heman, the writer of the 88th Psalm, is 52termed the Ezrahite. The name of Ezra is hardly to be recognized in that of Esdras, as the Greek translators rendered it.[20] The house of Aphrah, mentioned in the Prophet Micah, means the house of dust, or ashes, and the Puritans, with their love of piteous names, adopted Aphra as a name. As well it appears as ‘Dust’ and ‘Ashes’ in actual English.[21]

Of those to whom these later prophets were sent, Ezra’s name is believed to be the same as Zerah, son of Judah, the rising of light, from whom Heman, the writer of the 88th Psalm, is also referred to as the Ezrahite. The name Ezra is barely recognizable in the Greek version, Esdras. The house of Aphrah mentioned in the Prophet Micah means the house of dust or ashes, and the Puritans, with their love for somber names, adopted Aphra as a name. It also appears as ‘Dust’ and ‘Ashes’ in contemporary English.

19. Proper Names of the Bible; Jones, Welsh Sketches; Michaelis; O'Donovan; Butler.

19. Proper Names of the Bible; Jones, Welsh Sketches; Michaelis; O'Donovan; Butler.

20. Proper Names of the Bible; Michaelis; Chambers, Records of Scotland.

20. Proper Names of the Bible; Michaelis; Chambers, Records of Scotland.

21. Bardsley, Puritan Nomenclature.

__A_TAG_PLACEHOLDER_0__. Bardsley, Puritan Names.

Section 9.—Angelic Names.

We have thrown these together, because, though our common term for those spiritual messengers is Greek, yet all the other words for them, as well as the three individual angelic designations that have come into use as baptismal names, are derived from the Hebrew.

We’ve put these together because, even though our shared term for those spiritual messengers is Greek, all the other words for them, along with the three individual angelic names that have become popular as baptismal names, come from the Hebrew.

Moreover, the first of these belonged to the last of the prophets, Malach-jah, the angel or messenger of God. It has even been thought by some commentators that this title of the prophet was the quotation of his own words, “Behold, I send my messenger (or Malachi) before my face.”

Moreover, the first of these belonged to the last of the prophets, Malachi, the angel or messenger of God. Some commentators have even suggested that this title of the prophet was a quote from his own words, “Behold, I send my messenger (or Malachi) before my face.”

Malachi would never have been a modern name, but for the Irish fancy that made it the equivalent of Maelseachlain, the disciple of St. Sechnall, or Secundus, a companion of St. Patrick; and as the era of him who is now called King Malachi with the collar of gold, was particularly prosperous, the name has come into some amount of popularity.

Malachi would never have been a common name, if not for the Irish tradition that linked it to Maelseachlain, the follower of St. Sechnall, or Secundus, a companion of St. Patrick. Since the time of the man now known as King Malachi, who wore a golden collar, was particularly successful, the name has gained some popularity.

The Septuagint always translated Malach by Ἀγγελος, even in that first sentence of the prophet, which in our version bears his name. Angelos had simply meant a messenger in Greek, as it still does; but it acquired the especial signification of a heavenly messenger, both in its own tongue, and in the Latin, whither Angelus was transplanted with this and no other sense.

The Septuagint always translated Malach as Ἀγγελος, even in the prophet's first sentence, which in our version includes his name. Angelos originally meant a messenger in Greek, and it still does; however, it took on the specific meaning of a heavenly messenger, both in Greek and in Latin, where Angelus was adopted with this same meaning.

Angelos first became a name in the Byzantine Empire. It probably began as an epithet, since it comes to light in the person of Konstantinos Angelos, a young man of a noble family of Philadelphia, whose personal beauty caused him, about the year 1100, to become the choice of the Princess Theodora Komnena. It is thus highly probable that Angelos was first bestowed as a surname, on account of the beauty of the family. They were on the throne in 1185, and Angelos continued imperial till the miserable end of the unhappy Isaac, and his son, Alexios, during the misdirected crusade of the Venetians. Angelos thus became known among the Greeks; and somewhere about 1217, there came a monastic saint, so called, to Sicily, who preached at Palermo, and was murdered by a wicked count, whose evil doings he had rebuked. The Carmelites claimed St. Angelo as a saint of their order, and his name, both masculine and feminine, took hold of the fancy of Italy, varied by the Neapolitan dialect into Agnolo or Aniello—e. g., the wonderful fisherman, Masaniello, was, in fact, Tomasso Angelo; by the Venetian into Anziolo, Anzioleto, Anzioleta; and by the Florentine, into Angiolo, 53Angioletto, and thence into the ever-renowned contraction Giotto, unless indeed this be from Gotofredo. It passed to other nations, but was of more rare occurrence there, except in the feminine. The fashion of complimenting women as angels, left the masculine Ange to be scantily used in France, and Angel now and then in England; but in Italy alone did Angiolo, and its derivative Angelico, thrive. All the other countries adopted the feminine, either in the simple form or the diminutive, or most commonly, the derivative, Angelica (angelical), noted in romance as the faithless lady, for whose sake Orlando lost his heart, and his senses. She was a gratuitous invention of Boiardo and Ariosto; whose character for surpassing beauty made her name popular, and thus Angelica and Angelique have always been favourites.

Angelos first emerged as a name in the Byzantine Empire. It likely started as a nickname, appearing in the person of Konstantinos Angelos, a young man from a noble family in Philadelphia, whose striking appearance led him, around the year 1100, to be chosen by Princess Theodora Komnena. It seems probable that Angelos was initially given as a surname due to the beauty of the family. They ruled from the throne in 1185, and Angelos remained associated with the imperial lineage until the tragic downfall of the unfortunate Isaac and his son, Alexios, during the mismanaged crusade of the Venetians. Consequently, Angelos became recognized among the Greeks; around 1217, a monastic saint by that name appeared in Sicily, where he preached in Palermo and was murdered by a wicked count for condemning his misdeeds. The Carmelites claimed St. Angelo as a saint of their order, and his name, both masculine and feminine, became popular in Italy, modified in the Neapolitan dialect to Agnolo or Aniello— for example, the remarkable fisherman, Masaniello, was actually Tomasso Angelo; in Venice, it became Anziolo, Anzioleto, Anzioleta; and in Florence, it morphed into Angiolo, Angioletto, and then into the well-known contraction Giotto, unless it derived from Gotofredo. The name spread to other countries but was less common there, except in its feminine form. The trend of referring to women as angels led to the masculine form Ange being rarely used in France, and Angel appearing occasionally in England; however, in Italy alone did Angiolo and its derivative Angelico flourish. Other countries mostly adopted the feminine version, either in its simple form or diminutive, or more commonly, the derivative Angelica (angelical), noted in romance as the unfaithful lady for whom Orlando lost his heart and sanity. She was a fictional creation by Boiardo and Ariosto, whose overwhelming beauty made her name popular, and as a result, Angelica and Angelique have always been favorites.

English. German. French.
Angela Engel Angele
Angelot Engelchen Angeline
Angelina Angelina Angelique
Angelica Angelica  
Italian. Polish. Bohemian.
Angiola Ancela Anjela
Angioletta   Anjelina
Angelica   Anjelika
Agnola    
Anzioleta    

Angel was most often a man’s name in England. We find it at Hadleigh, Suffolk, in 1591, and sometimes likewise in Cornwall.

Angel was usually a man's name in England. We see it in Hadleigh, Suffolk, in 1591, and sometimes also in Cornwall.

Archangel has even been used as an English name.

Archangel has also been used as an English name.

The mysterious creatures that are first mentioned as “keeping the way of the tree of life,” then were represented in the tabernacle overshadowing the ark, and afterwards were revealed in vision to the Prophet Ezekiel and to the Apostle St. John, combined in their forms the symbols of all that was wisest, bravest, strongest, and loftiest in creation—the man, the lion, the ox, and eagle.

The mysterious creatures first referred to as “guarding the way to the tree of life” were then depicted in the tabernacle above the ark, and later shown in visions to the Prophet Ezekiel and the Apostle St. John. Their forms combined the symbols of all that was wisest, bravest, strongest, and loftiest in creation—the human, the lion, the ox, and the eagle.

In the lands where Art made the Cherub a mere head with wings, Cherubino arose as a Christian name, for it is hardly ever to be met with out of Spain and Italy.

In the places where Art turned the Cherub into just a head with wings,

Equally misused is Seraph—now a lady’s name, as Seraphine in France; Serafina, in Spain and Italy. The word seraph, or saraph, signifies burning, or fiery, and would apply to that intensity of glory that Ezekiel struggles to express in the cherubim by comparisons to amber and to glowing embers, or to their intense fervour of love.

Equally misused is Seraph—now used as a woman’s name, like Seraphine in France and Serafina in Spain and Italy. The word seraph, or saraph, means burning or fiery, and relates to the intense glory that Ezekiel tries to describe in the cherubim by comparing them to amber and glowing embers, or to their intense fervor of love.

Three individual angels have been revealed to us by name as of the seven that stand in the presence of God, and foremost of these is Michael (who is like unto God), he who was made known to Daniel as the protector of the Jewish people; to Zechariah, as defending 54them from Satan; to St. Jude, as disputing with Satan for the body of Moses; and to St. John, as leading the hosts of Heaven to battle with the adversary and prevailing over him.

Three angels have been named out of the seven that stand in the presence of God, and the most important of these is Michael (meaning "who is like God"). He was known to Daniel as the protector of the Jewish people; to Zechariah, as defending them from Satan; to St. Jude, as arguing with Satan for the body of Moses; and to St. John, as leading the armies of Heaven into battle against the enemy and winning.

His name would have seemed in itself fit only for an archangel, yet before apparently he had been made known, it had been borne by the father of one of David’s captains, and by a son of Jehoshaphat, and it was almost the same as Micaiah, the name of him who foretold the destruction of Ahab.

His name would have seemed perfect for an archangel, but before he was known, it had already been used by the father of one of David's captains and by a son of Jehoshaphat. It was also very similar to Micaiah, the man who predicted Ahab's destruction.

Constantine the Great dedicated a church in his new city in honour of St. Michael, the archangel, and thenceforth Mickaelion, or Mikael, have been favourites with all branches of the Eastern Church.

Constantine the Great dedicated a church in his new city in honor of St. Michael, the archangel, and from then on, Mickaelion, or Mikael, has been a favorite among all branches of the Eastern Church.

An appearance of the archangel in Colosse led the way to another legend of his descent upon Monte Galgano in Apulia, somewhere about 493. Then came a more notable vision, seen by Gregory the Great himself, of the angel standing with outstretched sword on the tomb of Adrian, which has ever since been called the castle of St. Angelo. In 706, St. Michael was again seen to take his stand upon the isolated rock on the Norman coast, so noted as the fortress and convent of Mont St. Michel. Moreover tradition placed him upon the Cornish rock,—

An appearance of the archangel in Colosse led to another story about his visit to Monte Galgano in Apulia around 493. Then came a more significant vision, witnessed by Gregory the Great himself, of the angel standing with an outstretched sword on the tomb of Adrian, which has since been known as the castle of St. Angelo. In 706, St. Michael was again seen standing on the isolated rock on the Norman coast, famous for the fortress and convent of Mont St. Michel. Additionally, tradition has him on the Cornish rock,—

“When the great vision of the guarded mount
Looked towards Namancos and Bayona’s hold.”

He was above all others the patron of the Christian warrior; his armour-clad effigy was seen in almost every church; the young knight was dubbed in his name, as well as that of the national saint; and since the prevalence of saintly names, his name has been frequently bestowed. It is, perhaps, most common in the Greek and Slavonic countries; but Ireland makes great use of it; and Italy has united it with the epithet angel, in the one distinguished instance of Michelangelo Buonarotti.

He was the ultimate supporter of the Christian warrior; his armored figure could be found in nearly every church; young knights were knighted in his name, as well as that of the national saint; and because saintly names are so popular, his name has often been given. It's probably most common in Greek and Slavic countries, but Ireland uses it a lot; Italy has combined it with the title angel, as seen in the notable case of Michelangelo Buonarotti.

English. French. Spanish. Italian.
Michael Michel Miguel Michele
Mick Michon    
Mike Michau    
German. Dutch. Swedish. Russian.
Michael Michiel Mikael Michail
Micha Micheltje Mikel Michaila
Micha   Mikas Misha
      Mischenka
       
Slavonic. Servian. Lett. Hungarian.
Miha Miljo Mikkelis Mihaly
Mihal Miho   Mihal
Mihaljo Misa   Miska
  Mijailo    

55There is some confusion in the German mind between it and the old michel (mickle, large), which, as a name, it has quite absorbed. It has the rare feminines,

55There is some confusion in the German mind between it and the old michel (mickle, large), which, as a name, it has quite absorbed. It has the rare feminines,

French. Russian. Portuguese.
Michelle Micheline Miguella
Michée Mikelina  

Legend has been far less busy with Gabriel, “the hero of God;” the angel who strengthened Daniel, and who brought the promise to Zacharias and to the Blessed Virgin. His name is chiefly used by the Slavonians; and in Hungary we find it in combination with Bethlehem, belonging to that noted chieftain, Bethlem Gabor.

Legend has been much less active with Gabriel, “the hero of God;” the angel who helped Daniel and who brought the promise to Zacharias and the Blessed Virgin. His name is mainly used by the Slavs, and in Hungary, it's associated with Bethlehem, linked to the famous leader, Bethlem Gabor.

It was known and used everywhere, however; and the Swedish house of Oxenstjerna considered it to have been the saving of their line from extinction, all their sons having died in the cradle, owing, it was thought, to Satan’s strangling them; till at length one was named Gabriel; and having thus obtained the protection of the guardian angel, survived to be the ancestor of the minister of the great Gustavus. The feminine, Gabrielle, has been a favourite in France ever since la belle Gabrielle gave it a reputation for beauty.

It was widely known and used everywhere, and the Swedish house of Oxenstjerna believed it had saved their family line from dying out, as all their sons had died in infancy, supposedly because Satan was strangling them. Eventually, one son was named Gabriel, and by gaining the protection of the guardian angel, he survived to become the ancestor of the minister of the great Gustavus. The feminine form, Gabrielle, has been popular in France ever since la belle Gabrielle made it famous for its beauty.

English. German. Bavarian. Swiss. Italian.
Gabriel Gabriel Gabe Gabëler Gabriello
Gab   Gaberl    
Russian. Polish. Illyrian Lett. Hungarian.
Gavrül Gabryel Gabriel Gaberjels Gabriel
Gavrila   Gavrilo Gabris Gabor
    Gavril    
    Gavro    
FEMININE.
French. German. Slavonic.    
Gabrielle Gabriele Gavrila    
    Gavra    

Raphael (the medicine of God), is the angel who guided Tobias and healed his father. Italy and Spain are the countries where his name is most used, and well it may, in the first named, after the fame of him who has made it the highest proverb in art. It hardly varies, except by the double ff Italian, and the single one of Spain, to supply its Greek φ. I have heard of a girl at Mentone called Ravelina, probably Raffaellina.[22]

Raphael (the medicine of God) is the angel who guided Tobias and healed his father. His name is most commonly used in Italy and Spain, and it's well-deserved, especially in Italy, where he's become a renowned symbol in art. The name barely changes, except for the double ff in Italian and the single one in Spanish, which reflect its Greek φ. I once heard of a girl in Mentone named Ravelina, likely a variation of Raffaellina.[22]

22. Smith, Dictionary of the Bible; Proper Names of the Bible; Williams, Commentary on the Gospels; Jameson, Sacred and Legendary Art; Ruskin, Modern Painters; Marryat, Sweden.

22. Smith, Dictionary of the Bible; Proper Names of the Bible; Williams, Commentary on the Gospels; Jameson, Sacred and Legendary Art; Ruskin, Modern Painters; Marryat, Sweden.

56

PART II.

NAMES PROM THE PERSIAN.

Section I.—The Persian Language.

Scanty as are the Christian names derived from the Persian race, they are very curious and interesting, partly on account of the changes that they have undergone, and still more because the language whence they are derived belongs to the same group as our own, and testifies in many of its words to the common origin.

Scant as the Christian names from the Persian race are, they are quite fascinating and intriguing, partly due to the changes they have gone through, and even more so because the language they come from is part of the same group as ours, showing in many of its words a shared origin.

To begin with the sovereign to whom all alike look up; him who is “called by name in the book of Isaiah,” as the shepherd who should restore Judah after the Captivity. Kuru is a name said to be older than the Sanscrit and of unknown signification; although some derive it from Khur, one name for the sun. Kureish was the original form; Koreish to the Hebrews; Kyros to the Greeks, whence the Romans took the Cyrus by which he is known to Europe. His only namesake in his own line was he who invited the 10,000 from Greece and perished at Cunaxa, and of whom is told the story of his willing acceptance of the water of the river Kur or Cyrus, whose name sounded like his own. When the Sassanids revived the old Achæmenid names they pronounced the royal word as Khoosroo, and the Byzantines recorded it as Chosröes, when Chosröes Nushirvan, or the magnanimous, almost rivalled the glory of his ancestor—Kai Khoosroo, as the Shahnameh called him.

To start with the ruler that everyone looks up to; the one referred to in the book of Isaiah as the shepherd who will restore Judah after the Captivity. Kuru is a name claimed to be older than Sanskrit and has an unknown meaning; although some say it comes from Khur, a name for the sun. Kureish was the original form; Koreish to the Hebrews; Kyros to the Greeks, from which the Romans derived the Cyrus name he is known by in Europe. His only namesake in his lineage was the one who invited the 10,000 from Greece and died at Cunaxa, whose story includes his willing acceptance of the water from the river Kur or Cyrus, a name that sounded like his own. When the Sassanids brought back the old Achæmenid names, they pronounced the royal name as Khoosroo, and the Byzantines recorded it as Chosröes, when Chosröes Nushirvan, or the magnanimous, almost matched the glory of his ancestor—Kai Khoosroo, as the Shahnameh called him.

Not only had the fire-worshippers revived the name, but it had been borne by various Christians in the East, one of whom, a physician of Alexandria, suffered in one of the persecutions, having been detected in visiting a Christian prisoner. He was buried at Canope, in Egypt, and was called in the Coptic calendar Abba Cher, or Father Cyrus; in the Greek, Abba Cyrus. His relics were afterwards transported to Rome, where the Church built over them was called, by the Italians, Saint Appassara. Like a fixed star, the original Cyrus had shone through adjacent darkness, evident by his lustre, but his lineaments lost in distance, and thus Ferdosi makes him a mere mythical hero. Herodotus copied some distorted tradition; 57Xenophon pourtrayed imaginary perfection in his Cyropædia; and moderns have taken even greater liberties with him. Artaban, ou le grand Cyrus, the ponderous romance of Mlle. de Scudery, was a stately French tale of love and war, containing a long amorous correspondence between Cyrus and his beloved, the model and admiration of the précieuses in their glory, and absolutely not without effect upon nomenclature. In one village in Picardy there still exist living specimens of Oriane, Philoxène, Célamire, Arsinoe, Calvandre, all derived from vassals named by their enthusiastic seigneurs in honour of the heroines of the fashionable romances, and still inherited by their posterity long after the seigneurs and the heroines are alike forgotten.

Not only did the fire-worshippers revive the name, but it was also used by various Christians in the East, including a physician from Alexandria who suffered during one of the persecutions for visiting a Christian prisoner. He was buried at Canope in Egypt and was referred to in the Coptic calendar as Abba Cher, or Father Cyrus; in Greek, he was called Abba Cyrus. His relics were later moved to Rome, where the church built over them was known by the Italians as Saint Appassara. Like a fixed star, the original Cyrus shone through the surrounding darkness, evident by his brightness, but his features became unclear with distance, which is why Ferdosi turned him into a mythical hero. Herodotus recorded some distorted traditions; Xenophon depicted an idealized version of him in his Cyropædia; and modern authors have taken even more liberties with his story. Artaban, or the Great Cyrus, a lengthy romance by Mlle. de Scudery, was an elaborate French tale of love and war that included an extensive romantic correspondence between Cyrus and his beloved, serving as a model and object of admiration for the précieuses at their peak, and undoubtedly influencing naming conventions. In one village in Picardy, there are still living examples of names like Oriane, Philoxène, Célamire, Arsinoe, and Calvandre, all derived from the vassals named by their enthusiastic lords in honor of the heroines from the fashionable romances, names that have been passed down through generations long after the lords and the heroines were forgotten.

Either from his being mentioned in the Bible, or from the Cyropædia, Cyrus has had some currency as an English baptismal name.[23]

Either because he’s mentioned in the Bible or in the Cyropædia, Cyrus has become somewhat popular as an English baptismal name.[23]

Section 2.—Esther.

Khshayarsha, from Kshaya (a king), and arsha (venerable), was the word that was converted in Hebrew into Achashverosh, and in our Bible into Ahasuerus, while the Greeks called it Xerxes. In Illyria people are christened from him Kserksas, and called Sersa, and a few seekers of Scripture names, chiefly in America, have called their sons Ahasuerus, in common life Hazzy.

Khshayarsha, derived from Kshaya (meaning king) and arsha (meaning venerable), was translated into Hebrew as Achashverosh and into our Bible as Ahasuerus, while the Greeks referred to it as Xerxes. In Illyria, people are named after him Kserksas, and he is called Sersa. A few people who study Scripture, mainly in America, have named their sons Ahasuerus, often shortening it to Hazzy in everyday life.

The reigning wife of Xerxes is known to have been Amestris, the daughter of an Achæmenian noble, and she might well have been Vashti, set aside only for a time when the address of the nobles gained a victory over her. The fair daughter of the tribe of Benjamin, whose royalty ensured her people’s safety, was in her own tongue Hadassah, or the Myrtle; some say, Atossa; but the Persian epithet by which we know her may have been taken from satarah, a word showing the ancient union of the languages, since Aster is Arab and Greek; and from thence and the Latin stella have sprung the modern étoile, estrella, star, stern, stjorna, which the Septuagint gave as Ἑστὴρ, the Romans as Esthera and Hestera; whence the occasional variations in English of Esther or Essie, and Hester or Hetty.

The current wife of Xerxes is recognized as Amestris, the daughter of a noble from the Achaemenid dynasty, and she may have been Vashti, temporarily set aside when the nobles swayed the situation in their favor. The beautiful daughter from the tribe of Benjamin, whose royal status ensured her people's protection, was called Hadassah, meaning the Myrtle, in her own language; some refer to her as Atossa. However, the Persian name we use could have originated from satarah, a term that highlights the ancient connection between languages, since Aster is both Arabic and Greek. From this, along with the Latin stella, the modern terms étoile, estrella, star, stern, and stjorna have emerged, which the Septuagint recorded as Ἑστὴρ, the Romans as Esthera and Hestera; thus, we see the occasional variations in English such as Esther or Essie, and Hester or Hetty.

Not till the days of Racine was Esther much in vogue. The tragedian, being requested to write a sacred drama to be acted by the young ladies of St. Cyr, chose this subject in compliment to Madame de Maintenon, as the faultless Esther preferred before the discarded Vashti, namely, Madame de Montespan! Esther thereupon became a favourite lady’s name in France, and vied in popularity with the cumbrous splendours taken from the Scudery cycle of romance. At the same time it was borne by the two ladies who had the misfortune to be the object of Dean Swift’s affection, Esther Johnson and Esther Vanhomrigh, whom he called, one by the Latin name Stella; the other, by the generic title of our finest English butterflies, Vanessa. 58Estrella was the heroine of a Spanish pastoral, whence the Abbé Florian borrowed his theatrical shepherdess Estelle, which thus became a French name, though chiefly on the stage, and both Estelle and Stella are sometimes used as Epiphany names for girls.

Not until the time of Racine did Esther become popular. The playwright, asked to create a sacred drama for the young ladies of St. Cyr, selected this subject as a tribute to Madame de Maintenon, likening the virtuous Esther to the rejected Vashti, in this case, Madame de Montespan! As a result, Esther became a favored name for girls in France, rivaling the elaborate names drawn from the Scudery romance cycle. At the same time, it was also the name of the two women unfortunate enough to be the objects of Dean Swift’s affection, Esther Johnson and Esther Vanhomrigh, whom he referred to as Stella for one, and by the common name of our finest English butterflies, Vanessa, for the other. 58 Estrella was the heroine of a Spanish pastoral, from which the Abbé Florian took inspiration for his theatrical shepherdess Estelle, a name that thus became a French name, mainly in theater, with both Estelle and Stella sometimes used as Epiphany names for girls.

Roschana, as it is now pronounced, is still common in Persia, and means the dawn of day. Roxane and Statire, as rival heroines of Racine, became proverbs in France for the stately or the languishing form of tragedy dame. Roxana, or Roxy, is one of the favourite American grandiloquent style of names.

Roschana, as it's now pronounced, is still common in Persia and means the dawn of day. Roxane and Statire, as rival heroines in Racine's works, became proverbs in France for the regal or the dramatic form of tragedy. Roxana, or Roxy, is one of the favorite grand names in American culture.

59

PART III.

CHAPTER 1.

NAMES PROM THE GREEK.

Passing from Persian to Greek names, we feel at once that we are nearer home, and that we claim a nearer kindred in thoughts and habits, if not in blood, with the sons of Javan, than with the fire-worshippers. The national names are thus almost always explicable by the language itself, with a few exceptions, either when the name was an importation from Egypt or Phœnicia, whence many of the earlier arts had been brought.

Passing from Persian to Greek names, we immediately sense that we are closer to home, and that we share a greater connection in thoughts and habits, if not in blood, with the descendants of Javan than with the fire-worshippers. The national names are usually understandable through the language itself, with a few exceptions, especially when the name was brought in from Egypt or Phoenicia, from where many of the earlier arts had come.

Each Greek had but one name, which was given to him by his father either on or before the tenth day of his life, when a sacrifice and banquet was held. Genealogies were exceedingly interesting to the Greeks, as the mutual connection of city with city, race with race, was thus kept up, and community of ancestry was regarded as a bond of alliance, attaching the Athenians, for instance, to the Asiatic Ionians as both sons of Ion, or the Spartans to the Syracusans, as likewise descended from Doros. Each individual state had its deified ancestor, and each family of note a hero parent, to whom worship was offered at every feast, and who was supposed still to exert active protection over his votaries. The political rights of the citizens, and the place they occupied in the army, depended on their power of tracing their line from the forefather of a recognized tribe, after whose name the whole were termed with the patronymic termination ides (the son of). This was only, however, a distinction, for surnames were unknown, and each man possessed merely the individual personal appellation by which he was always called, without any title, be his station what it might. Families used, however, to mark themselves by recurring constantly to the same name. It was the correct thing to give the eldest son that of his paternal grandfather, as Kimon, Miltiades, then Kimon again, if the old man were dead, for if he were living it would have been putting another in his place, a bad omen, and therefore a father’s name was hardly ever given to a son. Sometimes, however, the prefix was preserved, and the termination varied, so as to mark the family without destroying the individual identity. Thus, Leonidas, the third son of Anaxandridas, repeated with an 60augmentative his grandfather’s name of Leo (a lion), as his father, Anaxandridas, did that of his own great grandfather, Anaxandras (king of man), whose son Eurycratidas was named from his grandfather Eurycrates. A like custom prevailed among the old English.

Each Greek had only one name, which was given to him by his father either on or before the tenth day of his life, when a sacrifice and feast were held. Genealogies were very important to the Greeks, as they helped maintain connections between cities and races. Shared ancestry was seen as a bond of alliance, linking the Athenians, for example, to the Asiatic Ionians as descendants of Ion, or the Spartans to the Syracusans, who were also believed to come from Doros. Each individual state had its deified ancestor, and each notable family had a hero as an ancestor, to whom they offered worship at every feast, believing he still provided protection to his followers. The political rights of citizens and their rank in the army depended on their ability to trace their lineage to the forefather of a recognized tribe, after whom they were referred to with the patronymic ending ides (son of). This was merely a distinction, however, as surnames were not used, and each person had only the individual name by which they were known, regardless of their status. Families often identified themselves by consistently using the same name. It was customary to give the eldest son the name of his paternal grandfather, like Kimon, Miltiades, then Kimon again, if the grandfather was deceased—because if he were living, it would imply replacing him, which was considered bad luck. Therefore, a father's name was rarely given to a son. Sometimes, though, the prefix was kept while the ending changed to identify the family without losing individual identity. For instance, Leonidas, the third son of Anaxandridas, added a suffix to his grandfather's name Leo (lion), just as his father, Anaxandridas, used the name of his own great-grandfather, Anaxandras (king of man), whose son Eurycratidas was named after his grandfather Eurycrates. A similar tradition existed among the old English.

After the Romans had subdued Greece and extended the powers of becoming citizens, the name of the adopting patron would be taken by his client, and thus Latin and Greek titles became mixed together. Later, Greek second names became coined, either from patronymics, places, or events, and finally ran into the ordinary European system of surnames.

After the Romans conquered Greece and expanded the rights to citizenship, the name of the patron who adopted someone would be used by that person, leading to a blend of Latin and Greek titles. Over time, Greek surnames began to emerge, derived from family names, locations, or significant events, and eventually merged into the typical European system of last names.

Among the names here ensuing will only be found those that concern the history of Christian names. Many a great heart-thrilling sound connected with the brightest lights of the ancient world must be passed by, because it has not pleased the capricious will of after-generations to perpetuate it, or so exceptionally as not to be worth mentioning.

Among the names listed here, you'll only find those related to the history of Christian names. Many powerful and inspiring names associated with the brightest figures of the ancient world will be overlooked because later generations chose not to keep them or did so in such a rare way that they aren't worth mentioning.

Some of the female Greek names were appropriate words and epithets; but others, perhaps the greater number, were merely men’s names with the feminine termination in a or e, often irrespective of their meaning. Some of these have entirely perished from the lips of men, others have been revived by some enterprising writer in search of a fresh title for a heroine. Such is Corinna (probably from Persephone’s title Κόρη (Koré), a maiden)maiden), the Bœotian poetess, who won a wreath of victory at Thebes, and was therefore the example from whom Mdme. de Staël named her brilliant Corinne, followed in her turn by numerous French damsels; and in an Italian chronicle of the early middle ages, the lady whom we have been used to call Rowena, daughter of Henghist, has turned into Corinna; whilst Cora, probably through Lord Byron’s poem, is a favourite in America. Such too is Aspasia (welcome), from the literary fame of its first owner chosen by the taste of the seventeenth century as the title under which to praise the virtues of Lady Elizabeth Hastings. In the Rambler and Spectator days, real or fictitious characters were usually introduced under some classical or pastoral appellation, and ladies corresponded with each other under the soubriquets of nymph, goddess, or heroine, and in virtue of its sound Aspasia was adopted among these. It has even been heard as a Christian name in a cottage. “Her name’s Aspasia, but us calls her Spash.”[24]

Some female Greek names were fitting words and titles; but many, probably the majority, were just men’s names with a feminine ending in a or e, often without regard for their meaning. Some of these names have completely disappeared from common use, while others have been brought back by inventive writers looking for a new name for a heroine. One example is Corinna (likely derived from Persephone’s title Κόρη (Koré), a maiden)maiden), the Bœotian poetess, who won a victory wreath at Thebes, and inspired Madame de Staël to name her famous character Corinne, which in turn influenced many French women; similarly, an Italian chronicle from the early middle ages transformed the woman we usually call Rowena, daughter of Henghist, into Corinna; while Cora, likely due to Lord Byron’s poem, has become popular in America. Another name is Aspasia (meaning welcome), drawn from the literary reputation of its original bearer, which was chosen by the 17th-century taste as the title to honor Lady Elizabeth Hastings. During the days of the Rambler and Spectator, real or imaginary characters were typically introduced with some classical or pastoral name, and women communicated with one another using nicknames like nymph, goddess, or heroine, and because of its sound, Aspasia was included among these. It has even been used as a Christian name in a cottage. “Her name’s Aspasia, but we call her Spash.”[24]

23. Rawlinson, Herodotus; Malcolm, Persia; Le Beau, Bas Empire; Rollin, Ancient History; Butler, Lives of the Saints; Dunlop, History of Fiction.

23. Rawlinson, Herodotus; Malcolm, Persia; Le Beau, Roman Empire; Rollin, Ancient History; Butler, Lives of the Saints; Dunlop, History of Fiction.

24. Bishop Thirlwall, Greece; Smith, Dictionary of Greek and Roman Antiquities; Lappenberg, Anglo-Saxons.

24. Bishop Thirlwall, Greece; Smith, Dictionary of Greek and Roman Antiquities; Lappenberg, Anglo-Saxons.

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CHAPTER 2.

NAMES FROM GREEK MYTHOLOGY.

Section I.

Greek appellations may be divided into various classes; the first, those of the gods and early heroes are derived from languages inexplicable even by the classical Greeks. These were seldom or never given to human beings, though derivatives from them often were.

Greek names can be categorized into different classes. The first class includes names of the gods and early heroes, which come from languages that even the classical Greeks couldn't understand. These names were rarely, if ever, used for people, although variations of them often were.

The second class is of those formed from epithets in the spoken language. These belonged to the Greeks of the historical age, and such as were borne by the Macedonian conquerors became spread throughout the East, thus sometimes falling to the lot of early saints of the Church, and becoming universally popular in Christendom. Of others of merely classic association a few survived among the native Greeks, while others were resuscitated at intervals; first, by the vanity of decaying Rome; next, by the revival of ancient literature in the Cinque-cento; then, by the magniloquent taste of the Scudery romances in France; again, in France, by the republican mania; and, in the present time, by the same taste in America, and by the reminiscences of the modern Greeks.

The second group comes from nicknames used in everyday language. These were used by the Greeks during historical times, and those adopted by the Macedonian conquerors spread throughout the East, sometimes passing to early saints of the Church and becoming widely popular in Christendom. Some of the ones linked to classic culture survived among native Greeks, while others were revived at different times: first, because of the pride of a declining Rome; next, through the revival of ancient literature during the Renaissance; then, by the grand style of the Scudery romances in France; again in France, due to the republican enthusiasm; and, in modern times, by similar tastes in America and the memories of contemporary Greeks.

After the preaching of the Gospel, Greece had vigour enough to compose appropriate baptismal names for the converts; and it is curious to observe that no other country could have ever been so free from the trammels of hereditary nomenclature, for no other has so complete a set of names directly bearing upon Christianity. So graceful are they in sound as well as meaning, and so honoured for those who bore them, that many have spread throughout Europe.

After the preaching of the Gospel, Greece had enough energy to create fitting baptismal names for the new believers; it’s interesting to note that no other country has been as free from the constraints of family names, since none has such a comprehensive collection of names directly related to Christianity. They are not only beautiful in sound and meaning but also respected by those who carried them, leading many to spread across Europe.

Lastly, even modern Greek has thrown out many names of graceful sound, which are, however, chiefly confined to the Romaic.

Lastly, even modern Greek has discarded many names that sound beautiful, which are mostly limited to the Romaic.

Section II.—Names from Zeus.

At the head of the whole Greek system stands the mighty Zeus (Ζεύς), a word that has been erected into a proper name for the thundering father of gods and men, whilst the cognate θεὸς (theos) passed into a generic term; just as at Rome the Deus Pater (God-Father), or Jupiter, from the same source, became the single god, and deus the general designation.

At the top of the entire Greek system is the powerful Zeus (Ζεύς), a name that has become the official one for the thunderous father of gods and humans, while the related θεὸς (theos) turned into a general term; similarly, in Rome, Deus Pater (God-Father), or Jupiter, from the same origin, became the one god, and deus became the overall term.

All come from the same source as the Sanscrit Deva, and are connected with the open sky, and the idea of light that has produced our word day. We shall come upon them again and again; but for the present we will confine ourselves to the personal names produced by 62Zeus, in his individual character, leaving those from Theos to the Christian era, to which most of them belong.

All originate from the same source as the Sanskrit Deva, and are linked to the open sky and the concept of light that gave us the word day. We'll encounter them repeatedly; however, for now, let's focus on the personal names generated by 62Zeus in his unique role, leaving those from Theos to the Christian era, to which most of them belong.

Their regular declension of Zeus made Dios the genitive case; and thus Diodorus, Diogenes, &c., ought, perhaps, to be referred to him; but the more poetical, and, therefore, most probably the older, form, was Zenos in the genitive; and as Dios also meant heaven, the above names seem to be better explained as heaven-gift and heaven-born, leaving to Zeus only those that retain the same commencement.

Their usual way of declining Zeus made Dios the genitive case; so perhaps Diodorus, Diogenes, etc., should be connected to him. However, the more poetic, and likely older, form was Zenos in the genitive. Since Dios also meant heaven, the names mentioned seem to be better understood as heaven-gift and heaven-born, leaving Zeus only with those that start the same way.

Ζηνὼν, or, as it is commonly called, Zeno, was a good deal used in Greece throughout the classical times, and descending to Christian times, named a saint martyred under Gallienus, also a bishop of Verona, who left ninety-three sermons, at the beginning of the fourth century, and thus made it a canonical name, although the rules of the Church had forbidden christening children after heathen gods. Except for the Isaurian Emperor Zeno, and an occasional Russian Sinon, there has not, however, been much disposition to use the name.

Zeno, or as it's commonly known, Zeno, was quite popular in Greece during classical times. Moving into Christian times, the name became associated with a saint martyred under Gallienus, who was also a bishop of Verona and left behind ninety-three sermons in the early fourth century, making it a recognized name, even though the Church’s rules prohibited naming children after pagan gods. Apart from the Isaurian Emperor Zeno and the occasional Russian Sinon, there hasn’t been much interest in using the name since then.

Zenobios, life from Zeus, is by far the easiest way of explaining the name of the brilliant Queen of Palmyra; but, on the other hand, she was of Arabian birth, the daughter of Amrou, King of Arabia, and it is highly probable that she originally bore the true Arabic name of Zeenab (ornament of the father); and that when she and her husband entered on intercourse with the Romans, the name Zenobia was bestowed upon her as an equivalent, together with the genuine Latin Septima as a mark of citizenship. When her glory waned, and she was brought as a prisoner to Rome, she and her family were allowed to settle in Italy; and her daughters left descendants there. Zenobius, the Bishop of Milan, who succeeded St. Ambrose, bore her name, and claimed her blood; and thus Zenobio and Zenobia still linger among the inhabitants of the city.

Zenobia, which means "life from Zeus," is probably the simplest way to explain the name of the remarkable Queen of Palmyra. However, she was actually of Arabian descent, the daughter of Amrou, King of Arabia, and it's likely that she originally had the Arabic name Zeenab (which means "ornament of the father"). When she and her husband interacted with the Romans, they likely gave her the name Zenobia as an equivalent, along with the Latin name Septima to signify her citizenship. When her fame faded and she was taken as a prisoner to Rome, she and her family were permitted to settle in Italy, where her daughters had descendants. Zenobius, the Bishop of Milan who succeeded St. Ambrose, carried her name and claimed her lineage, so the names Zenobio and Zenobia continue to be remembered by the city's inhabitants.

The romance of her story caught the French fancy, and Zénobie has been rather in fashion among modern French damsels.

The charm of her story captured the French imagination, and Zénobie has become quite popular among modern French women.

A Cilician brother and sister, called Zenobius and Zenobia, the former a physician and afterwards Bishop of Ægæ, were put to death together during the persecution of Diocletian, and thus became saints of the Eastern Church, making Sinovij, Sinovija, or for short, Zizi, very fashionable among the Russians.

A brother and sister from Cilicia, named Zenobius and Zenobia, the former a doctor and later Bishop of Ægæ, were executed together during the persecution of Diocletian, and thus became saints of the Eastern Church, making Sinovij, Sinovija, or simply Zizi, quite popular among the Russians.

It is much more difficult to account for the prevalence of Zenobia in Cornwall. Yet many parish registers show it as of an early date: and dear to the West is the story of a sturdy dame called Zenobia Brengwenna, (Mrs. Piozzi makes the surname Stevens,) who, on her ninety-ninth birthday, rode seventeen miles on a young colt to restore to the landlord a 99 years' lease that had been granted to her father, in her name, at her birth.

It’s much harder to explain why the name Zenobia shows up so often in Cornwall. However, many parish registers list it from an early time: the West holds dear the tale of a strong woman named Zenobia Brengwenna (Mrs. Piozzi indicates the last name as Stevens) who, on her ninety-ninth birthday, rode seventeen miles on a young colt to return to the landlord a 99-year lease that had been granted to her father, in her name, at the time of her birth.

Probably Zenaïda means daughter of Zeus. Although not belonging to any patron saint, it is extensively popular among Russian ladies; and either from them, or from the modern Greek, the French have recently become fond of Zenaïde.[25]

Probably Zenaïda means daughter of Zeus. Although it doesn't belong to any patron saint, it's very popular among Russian women; and either from them or from modern Greek, the French have recently developed a liking for Zenaïde.[25]

25. Smith, Dictionary; Butler, Lives; Gibbon, Rome; Miss Beaufort, Egyptian Sepulchres and Syrian Shrines; Hayward, Mrs. Piozzi.

25. Smith, Dictionary; Butler, Lives; Gibbon, Rome; Miss Beaufort, Egyptian Sepulchres and Syrian Shrines; Hayward, Mrs. Piozzi.

63

Section 3.—Ἡρα—Hera.

The name of the white-armed, ox-eyed queen of heaven, Ἡρα or Ἡρη (Hera or Heré), is derived by philologists from the same root as the familiar German herr and herrinn, and thus signifies the lady or mistress. Indeed the masculine form ἥρως, whence we take our hero, originally meant a free or noble man, just as herr does in ancient German, and came gradually to mean a person distinguished on any account, principally in arms; and thence it became technically applied to the noble ancestors who occupied an intermediate place between the gods and existing men. The Latin herus and hera are cognate, and never rose out of their plain original sense of master and mistress, though the heros was imported in his grander sense from the Greek, and has passed on to us.

The name of the white-armed, ox-eyed queen of heaven, Ἡρα or Ἡρη (Hera or Heré), comes from the same root as the familiar German words herr and herrinn, meaning lady or mistress. The masculine form ἥρως, from which we get our word hero, originally meant a free or noble man, just like herr does in ancient German. Over time, it came to refer to someone distinguished for various reasons, mainly for their prowess in battle; then it was technically used to describe noble ancestors who were considered to occupy a position between the gods and living humans. The Latin words herus and hera are related and remained in their basic meanings of master and mistress, although heros was taken from the Greek in its more grand sense and has been passed down to us.

It is curious that whereas the wife of Zeus was simply the lady, it was exactly the same with Frigga, who, as we shall by-and-by see, was merely the Frau—the free woman or lady.

It’s interesting that while the wife of Zeus was just referred to as the lady, it was the same with Frigga, who, as we’ll see later, was simply the Frau—the free woman or lady.

Hera herself does not seem to have had many persons directly named after her, though there was plenty from the root of her name. The feminine Hero was probably thus derived,—belonging first to one of the Danaïdes, then to a daughter of Priam, then to the maiden whose light led Leander to his perilous breasting of the Hellespont, and from whom Shakespeare probably took it for the lady apparently “done to death by slanderous tongues.”

Hera herself doesn’t seem to have had many people directly named after her, although there were plenty of names that came from the root of hers. The feminine name Hero likely came from this, first belonging to one of the Danaïdes, then to a daughter of Priam, and later to the girl whose light guided Leander across the dangerous Hellespont. Shakespeare probably took it for the lady who was seemingly “done to death by slanderous tongues.”

It is usual to explain as Ἡρα-κλῆς (fame of Hera) the name of the son of Zeus and Alcmena, whose bitterest foe Hera was, according to the current legends of Greece; but noble fame is a far more probable origin for Herakles, compound as he is of the oft-repeated Sun-myth mixed with the veritable Samson, and the horrible Phœnician Melkarth or Moloch, with whom the Tyrians themselves identified Herakles.

It is common to interpret the name Ἡρα-κλῆς (fame of Hera) as referring to the son of Zeus and Alcmena, who was famously opposed by Hera, according to the prevalent myths in Greece. However, the idea of noble fame is a much more likely origin for Herakles, as he is a mix of the frequently told Sun-myth combined with the true story of Samson, along with the terrifying Phoenician Melkarth or Moloch, whom the Tyrians themselves associated with Herakles.

A few compounds, such as Heraclius, Heraclidas, Heracleonas, have been formed from Herakles, the hero ancestor of the Spartan kings, and therefore specially venerated in Lacedæmon. The Latins called the name Hercules; and it was revived in the Cinque-cento, in Italy, as Ercole. Thus Hercule was originally the baptismal name of Catherine de Medici’s youngest son; but he changed it to François at his confirmation, when hoping to mount a throne. Exceptionally, Hercules occurs in England; and we have known of more than one old villager called Arkles, respecting whom there was always a doubt whether he were Hercules or Archelaus.

A few names, like Heraclius, Heraclidas, and Heracleonas, come from Herakles, the legendary ancestor of the Spartan kings, and were especially respected in Lacedæmon. The Romans referred to him as Hercules, and the name made a comeback in the 1500s in Italy as Ercole. So, Hercules was originally the baptismal name of Catherine de Medici’s youngest son, but he changed it to François at his confirmation, hoping to become king. Uncommonly, Hercules shows up in England; we’ve heard of more than one elderly villager named Arkles, and there was always some uncertainty about whether he was Hercules or Archelaus.

Hence, too, the name of the father of history, Herodotus (noble gift); hence, likewise, that of Herodes. Some derive this last from the Arab hareth (a farmer); but it certainly was a Greek name long before the Idumean family raised themselves to the throne of Judea, since a poet was so called who lived about the time of Cyrus. If the Herods were real Edomites, they may have Græcized Hareth into Herodes; but it is further alleged that the first Herod, grandfather of the first king, was a slave, attached to the temple of Apollo at 64Ascalon, taken captive by Idumean robbers. Hateful as is the name in its associations, its feminine, Herodias, became doubly hateful as the murderess of John the Baptist.

Thus, the father of history, Herodotus (noble gift), gets his name from here; similarly, the name Herodes comes from this source as well. Some suggest the latter comes from the Arab word hareth (a farmer); however, it was definitely a Greek name long before the Idumean family ascended the throne of Judea, as a poet with that name lived around Cyrus's time. If the Herods were indeed Edomites, they might have adapted Hareth into Herodes; however, it's also claimed that the first Herod, the grandfather of the first king, was a slave connected to the temple of Apollo at 64Ascalon, captured by Idumean thieves. Despite the negative associations of the name, its feminine form, Herodias, became even more infamous as the murderer of John the Baptist.

Section IV.—Athene.

The noble goddess of wisdom, pure and thoughtful, armed against evil, and ever the protector of all that was thoughtfully brave and resolute, was called Αθήνη (Athene), too anciently for the etymology to be discernible, or even whether her city of Athens was called from her, or she from the city.

The noble goddess of wisdom, pure and thoughtful, ready to fight against evil, and always the protector of all that is wisely brave and determined, was called Αθήνη (Athene). The origins of her name are so ancient that it's unclear whether her name came from the city of Athens or if the city was named after her.

Many an ancient Greek was called in honour of her, but the only one of these names that has to any degree survived is Athenaïs.

Many ancient Greeks were named in her honor, but the only name that has somewhat survived is Athenaïs.

There were some Cappadocian queens, so called; and so likewise was the daughter of a heathen philosopher in the fourth century, whom the able Princess Pulcheria selected as the wife of her brother Theodosius, altering her name, however, to Eudocia at her baptism.

There were some queens from Cappadocia, as they were called; and so was the daughter of a pagan philosopher in the fourth century, whom the clever Princess Pulcheria chose as the wife of her brother Theodosius, changing her name to Eudocia at her baptism.

It must have been the Scudery cycle of romance that occasioned Athenaïs to have been given to that Demoiselle de Mortémar, who was afterwards better known as Madame de Montespan.

It must have been the Scudery cycle of romance that led to Athenaïs being given to that Demoiselle de Mortémar, who later became better known as Madame de Montespan.

Athenaios (Athenian), Athenagoras (assembly of Athene), Athenadgoros (gift of Athene), were all common among the Greeks.

Athenaios (Athenian), Athenagoras (assembly of Athene), Athenadgoros (gift of Athene), were all common among the Greeks.

Athene’s surname of Pallas is derived by Plato from πάλλειν, to brandish, because of her brandished spear; but it is more likely to be from πάλλαξ (a virgin), which would answer to her other surname of παρθένος, likewise a virgin, familiar to us for the sake of the most beautiful of all heathen remains, the Parthenon, as well as the ancient name of Naples, Parthenope. This, however, was a female name in Greece, and numerous instances of persons called Parthenios and Palladios attest the general devotion to this goddess, perhaps the grandest of all the imaginings of the Indo-European.

Athene’s surname, Pallas, comes from the Greek word πάλλειν, which means to brandish, likely referencing her brandished spear. However, it’s probably derived from πάλλαξ (a virgin), which connects to her other name, παρθένος, also meaning virgin. This is familiar due to the stunning Parthenon, the most beautiful remnant of ancient times, as well as the old name for Naples, Parthenope. This was a female name in Greece, and there are many examples of people named Parthenios and Palladios, showing the widespread devotion to this goddess, perhaps one of the greatest figures in Indo-European mythology.

There is something absolutely satisfactory in seeing how much more the loftier and purer deities, Athene, Apollo, Artemis, reigned over Greek nomenclature than the embodiments of brute force and sensual pleasure, Ares and Aphrodite, both probably introductions from the passionate Asiatics, and as we see in Homer, entirely on the Trojan side. An occasional Aretas and Arete are the chief recorded namesakes of Ares, presiding god of the Areopagus as he was; and thence may have come the Italian Aretino, and an Areta, who appears in Cornwall. Aphrodite seems to have hardly one derived from her name, which is explained as the Foam Sprung.[26]

There’s something really satisfying in seeing how much more the higher and purer gods, Athena, Apollo, and Artemis, influenced Greek names compared to the embodiments of brute force and pleasure, Ares and Aphrodite, who likely came from the passionate Asiatics, as we see in Homer, completely on the Trojan side. An occasional Aretas and Arete are the main recorded namesakes of Ares, who was the presiding god of the Areopagus; this might have led to the Italian Aretino, and an Areta, who shows up in Cornwall. Aphrodite hardly seems to have any names derived from hers, which is explained as coming from the Foam Sprung.[26]

26. Smith, Dictionary of Greek and Roman Mythology; Le Beau, Bas Empire; Gladstone, Homer.

26. Smith, Dictionary of Greek and Roman Mythology; Le Beau, Roman Empire; Gladstone, Homer.

Section 5.—Apollo and Artemis.

The brother and sister deities, twin children of Zeus and Leto, are, with the exception of Athene, the purest and brightest creations of Greek mythology.

The brother and sister gods, twin kids of Zeus and Leto, are, except for Athene, the purest and brightest beings in Greek mythology.

65The sister’s name, Artemis, certainly meant the sound, whole, or vigorous; that of the brother, Apollōn, is not so certainly explained; though Æschylus considered it to come from ἀπόλλυμι, to destroy.

65The sister’s name, Artemis, definitely conveyed meanings of being sound, whole, or vigorous; the meaning of the brother’s name, Apollōn, isn’t as clear; however, Æschylus believed it derived from ἀπόλλυμι, meaning to destroy.

They both of them had many votaries in Greece; such names as Apollodorus (gift of Apollo), Apollonius, and the like, arising in plenty, but none of them have continued into Christian times, though Apollos was a companion of St. Paul. The sole exception is Apollonia, an Alexandrian maiden, whose martyrdom began by the extraction of all her teeth, thus establishing St. Apolline, as the French call her, as the favourite subject of invocation in the toothache. Abellona, the Danish form of this name, is a great favourite in Jutland and the isles, probably from some relic of the toothless maiden. The Slovaks use it as Polonija or Polona.

They both had many followers in Greece; names like Apollodorus (gift of Apollo), Apollonius, and others were quite common, but none of them have survived into Christian times, even though Apollos was a companion of St. Paul. The only exception is Apollonia, an Alexandrian girl, whose martyrdom began with the removal of all her teeth, making St. Apolline, as the French call her, a popular figure for invoking during toothaches. Abellona, the Danish version of this name, is very popular in Jutland and the islands, likely due to some memory of the toothless maiden. The Slovaks refer to it as Polonija or Polona.

The votaries of Artemis did not leave a saint to perpetuate them; but Artemisia, the brave queen of Halicarnassus, had a name of sufficient stateliness to delight the précieuses. Thus Artémise was almost as useful in French romances as the still more magnificentmagnificent Artémidore, the French version of Artemidorus (gift of Artemis).

The followers of Artemis didn’t leave behind a saint to remember them; however, Artemisia, the brave queen of Halicarnassus, had a name grand enough to please the précieuses. So, Artémise was almost as significant in French romances as the even more magnificentmagnificent Artémidore, the French version of Artemidorus (gift of Artemis).

It was a late fancy of mythology, when all was becoming confused, that made Apollo and Artemis into the sun and moon deities, partly in consequence of their epithets Phœbus, Phœbe, from φάω (to shine). The original Phœbe seems to have belonged to some elder myth, for she is said to have been daughter of Heaven and Earth, and to have been the original owner of the Delphic oracle. Afterwards she was said to have been the mother of Leto (the obscure), and thus grandmother of Apollo and Artemis, who thence took their epithet. This was probably a myth of the alternation of light and darkness; but as we have received our notions of Greek mythology through the dull Roman medium, it is almost impossible to disentangle our idea of Phœbus from the sun, or of Phœbe from the crescent moon. In like manner the exclusively modern Greek φωτεινή (bright), Photinee, comes from φώς phos (light), as does Photius, used in Russia as Fotie.

It was a later interpretation of mythology, when everything was getting mixed up, that turned Apollo and Artemis into the sun and moon gods, partly because of their nicknames Phœbus and Phœbe, which come from φάω (to shine). The original Phœbe seems to have been part of some older myth, as she is said to have been the daughter of Heaven and Earth and the original owner of the Delphic oracle. Later, she was said to have been the mother of Leto (the obscure), making her the grandmother of Apollo and Artemis, from whom they got their titles. This was likely a myth reflecting the cycle of light and darkness; however, since we've learned about Greek mythology through the dull lens of Roman interpretations, it's nearly impossible to separate our understanding of Phœbus from the sun or Phœbe from the crescent moon. Similarly, the modern Greek word φωτεινή (bright), Photinee, comes from φώς phos (light), just like Photius, which is used in Russia as Fotie.

Strangely enough, we find Phœbus among the mediæval Counts of Foix, who, on the French side of their little Pyrenean county were Gaston Phœbus; on the Spanish, Gastone Febo. Some say that Phœbus was originally a soubriquet applied to one of the family on account of his personal beauty, though it certainly was afterwards given at baptism; others, that it was an imitation of an old Basque name.

Strangely enough, we find Phœbus among the medieval Counts of Foix, who, on the French side of their small Pyrenean county, were Gaston Phœbus; on the Spanish side, Gastone Febo. Some say that Phœbus was originally a nickname given to one of the family because of his good looks, although it was certainly later used at baptism; others believe it was inspired by an old Basque name.

Phœbe was a good deal in use among the women of Greek birth in the early Roman empire; and “Phœbe, our sister,” the deaconessdeaconess of Cenchrea, is commended by St. Paul to the Romans; but she has had few namesakes, except in England; the Italian Febe only being used as a synonym for the moon.

Phoebe was quite popular among the women of Greek descent in the early Roman Empire; and “Phoebe, our sister,” the deaconessdeaconess of Cenchrea, is praised by St. Paul to the Romans; but she has had few namesakes, except in England; the Italian Febe is only used as a term for the moon.

Cynthia was a title belonging to Artemis, from Mount Cynthus, and has thence become a title of the moon, and a name of girls in America.

Cynthia was a name associated with Artemis, from Mount Cynthus, and has since become a name for the moon, as well as a name for girls in America.

Delia, another title coming from Delos, the place of her nativity, has been preferred by the Arcadian taste, and flourished in shepherdess poems, so as to be occasionally used as a name in England, but more often as a contraction for Cordelia.

Delia, a name derived from Delos, her birthplace, has been favored by the Arcadian style and became popular in shepherdess poetry, to the point that it’s sometimes used as a name in England, but more commonly as a short form of Cordelia.

66Delphinios and Delphinia were both of them epithets of Apollo and Artemis, of course from the shrine at Delphi. Some say that shrine and god were so called because the serpent Python was named Delphinè; others, that the epithet was derived from his having metamorphosed himself into a dolphin, or else ridden upon one, when showing the Cretan colonists the way to Delphi.

66Delphinios and Delphinia were both titles of Apollo and Artemis, linked to the shrine at Delphi. Some people claim the shrine and the god got their names from the serpent Python, which was called Delphinè; others say the name came from Apollo transforming into a dolphin or riding one while guiding the Cretan settlers to Delphi.

The meaning of Delphys adelphus is the womb; and thus the Greeks believed Delphi to be the centre of the earth, just as the mediæval Christians thought Jerusalem was. It is from this word that delphis (a brother) is derived, and from one no doubt of the same root, that was first a mass, and afterwards a dolphin, the similarity of sound accounting for the confusion of derivatives from the temple and the fish. Again, the dolphin is said to be so called as being the fish of the Dolphièm god.

The meaning of Delphys adelphus is the womb; and so the Greeks believed Delphi to be the center of the earth, just as medieval Christians thought Jerusalem was. This word is the origin of delphis (a brother), and from another word with the same root, which originally meant a mass and later came to mean a dolphin. The similarity in sound explains the mix-up between terms from the temple and the fish. Additionally, the dolphin is said to be named after being the fish of the Dolphièm god.

It was probably as an attribute of the god that Delphinos was used as a name by the Greeks; and it makes its first appearance in Christian times in two regions under Greek influence, namely, Venice and Southern France, which latter place was much beholden for civilization to the Greek colony of Massilia. Dolfino has always prevailed in the Republic of St. Mark; and Delphinus was a sainted bishop of Bourdeaux, in the fourth century, from whom many, both male and female, took the name, which to them was connected with the fish of Jonah, the emblem of the Resurrection.

It’s likely that the name Delphinos was used by the Greeks as a reference to a god; it first showed up in Christian times in two areas influenced by Greek culture, specifically Venice and Southern France, the latter being significantly influenced by the Greek colony of Massilia. Dolfino has always been popular in the Republic of St. Mark, and Delphinus was a revered bishop of Bordeaux in the fourth century, from whom many people, both men and women, took the name, which they connected to the fish of Jonah, a symbol of the Resurrection.

In 1125, Delfine, heiress of Albon, married Guiges, Count of Viennois. She was his third wife; and to distinguish her son from the rest of the family, he was either called or christened, Guiges Delphin, and assumed the dolphin as his badge, whence badge and title passed to his descendants, the Counts Dauphins de Viennois. The last of these left his country and title to Charles, son of King Jean of France; and thence the heir-apparent was called the Dauphin.

In 1125, Delfine, the heiress of Albon, married Guiges, the Count of Viennois. She was his third wife, and to set her son apart from the rest of the family, he was named or baptized Guiges Delphin, adopting the dolphin as his emblem. This emblem and title were passed down to his descendants, the Counts Dauphins de Viennois. The last of these passed his country and title to Charles, the son of King Jean of France; from then on, the heir-apparent was referred to as the Dauphin.

Dalphin appears at Cambrai before 1200; and Delphine de Glandèves, sharing the saintly honours of her husband, Count Elzéar de St. Sabran, became the patroness of the many young ladies in compliment to la dauphine.

Dalphin shows up in Cambrai before 1200, and Delphine de Glandèves, sharing the saintly honors of her husband, Count Elzéar de St. Sabran, became the patroness of numerous young women in tribute to la dauphine.

It is startling to meet with ‘Dolphin’ as a daughter of the unfortunate Waltheof, Earl of Mercia; but unless her mother, Judith, imported the French Delphine, it is probable that it is a mistake for one of the many forms of the Frank, Adel, which was displacing its congener the native Æthel. Indeed, Dolfine, which is very common among German girls now, is avowedly the contraction of Adolfine, their feminine for Adolf (noble wolf).

It’s surprising to encounter ‘Dolphin’ as the daughter of the unfortunate Waltheof, Earl of Mercia; but unless her mother, Judith, brought in the French Delphine, it’s likely this is a mix-up for one of the many variations of the Frank, Adel, which was replacing the native Æthel. In fact, Dolfine, which is quite common among German girls today, is openly a shortened form of Adolfine, their feminine version for Adolf (noble wolf).

Section 6.—Hele.

The sun-god who drove his flaming chariot around the heavenly vault day by day, and whose eye beheld everything throughout the earth, was in Homer’s time an entirely different personage from the “far darting Apollo,” with whom, thanks to the Romans, we confound him.

The sun god who rode his fiery chariot across the sky every day, and whose gaze watched over everything on earth, was, in Homer’s time, a completely different figure from the “far darting Apollo,” with whom we confuse him, thanks to the Romans.

Helios was his name, a word from the root elé (light), the same 67that has furnished the Teutonic adjective hell (bright or clear), and that is met again in the Keltic heol (the sun).

Helios was his name, derived from the root elé (light), the same 67that gave us the Teutonic word hell (bright or clear), and it appears again in the Celtic heol (the sun).

This root ele (heat or light) is found again in the Greek name of the moon, Sēēlēnē once a separate goddess from Artemis. One of the Cleopatras was called Selene; but it does not appear that this was used again as a name till in the last century, when Selina was adopted in England, probably by mistake, for the French Céline, and belonged to the Wesleyan Countess of Huntingdon.

This root element (heat or light) shows up again in the Greek name for the moon, Sēēlēnē, which was once a distinct goddess from Artemis. One of the Cleopatras was named Selene; however, it seems this name wasn’t used again until the last century when Selina was mistakenly adopted in England for the French name Céline, and it was held by the Wesleyan Countess of Huntingdon.

From ēlē again sprang the name most of all noted among Greeks, the fatal name of Ἑλένε, Helene, the feminine of Helenos (the light or bright), though Æschylus, playing on the word, made it ἑλένας (the ship-destroying).

From ēlē, the name most recognized among the Greeks emerged, the fateful name of Ἑλένε, Helene, the feminine form of Helenos (the light or bright); however, Æschylus, playing with the word, turned it into ἑλένας (the ship-destroying).

“Wherefore else this fatal name,
That Helen and destruction are the same.”

A woman may be a proverb for any amount of evil or misfortune, but as long as she is also a proverb for beauty, her name will be copied, and Helena never died away in Greece, and latterly was copied by Roman ladies when they first became capable of a little variety.

A woman can be known for any number of vices or bad luck, but as long as she’s also known for her beauty, her name will live on. Helena never faded from Greece's memory, and later on, Roman women started to borrow her name when they first embraced a bit of diversity.

At last it was borne by the lady who was the wife of Constantius Chlorus, the mother of Constantine, and the restorer of the shrines at Jerusalem. St. Helena, holding the true cross, was thenceforth revered by East and West. Bithynia on the one hand, Britain on the other, laid claim to have been her birth-place, and though it is unfortunately most likely that the former country is right, and that she can hardly be the daughter of “Old King Cole,” yet it is certain that the ancient Britons held her in high honour. Eglwys Ilan, the Church of Helen, still exists in Wales, and the insular Kelts have always made great use of her name. Ellin recurs in old Welsh pedigrees from the Empress’s time. Elayne is really the old Cambrian form occurring in registers from early times, and thus explaining the gentle lady Elayne, the mother of Sir Galahad, whom Tennyson has lately identified with his own spinning Lady of Shalott. Helen, unfortunately generally pronounced Ellen, was used from the first in Scotland; Eileen or Aileen in Ireland.

At last, it was carried by the lady who was the wife of Constantius Chlorus, the mother of Constantine, and the one who restored the shrines in Jerusalem. St. Helena, holding the true cross, was thereafter honored by both the East and West. Bithynia on one side and Britain on the other both claimed to be her birthplace, and while it's likely that Bithynia is correct and she wasn't the daughter of “Old King Cole,” it’s clear that the ancient Britons held her in high regard. Eglwys Ilan, the Church of Helen, still exists in Wales, and the native Celts have always made good use of her name. Ellin appears in old Welsh family trees since the time of the Empress. Elayne is actually the old Welsh version found in records from early times, explaining the gentle lady Elayne, the mother of Sir Galahad, who Tennyson has recently linked to his own spinning Lady of Shalott. Helen, unfortunately often pronounced Ellen, was used from the start in Scotland; Eileen or Aileen in Ireland.

Nor are these Keltic Ellens the only offspring of the name. Elena in Italy, it assumed the form of Aliénor among the Romanesque populations of Provence, who, though speaking a Latin tongue, greatly altered and disguised the words. Indeed there are some who derive this name from έλεος (pity), but there is much greater reason to suppose it another variety of Helena, not more changed than many other Provençal names. Aliénor in the land of troubadours received all the homage that the Languedoc could pay, and one Aliénor at least was entirely spoilt by it, namely, she who was called Eléonore by the French king who had the misfortune to marry her, and who became in time on English lips our grim Eleanor of the dagger and the bowl, the hateful AquitainianAquitainian grandmother, who bandies words with Constance of Brittany in King John. Her daughter, a person of far different nature, carried her name to Castille, where, the language being always disposed to cut off a commencing e, she was 68known as Leonor, and left hosts of namesakes. Her descendant, the daughter of San Fernando, brought the name back to England, and, as our “good Queen Eleanor,” did much to redeem its honour, which the levity of her mother-in-law, the Provençal Aliénor of Henry III., had greatly prejudiced. Eleanor continued to be a royal name as long as the Plantagenets were on the throne, and thus was widely used among the nobility, and afterwards by all ranks, when of course it lost its proper spelling and was turned into Ellinor and Elinor, still, however, owning its place in song and story. Annora, frequent in Northern England, was the contraction of Eleanora, and was further contracted into Annot. Also Ellen was Lina, or Linot.

Nor are these Keltic Ellens the only variations of the name. In Italy, Elena took on the form of Aliénor among the Romanesque populations of Provence, who, while speaking a Latin language, significantly changed and disguised the words. Some suggest this name comes from έλεος (pity), but there’s much stronger evidence it's another version of Helena, not much altered compared to many other Provençal names. Aliénor in the land of troubadours received all the respect that Languedoc could offer, and one Aliénor at least was completely spoiled by it, namely, she who was called Eléonore by the French king who unfortunately married her, and who eventually became our grim Eleanor of the dagger and the bowl in English, the despised AquitainianAquitainian grandmother, who exchanges words with Constance of Brittany in King John. Her daughter, a person of a very different character, took her name to Castille, where, since the language tends to drop a starting e, she was known as Leonor, leaving behind many namesakes. Her descendant, the daughter of San Fernando, brought the name back to England, and as our “good Queen Eleanor,” did a lot to restore its honor, which had been greatly damaged by the frivolity of her mother-in-law, the Provençal Aliénor of Henry III. Eleanor remained a royal name as long as the Plantagenets were on the throne, thus was widely used among the nobility and later by all classes, when it naturally lost its original spelling and became Ellinor and Elinor, still holding its place in songs and stories. Annora, common in Northern England, was a shortened form of Eleanora, which was further shortened to Annot. Also, Ellen became Lina, or Linot.

Greek. Latin. English. Scotch.
Ἑλένη Helena Helena Helen
    Helen Ellen
    Elaine  
    Ellen  
Ἑλένἰσκη   Eleanor  
    Elinor  
    Nelly  
Ἑλεναιαι   Leonora  
    Annora  
    Annot  
    Lina  
    Linot  
Irish. German. Italian. Spanish.
Helena Helène Elena Helena
       
Eileen Eleonore Eleonora  
       
Nelly Lenore Leonora Leon
Russian. Polish. Slavonic. Servian.
Jelena Helena Jelena Jelena
  Helenka Jela Jela
    Jelena Jelika
    Jela  
    Jelika  
    Lenka  
    Lencica  
Lett. Esthonian. Ung. Albanian.
Lena Leno Ilona  
    Ljena  
    Lenia  

Meantime the Arragonese conquests in Italy had brought Leonora thither as a new name independent of Elena, and it took strong root there, still preserving its poetic fame in the person of the lovely 69Leonora d'Este, the object of Tasso’s hopeless affection. To France again it came with the Galigai, the Maréchale d'Ancre, the author of the famous saying about the power of a strong mind over a weak one; and unpopular as she was, Léonore has ever since been recognized in French nomenclature, and it went to Germany as Lenore.

Meanwhile, the Aragonese conquests in Italy introduced the name Leonora, distinct from Elena, and it took strong root there, maintaining its poetic legacy through the beautiful 69 Leonora d'Este, the object of Tasso’s unrequited love. It later made its way to France through Galigai, the Maréchale d'Ancre, who famously remarked on the strength of a strong mind over a weak one; despite her unpopularity, Léonore has since been recognized in French naming conventions, and it traveled to Germany as Lenore.

The Greek Church was constant to the memory of the Empress, mother of the founder of Constantinople, and Helena has always been frequent there. And when the royal widow Olga came from Muscovy to seek instruction and baptism, she was called Helena, which has thus become one of the popular Russian names. It is sometimes supposed to be a translation of Olga, but this is a mistake founded on the fact that this lady, and another royal saint, were called by both names. Olga is, in fact, the feminine of Oleg (the Russian form of Helgi), which the race of Rurik had derived from their Norse ancestor, and it thus means holy.

The Greek Church has always honored the memory of the Empress, the mother of the founder of Constantinople, and Helena has been a frequent figure there. When the royal widow Olga came from Muscovy to seek instruction and baptism, she was given the name Helena, which has since become a popular name in Russia. Some think it’s just a translation of Olga, but that’s a mistake based on the fact that this lady and another royal saint were referred to by both names. In reality, Olga is the feminine version of Oleg (the Russian form of Helgi), which the Rurik dynasty took from their Norse ancestor, and it means holy.

Sweden also has a Saint Helene, who made a pilgrimage to Rome, and was put to death on her return by her cruel relations in 1160. Her relics were preserved in Zealand, near Copenhagen, making Ellin a favourite name among Danish damsels.

Sweden also has a Saint Helene, who went on a pilgrimage to Rome, and was killed on her way back by her cruel relatives in 1160. Her relics were kept in Zealand, near Copenhagen, making Ellin a popular name among Danish women.

Helena has a perplexing double pronunciation in English, the central syllable being made long or short according to the tradition of the families where it is used. The Greek letter was certainly the short e, but it is believed that though the quantity of the syllable was short, the accent was upon it, and that the traditional sound of it survives in the name of the island which we learnt from the Portuguese.

Helena has a confusing double pronunciation in English, with the middle syllable being pronounced long or short depending on the family tradition. The Greek letter was definitely the short e, but it's thought that even though the syllable was short, the stress was on it, and that the traditional sound lives on in the name of the island we learned from the Portuguese.

Section 7.—Demeter.

Among the elder deities in whom the primitive notion of homage to the Giver of all Good was lost and dispersed, was the beneficent mother Demeter (Δημητήρ). Some derive the first syllable of this name from γῆ (the earth), others from the Cretan δήαι (barley), making it either earth mother, or barley mother; but the idea of motherhood is always an essential part of this bounteous goddess, the materializing of the productive power of the earth, “filling our hearts with food and gladness.”

Among the older deities where the basic idea of respect for the Giver of all Good has faded away, we find the nurturing mother Demeter (Δημητήρ). Some people think the first part of her name comes from γῆ (the earth), while others believe it comes from the Cretan word δήαι (barley), making her either the earth mother or the barley mother; however, the concept of motherhood is always a key aspect of this generous goddess, embodying the life-giving power of the earth, “filling our hearts with food and joy.”

Formerly Demeter had numerous votaries, especially among the Macedonians, who were the greatest name-spreaders among the Greeks, and used it in all the “four horns” of their divided empire. It occurs in the Acts, as the silversmith of Ephesus, who stirred up the tumult against St. Paul, and another Demetrius is commended by St. John. The Latin Church has no saint so called; but the Greek had a Cretan monk of the fourteenth century, who was a great ecclesiastical author; and a Demetrios, who is reckoned as the second great saint of Thessalonika. Hence Demetrios is one of the most popular of names in all the Eastern Church, and the countries that have ever been influenced by it; among whom must be reckoned the Venetian dominions which considered themselves to belong to the old Byzantine empire till they were able to stand alone. Dimitri has always 70been a great name in Russia. The Slavonian nations give it the contraction Mitar, and the feminine Dimitra or Mitra. The modern Greek contraction is Demos.

Formerly, Demeter had many followers, especially among the Macedonians, who were the best at spreading names among the Greeks and used it across all the “four corners” of their divided empire. It appears in the Acts, referencing the silversmith of Ephesus, who incited the riot against St. Paul, and another Demetrius is praised by St. John. The Latin Church has no saint by that name, but the Greek Church had a Cretan monk from the fourteenth century who was a significant ecclesiastical writer, along with a Demetrios, who is considered the second great saint of Thessalonika. Therefore, Demetrios is one of the most popular names in the Eastern Church and in countries influenced by it, including the Venetian territories that saw themselves as part of the old Byzantine Empire until they achieved independence. Dimitri has always been a prominent name in Russia. The Slavic nations shorten it to Mitar, with the feminine forms being Dimitra or Mitra. The modern Greek version is Demos.

In some parts of Greece, Demeter was worshipped primarily as the gloomy winterly earth, latterly as the humanized goddess clad in black, in mourning for her daughter, whence she was adored as Melaina. Whether from this title of the goddess or simply a dark complexion, there arose the female name of Melania, which belonged to two Roman ladies, grandmother and granddaughter, who were among the many who were devoted to the monastic Saint Jerome, and derived an odour of sanctity from his record of their piety. Though not placed in the Roman calendar, they are considered as saints, and the French Mélanie and the old Cornish Melony are derived from them.

In some regions of Greece, Demeter was mainly worshipped as the somber, wintry earth, later becoming known as the humanized goddess dressed in black, mourning her daughter, which is how she gained the title Melaina. Whether this name came from the goddess's title or simply her dark complexion, it gave rise to the female name Melania, which belonged to two Roman women, a grandmother and her granddaughter, who were among the many devoted to the monastic Saint Jerome, and their piety earned them a reputation for holiness through his writings. Although they are not included in the Roman calendar, they are regarded as saints, and the French name Mélanie and the old Cornish name Melony are derived from them.

On the contrary, her summer epithet was Chloe, the verdant, as protectress of green fields, and Chloe seems to have been used by the Greeks, as a Corinthian woman so called is mentioned by St. Paul, and has furnished a few scriptural Chloes in England. In general, however, Chloe has been a property of pastoral poetry, and has thence descended to negroes and spaniels.[27]

On the other hand, her summer name was Chloe, the green one, as the guardian of lush fields, and Chloe appears to have been used by the Greeks, as a Corinthian woman by that name is mentioned by St. Paul, and has inspired a few scriptural Chloes in England. In general, though, Chloe has been a feature of pastoral poetry and has since been associated with African Americans and spaniels.[27]

27. Smith, Dictionary; Keightley’s Mythology; Montalembert, Monks of the West; Michaelis.

27. Smith, Dictionary; Keightley’s Mythology; Montalembert, Monks of the West; Michaelis.

Section 8.—Dionysos.

The god of wine and revelry appears to have been adopted into Greek worship at a later period than the higher divinities embodying loftier ideas. So wild and discordant are the legends respecting him, that it is probable that in the Bacchus, or Dionysos, whom the historical Greeks adored, several myths are united; the leading ones being, on the one hand, the naturalistic deity of the vine; on the other, some dimly remembered conqueror.

The god of wine and partying seems to have been integrated into Greek worship later than the higher gods that represent more elevated concepts. The stories about him are so chaotic and inconsistent that it's likely the Bacchus, or Dionysos, whom the historical Greeks worshipped, combines several legends; primarily, on one hand, the natural god of the vine and, on the other, some vaguely recalled conqueror.

Dionysos has never been satisfactorily explained, though the most obvious conclusion is that it means the god of Nysa—a mountain where he was nursed by nymphs in a cave. Others make his mother Dione one of the original mythic ideas of a divine creature, the daughter of Heaven and Earth, and afterwards supposed to be the mother of Aphrodite.

Dionysos has never been fully understood, but the most straightforward interpretation is that he represents the god of Nysa—a mountain where he was cared for by nymphs in a cave. Some also suggest that his mother, Dione, is one of the earliest mythic concepts of a divine being, the daughter of Heaven and Earth, and later believed to be the mother of Aphrodite.

Names given in honour of Dionysos were very common in Greece, and especially in the colony of Sicily, where Dion was also in use. Dionysios, the tyrant, seemed only to make the name more universally known, and most of the tales of tyranny clustered round him—such as the story of his ear, of the sword of Damocles, and the devotion of Damon and Pythias.

Names given in honor of Dionysos were quite common in Greece, especially in the colony of Sicily, where Dion was also used. Dionysios, the tyrant, seemed to make the name even more widely known, and many of the stories of tyranny revolved around him—like the tale of his ear, the sword of Damocles, and the loyalty of Damon and Pythias.

In the time of the Apostles, Dionysius was very frequent, and gave the name of the Areopagite mentioned by St. Paul, of several more early saints, and of a bishop who, in 272, was sent to convert the Gauls, and was martyred near Paris. The Abbey erected on the spot where he died was placed under the special protection of the Counts of 71Paris; and when they dethroned the sons of Charlemagne and became kings of France, St. Denys, as they called their saint, became the patron of the country; the banner of the convent, the Oriflamme, was unfurled in their national wars, and Mont joie St. Denys was their war-cry. St. Denys of France was invoked, together with St. Michael, in knighting their young men; and St. Denys of France was received as one of the Seven Champions of Christendom.

In the time of the Apostles, Dionysius was quite prominent and was identified as the Areopagite mentioned by St. Paul, along with several early saints and a bishop who, in 272, was sent to convert the Gauls and was martyred near Paris. The Abbey built on the site of his death was put under the special protection of the Counts of 71Paris; and when they overthrew the sons of Charlemagne and became kings of France, St. Denys, as they called their saint, became the country's patron. The banner of the convent, the Oriflamme, was raised in their national wars, and Mont joie St. Denys was their battle cry. St. Denys of France was invoked, along with St. Michael, when knighting their young men; and St. Denys of France was honored as one of the Seven Champions of Christendom.

The Sicilians, having a certain confusion in their minds between the champion and the tyrant of Syracuse, have taken San Dionigi for their patron; he is also in high favour in Portugal as Diniz, and in Spain as Dionis. Denis is a very frequent Irish name, as a substitute for Donogh; and, to judge by the number of the surnames, Dennis, Denison, and Tennyson or Tenison, it would seem to have been more common in England than at present. The Russians have Dionissij; the Bohemians, Diwis; the Slavonians, Tennis; the Hungarians, Dienes. The feminine is the French Denise; English, Dionisia, Donnet, Dennet or Diot, which seem to have been at one time very common in England.[28]

The Sicilians, having some confusion between the champion and the tyrant of Syracuse, have chosen San Dionigi as their patron; he is also popular in Portugal as Diniz and in Spain as Dionis. Denis is a common Irish name, used instead of Donogh; and judging by the number of surnames like Dennis, Denison, and Tennyson or Tenison, it seems to have been more common in England than it is now. The Russians have Dionissij; the Bohemians, Diwis; the Slavonians, Tennis; and the Hungarians, Dienes. The feminine form is the French Denise; in English, it's Dionisia, Donnet, Dennet, or Diot, which seem to have been quite common in England at one time.[28]

28. Liddell and Scott, Keightley, Michaelis, Smith.

28. Liddell and Scott, Keightley, Michaelis, Smith.

Section 9.—Hermes.

The origin is lost of the name of Hermes, the swift, eloquent, and cunning messenger of Zeus; but it is supposed to come from hĕra (the earth), and was called Hermas, Hermes, or Hermeias.

The origin of the name Hermes, the quick, eloquent, and clever messenger of Zeus, is unclear; however, it is believed to derive from hĕra (the earth) and was referred to as Hermas, Hermes, or Hermeias.

A long catalogue of Greeks might be given bearing names derived from him; and it was correctly that Shakespeare called his Athenian maiden Hermia.

A long list of Greeks could be provided with names that come from him; and it was right that Shakespeare named his Athenian maiden Hermia.

Hermas is mentioned in the Epistle to the Romans, and is thought to be the same with the very early Christian author of the allegory of The Shepherd, but his name has not been followed.

Hermas is mentioned in the Letter to the Romans and is believed to be the same person as the very early Christian writer of the allegory The Shepherd, but his name hasn’t been recognized.

Hermione was, in ancient legend, the wife of Cadmus, the founder of Thebes, and shared his metamorphosis into a serpent. Afterwards, another Hermione was the daughter of Helen and Menelaus, and, at first, wife of Neoptolemus, though afterwards of Orestes, the heroine of a tragedy of Euripides, where she appears in the unpleasant light of the jealous persecutor of the enslaved Andromache.

Hermione was, in ancient legend, the wife of Cadmus, the founder of Thebes, and went through a transformation into a serpent with him. Later, another Hermione was the daughter of Helen and Menelaus. Initially, she was married to Neoptolemus but later to Orestes, becoming the main character in a tragedy by Euripides, where she is portrayed in a negative light as the jealous tormentor of the enslaved Andromache.

Hermione is generally supposed to be the same as the Italian Erminia and the French Hermine; but these are both remains of the Herminian gens, and are therefore Latin.

Hermione is usually thought to be the same as the Italian Erminia and the French Hermine; however, these are both remnants of the Herminian family, so they are actually Latin.

Hermocrates, Hermagoras, Hermogenes, every compound of this god’s name prevailed in Greece; but the only one that has passed on to Christianity is Hermolaos (people of Hermes), a name that gave a saint to the Greek Church, and is perpetuated in Russia as Ermolaï.[29]

Hermocrates, Hermagoras, Hermogenes—every variation of this god's name was popular in Greece; but the only one that carried over to Christianity is Hermolaos (people of Hermes), a name that gave rise to a saint in the Greek Church and continues in Russia as Ermolaï.[29]

Descending from the greater deities of Olympus, we must touch upon the Muses, though not many instances occur of the use of their names. Μοῦσαι (Mousai), their collective title, is supposed to come 72from μάω (mao), to invent; it furnished the term mousikos, for songs and poetry, whence the Latin musa, musicus, and all the forms in modern language in which we speak of music and its professors.

Coming down from the major gods of Olympus, we have to mention the Muses, even though there aren't many examples of their names being used. Μοῦσαι (Mousai), their collective name, is believed to come from μάω (mao), which means to invent; it gave rise to the term mousikos, related to songs and poetry, and that’s where the Latin words musa, musicus, and all the modern terms we use for music and its practitioners come from. 72

Musidora (gift of the Muses) was one of the fashionable poetical soubriquets of the last century, and as such figures in Thomson’s Seasons.

Musidora (meaning "gift of the Muses") was one of the trendy poetic nicknames from the last century, and she appears in Thomson’s Seasons.

As to the individual names, they have scarcely any owners except Polymnia, she of many hymns, whose modern representative, Polyhymnia, lies buried in a churchyard on Dartmoor, and startles us by her headstone. The West Indian negresses, sporting the titles of the ships of war, however, come out occasionally as Miss Calliope, Miss Euterpe, &c.

As for the individual names, they barely have any owners except for Polymnia, the one of many hymns, whose current representative, Polyhymnia, is buried in a churchyard on Dartmoor, and surprises us with her headstone. The West Indian women, carrying the names of warships, occasionally show up as Miss Calliope, Miss Euterpe, etc.

The only Muse who has left namesakes is hardly a fair specimen; for Urania (the heavenly), her epithet, as the presiding genius of astronomers, is itself formed from one of the pristine divinities of Greece, himself probably named from heaven itself, of which he was the personification. Οὐρανός (Ouranos), Uranus, is in Greek both the sky and the first father of all. The word is probably derived from the root or, which we find in ὄρος (a mountain), and ὄρνυμιὄρνυμι (to raise), just as our heaven comes from to heave.

The only Muse who has left namesakes isn't a very good example; for Urania (the heavenly), her title as the patron of astronomers, is actually derived from one of the ancient gods of Greece, likely named after the heavens themselves, of which he was the embodiment. Οὐρανός (Ouranos), Uranus, means both the sky and the original father of everything in Greek. The word likely comes from the root or, which we see in ὄρος (a mountain) and ὄρνυμιὄρνυμι (to raise), just like our word heaven comes from to heave.

Uranius was not uncommon among the later Greeks, especially in Christian names; a Gaulish author was so called, and it was left by the Romans as a legacy to the British. It makes its appearance among the Welsh as Urien, a somewhat common name at one time. “Brave Urien sleeps upon his craggy bed;” but Camden, or some one else before him, thought proper to identify it with George, which has led to its decay and oblivion.

Uranius was a fairly common name among later Greeks, especially in Christian contexts; a Gaulish writer had that name, and it was passed down by the Romans to the British. It shows up in Welsh as Urien, which was a pretty common name at one point. “Brave Urien sleeps on his rocky bed;” however, Camden, or someone else before him, decided to associate it with George, which has caused it to fade into obscurity.

Urania was revived in the days of euphuistic taste, when Sir Philip Sidney called himself Sidrophel, and the object of his admiration, Urania; it became a favourite poetic title both in England and France, and in process of time, a family name.

Urania was brought back during the era of euphuistic style, when Sir Philip Sidney referred to himself as Sidrophel and his muse was Urania; it became a popular poetic title in both England and France, and eventually, a family name.

Θάλεια (Thaleia), though both Muse of Comedy, and one of the Three Graces, and signifying bloom, has not obtained any namesakes, though both her sister Graces have.

Thaleia, while being both the Muse of Comedy and one of the Three Graces, symbolizing bloom, has not been given any namesakes, although both of her sister Graces have.

These nymphs were the multiplied personifications of Χάρις (Charis) grace, beauty, or charity. The Greeks were not unanimous as to the names or numbers of the Charites; the Athenians and Spartans adored only two, and the three usually recognized were defined by Hesiod. Thalia (bloom), Aglaia (brightness), Euphrosyne (mirth, cheerfulness, or festivity).

These nymphs were the many representations of Χάρις (Charis) — grace, beauty, or charity. The Greeks didn’t agree on the names or number of the Charites; the Athenians and Spartans worshiped just two, while the three most commonly acknowledged were defined by Hesiod: Thalia (bloom), Aglaia (brightness), and Euphrosyne (mirth, cheerfulness, or festivity).

It has been almost exclusively by Greeks that the name has been borne; it was a great favourite among the Romaic Greeks, figuring again and again amongst the Porphyrogenitai, and to this present day it is common among the damsels of the Ionian Isles. I have seen it marked on a school-child’s sampler in its own Greek letters. In common life it is called Phroso. In Russia it is Jefronissa.

It has mostly been the Greeks who have carried this name; it was very popular among the Romaic Greeks, appearing repeatedly among the Porphyrogenitai, and it's still common among the young women of the Ionian Islands today. I once saw it stitched on a schoolchild’s sampler in its Greek letters. In everyday life, it's referred to as Phroso. In Russia, it's Jefronissa.

The other Grace, Aglaia, comes to light in Christian legend, as the name of a rich and abandoned lady at Rome, who, hearing of the value that was set on the relics of saints, fancied them as a kind of roc’s egg to complete the curiosities of her establishment, and sent 73Boniface, both her steward and her lover, to the East to procure some for her. He asked in jest whether, if his bones came home to her, she would accept them as relics; and she replied in the same spirit, little dreaming that at Tarsus he would indeed become a Christian and a martyr, and his bones be truly sent back to Rome, where Aglaia received them, became a penitent, took the veil, and earned the saintly honours that have ever since been paid to her. It is unfortunate for the credibility of this story that the date assigned to it is between 209 and 305, a wide space indeed, but one in which relic worship had not begun, and even if it had, the bones of martyrs must have been only too plentiful much nearer home. However, the French have taken up the name of Aglaë, and make great use of it.

The other Grace, Aglaia, appears in Christian legend as a wealthy and abandoned woman in Rome. Upon hearing about the value placed on the relics of saints, she imagined them as a sort of rare treasure to enhance her collection and sent 73Boniface, her steward and lover, to the East to acquire some for her. He jokingly asked if she would accept his bones as relics if he brought them back, and she playfully replied without realizing that in Tarsus he would actually convert to Christianity and become a martyr, with his bones truly returning to Rome. Aglaia received them, became penitent, took the veil, and earned the saintly honors that have been bestowed upon her ever since. Unfortunately, the credibility of this story is weakened by the fact that it is dated between 209 and 305, which is quite a broad timeframe during which relic worship had not yet started. Even if it had, the bones of martyrs would likely have been much more readily available much closer to home. Nevertheless, the French have adopted the name Aglaë and use it frequently.

A few ancient Greeks had names compounded of Charis, such as Charinus, and Charilaus, the nephew of Lycurgus; but it was reserved for Christianity to give the word its higher sense. Charis, through the Latin caritas, grew to be the Christian’s Charity, the highest of the three Graces: Faith, Hope, Love, that had taken the place of Bloom, Mirth, and Brightness. And thus it was that, after the Reformation, Charity, contracted into Cherry, became an English Christian name, perhaps in remembrance of the fair and goodly Charity of the House Beautiful, herself a reflex of the lovely and motherly Charissa, to whom Una conducted the Red Cross Knight. Chariton, Kharitoon, in Russian, is a name in the Greek Church, from a confessor of Sirmium, who under Aurelius was flogged with ox-hides and imprisoned, but was liberated on the Emperor’s death, and made a pilgrimage to Jerusalem.

A few ancient Greeks had names that included Charis, like Charinus and Charilaus, the nephew of Lycurgus; but it was Christianity that gave the word its deeper meaning. Charis, through the Latin caritas, evolved into Charity for Christians, which is the highest of the three Graces: Faith, Hope, Love, replacing Bloom, Mirth, and Brightness. Thus, after the Reformation, Charity became shortened to Cherry, turning into an English Christian name, possibly in memory of the beautiful and virtuous Charity from the House Beautiful, who reflected the lovely and nurturing Charissa, to whom Una led the Red Cross Knight. Chariton, or Kharitoon in Russian, is a name in the Greek Church, derived from a confessor from Sirmium, who was flogged with ox-hides and imprisoned under Aurelius, but was freed upon the Emperor’s death and made a pilgrimage to Jerusalem.

Perhaps this is the place, among these minor mythological personages, to mention that Zephyr (the West wind) has absolutely a whole family of name-children in France, where Zephirine has been greatly the fashion of late years.[30]

Perhaps this is the spot, among these lesser mythological figures, to mention that Zephyr (the West wind) has a whole family of named descendants in France, where Zephirine has been very popular in recent years.[30]

29. Keightley’s Mythology; Cave’s Lives of the Fathers; Smith, Dictionary; Potter’s Euripides.

29. Keightley’s Mythology; Cave’s Lives of the Fathers; Smith, Dictionary; Potter’s Euripides.

30. Smith, Dictionary; Keightley, Mythology; Montalembert.

__A_TAG_PLACEHOLDER_0__. Smith, Dictionary; Keightley, Mythology; Montalembert.

Section X.—Heroic Names.

Not very many of the heroic names—glorious in poetry—have passed on; but we will select a few of those connected with the siege of Troy, and handed on upon that account. Mostly they were not easy of comprehension even to the Greeks themselves, and were not much copied among them, perhaps from a sense of reverence. It was only in the times of decay, and when the recollection of the fitness of things was lost, that men tried to cover their own littleness with the high-sounding names of their ancestors. Moreover, by that time, Greek associations were at a discount. Rome professed to descend from Troy, not from Greece; and, after her example, modern nations have tried to trace themselves back to the Trojan fugitives—the Britons to Brut, the French to Francus, &c.—and thus Trojan names have been more in vogue than Greek. However, be it observed that the Trojan names are Greek in origin. The Trojans 74were of Pelasgic blood, as well as most of their opponents; but they were enervated by residence in Asia, while the superior race of Hellenes had renovated their Greek relatives; making just the difference that the Norman Conquest did to the English Saxon in opposition to his Frisian brother.

Not many of the heroic names—glorious in poetry—have survived; but we will choose a few of those connected with the siege of Troy, which have been passed down for that reason. Mostly, they were not easily understood even by the Greeks themselves and were not widely copied among them, perhaps out of respect. It was only during times of decline, when the sense of how things should be was forgotten, that people tried to hide their own smallness with the grand names of their ancestors. By that time, Greek associations were undervalued. Rome claimed to descend from Troy, not from Greece; and following their lead, modern nations have attempted to trace their origins back to the Trojan refugees—the Britons to Brut, the French to Francus, etc.—and so Trojan names have become more popular than Greek ones. However, it's worth noting that the Trojan names are of Greek origin. The Trojans were of Pelasgic descent, like most of their enemies; but they had weakened from living in Asia, while the superior Hellenic race had revitalized their Greek relatives—making a difference similar to that of the Norman Conquest on the English Saxon compared to his Frisian counterpart.

One of these inexplicable names was borne by Ἀχιλλεύς (Achilleus), the prime glory of Homer and of the Trojan war. The late Greek traditions said that his first name had been Ligyron, or the whining, but that he was afterwards called Achilles, from Α privative and χέιλη (cheile), lip; because he was fed in his infancy on nothing but lions' hearts and bears' marrow. This legend, however, looks much as if the true meaning of the word had been forgotten, and this was a forgery to account for it. However this may be, modern Greece and France alone repeat the name, and it is much disguised by the French pronunciation of Achille. A martyr in Dauphiné was called Achilles; and an Achilla appears, as a lady, early in the Visconti pedigree.

One of these mysterious names belonged to Ἀχιλλεύς (Achilleus), the main hero of Homer and the Trojan War. Later Greek traditions claimed his original name was Ligyron, or "the whiner," but that he was later named Achilles, derived from the prefix A meaning "not" and χέιλη (cheile) meaning "lip," because he was raised solely on lions' hearts and bears' marrow as a baby. However, this story seems like an attempt to explain the original meaning of the name that had been lost. Regardless, only modern Greece and France continue to use the name, and it's heavily altered by the French pronunciation Achille. A martyr in Dauphiné was named Achilles, and there’s also an Achilla, who appears as a woman, early in the Visconti family tree.

Gallant Hector, who, perhaps, is the most endearing of all the Trojan heroes, from the perfection of his character in tenderness, devotion, and courage, and the beautiful poetry of his parting with his wife and son, bore a name that is an attribute of Zeus, Ἕκτωρ (holding fast), i. e., defending, from Ἕχω (hecho), to have or to hold—a word well-befitting the resolute mainstay of a falling cause.

Gallant Hector, who might be the most likable of all the Trojan heroes due to his perfect blend of kindness, loyalty, and bravery, and the beautiful way he says goodbye to his wife and son, had a name that represents Zeus, Ἕκτωρ (holding fast), that is, defending, from Ἕχω (hecho), which means to have or to hold—a fitting word for the determined support of a failing cause.

Italy, where the descent from the Trojans was early credited and not, perhaps, impossible, is the only country where his name has been genuinely imitated, under the form of Ettore. The Hector of Norway is but an imitation of the old Norse Hagtar (hawk of Thor), and the very frequent Hector of Scotland is the travestie of the Gaelic Eachan (a horseman). In like manner the Gaelic Aonghas (excellent valour) and the Welsh Einiawn (the just), are both translated into Æneas; indeed it is possible that the early Welsh Saint, Einiawn, may indeed have been an Æneas; for, in compliment to the supposed descent of the Julii from Æneas, this name is very common in the latter times of the empire: it appears in the book of Acts, and belonged to several writers. Latterly, in the beginning of the classical taste of Italy, the name of Enea Silvio was given to that Piccolomini who afterwards became a pope. This form is in honour of that son of Æneas and Lavinia who was said to have been born in a wood after his father’s death. A son of the Earl of Hereford was called Æneas (temp. Ed. III).

Italy, where the descent from the Trojans was early acknowledged and perhaps not entirely unlikely, is the only country where his name has been genuinely adapted, as Ettore. The Hector of Norway is just a version of the old Norse Hagtar (hawk of Thor), and the very common Hector of Scotland is a twist on the Gaelic Eachan (a horseman). Similarly, the Gaelic Aonghas (excellent valour) and the Welsh Einiawn (the just) are both translated to Æneas; in fact, it’s possible that the early Welsh Saint, Einiawn, may have actually been an Æneas; because, to honor the supposed descent of the Julii from Æneas, this name was quite common in the later periods of the empire: it appears in the book of Acts and was held by several writers. More recently, at the start of the classical trend in Italy, the name Enea Silvio was given to Piccolomini, who later became a pope. This form honors that son of Æneas and Lavinia who was said to have been born in a forest after his father's death. A son of the Earl of Hereford was called Æneas (in the time of Ed. III).

The pious Æneas owes his modern fame to Virgil. In the time of Homer, even his goddess-mother had not raised him into anything like the first rank of the heroes who fought before Troy. His name in the original is Αἰνείας (Aineias), and probably comes from αἰυέο (aineo), to praise.

The devout Æneas owes his current fame to Virgil. In Homer's time, even his goddess mother hadn't elevated him to the level of the top heroes who fought at Troy. His name in the original is Αἰνείας (Aineias), and it likely comes from αἰυέο (aineo), meaning to praise.

The poem that no doubt suggested the Æneid, the Homeric story of the Greek wanderer, contains some of those elements that so wonderfully show the kindred of far distant nations. We are content to call this wonderful poem by something approaching to its Greek title, though we are pleased to term the hero by the Latin travestie 75of his name—Ulysses, the consequence, it is supposed, of some transcriber having mistaken between the letters Δ and Λ. The Romans, likewise, sometimes called him Ulixes; the Greek σσ and ξ being, by some, considered as the same letter. Οδυσσεύς (Odysseus), his true name, is traced to the root δυς (dys), hate, the Sanscrit dvish, and from the same source as the Latin odio. Italians talked of Uliseo, and Fenelon taught the French to honour his favourite hero as le fils du grand Ulisse; but the only place where the name is now used is Ireland, probably as a classicalism for the Danish legacy of Ulick—Hugleik, or mind reward. The Irish Finnghuala (white shoulders) was not content with the gentle native softenings of her name into Fenella and Nuala, but must needs translate herself into Penelope; and it is to this that we owe the numerous Penelopes of England, down from the Irish Penelope Devereux, with whom is connected the one shade on Sidney’s character, to the Pen and Penny so frequent in many families.

The poem that likely inspired the Æneid, the Homeric tale of the Greek wanderer, includes elements that beautifully highlight the connections between distant nations. We choose to call this remarkable poem by a name close to its Greek title, although we refer to the hero using the Latin version of his name—Ulysses, which is thought to be due to a scribe confusing the letters Δ and Λ. The Romans also sometimes referred to him as Ulixes; some regarded the Greek letters σσ and ξ as the same. His true name, Οδυσσεύς (Odysseus), comes from the root δυς (dys), meaning hate, linked to the Sanskrit dvish, and related to the Latin odio. Italians spoke of Uliseo, and Fenelon taught the French to honor his favorite hero as le fils du grand Ulisse; however, the only place where this name is still used is in Ireland, likely as a classical reference to the Danish legacy of Ulick—Hugleik, meaning mind reward. The Irish Finnghuala (meaning white shoulders) wasn't satisfied with the gentle adaptations of her name into Fenella and Nuala, and insisted on translating herself as Penelope; this is why we have so many Penelopes in England, starting with the Irish Penelope Devereux, who is linked to the one blemish on Sidney’s character, to the names Pen and Penny that are common in many families. 75

The faithful queen of Ithaca was probably named Πηνελόπη, or Πηνελόπεια, from her diligence over the loom, since πήνη (pēnē) is thread on the bobbin, πηνίζομαι is to wind it off; but a later legend declared that she had been exposed as an infant, and owed her life to being fed by a kind of duck called πηνέλοψ (penelops), after which she was therefore called. This has since been made the scientific name of the turkey, and translators of Christian names have generally set Penelope down as a turkey-hen, in oblivion that this bird, the D'Inde of France, the Wälsche Hahn of Germany, always in its name attesting its foreign origin, came from America 3000 years after the queen of Ithaca wove and unwove beneath her midnight lamp.

The loyal queen of Ithaca was likely named Penelope, based on her skill at weaving, since the word for thread on a bobbin is “pēnē,” and to wind it off is “pēnizomai.” However, a later story says she was abandoned as a baby and survived thanks to being fed by a type of duck called penelops, which is how she got her name. This has since become the scientific name for the turkey, and translators of Christian names often reference Penelope as a turkey hen, forgetting that this bird, known as D'Inde in France and Wälsche Hahn in Germany, always highlights its foreign origins and actually came from America 3,000 years after the queen of Ithaca was weaving and unweaving under her midnight lamp.

Her son Telemachus (distant battle) had one notable namesake in the devoted hermit who for ever ended the savage fights of the amphitheatre; but, though Télémaque was a triumph of genius and tender religious feeling in spite of bad pseudo-classical taste, has not been again repeated.

Her son Telemachus (distant battle) had one famous namesake in the devoted hermit who ended the brutal fights of the amphitheater forever; however, even though Télémaque was a triumph of talent and deep religious feeling despite poor pseudo-classical taste, it hasn’t been replicated since.

Cassandra appears in Essex in 1560, and named the sister of Jane Austen.

Cassandra shows up in Essex in 1560 and is recognized as the sister of Jane Austen.

76

CHAPTER 3.

NAMES FROM ANIMALS, ETC.

Section I.—The Lion.

Much of the spirit of the nation is to be traced in the animals whence their names are derived. The Jew, whose temper, except when thoroughly roused, was peaceful and gentle, had hardly any save the names of the milder and more useful creatures: the ewe, the lamb, the bee, the fawn, &c. The Indo-European races, on the other hand, have the more brave and spirited animals, many of them running through the entire family of nations thus derived, and very possibly connected with that ‘beast epic,’ as Mr. Dasent calls it, which crops out everywhere; in the East, in apologues and fables; and towards the West, in ‘mahrchen,’ according to the expressive German term. It is just as if in the infancy of the world, there was the same living sympathy with the animal creation that we see in a young child, and that the creatures had at one time appeared to man to have an individual character, rank, and history of their own, explained by myths, in which these beings are the actors and speakers, and assumed a meaning divine, symbolic, didactic, or simply grotesque, according to the subsequent development of the peoples by whom they were handed down.

Much of the nation's spirit can be seen in the animals their names come from. The Jew, whose temperament was mostly peaceful and gentle unless provoked, mainly used the names of gentler, more helpful creatures: the ewe, the lamb, the bee, the fawn, etc. In contrast, the Indo-European races have names derived from braver and more spirited animals, many of which are found across the entire family of nations, possibly linked to that 'beast epic,' as Mr. Dasent refers to it, which appears everywhere; in the East, in stories and fables; and in the West, in 'mahrchen,' as the expressive German term puts it. It's as if in the early days of the world, there was a shared connection with the animal kingdom similar to what we observe in a young child, and that these creatures once seemed to have their own unique characters, ranks, and histories, explained by myths where they are the main characters, giving them meanings that are divine, symbolic, instructional, or just plain quirky, depending on how the cultures that passed them down evolved.

The lion is one of these universal animals, testifying how long dim memories of the home in Asia must have clung to the distant wanderers.

The lion is one of those universal animals, showing how long the faded memories of their homeland in Asia must have stayed with the faraway travelers.

Leon, or Leo, was early a favourite name among the Greeks; and Herodotus thinks, on account of its meaning, that the captive Leo was the first victim of the Persians. It passed on in unceasing succession through Greeks of all ranks till it came to Byzantine emperors and Roman bishops. Two popes, to whom Rome owed the deepest debt of gratitude—to the one, for interceding with Attila; to the other, for turning away the wrath of the Saracens—were both called Leo, and it thus became a favourite on the papal throne, and was considered to allude to the Lion of the Tribe of Judah, which was therefore sculptured on St. Peter’s, in the time of the Medicean Leo X.

Leon, or Leo, was a popular name among the Greeks early on; and Herodotus believed, because of its meaning, that the captive Leo was the first victim of the Persians. It continued to be passed down through Greeks of all ranks until it reached Byzantine emperors and Roman bishops. Two popes, to whom Rome owed the greatest gratitude—one for interceding with Attila, and the other for diverting the rage of the Saracens—were both named Leo, making it a favored name on the papal throne. It was also thought to refer to the Lion of the Tribe of Judah, which was therefore carved on St. Peter’s during the time of Medici Pope Leo X.

Leone, and Léon, and Léonie have continued in use in France and Italy. The word has been much compounded from the earlier Greek times, Leontius, Leontia, whence the modern French Léonce. The 77name Leonidas, the glorious self-devoted Spartan, after entire desuetude, has been revived in Greece and America.

Leone, Léon, and Léonie are still commonly used in France and Italy. The name has evolved significantly from the earlier Greek terms, Leontius and Leontia, which led to the modern French Léonce. The name Leonidas, the renowned and self-sacrificing Spartan, has made a comeback in Greece and America after falling out of use.

The Romanized Britons adopted the Lion name, which amongst them became Llew, the Lot of the romances of the Round Table. Here likewise figured the gallant Sir Lionel, from whom Edward III., in chivalrous mood, named his third son, the ancestor of the House of York. An unfortunate young Dane, to whom the Dutch republic stood sponsor, received the name of Leo Belgicus. The Slavonic forms are Lev, Lav, and Lew, which, among the swarms of Jews in Poland, have become a good deal confounded with their hereditary Levi.

The Romanized Britons took on the name Lion, which became Llew among them, linked to the stories of the Round Table. Here, the brave Sir Lionel also appeared, and Edward III, feeling chivalrous, named his third son after him, who became the ancestor of the House of York. An unfortunate young Dane, backed by the Dutch republic, was given the name Leo Belgicus. The Slavic versions are Lev, Lav, and Lew, which have become quite mixed up with the hereditary Levi among the large Jewish community in Poland.

Leandros, Leander, as we call it, means lion-man. Besides the unfortunate swimming lover whose exploit Byron imitated and Turner painted, it belonged to a sainted bishop of Seville, who, in 590, effected the transition of the Spanish Visigoths from Arianism to orthodoxy. Very likely his name was only a classicalizing of one of the many Gothic names from leut (the people), which are often confused with those from the lion; but Leandro passed on as a Christian name in Spain and Italy.

Leandros, or Leander as we call it, means lion-man. Besides the tragic swimmer whose story Byron copied and Turner painted, it was also the name of a saintly bishop of Seville who, in 590, helped the Spanish Visigoths transition from Arianism to orthodoxy. It's likely that his name was just a classical version of one of the many Gothic names derived from leut (the people), which are often mixed up with names related to lions; however, Leandro became a common Christian name in Spain and Italy.

The name Leocadia, a Spanish maiden martyred by the Moors, had probably some connection with a lion; but it cannot be traced in the corrupted state of the language. Léocadie has travelled into France.

The name Leocadia, a Spanish girl who was martyred by the Moors, likely had some connection to a lion, but that connection can't be traced in the corrupted state of the language. Léocadie has made its way into France.

The Slavonians have Lavoslav (lion-glory), which they make the equivalent of the Teutonic Liutpold or Leopold, really meaning the people’s prince.

The Slavonians have Lavoslav (lion-glory), which they consider equivalent to the Teutonic Liutpold or Leopold, essentially meaning the people's prince.

Löwenhard (the stern lion, or lion strong), was a Frank noble, who was converted at the same time as his sovereign, Clovis, and became a hermit near Limoges. Many miracles were imputed to him, and St. Leonard became a peculiarly popular saint both in France and England. Leonard is a favourite name in France; and has some popularity in England, chiefly, it is said, in the north, and in the Isle of Wight. Lionardo is Italian, witness Lionardo da Vinci; and, according to Gil Blas, Leonarda is a Spanish feminine; Germany has in surnames Lenhardt, Lehnart, Leinhardt, Lowen; Italy invented the formidable Christian name, Brancalleone (Brachium leonis), or arm of a lion; and Bavaria has Lowenclo (lion-claw).

Löwenhard (the stern lion or lion strong) was a noble from the Frankish tribe who converted at the same time as his ruler, Clovis, and became a hermit near Limoges. Many miracles were attributed to him, and St. Leonard became especially popular in both France and England. Leonard is a common name in France and has some popularity in England, particularly in the north and on the Isle of Wight. Lionardo is the Italian version, as in Lionardo da Vinci; according to Gil Blas, Leonarda is a feminine form in Spanish; and in Germany, there are surnames like Lenhardt, Lehnart, Leinhardt, and Lowen. Italy came up with the impressive name Brancalleone (Brachium leonis), meaning arm of a lion, and Bavaria has Lowenclo (lion-claw).

English. French. German. Swiss. Italian.
Leonard Léonard Leonhard Liert Lionardo
  Leunairs Lienhard Liertli  
  Launart Lienl Lienzel  

Section II.—The Horse.

The horse is as great a favourite as the lion, and is prominent in many a myth from the Caspian to the Frozen Ocean. His name in Sanscrit açva, in Zendish esp or asp, comes forth in the Greek 78ἵππος or ἵkkoς, showing its identity with the Latin equus, the Gaelic each, and it may be with the Teutonic hengst.

The horse is just as much a favorite as the lion and appears in many myths from the Caspian Sea to the Arctic Ocean. Its name in Sanskrit is açva, in Zend it’s esp or asp, and in Greek, it’s represented as 78ἵππος or ἵkkoς, which connects it to the Latin equus, the Gaelic each, and possibly the Teutonic hengst.

Among these various races it is the Persian, the Greek, and the Gael who have chiefly used the term for this noble animal in their nomenclature.

Among these various races, it’s primarily the Persians, the Greeks, and the Gaels who have used the term for this noble animal in their naming.

The Persian feminine Damaspia is said exactly to answer to the Greek Hippodameia, the female of Hippodamus (horse-tamer), and Hippos forms part of far too many Greek names to be here enumerated, except where they have become popular elsewhere.

The Persian feminine Damaspia is said to correspond directly to the Greek Hippodameia, the female of Hippodamus (horse-tamer), and Hippos appears in so many Greek names that it would take too long to list them all, except where they have gained popularity in other contexts.

One would have imagined that Hippos and λύω (to destroy) must have suggested the name of Hippolytus, the son of Theseus, who was destroyed by his own horse, terrified by a sea monster; but, on the other hand, he appears to have been named after his mother Hippolita, the beautiful queen of the Amazons, whom Shakespeare has shown us hunting in his wondrous Attic forest. However this may be, Hippolytus has many namesakes; among them an early Christian writer, and also a priest at Rome, who in the year 252 was condemned by the persecuting judge to die the death his name suggested. The Christians buried him in a catacomb, which bears his name. Sant’Ippolito became a parish church at Rome, and of course gave a title to one of the cardinals, and Ippolito and Ippolita have always been fashionable Italian names. He was also the patron of horsemen and horses, and the latter were solemnly blessed in his name. Xanthippe’s name is feminine of Xanthippus (a yellow horse!) What a pity it was not a grey one!

One might think that Hippos and λύω (to destroy) would have inspired the name Hippolytus, the son of Theseus, who met his end due to his horse, frightened by a sea monster. However, it seems he was actually named after his mother Hippolita, the beautiful queen of the Amazons, whom Shakespeare depicted hunting in his amazing Attic forest. Nevertheless, Hippolytus has many namesakes; among them is an early Christian writer and a priest in Rome who, in the year 252, was sentenced to die for his name's implication by a judge. The Christians buried him in a catacomb that bears his name. Sant’Ippolito later became a parish church in Rome and, of course, gave its name to one of the cardinals, while Ippolito and Ippolita have always been popular names in Italy. He was also seen as the patron of horsemen and horses, and horses were ceremoniously blessed in his name. Xanthippe’s name is the feminine form of Xanthippus (a yellow horse!). What a shame it wasn’t a gray one!

The Persian Aspamitras (horse-lover) exactly corresponds to the Greek Φίλιππoς (loving horses). Thus were named many obscure kings of Macedon, before that sagacious prince who prepared the future glories of his son by disciplining his army, and crushing Greece in spite of those indignant orations of Demosthenes, which have made Philippics the generic term for vehement individual censure.

The Persian Aspamitras (horse-lover) is equivalent to the Greek Φίλιππoς (loving horses). Many little-known kings of Macedon were given this name, before the wise prince who set the stage for his son's future glory by training his army and defeating Greece, despite the passionate speeches of Demosthenes, which have turned Philippics into a common term for intense personal criticism.

Macedon, by colonizing the East, spread Philippos over it, and thus was named the apostle of Bethsaida, and likewise one of the deacons, chosen for his ‘Grecian’ connections.

Macedon, by colonizing the East, spread Philip over it, and thus was called the apostle of Bethsaida, as well as one of the deacons chosen for his 'Greek' connections.

The apostle was martyred at Hierapolis; nevertheless an arm of his, according to the Bollandists, was brought to Florence from Constantinople, in 1205, and made Filippo, Filippa, Lippo, Pippo, Pippa, great favourites in Northern Italy.

The apostle was martyred in Hierapolis; however, one of his arms, according to the Bollandists, was brought to Florence from Constantinople in 1205, and became a favorite of Filippo, Filippa, Lippo, Pippo, Pippa in Northern Italy.

Greece and her dependent churches always used the name of Philip, or Feeleep, as they call it in Russia; and it was the eldest son of the Muscovite Anne, Queen of Henri I., who was the first Philippe to wear the crown of France. He transmitted his name to five more kings, and to princes innumerable, of whom one became Duke of Burgundy. His descendant, the half Flemish, half Austrian Philippe the handsome, married Juana la Loca of Castille and Aragon, and their grandson was known as Felipe II. in Spain. During his brief and ill-omened stay in England, he was godfather to Philip Sidney, whose name commemorated the gratitude of his mother to the King Consort for having interceded for the life of his father the Duke of Northumberland.

Greece and its dependent churches have always referred to the name Philip, or Feeleep, as it's known in Russia; and it was the eldest son of the Muscovite Anne, Queen of Henri I., who was the first Philippe to wear the crown of France. He passed his name down to five more kings and countless princes, one of whom became Duke of Burgundy. His descendant, the half Flemish, half Austrian Philippe the Handsome, married Juana la Loca of Castille and Aragon, and their grandson was known as Felipe II. in Spain. During his short and ill-fated time in England, he was the godfather to Philip Sidney, whose name honored his mother's gratitude to the King Consort for having intervened to save the life of his father the Duke of Northumberland.

79Philip, in both genders, was, however, already common in England. Queen Philippe, as she called herself, our admirable Hainaulter, was the god-daughter of Philippe de Valois, her husband’s rival; and many a young noble and maiden bore her honoured name, which one female descendant carried to Portugal, and another to Sweden, where both alike worthily sustained the honour of Plantagenet.

79Philip, in both male and female forms, was already quite common in England. Queen Philippe, as she referred to herself, our admirable Hainaulter, was the goddaughter of Philippe de Valois, her husband's rival; and many young nobles and maidens carried her honored name, which one female descendant took to Portugal, and another to Sweden, where both upheld the honor of Plantagenet with distinction.

The name of Philippe is particularly common in the Isle of Jersey, so that it has become a joke with sailors to torment the inhabitants by calling them Philip as they would term an Irishman Paddy.

The name Philippe is especially common on the Isle of Jersey, so it has become a joke among sailors to tease the locals by calling them Philip, just like they would refer to an Irishman as Paddy.

Filippo is additionally popular in Italy at present from the favourite modern Saint Filippo Neri.[31]

Filippo is also currently popular in Italy because of the beloved modern Saint Filippo Neri.[31]

English. Scotch. French. German. Italian.
Philip Phillipp Philippe Philipp Filippo
Phil   Philipot Lipp Pippo
Phip     Lipperl Lippo
Philipp        
Lipp        
Lipperl        
Portuguese. Spanish. Russian. Lett. Hungarian
Felippe Felipe Feeleep Wilips Fülip
Felipinho     Lipsts  
Felipe        
FEMININE
English. French. Portuguese. Dutch. Italian
Philippa Philippine Felipa Pine Filippa
  Flipote     Pippa

31. Rawlinson’s Herodotus; Keightley’s Mythology; Butler; Michaelis.

__A_TAG_PLACEHOLDER_0__. Rawlinson’s Herodotus; Keightley’s Mythology; Butler; Michaelis.

Section 3.—The Goat.

The goat (αἴξ) stands out prominently in northern mythology, though there scarcely, if at all, used in nomenclature. In Greek mythology he appears, though not distinctly, and the names derived from him are manifold.

The goat (αἴξ) is a significant figure in northern mythology, although it’s rarely used in naming. In Greek mythology, it appears, albeit not very clearly, and there are many names that come from it.

The goat was the standard of Macedon (the rough goat was the King of Grecia), as Daniel had announced while Greece was yet in her infancy, and Macedon in barbarism, not even owned as of the Hellenic confederacy. The unfortunate posthumous son of Alexander was therefore called Aigos, or Ægos, in addition to his father’s name.

The goat was the symbol of Macedon (the rough goat was the King of Greece), as Daniel had predicted when Greece was still young and Macedon was uncivilized, not even part of the Hellenic confederacy. The unfortunate posthumous son of Alexander was therefore named Aigos, or Ægos, alongside his father's name.

The aigis, ægis, or shield of Pallas Athene, though said to bear the gorgon’s head, was probably at first a goat skin. From it is formed Aigidios, Ægidius. In 475, there was an Ægidius, a Roman commander in Gaul, who was for a time an independent sovereign, ruling over both Romans and Franks. About two centuries later, an Athenian, as it is said, by name Ægidius, having worked a miraculous cure by laying his cloak over the sick man, fled to France to avoid the veneration of the people, and dwelt on the 80banks of the Rhone, living on the milk of a hind. The creature was chased by the king of France, and, flying wounded to her master, discovered him to the hunters. Thenceforth he has been revered as St. Giles, and considered as the patron of numbers thus called. Now, is Giles a contraction of Ægidius, or is it the corruption of the Latin Julius; or, again, is it the Keltic Giolla, a servant, or the Teutonic Gils, a pledge? Every one of these sounds more like it than the Greek word, and it does seem probable that the Athenian, if Athenian he were, was seized upon as patron by aliens to his name, and then cut down to suit them. However, Ægidius continued to be treated as the Latin for Giles; Egidio became an Italian name; and as St. Giles was patron of Edinburgh, Egidia was used by Scottish ladies; one of the sisters of King Robert II. was so called, and even now it is not quite extinct.[32]

The aigis, or shield of Pallas Athene, which is said to bear the gorgon's head, was probably originally made from goat skin. From this, we get Aigidios and Ægidius. In 475, there was an Ægidius, a Roman commander in Gaul, who was for a time an independent ruler over both Romans and Franks. About two centuries later, an Athenian named Ægidius reportedly performed a miraculous healing by laying his cloak over a sick man. To escape the people's admiration, he fled to France and lived by the banks of the Rhone, surviving on the milk of a hind. The animal was hunted by the king of France, and, wounded, it returned to its master, revealing him to the hunters. From that point on, he was honored as St. Giles and became the patron of many with that name. Now, is Giles a shortened form of Ægidius, a corruption of the Latin Julius, or possibly derived from the Keltic Giolla, meaning servant, or the Teutonic Gils, meaning pledge? Each of these seems more likely than the Greek origin, and it appears that the Athenian, if he indeed was Athenian, was adopted as a patron by those unfamiliar with his name and consequently simplified it. However, Ægidius continued to be associated with the Latin name for Giles; Egidio became an Italian name, and since St. Giles was the patron of Edinburgh, Egidia was used by Scottish women. One of the sisters of King Robert II was named thus, and it’s still somewhat in use today.[32]

Section IV.—The Bee.

The word μείλα (soothing things) gave the verb μειλίσσω, or μελίσσω (melisso), to soothe or sweeten, whence the name of honey, and of the honey-bee. Melissa was sometimes said to have been the name of the nymph who first taught the use of honey, and bees, perhaps from their clustering round their queen, became the symbol of nymphs. Thence Melissa grew to be the title of a priestess as well as a lady’s name in classic times.

The word μείλα (soothing things) led to the verb μειλίσσω or μελίσσω (melisso), meaning to soothe or sweeten, from which we get the word for honey and honeybee. Melissa was sometimes thought to be the name of the nymph who first taught people how to use honey and bees, likely because of how they cluster around their queen, making them a symbol of nymphs. As a result, Melissa became both a title for a priestess and a woman's name in ancient times.

Melissa was invented by the Italian poets as the beneficent fairy who protected Bradamante, and directed Ruggero to escape from Atlante, and afterwards from Alcina, upon the hippogriff. Thus she entered the domain of romance, and became confounded with the Melusine and Melisende, who had risen out of the Teutonic Amalaswinth; and Melisse and Melite were adopted into French nomenclature.

Melissa was created by Italian poets as the kind fairy who looked out for Bradamante and guided Ruggero to escape from Atlante and later from Alcina, riding on the hippogriff. This way, she became part of romantic lore, merging with Melusine and Melisende, who originated from the Teutonic Amalaswinth; and Melisse and Melite were incorporated into French naming.

Akin to Melissa is Γλυκηρά (Glykera), the sweet. This was not a feminine in good repute in ancient Athens, but it has since belonged to a saint of the Greek Churches, namely, the daughter of Macarius, thrice consul, who in the time of Antoninus suffered torments for a long time at Trajanopolis; and Gloukera is prevalent in Russia; and Glykera, or Glycère, in France.[33]

Akin to Melissa is Glykera, the sweet one. This name didn’t have a good reputation for women in ancient Athens, but it has since been associated with a saint in the Greek Churches, specifically the daughter of Macarius, a three-time consul, who endured torture for a long time in Trajanopolis during Antoninus's reign; Gloukera is common in Russia, and Glykera, or Glycère, is found in France.[33]

32. Keightley’s Fairy Mythology; Croker’s Fairy Legends; Tooke’s History of Russia; Butler.

32. Keightley's Fairy Mythology; Croker's Fairy Legends; Tooke's History of Russia; Butler.

33. Liddell and Scott; Professor Munch; Junius.

33. Liddell and Scott; Professor Munch; Junius.

Section V.—Names from Flowers.

It was not common in Greece to name persons from flowers, but two names in occasional use are connected with legends of transformation, though in each case it is evident that the name belonged originally to the flower, and then was transferred to the man.

It wasn't typical in Greece to name people after flowers, but there are two names that are sometimes used and linked to legends of transformation. In both cases, it's clear that the name originally referred to the flower before being given to a person.

Thus the Narcissus, named undoubtedly from ναρκάω (narkao), to 81put to sleep, has become the object of a graceful legend of the cold-hearted youth, for whose sake the nymph Echo pined away into a mere voice, and in retribution was made to see his own beauty in the water and waste from hopeless love for his own image, until his corpse became the drooping golden blossom, that loves to hang above still pools of water, like the “dancing daffodils” of Wordsworth.

Thus the Narcissus, named clearly from ναρκάω (narkao), meaning to put to sleep, has become the subject of a beautiful legend about the cold-hearted young man, for whom the nymph Echo faded away into just a voice. As punishment, he was made to see his own beauty in the water and wasted away from a hopeless love for his own reflection, until his body transformed into the drooping golden blossom that loves to hang above still pools of water, similar to the "dancing daffodils" of Wordsworth.

Narcissus seems to have been a name among the Greek slaves of the Romans, for we twice find it belonging to freedmen of the Emperor. St. Narcissus was Bishop of Jerusalem in 195, and presided at the council that fixed the great festival of the Resurrection on a Sunday instead of on the day fixed by the full moon like the Jews. The Russians call it Narkiss; the Romans, Narcisso; and it has even been found belonging to an English peasant.

Narcissus appears to have been a name used among the Greek slaves of the Romans, as it belonged to freedmen of the Emperor on two occasions. St. Narcissus was the Bishop of Jerusalem in 195 and led the council that established the major festival of the Resurrection on a Sunday instead of on the date determined by the full moon like the Jews. The Russians refer to it as Narkiss; the Romans call it Narcisso; and it has even been found as a name for an English peasant.

Hyacinthus (Ὑάκινθος) was a beautiful Spartan youth, who, being accidentally killed by Apollo in a game with the discus, was caused by the sorrowing divinity to propagate from his blood a flower bearing on its petals either his initial Υ or the αί (alas), the cry of lamentation. A yearly feast was held at Sparta in honour of Hyacinthus, and his name was perpetuated till Christian times, when a martyr bore it at Rome, and thus brought it into favour in Italy as Giacinto; also a Polish Dominican Jacinthus in the thirteenth century, is commemorated as the Apostle of the North, because he preached Christianity in great part of Russia and Tartary; but curiously enough it is in Ireland alone that Hyacinth has ever flourished as a man’s name, probably as a supposed equivalent to some native Erse name. There it is very common among the peasantry, and is in common use as Sinty, while in France, Italy, and Spain, though apparently without a saintly example of their own sex, Jacinthe, Giacinta, and Jacinta are always feminine, and rather popular peasant names.

Hyacinthus was a beautiful young man from Sparta who was accidentally killed by Apollo during a discus game. Out of his blood, the grieving god caused a flower to grow, which had either his initial Υ or the αί (alas), a cry of sorrow, on its petals. Every year, a festival was held in Sparta to honor Hyacinthus, and his name continued to be used until Christian times, when a martyr named Hyacinthus was recognized in Rome, making the name popular in Italy as Giacinto. Additionally, a Polish Dominican named Jacinthus in the thirteenth century is remembered as the Apostle of the North for preaching Christianity in much of Russia and Tartary. Interestingly, Hyacinth has only thrived as a man's name in Ireland, likely as a supposed equivalent to some native Irish name. There, it is quite common among the local people and often used as Sinty. In contrast, in France, Italy, and Spain, names like Jacinthe, Giacinta, and Jacinta are always feminine and are quite popular among peasants.

Ῥόδος (Rhodos), the rose, is a word connected in its source with the origin of the Teuton roth, Keltic ruadh, and Latin rufus. Roses are the same in almost every tongue, and they almost always suggest female names; of which the most interesting to us is Rhoda, “the household maid, of her own joy afraid,” who “opened not the gate for gladness” when she knew the voice of St. Peter as he stood without the door after his release from prison and death. Her name, as a Scripture one, has had some use in England, though, in general, the Roses of each country have grown upon their own national grafts from the one great stock, or, more strangely, are changed from horses.

Ῥόδος (Rhodos), the rose, is a word linked to the roots of the Teutonic roth, Keltic ruadh, and Latin rufus. Roses are referred to similarly in nearly every language, and they usually evoke female names; the one of most interest to us is Rhoda, “the household maid, afraid of her own joy,” who “did not open the gate for joy” when she recognized St. Peter’s voice as he stood outside after being freed from prison and death. Her name, as a biblical reference, has seen some use in England, although, generally, the roses of each nation have developed their own unique varieties, all originating from one main source or, oddly enough, are derived from horses.

Φύλλις (Phyllis), a green leaf or bough, has another story of transformation. She was a Thalian damsel who hung herself because her lover did not keep his promise of returning to marry her, and was accordingly changed into an almond tree. Phyllis was the name of Domitian’s nurse, and in process of time found her way among the dramatis personæ of Arcadian poetry; and arrived at being somewhat popular as a name in England.

Phyllis, a green leaf or branch, has another story of change. She was a Thalian maiden who hanged herself because her lover broke his promise to return and marry her, and as a result, she was turned into an almond tree. Phyllis was also the name of Domitian’s nurse and eventually became part of the characters in Arcadian poetry, becoming somewhat popular as a name in England.

82

CHAPTER 4.

HISTORICAL GREEK NAMES CONSISTING OF EPITHETS.

Section I.—Agathos.

After passing from the fascinating but confused tales and songs that group around the ship Argo, the doomed family of Œdipus, and the siege of Troy, the Greeks are well-nigh lost for a time, but emerge again in the full and distinct brilliancy of the narratives of Herodotus and his followers, who have rendered their small aggregate of fragmentary states and their gallant resistance to Asiatic invasion the great nucleus of interest in the ancient world.

After moving on from the captivating yet chaotic stories and songs about the ship Argo, the tragic family of Oedipus, and the siege of Troy, the Greeks seem to disappear for a while, but then they reappear with the vivid and clear accounts of Herodotus and his successors. They have turned their small collection of fragmented states and their brave stand against Asian invasion into the main focus of interest in the ancient world.

In the days of these wise and brave men, the nomenclature was, for the most part, expressive and appropriate, consisting of compounds of words of good augury from the spoken language, and, usually, as has been before shown, with a sort of recurring resemblance, from generation to generation, so as to make the enumeration of a pedigree significant and harmonious.

In the time of these wise and brave individuals, names were mostly meaningful and fitting, made up of combinations of positive words from the spoken language. Typically, as previously mentioned, there was a sort of recurring resemblance passed down from generation to generation, making the listing of a family tree both significant and harmonious.

Of these was ἀγαθός (the good), precisely the same word as our own good and the German guth, only with the commencing α and a Greek termination.

Of these was ἀγαθός (the good), exactly the same word as our own good and the German guth, just with the initial α and a Greek ending.

Classical times showed many an Agathon, and Agathias, and numerous compounds, such as Agathocles (good fame), to be repeated in the Teutonic Gudred, and other varieties; but the abiding use of the word as an European name was owing to a Sicilian girl, called Agatha, who in the Decian persecution was tortured to death at Rome. Sicily considered her as one of its guardian saints. Thus, the festival day of this martyred virgin is observed by both the Eastern and Western Churches, and her name is found among all the nations that ever possessed her native island. Greece has transmitted it to Russia, where the th not being pronounceable, it is called Agafia; and the masculine, which is there used, Agafon; and the Slavonian nations derive it from the same quarter. The Normans adopted it and sent it home to their sisters in Neustria, where it was borne by that daughter of William the Conqueror who was betrothed to the unfortunate Earl Edwin, and afterwards died on her way to a state marriage in Castille. In her probably met the Teutonic Gytha and the Greek Agatha, identical in meaning and root, and almost in sound, though they had travelled to her birth-place in Rouen by two such different routes from their Eastern starting-place. Agatha was once much more common as a name than at present in England, and 83seems still to prevail more in the northern than the southern counties. Haggy, or Agatha, is the maid-servant’s name in Southey’s Doctor, attesting its prevalence in that class before hereditary or peculiar names were discarded as at present.

Classical times showcased many figures like Agathon and Agathias, as well as various forms like Agathocles (meaning good fame), echoed in the Teutonic Gudred and others. However, the enduring popularity of the name in Europe came from a Sicilian girl named Agatha, who was tortured to death in Rome during the Decian persecution. Sicily views her as one of its guardian saints. Consequently, the feast day of this martyred virgin is celebrated by both the Eastern and Western Churches, and her name appears among all the nations that once inhabited her native island. Greece passed it on to Russia, where the th sound isn’t pronounceable, so it's called Agafia; the masculine form used there is Agafon, and the Slavic nations derive it from the same source. The Normans adopted it and brought it back to their sisters in Neustria, where it was held by that daughter of William the Conqueror who was engaged to the unfortunate Earl Edwin and later died on her way to an arranged marriage in Castille. In her, the Teutonic Gytha and the Greek Agatha likely converged, sharing identical meanings and roots, and almost similar sounds, despite having taken very different paths to her birthplace in Rouen. Agatha was once a much more common name in England than it is today and still seems to be more prevalent in the northern counties than in the southern ones. Haggy, or Agatha, is the name of the maidservant in Southey’s Doctor, reflecting its commonality in that class before hereditary or distinctive names fell out of favor as they are now.

France did not fail to take up Agatha. Spain had her Agatha like that of the Italians, both alike omitting the h of θ. Portugal makes it Agneda; and the only other change worth noting is that the Letts cut it short into Apka.

France didn't hesitate to adopt Agatha. Spain had her own version of Agatha, similar to the Italians, both skipping the h of θ. Portugal calls it Agneda; and the only other notable change is that the Letts shortened it to Apka.

Aristos (best) was a favourite commencement with the Greeks. Aristides, most just of men, was thus called the son of the best. He has reappeared in his proper form in modern Greece; as Aristide in republican France; as Aristides in America.

Aristos (best) was a popular beginning with the Greeks. Aristides, the most just of men, was called the son of the best. He has returned in his rightful form in modern Greece; as Aristide in republican France; as Aristides in America.

Aristobulus (best counsel) came originally from an epithet of Artemis, to whom Themistocles built a temple at Athens, as Aristoboulè, the best adviser. It was very common in the various branches of the Macedonian empire, and was thus adopted in the Asmonean family, from whom it came to the Herodian race, and thence spread among the Jews. In the Epistle to the Romans, St. Paul sends his greetings to the household of Aristobulus; and Welsh ecclesiastical antiquaries endeavour to prove that Arwystli, whom the Triads say was brought by Bran the blessed to preach the Gospel in Britain, was the same with this person.

Aristobulus (best counselor) originally came from a title of Artemis, to whom Themistocles built a temple in Athens, as Aristoboulè, the best adviser. This name was quite common in different branches of the Macedonian empire and was adopted by the Asmonean family, from which it passed to the Herodian line and then spread among the Jews. In the Epistle to the Romans, St. Paul sends his greetings to the household of Aristobulus; Welsh church historians try to prove that Arwystli, who the Triads say was brought by Bran the Blessed to preach the Gospel in Britain, was the same person.

Aristarchus (best judge) is also a Scriptural name; and besides these we have Aristocles (best fame), Aristippos (best horse), Aristagoras (best assembly), and all the other usual Greek compounds among the Greeks.

Aristarchus (best judge) is also a biblical name; and in addition to these, we have Aristocles (best fame), Aristippos (best horse), Aristagoras (best assembly), and all the other common Greek combinations among the Greeks.

Perhaps this is the fittest place to mention that Arethusa is in use among the modern Greeks, and interpreted by them to mean the virtuous, as coming from this source. Aretino has been used in Italy.[34]

Perhaps this is the best time to mention that Arethusa is used among modern Greeks, and they interpret it to mean virtuous, deriving from this source. Aretino has been used in Italy.[34]

34. Smith; Jameson; Rees, Welsh Saints.

__A_TAG_PLACEHOLDER_0__. Smith; Jameson; Rees, Welsh Saints.

Section 2.—Alexander, &c.

Conquering Macedon was the portion of Greece, if Greece it could be called, that spread its names most widely and permanently; and as was but right, no name was more universally diffused than that of the great victor, he who in history is as prominent as Achilles in poetry. Ἀλέξανδρος (Alexandros), from ἀλέξω (alexo), to help, and ἄνδρες (andres), men, was said to have been the title given to Paris by the shepherds among whom he grew up, from his courage in repelling robbers from the flocks. It was afterwards a regular family name among the kings of Macedon, he who gave it fame being the third who bore it. So much revered as well as feared was this mighty conqueror, that his name still lives in proverb and song throughout the East. The Persians absolutely adopted him into their own line, and invented a romance by which ‘Secunder’ was made the son of a native monarch. Among the eastern nations, Iskander became such a by-word for prowess, that even in the sixteenth century the Turks would find no greater title of fear for their 84foe, the gallant Albanian, Georgios Kastriotes, than Skander Beg, or Lord Alexander.

Conquering Macedon was the part of Greece, if it could even be called Greece, that spread its name the most widely and permanently; and rightly so, as no name was more universally recognized than that of the great victor, who is just as important in history as Achilles is in poetry. Ἀλέξανδρος (Alexandros), derived from ἀλέξω (alexo), meaning to help, and ἄνδρες (andres), meaning men, was said to be the title given to Paris by the shepherds among whom he grew up because of his bravery in driving off thieves from the flocks. It later became a regular family name among the kings of Macedon, the one who made it famous being the third to hold that name. This mighty conqueror was as revered as he was feared, and his name still lives on in proverbs and songs throughout the East. The Persians even claimed him as part of their own lineage, fabricating a story that made ‘Secunder’ the son of a local king. Among the eastern nations, Iskander became such a symbol of strength that even in the sixteenth century, the Turks found no greater title to instill fear in their opponent, the brave Albanian Georgios Kastriotes, than Skander Beg, or Lord Alexander.

Not only did the great conqueror possess many namesakes,—as indeed, there is a story that all the children born the year of his conquest of India were called after him,—but Alexandros was already frequent in Greece; and among the kingdoms formed out of the fragments of his empire, it recurred so as to become usual all over the Græcized East. Even the Maccabean Jews used it, and it was common in Judea, as well as elsewhere, in the time of the Gospels, so that a large proportion of saints and martyrs bore it and handed it on, especially in Greece and Italy. A pope, martyred in the second century, rendered it a papal assumed name; and the Italians used it frequently as Alessandro, shortened into Sandro. Nowhere, however, is it so thoroughly national as in Scotland, imported thither, apparently, with other Greek names, by Margaret Ætheling, who learnt them in the Hungarian court where she was born and brought up. Her third son was the first of the three Scottish Alexanders, under whom the country spent her most prosperous days.

Not only did the great conqueror have many namesakes—there's even a story that all the children born in the year he conquered India were named after him—but Alexandros was already popular in Greece. In the kingdoms that emerged from the remnants of his empire, it became common throughout the Hellenized East. Even the Maccabean Jews used it, and it was widespread in Judea, as well as other places, during the time of the Gospels, so many saints and martyrs carried the name and passed it on, especially in Greece and Italy. A pope who was martyred in the second century adopted it as a papal name, and Italians often used it as Alessandro, shortened to Sandro. However, it is nowhere more national than in Scotland, where it appears to have been brought in along with other Greek names by Margaret Ætheling, who learned them at the Hungarian court where she was born and raised. Her third son was the first of three Scottish Alexanders, under whom the country enjoyed its most prosperous days.

No wonder his namesakes were numerous. In the Highlands they came to be Alaster, and formed the surname MacAlister; in the south, the contractions were Alick, Saunders, or Sandy, and the feminine Alexa, Alexandrina, and Alexandra, are chiefly German and Russian, though now and then occurring in France.

No surprise that there were many people with his name. In the Highlands, they were called Alaster, which led to the surname MacAlister; in the south, the shortened versions were Alick, Saunders, or Sandy, while the female names Alexa, Alexandrina, and Alexandra are mainly of German and Russian origin, although they can sometimes be found in France.

The first half of this name, Alexios, a defender, was in use in ancient Greece, where it belonged to a noted sculptor. Its saintly honours did not begin till the fifth century, when a young Roman noble, called Allexius or Alexis, is said to have been so much bent on a monastic life, that being compelled by his parents to marry, he fled away on his wedding day, and lived seventeen years in a convent in Syria; but, finding his reputation for sanctity too much for his humility, he came home in guise of a poor pilgrim, and spent another seventeen years as a beggar maintained on the scraps of his father’s kitchen, and constantly mocked and misused by the servants, until in his dying moments, he made himself known to his parents. His church at Rome, called St. Alessio, gives a title to a cardinal; and his day, July 17th, is observed by the Greeks as well as the Romans; and yet so strange is his history that it almost seems as if it might have been one of those instances in which an allegory acquired the name of a real saint, and attached itself to him as a legend. Alessio has in consequence always been an Italian name, and with the family of the Komnenoi, Alexios came into use among the Byzantine Greeks, with whom it was very frequent. Alexia is often found as a lady’s name in old records and accounts of the middle ages; but it is apparently intended merely as the Latin equivalent for Alice, which we shall show by-and-by to have had an entirely different origin.

The first part of this name, Alexios, meaning defender, was used in ancient Greece, where it belonged to a well-known sculptor. Its recognition as a saint didn’t start until the fifth century, when a young Roman noble named Allexius or Alexis is said to have been so determined to live a monastic life that when his parents forced him to marry, he ran away on his wedding day. He spent seventeen years in a convent in Syria; however, after feeling that his growing reputation for holiness was too much for his humility, he returned home disguised as a poor pilgrim and lived another seventeen years as a beggar, subsisting on scraps from his father's kitchen and often mocked and mistreated by the servants. It was only in his final moments that he revealed his true identity to his parents. His church in Rome, called St. Alessio, gives its name to a cardinal; and his feast day, July 17th, is celebrated by both Greeks and Romans. Yet his story is so unusual that it almost seems like one of those cases where an allegory took on the name of a real saint and became attached to him as a legend. As a result, Alessio has always been an Italian name, and with the family of the Komnenoi, Alexios became common among the Byzantine Greeks, where it was quite popular. Alexia is often found as a woman's name in old records and accounts from the Middle Ages, but it seems to be intended merely as the Latin equivalent of Alice, which we will show later has a completely different origin.

85
English. Scotch. French. Italian. Spanish.
Alexander Alexander Alexandre Alessandro Alejandro
Alex Alick      
  Sanders      
  Sandy      
  Sawny      
  Elshender      
  Elshie      
  Alaster      
Russian. Polish. Slavonic. Ung.  
Aleksander Aleksander Aleksander Sandor  
Ssachka Leszek Skender    
Ssaschinka        
FEMININEFEMININE
English. Italian. Portuguese. Spanish.
Alexis Alessio Aleixo Alejo  
Alexis        
Alexe        
Russian. Slavonic. Servian. Lusatian. Hungarian.
Alexei Ales Aleksa Alex Elek
Alescha Leks   Halex  
      Holex  

Section 3.—Anēr, Andros.

We come to the names derived from ἀνήρ, gen. ἀνδρός (anēr, andros), a man. The word itself has connections in the Sanscrit nara, and Zend ner; but its compounds are all from its oblique cases.

We arrive at the names derived from ἀνήρ, gen. ἀνδρός (anēr, andros), meaning a man. The word itself is related to the Sanskrit nara and Zend ner; however, all its compounds come from its oblique cases.

The most interesting of these is formed by the corrupt Greek dialect used in Syria, namely, that which fell to Ανδρέας (Andreas), the Galilean fisherman, whom the Church Universal reveres as one of the foremost in the Glorious Company of the Apostles. The saint was martyred at Patras in Achaia, whence some of his relics were carried in the fourth century to Scotland, and were thus the occasion of St. Andrew’s becoming the Metropolitan see. Shortly after, the vision of Hungus, King of the Picts, of St. Andrew’s Cross, promising him victory, rendered the white saltire the national ensign, and St. Andrew became not only the patron saint, but in due time the knightly champion of Scotland, and made Andrew one of the most universal of names, and the patronymic Anderson very common. The other relics went first to Constantinople, and after the taking of that city, were dispersed through Europe. Philip the Good, of Burgundy, obtained some of them, and made St. Andrew the patron 86of the order of the Golden Fleece, and Andreas became a frequent Flemish and Dutch name. It has a feminine in the countries where it is most popular, and its variations are as follows:—

The most interesting of these comes from the corrupt Greek dialect used in Syria, specifically the one associated with Ανδρέας (Andreas), the Galilean fisherman whom the Universal Church honors as one of the most prominent members of the Glorious Company of the Apostles. The saint was martyred in Patras, Achaia, where some of his relics were taken to Scotland in the fourth century, leading to St. Andrew becoming the Metropolitan see. Shortly afterward, Hungus, King of the Picts, had a vision of St. Andrew’s Cross, which promised him victory, making the white saltire the national symbol. St. Andrew became not only the patron saint but eventually the knightly champion of Scotland, turning Andrew into one of the most widespread names and making the surname Anderson quite common. The other relics were first taken to Constantinople and, after the city's fall, spread throughout Europe. Philip the Good of Burgundy acquired some of them and designated St. Andrew as the patron of the order of the Golden Fleece, which made Andreas a popular name in Flemish and Dutch culture. It also has a feminine form in the regions where it’s most common, and its variations are as follows:—

English. Scotch. Dutch. Danish.
Andrew Andrew Andreas Anders
Andy Dandie Andries  
    Andries  
French. German. Italian. Spanish.
André Andreas Andrea Andres
Andrien      
Russian. Slavonic. Polish. Bohemian.
Andrej Andrej Andrezej Ondrej
  Andias Jedrzej  
  Necek    
  AndrejeekAndrejeek    
Lusatian. Esthonian. Hungarian. Lapland.
Handrej Andras Andras Anta
Rajka Andrus Bandi Attok
Hendrijshka     Ats

The feminines are the French Andrée and Italian Andreana. The Russians use Andrean as an equivalent for Henry!

The feminine versions are the French Andrée and the Italian Andreana. The Russians use Andrean as the equivalent for Henry!

Andronicus, man’s victory, was a great favourite, and occurs in St. Paul’s Epistle to the Romans, probably having belonged to a Corinthian who had gone from the busy city of traffic on the Isthmus to the great Capital of the world. The name continued among the Greeks, and belonged to numerous emperors, but has not been subsequently in much favour.

Andronicus, the victory of man, was quite popular and is mentioned in St. Paul’s letter to the Romans. He likely belonged to a Corinthian who moved from the bustling city on the Isthmus to the capital of the world. The name remained common among the Greeks and was held by several emperors, but it hasn’t been very popular since then.

Section 4.—Eu.

The word εὖ (well or happily) was the commencement of many a name of good augury from the earliest times, and mingles as much among Christian as among classical associations.

The word εὖ (well or happily) has been the start of many positive names since ancient times, and it appears as frequently in Christian contexts as it does in classical ones.

Thus in company with ἄγγελος, angelos (a messenger), it formed evangelus, happy messenger, or bearer of good tidings, the first time applied to a shepherd, who brought to Ephesus the tidings of a quarry of beautiful marble for the building of the temple that was the glory of the city and of all Asia. Adored with heroic honours as he was, the title must have seemed to the Ephesian Christians, above all, to befit those spiritual shepherds who brought the best of tidings, and Evangelista became the term for a preacher, as Evangelium of his doctrine, both becoming in time restricted to the four-writers of the 87personal history of our Lord, and their narrative, as being the very core and centre of the Good Tidings. Evangelista was an old Italian name; and Longfellow appears to have invented Evangeline for the heroine of his poem, whence many of the name have sprung up in America.

Thus, along with ἄγγελος, angelos (a messenger), it became evangelus, happy messenger, or bearer of good news, first used for a shepherd who brought the news to Ephesus about a find of beautiful marble for the construction of the temple that was the pride of the city and all of Asia. Highly honored as he was, the title must have seemed fitting to the Ephesian Christians, especially for those spiritual leaders who shared the best news, and Evangelista became the term for a preacher, while Evangelium referred to his teachings, both eventually becoming associated with the four writers of the 87personal accounts of our Lord and their narratives, as they embodied the essence of the Good News. Evangelista was an ancient Italian name; and Longfellow seems to have created Evangeline for the heroine of his poem, from which many names have emerged in America.

Εὔχειρ (Eucheir), dexterous hand, was no doubt at first a mere epithet of a sculptor, but afterwards considered as a name, and belonging to no less than four distinguished sculptors of ancient Greece.

Εὔχειρ (Eucheir), meaning skilled hand, was initially just a nickname for a sculptor, but later it became a name associated with four notable sculptors from ancient Greece.

Thence the Latinized Eucherius, which belonged to a Bishop of Lyons, a great author of ecclesiastical works, who died about A.D. 450; from him comes the Portuguese Euchario, the Italian Eucario, the French Euchaire, the Russian Jevcharij, the Polish Euckary.

From there, the Latinized Eucherius, which was linked to a Bishop of Lyons, a significant writer of church works, who died around CE 450; from him come the Portuguese Euchario, the Italian Eucario, the French Euchaire, the Russian Jevcharij, and the Polish Euckary.

Εὐδώρη (Eudora), happy gift, was one of the Nereids, and afterwards did duty as Eudore in French romance.

Ευδώρη (Eudora), a joyful gift, was one of the Nereids, and later took on the role of Eudore in French romance.

Eudocia and Eudoxia are so much alike as to be often confused, but have different significations. The first is Εὐδοκία (approval), the second Εὐδοξία (good fame of glory). Both were great favourites with the Greek empresses, and were assumed by imperial brides possessed of some appellation not supposed to befit the purple. Saints of the Greek Church handed Eudokhia on into Russia, where it has been worn upon the throne, and becomes in common parlance Jevdoksija.

Eudocia and Eudoxia are so similar that they’re often mixed up, but they have different meanings. The first means “approval” (Εὐδοκία), while the second translates to “good fame or glory” (Εὐδοξία). Both names were very popular among Greek empresses and were taken on by royal brides who had names that didn’t seem suitable for an empress. Saints of the Greek Church brought Eudokhia to Russia, where it has been used on the throne and is commonly referred to as Jevdoksija.

Εὐγενή (Eugenes), well born, was a very old Greek author; but Eugenios was the more usual form in classical times, and was carried on as Eugenius by the Romans. St. Eugenius was an African Confessor, and another Eugenius was Bishop of Toledo in 646. Both these gave much popularity to their name; the first in the East, the second in Italy, where Eugênio came to that high-spirited Savoyard who, growing weary of lingering at the court of Louis XIV., and hearing himself called le petit Abbé du Roi, rendered the sound of Prince Eugène dear to Austria and England; terrible to France and Turkey. Foe as he was, it is to his fame that the great popularity of Eugène in France is owing, whilst even in the country for which he fought Eugen is far less common. The Russians have it as Jevgenij; and the Servians as Djoulija; indeed, well may these last remember the gallant prince who turned back the wave of Turkish invasion.

Eugene, or Eugenius in classical times, was a well-born, very old Greek author. The name Eugenius continued with the Romans. St. Eugenius was an African confessor, and another Eugenius served as Bishop of Toledo in 646. Both of these figures helped popularize the name; the first in the East, the second in Italy, where Eugene became associated with a spirited Savoyard who, tired of staying at the court of Louis XIV and hearing himself called *le petit Abbé du Roi*, made the name Prince Eugene beloved in Austria and England but feared in France and Turkey. Despite being considered a foe, his fame contributed to the name Eugene's popularity in France, while Eugen is much less common in the country he fought for. The Russians use Jevgenij; the Serbians use Djoulija; indeed, the Serbians should remember the courageous prince who turned back the wave of the Turkish invasion.

Eugenius stands forth again and again in the early roll of Scottish kings, but whether these sovereigns ever lived or not, their appellation was certainly not Eugenius, nor any corruption from it; but the Keltic Eoghan, Ewan, or Evan, still extremely common in the Highlands, and meaning a young warrior, though, after the favourite custom of the Gael, Anglicized and Latinized by names of similar sound. The Welsh Owain or Ywain appears to have had the same fate, as the first means a lamb; but this is not equally certain, as the British had many Latin and Greek names current among them, and this may be a corruption of Eugenius.

Eugenius repeatedly appears in the early list of Scottish kings, but whether these rulers actually existed or not, their name was definitely not Eugenius or any variation of it. Instead, it was the Celtic Eoghan, Ewan, or Evan, which is still very common in the Highlands and means a young warrior. However, following the popular custom of the Gaels, it was Anglicized and Latinized to names that sound similar. The Welsh Owain or Ywain seems to have undergone the same transformation, as the former means a lamb; although this isn't completely certain, since the Britons had many Latin and Greek names in use, and this may be a version of Eugenius.

Eugenia was a virgin Roman martyr, of whom very little is known; but this convenient feminine for Eugène has been in favour in the countries where the masculine was popular, and the Empress Eugénie rendered it the reigning name in France.

Eugenia was a virgin Roman martyr about whom very little is known; however, this convenient feminine form of Eugène has been popular in countries where the masculine version was preferred, and Empress Eugénie made it the trendy name in France.

88The names beginning with this favourite adverb are almost beyond enumeration, and it is only possible to select those of any modern interest. Εὐνίκη (Eunike), Eunice, happy victory, was one of the fifty Nereids, from whom the name passed to Greek women, and thus to Eunice, the Jewish mother of Timothy, whence this has become a favourite with English lovers of Bible names.

88There are so many names that start with this popular adverb that it’s hard to list them all, so only the ones with modern relevance are chosen. Εὐνίκη (Eunike), or Eunice, meaning happy victory, was one of the fifty Nereids. The name was adopted by Greek women and eventually passed to Eunice, the Jewish mother of Timothy, which is why it has become a favorite among English fans of Bible names.

John Bunyan would have been reminded of his town of Fair Speech by the number of Greeks called by words of this signification: Eulalius, Eulogius, Euphemius, all with their feminines, besides Euphrasia.

John Bunyan would have been reminded of his town of Fair Speech by the number of Greeks referred to by names that mean similar things: Eulalius, Eulogius, Euphemius, all with their female versions, plus Euphrasia.

The feminines were more enduring than the masculines. Eulalia was a child of ten or twelve years old, who, with that peculiar exaggeration of feeling that distinguishes Spanish piety, made her escape from the place of safety where her parents had taken refuge, entered Merida, and proclaiming herself a Christian, was martyred with the utmost extremity of torture in the persecution of Diocletian, and was sung by the great Christian poet Prudentius, himself a Spaniard. His verses spread her fame into the East, where the Russians carry on her name as Jevlalija; the Servians, as Evlalija or Lelica. Another virgin martyr of the same name, under the same persecution, died at Barcelona, whence her relics spread into Guienne and Languedoc, and thus named the villages of Ste. Olaille, Ste. Aulazie, and Ste. Aulaire, the last a familiar seignoral title! Eulalia and Eulalie have been often used in Spain and France, and the former is found in the register of Ottery St. Mary, Devon—also frequently in Cornwall.

The women were tougher than the men. Eulalia was a girl of about ten or twelve years old, who, with that unique intensity of feeling that characterizes Spanish devotion, escaped from the safe place where her parents had taken refuge, entered Merida, and declared herself a Christian. She was martyred with the most extreme torture during Diocletian's persecution, and her story was celebrated by the renowned Christian poet Prudentius, who was also Spanish. His poems spread her fame to the East, where the Russians refer to her as Jevlalija, and the Serbians know her as Evlalija or Lelica. Another virgin martyr with the same name died under the same persecution in Barcelona, and her relics eventually made their way to Guienne and Languedoc, leading to the naming of the villages of Ste. Olaille, Ste. Aulazie, and Ste. Aulaire, the last one being a familiar noble title! Eulalia and Eulalie have been commonly used in Spain and France, and the former can also be found in the records of Ottery St. Mary, Devon—frequently in Cornwall as well.

Euphemia originally meant at once fair speech and abstinence from the reverse, so that almost in irony it signified silence, and was applied to the stillness that prevailed during religious rites, or to the proclamation of silence. The Euphemia who was the parent of the wide-spread name, was a virgin-martyr of Bithynia, whose legend of constancy, unshaken and invulnerable, alike by lion and flame, strongly impressed both the East and the West. Jevfimija, in Russia; Jeva, in Servia; Bema, in Lusatia; and Pimmie, in Lithuania. Then she is almost as much changed as by the Effie and Phemie of Scotland, which together with Euphame have prevailed since very early times. It is a question whether this Scottish Euphame were really one of the Greek names brought from Hungary by Queen Margaret, or if it be only another attempt to translate the Keltic Aoiffe. In the Highlands, however, the name is called Oighrigh; which, to English eyes and ears, seems equally distant from either Aoiffe or Euphemia. The church of Santa Eufemia at Rome gives title to a cardinal, and has spread the name in Italy and France.

Euphemia originally meant both fair speech and avoiding the opposite, so it almost ironically signified silence. It was used to describe the stillness during religious ceremonies or to call for silence. The Euphemia who gave rise to the widely-used name was a virgin martyr from Bithynia, whose legend of unwavering bravery against both lions and fire left a strong impression in both the East and the West. Jevfimija in Russia, Jeva in Serbia, Bema in Lusatia, and Pimmie in Lithuania reflect this. The name also evolved into Effie and Phemie in Scotland, along with Euphame, which have been common since ancient times. There’s some debate about whether this Scottish Euphame is one of the Greek names brought from Hungary by Queen Margaret or just another way to translate the Celtic Aoiffe. In the Highlands, the name is Oighrigh, which sounds quite different to English speakers compared to either Aoiffe or Euphemia. The church of Santa Eufemia in Rome has a cardinal associated with it and has popularized the name in Italy and France.

It remains somewhat doubtful whether Eustace should be referred to ΕὐστᾶθηοςΕὐστᾶθηος (steadfast), or to Εὔσταχος (happy in harvest). The Eostafie, or Eustathius, of the Greco-Slavonic Church, certainly has the same festival-day (September 20th) as the Eustachius of the Latin; but the Latin Church has likewise a St. Eustachius, a different personage with a different day. He of September 20th was a Roman soldier, who lived and suffered under the Emperor Adrian, but his wild poetical legend is altogether a work of the Western mind. It 89begins like that of St. Hubert, with his conversion by the apparition of a crucifix planted between the horns of a stag, and a voice telling him that he should suffer great things. A soldier saint was sure to be a great favourite in the middle ages, and the supposed transport of St. Eustace’s relics to St. Denis, in very early times, filled France with Eustache, and thence Eustace, Wistace, or Huistace, as English tongues were pleased to call it, came over in plenty at the Norman Conquest. Eustace ‘Comes,’ who holds land in Domesday Book before the Conquest, must have been he of Boulogne who had such a desperate quarrel with the Godwin sons. There were six householders of this name after the Conquest, and they, or their descendants, sometimes called their daughters Eustachie, or Eustachia. Eustachia, a kinswoman of Henry II., married Geoffrey de Mandeville; and Eustacie was once in favour in France; but all these have a good deal lost their popularity, though we sometimes hear of Eustace in these days. The Bavarian contraction is Staches. Eusebius and Eusebia mean gentle or holy, and have not been frequent.[35]

It’s still somewhat unclear whether Eustace should be referred to as ΕὐστᾶθηοςΕὐστᾶθηος (steadfast) or Εὔσταχος (happy in harvest). The Eostafie or Eustathius of the Greco-Slavonic Church shares the same feast day (September 20th) as the Eustachius in the Latin tradition; however, the Latin Church has also a St. Eustachius, a different figure with a separate day. The one on September 20th was a Roman soldier who lived and suffered under Emperor Adrian, but his dramatic legend is entirely a creation of the Western mind. It 89starts similarly to the story of St. Hubert, featuring his conversion through the appearance of a crucifix between the horns of a stag, accompanied by a voice telling him he would endure great trials. A soldier saint was bound to be very popular in the Middle Ages, and the supposed transfer of St. Eustace’s relics to St. Denis in very early times led to a surge of names like Eustache in France, which later became Eustace, Wistace, or Huistace as English speakers adapted it following the Norman Conquest. Eustace ‘Comes,’ listed in the Domesday Book before the Conquest, was likely the one from Boulogne who had a fierce disagreement with the Godwin sons. After the Conquest, there were six heads of households with this name, and they or their descendants sometimes named their daughters Eustachie or Eustachia. Eustachia, a relative of Henry II, married Geoffrey de Mandeville; Eustacie was once popular in France; however, all of these names have lost much of their appeal, although we occasionally still hear of Eustace today. In Bavaria, the shortened form is Staches. Eusebius and Eusebia mean gentle or holy, but they haven’t been very common.[35]

Section V.—Hieros.

The word ἵερος (hieros), sacred, gave the term for a priest, or any other person or thing set apart, and thus formed several names in the family of the kings of Syracuse, Hieron, Hieracles (holy fame), Hieronymus, i. e. Ἱερώνυμος (with a holy name). These continued in use among the Greeks, and came at length to that Dalmatian scholar and hermit, Eusebius Hieronymus Sophronius, who is reckoned as one of the greatest of the Latin fathers. As a saint of high reputation, his name underwent the Italian process of changing its aspirate into a G, and he became San Geronimo, or even Girolamo, whence the French took their frequent Jerome, and we followed their example. The Germans did indeed hold fast to Hieronymus; and the old English reformers would quote St. Hierom; but Jerome is the abiding name by which the saint, his namesakes, and the friars who took his rule are called.

The word ἵερος (hieros), meaning sacred, led to the term for a priest or anyone or anything set apart, and thus created several names among the kings of Syracuse, including Hieron, Hieracles (holy fame), and Hieronymus, i.e., Ἱερώνυμος (with a holy name). These names continued to be used by the Greeks and eventually reached the Dalmatian scholar and hermit, Eusebius Hieronymus Sophronius, who is considered one of the greatest of the Latin Church Fathers. As a well-regarded saint, his name went through the Italian transformation of changing the aspirate into a G, becoming San Geronimo, or even Girolamo, which the French adopted as Jerome, a name we also took on. The Germans kept to Hieronymus, and the early English reformers would refer to him as St. Hierom; however, Jerome remains the enduring name for the saint, his namesakes, and the friars who followed his rule.

In Ireland, Jerome, like Jeremiah and Edward, has been forced into representing the good old Keltic Diarmaid.

In Ireland, Jerome, like Jeremiah and Edward, has been pressured to embody the good old Celtic Diarmaid.

English. Portuguese. Spanish. Italian
Hierom Jeromino Jeromo Geronimo
  Hieronimo Jeromino Girolamo
French. Russian. Polish. Servian
Jerôme Jeronim Hieronim Jerolim
    Hirus Jerko

90In Cambrai, Hieronome was the form, with the Hieronomette for a feminine; and among the Swinburnes of Yorkshire, in the seventeenth century, Jeronima thrice occurs.[36]

90In Cambrai, Hieronome was the male name, with Hieronomette for the female version; and among the Swinburnes of Yorkshire in the seventeenth century, Jeronima appears three times.[36]

35. Liddell and Scott; Smith; Jameson; Sir Isumbras; Ellis, Domesday Book; Michaelis.

35. Liddell and Scott; Smith; Jameson; Sir Isumbras; Ellis, Domesday Book; Michaelis.

36. Grimm; Smith; Scott.

__A_TAG_PLACEHOLDER_0__. Grimm; Smith; Scott.

Section 6.—Pan.

A few words beginning with πᾶς (all) must here be mentioned, such as Pankratios (all ruling). A boy thus called is said to have suffered at Rome, in his 14th year, in 304, under Diocletian. Even in the time of Gregory of Tours, it was supposed that certain vengeance followed false oaths made at his shrine, and his relics were therefore very valuable. A present of some from Pope Vitalian to our King Oswy brought St. Pancras into fashion in England, and Pancrace and Pancragio have also named many churches in France and Italy. The lily called pancratium claims by its name to excel all others.

A few words starting with πᾶς (all) need to be mentioned here, like Pankratios (all ruling). A boy with this name is said to have suffered in Rome at the age of 14 in 304 under Diocletian. Even during Gregory of Tours' time, it was believed that certain retribution followed false oaths made at his shrine, making his relics very valuable. A gift of some from Pope Vitalian to our King Oswy made St. Pancras popular in England, and Pancrace and Pancragio have also named many churches in France and Italy. The lily known as pancratium claims by its name to be superior to all others.

Πανταλέων, Pantaleon (altogether a lion), was one of the numerous Christian physicians who suffered martyrdom. He died at Nicodemia, but his relics were brought to Constantinople, and thence to France, where he is the chief saint of the largest church at Lyons, and he is the patron of doctors next after St. Luke. His name was in use in France and Italy before. As a peasant name, he fell, with Arlechino and Colombina, into comedy. His dress was on the stage made to fit tight to his body, as if all in one piece, and he was always a feeble old man, whence Shakespeare speaks of the lean and slippered pantaloon. Thence again, when the entire leg was covered by the trousers instead of by stockings and breeches meeting at the knee, the name of pantaloon was applied to the new garment.

Pantaleon, which means "all together a lion," was one of the many Christian doctors who became martyrs. He died in Nicodemia, but his relics were taken to Constantinople and then to France, where he is the main saint of the largest church in Lyons and the patron saint of doctors, second only to St. Luke. His name was already in use in France and Italy before then. As a common name, he became associated with characters in comedy, alongside Arlechino and Colombina. On stage, his costume was designed to fit tightly to his body, as if it were all one piece, and he was always portrayed as a frail old man, which is why Shakespeare refers to him as the lean and slippered pantaloon. Later on, when pants covered the entire leg instead of just using stockings and breeches that met at the knee, the term pantaloon was used for this new style of clothing.

Νίκη (victory) was an auspicious word, which, being of feminine gender, as befitted a goddess, was a favourite close for women’s names; such as Stratonike (army victory), Φερενίκη, Pherenike (bringing victory). Berenike was the Macedonian pronunciation of this last, and was in constant use among princesses of the two Greek kingdoms of Syria and Egypt. From these ladies, those of the Herod family took the name, and thus it was borne by that Bernice who heard St. Paul’s defence. Oddly enough, the peasants of Normandy are fond of calling their daughters Berenice. Veronica is sometimes said likewise to be a corrupt form.

Νίκη (victory) was a lucky word that, being feminine like a goddess, was a popular ending for women's names, like Stratonike (army victory) and Φερενίκη, Pherenike (bringing victory). Berenike was the Macedonian version of the latter and was commonly used among princesses from the two Greek kingdoms of Syria and Egypt. From these women, members of the Herod family adopted the name, including the Bernice who listened to St. Paul's defense. Interestingly, the peasants of Normandy like to name their daughters Berenice. Some also say that Veronica is a variation of this name.

In men’s names Nike was the prefix, as in Nikon, Niklias, Nikodemos (conquering people), Nikolaos (Νίκολαος), a word of like meaning. This last, after belonging to one of the seven first deacons, and to the founder of a heresy doomed in the Apocalypse, came to the Bishop of Myra, from whom it acquired a curious legendary fame that made it universal. St. Nicholas is said to have supplied three destitute maidens with marriage portions by secretly leaving money at their window, and as his day occurred just before Christmas, he thus was made the purveyor of the gifts of the season to all children in Flanders and Holland, who put out their shoe or stocking in the 91confidence that Santa Klaus or Knecht Clobes, as they call him, will put in a prize for good conduct before the morning. The Dutch element in New England has introduced Santa Klaus to many a young American who knows nothing of St. Nicholas or of any saint’s day. Another legend described the saint as having brought three murdered children to life again, and this rendered him the patron of boys, especially school-boys.

In men's names, Nike was the prefix, like in Nikon, Niklias, Nikodemos (conquering people), and Nikolaos (Νίκολαος), which has a similar meaning. This last name initially belonged to one of the first seven deacons and to the founder of a heresy condemned in the Apocalypse. It later became associated with the Bishop of Myra, who gained a curious legendary fame that made the name popular. St. Nicholas is said to have helped three poor young women by secretly leaving money at their window for their dowries. Since his feast day falls just before Christmas, he became known as the giver of gifts during the holiday season to all children in Flanders and Holland, who would put out their shoes or stockings hoping that Santa Klaus or Knecht Clobes, as they call him, would leave a little something for good behavior by morning. The Dutch influence in New England introduced Santa Klaus to many young Americans who are unaware of St. Nicholas or any saint's day. Another legend tells of the saint bringing three murdered children back to life, which made him the patron of boys, especially schoolboys.

A saint of both the East and West, with a history so endearing, and legends still more homely and domestic, Nicholas was certain of many followers throughout Christendom, and his name came into use in Europe among the first of the sainted ones. To us it came with the Norman Conquest, though not in great abundance, for only one Nicolas figures in Domesday Book, but his namesakes multiplied. The only English pope was Nicolas Breakspear; and Nicole or Nicola de Camville was the brave lady who defeated the French invaders at Lincoln, and secured his troublesome crown to Henry III. She deserves to have had more ladies called after her in her own country, but the feminines are chiefly confined to France, where, in the fifteenth century, its contraction was beatified in the person of a shoemaker’s daughter, Collette Boilet, who reformed the nuns of St. Clara, and died in the odour of sanctity. The southern nations almost always contract their names by the omission of the first syllables, as the northern ones do by leaving out the latter ones; and thus, while the English have Nick, the Italians speak of Cola, a contraction that became historical when the strange fortunes of “Cola di Rienzi, the tribune of the people,” raised him to his giddy height of honour, and then dashed him down so suddenly and violently, that “You unfortunate Rienzi” has ever since been a proverbial expression of pity in Italy.

A saint of both the East and West, with a charming history and even more heartwarming legends, Nicholas had many followers throughout Christendom, and his name became popular in Europe among the earliest of the saints. It came to us through the Norman Conquest, though not in large numbers, as only one Nicolas appears in the Domesday Book, but his namesakes increased. The only English pope was Nicolas Breakspear; and Nicole or Nicola de Camville was the brave woman who defeated the French invaders at Lincoln and secured a troublesome crown for Henry III. She deserved to have more girls named after her in her own country, but the feminine versions mostly exist in France, where in the fifteenth century, its shortened form was honored in the person of a shoemaker’s daughter, Collette Boilet, who reformed the nuns of St. Clara and died in a state of sanctity. Southern nations almost always shorten their names by dropping the first syllables, while northern ones do so by omitting the last ones; thus, while the English have Nick, the Italians refer to Cola, a contraction that became notable when the unusual fortunes of "Cola di Rienzi, the tribune of the people," elevated him to a dizzying height of honor and then brought him crashing down so abruptly and violently that "You unfortunate Rienzi" has been a proverbial expression of pity in Italy ever since.

The French language generally has both varieties of contractions, perhaps according as it was influenced by the Provençal or the Frank pronunciation, and thus its Nicolas becomes Nicole or Colas, sometimes Colin. Thence it has been suggested that Colin Maillard, or blind-man’s-buff, may be Colin seeking Maillard, the diminutive of Marie, which would drolly correspond to the conjecture that the “N or M” of our catechism and marriage service, instead of being merely the consonants of nomen, stand for Nicholas and Mary as the most probable names. The French Colin is probably Nicolas, and is the parent of all the Arcadian Colins who piped to their shepherdesses either in the rural theatricals of the ancient regime, in Chelsea china, or in pastoral poetry. The Scottish Colin may, perhaps, have been slightly influenced by French taste, but he bears no relation to Nicolas, being, in fact, formed from the Irish missionary, Saint Columba. The true Scottish descendant of the patron of scholars is to be found in that quaint portrait, Baillie Nicol Jarvie. The h with which Nicolas is usually spelt in English was probably introduced in the seventeenth century, which seemed to think good spelling consisted in the insertion of superfluous letters.

The French language generally has two types of contractions, possibly influenced by the Provençal or Frank pronunciation, which is why Nicolas can become Nicole or Colas, and sometimes Colin. This has led to the idea that Colin Maillard, or blind-man’s-buff, may mean Colin looking for Maillard, the nickname for Marie, which amusingly relates to the theory that the “N or M” of our catechism and marriage service, instead of just being the consonants of nomen, actually represent Nicholas and Mary as the most likely names. The French Colin is likely short for Nicolas, and he is the ancestor of all the Arcadian Colins who sang to their shepherdesses, whether in rural plays of the ancient regime, in Chelsea china, or in pastoral poetry. The Scottish Colin may have been somewhat influenced by French style, but he isn't related to Nicolas; instead, he originates from the Irish missionary, Saint Columba. The real Scottish descendant of the patron of scholars can be found in the charming portrait of Baillie Nicol Jarvie. The h in the English spelling of Nicolas probably came about in the seventeenth century, a time when people thought good spelling meant adding extra letters.

Niel, a pure Keltic word, which was adopted by the Northmen, and became naturalized in Scandinavia and Normandy, has also been 92translated by Nicolas, but quite incorrectly. Nils is the only real Nicolaus except Klaus used in the North, though Niel, and even Nigel, are sometimes confounded with it. Denmark has had a King Klaus; otherwise this popular name has only been on the throne in the instance of that great Tzar whom we had respected till the last year of his life, when his aggression forced us into war.

Niel, a genuine Keltic word that was adopted by the Northmen, became established in Scandinavia and Normandy. It has also been translated by Nicolas, but incorrectly. Nils is the only authentic Nicolaus, aside from Klaus, used in the North, although Niel and even Nigel are sometimes mixed up with it. Denmark has had a King Klaus; otherwise, this popular name has only been seen on the throne in the case of that great Tzar whom we respected until the last year of his life, when his aggression forced us into war.

English. Scotch. French. Danish.
Nicholas Nicol Nicolas Nikolaus
Nick   Nicole Niklaas
Nicol Colas Colin Klaus
      Nils
Dutch. German. Bavarian.
Niklaas Nikolaus Niklau Swiss.
Klasse Niklas Nickel Chlaus
  Klaus Likelas  
  Nikolaus Klasl  
  Niklas    
  Klaus    
Italian. Portuguese. Russian. Slavonic.
Nicola Nicolaio Nikolaj Nikola
Nicolo   Nikolascha Miklaoz
Cola   Kolinka  
    Kolja  
Polish. Lett. Finland. Ung.
Mikolej Klavinsh Laus Mikos
  Klassis Nilo Lapland.
    Niku Nikka

The German Sieg answers exactly to the Greek Nike.

The German Sieg corresponds perfectly to the Greek Nike.

With the a before it, which in Greek contradicts the ensuing word, like the Latin in, and Teutonic un, we have Ἀνίκητoς, Aniketos, Anicetus, unconquered, the name of a pope, a friend of St. Polycarp, and an opponent of heresy, whence he is a saint both of East and West, and is called Aniceto at Rome, Anicet in France, and Anikita in Russia.[37]

With the a in front of it, which in Greek contradicts the following word, like the Latin in and the Teutonic un, we have Ἀνίκητoς, Aniketos, Anicetus, meaning unconquered. This is the name of a pope, a friend of St. Polycarp, and an opponent of heresy. Because of this, he is recognized as a saint in both the East and West, referred to as Aniceto in Rome, Anicet in France, and Anikita in Russia.[37]

37. Liddell and Scott; Rollin; Jameson; Butler; Michaelis; Ellis, Domesday Book; Warton, English Poetry.

37. Liddell and Scott; Rollin; Jameson; Butler; Michaelis; Ellis, Domesday Book; Warton, English Poetry.

Section 7.—Polys.

Πoλύς (Polys), much, very, or many, was a frequent opening for Greek names. Polydoros (Πoλύδωρος), many-gifted, was the youngest and last survivor of the sons of Priam; and as mediæval Europe had a strong feeling for the fate of Troy, and the woes of ‘Polydore’ had an especial attraction for them, so Polidoro was revived in Italy, and has never quite died away.

Πoλύς (Polys), meaning much, very, or many, was a common beginning for Greek names. Polydoros (Πoλύδωρος), which means many-gifted, was the youngest and last surviving son of Priam. Just as medieval Europe had a strong interest in the fate of Troy, the stories of ‘Polydore’ particularly captured their attention, leading to the revival of Polidoro in Italy, which has persisted to some degree ever since.

93His sister Polyxena, the feminine of very hospitable, had an equally piteous fate, being slain by the Greeks at the tomb of Achilles. According to the legends of the Eastern Church, a lady named Eusebia (gentle), who had been born at Rome, fled from an enforced marriage with a king, and took refuge, first at Alexandria, and then in the Isle of Cos, where she was called Xena, or the stranger. She founded a monastery at Mylassa in Caria, and there died in the 5th century. Kseenia, as she is called in Russia, has many namesakes, and probably was made ornamental by being lengthened into Poliksenja, which is likewise in use, with the contraction Polinka; and Polixene has also been used from an early period in Germany.

93His sister Polyxena, known for her hospitality, had a similarly tragic fate, being killed by the Greeks at Achilles' tomb. According to Eastern Church legends, a woman named Eusebia, meaning gentle, who was born in Rome, escaped an unwanted marriage to a king and sought refuge first in Alexandria and then on the island of Cos, where she was called Xena, meaning the stranger. She founded a monastery in Mylassa, Caria, and died there in the 5th century. Kseenia, as she is known in Russia, has many namesakes and likely was made more elaborate by being extended to Poliksenja, which is also used, along with the shorter form Polinka; Polixene has also been used in Germany since early times.

Πολύευκτος (Polyeuctos), much longed for, answering to the Desiderio of Italy, and Desirée of France, was an old classic name, and an officer who was martyred in Lesser Armenia about the middle of the third century, was placed in the martyrology of both East and West; but only has namesakes in Russia, where he is called Polieukt.

Πολύευκτος (Polyeuctos), much desired, equivalent to Desiderio in Italy and Desirée in France, was an ancient classic name. He was an officer who was martyred in Lesser Armenia around the mid-third century and is mentioned in the martyrology of both the East and West; however, he only has namesakes in Russia, where he is known as Polieukt.

Πολύκαρπος (Polycarpos), that glorious Bishop of Smyrna, “faithful unto death,” and “receiving a crown of life when he played the man in the fire,” has had still fewer imitators of his suitable Christian name, much-fruit.

Πολύκαρπος (Polycarpos), that renowned Bishop of Smyrna, “faithful unto death,” and “receiving a crown of life when he stood strong in the fire,” has had even fewer followers of his fitting Christian name, much-fruit.

Section 8.—Phile, &c.

Φίλος (Philos) was a most obvious and natural opening for names. It stood alone as that of several Macedonian ladies, and again with numerous men called Philon.

Φίλος (Philos) was a clear and obvious choice for names. It was used on its own by several Macedonian women, and also appeared frequently among men named Philon.

Philemon (loving thought) was the good old Phrygian who, with his wife Baucis, entertained Zeus and Hermes, and were rewarded with safety when their churlish neighbours were destroyed. Philemon was very common among the Greeks, and the Epistle of St. Paul to the Colossian master of the runaway Onesimus, has made it one of the Scriptural names of the English. The Maories call it Pirimona.

Philemon (loving thought) was the kind old Phrygian who, along with his wife Baucis, welcomed Zeus and Hermes and were granted safety when their rude neighbors were punished. Philemon was quite common among the Greeks, and the Epistle of St. Paul to the Colossian master of the runaway Onesimus has made it one of the biblical names in English. The Maories refer to it as Pirimona.

The Ptolemys of Egypt were particularly fond of surnaming themselves after their love to their relations, though they generally contrived so to treat them as to make the epithet sound ironical: Ptolemy Philadelphos (love brother), because he murdered his brother; Ptolemy Philopater, because he poisoned his father; though at least Philometer does seem to have had a good mother, and to have loved her. Such surnames were imitated by the Greek kings of Pergamus, all of whom were named Attalus, and it was from Attalus PhiladelphusPhiladelphus, the second of them, that the city of Philadelphia, mentioned in the Apocalypse, took its title. This perished city of brotherly love seemed to William Penn to afford a suitable precedent for the title of the capital of his Quaker colony, which has ever since been Philadelphia. Less happily, Philadelphia has even been used among English women, apparently desirous of a large mouthful of a name.

The Ptolemys of Egypt really liked to give themselves names that showed their affection for their relatives, although they usually treated them in ways that made the names sound sarcastic: Ptolemy Philadelphos (loving brother) because he killed his brother; Ptolemy Philopater because he poisoned his father; though at least Philometer seems to have had a good mother and actually loved her. These types of names were copied by the Greek kings of Pergamus, all of whom were named Attalus, and it was from Attalus PhiladelphusPhiladelphus, the second of them, that the city of Philadelphia mentioned in the Apocalypse got its name. This long-lost city of brotherly love seemed fitting to William Penn as a model for the name of the capital of his Quaker colony, which has since been called Philadelphia. Unfortunately, Philadelphia has also been adopted by some English women who seem to want a really long name.

Whether Philadelphia set the fashion, or whether the length of 94name is the allurement, Americans have a decided turn for all these commencements with ‘Phile’; and Philetus, Philander, &c., are to be found continually among the roughest inhabitants of the backwoods and far-west. With us they are at a discount, probably owing to the fashion of the last century of naming imaginary characters from the qualities they possessed.

Whether Philadelphia set the trend, or whether the length of the name is the appeal, Americans definitely have a preference for names that start with ‘Phile’; names like Philetus and Philander can be found often among the toughest folks in the backwoods and the far west. Here, those names are less popular, likely because of last century’s trend of naming fictional characters based on their traits.

Philaret, fond of virtue, is however popular in Russia, for the sake of some Eastern saint, who no doubt derived it from Philaretos, a Greek physician.

Philaret, who values virtue, is still well-liked in Russia, thanks to some Eastern saint, who probably got his name from Philaretos, a Greek doctor.

The verb πράσσω (prasso), to do or act, and the substantives πρᾶγμα (pragma), πρᾶξις (praxis), business, were fertile in derivatives.

The verb πράσσω (prasso), meaning to do or act, and the nouns πρᾶγμα (pragma) and πρᾶξις (praxis), meaning business, were rich in derivatives.

The Christian interest of the words from this source is through Praxedes, who, according to the legend, was the daughter of the house in which St. Peter lodged at Rome, and devoted herself, together with her sister, to attending on Christians in prison, and burying them when they were put to death; a course of life that resulted in a glorious martyrdom. In honour of these two faithful women was built one of the first churches of Rome, consecrated, it is said, as early as 141, and still existing in all the glory of its ancient mosaics. Santa Prassede, as modern Rome terms it, gives title to a cardinal; and the admirable Carlo Borromeo was thus distinguished, deserving, perhaps, more than any other known ‘hinge-priest’ of Rome to be called after the saint of holy activity. Prassede has continued in vogue among Italian women, who frequently learn their names from Roman churches. I have found Plaxy in Cornwall, possibly from this source. Here, too, we should place Anysia (Ἀνύσια), from ἀνύω (anuo), to accomplish or complete. She was a maiden of Thessalonica, put to death there under Maximian. Her day is the 30th of October, in the Greek calendar, and Annusia is a Russian name, but she is not in the Roman calendar; and how the Normans heard of her it is hard to guess, unless it was either from the Sicilian Greeks, or in the Crusades; nevertheless, we are often met by Annys, Anisia, Annice, or Annes, in older pedigrees. The latter form occurs down to 1597 in the registers of the county of Durham. In later times the form was absorbed by Anne.

The Christian significance of these words comes through Praxedes, who, according to the legend, was the daughter of the household where St. Peter stayed in Rome. She, along with her sister, dedicated herself to caring for Christians in prison and burying them after they were executed, a life path that ultimately led to her glorious martyrdom. To honor these two devoted women, one of the first churches in Rome was built in their memory, said to have been consecrated as early as 141, and it still stands today, showcasing its ancient mosaics. Known in modern Rome as Santa Prassede, this church gives its name to a cardinal, and the admirable Carlo Borromeo was honored this way, perhaps more than any other known 'hinge-priest' of Rome, being named after the saint of holy activity. Praxedes remains a popular name among Italian women, who often choose their names from Roman churches. I've come across Plaxy in Cornwall, possibly derived from this source. We should also mention Anysia (Ἀνύσια), from ἀνύω (anuo), meaning to accomplish or complete. She was a maiden from Thessalonica, executed there under Maximian. Her feast day is October 30 in the Greek calendar, and Annusia is a Russian name, though she is not listed in the Roman calendar. How the Normans learned of her is uncertain, perhaps through the Sicilian Greeks or during the Crusades; however, we frequently encounter names like Annys, Anisia, Annice, or Annes in older family trees. The latter form appears up to 1597 in the registers of County Durham. Over time, this form was merged into Anne.

Τροφή, Trophe (food or nourishment), formed Τρόφιμος, Trophimos (the fruitful or nourishing), the name of an old Greek sculptor, and afterwards of the Ephesian companion of St. Paul who was left sick at Miletus. The people at Arles consider that he afterwards preached the Gospel in their city, and have made him the patron of their cathedral; but it is Russia that continues the use of his name as Trofeem.[38]

Τροφή, Trophe (food or nourishment), formed Τρόφιμος, Trophimos (the fruitful or nourishing), the name of an ancient Greek sculptor, and later of the Ephesian companion of St. Paul who was left sick at Miletus. The people of Arles believe that he later preached the Gospel in their city and have made him the patron of their cathedral; however, it is Russia that continues to use his name as Trofeem.[38]

Even among the heathen Greeks, Τρυφή, Tryphe (daintiness, softness, or delicacy), had not a respectable signification. Yet Τρύφον, or Tryphon, was a favourite with persons of inferior rank—artists, architects, and physicians; and in the Decian persecution, a martyr so called was put to the extremity of torture in Bithynia, and has remained highly honoured in the calendar of the Greek Church; Trypho continuing in use as a Russian name.

Even among the uncivilized Greeks, Tryphe (daintiness, softness, or delicacy) didn’t have a respectable meaning. However, Tryphon was a favorite among people of lower status—like artists, architects, and doctors. During the Decian persecution, a martyr by that name was subjected to extreme torture in Bithynia and is still highly honored in the calendar of the Greek Church; Trypho continues to be used as a name in Russia.

95The feminine form, Τρυφαίνα (Tryphæna), was given to two of the daughters of the Ptolemys in Egypt, where it was far from inappropriate; but, probably, the two women whom St. Paul greets so honourably at Rome as Tryphæna and Tryphosa, were either Alexandrian Jewesses whom he had met at Corinth on their way to Rome, or else merely so called as being the daughters of some Tryphon. They were not canonized, and the dainty Tryphæna has only been revived in England by the Puritan taste.

95The feminine name Tryphæna was given to two of the daughters of the Ptolemys in Egypt, which seemed quite fitting; however, it’s likely that the women St. Paul greets so warmly in Rome as Tryphæna and Tryphosa were either Alexandrian Jewish women he met in Corinth on their way to Rome, or simply named after some Tryphon. They were never canonized, and the elegant Tryphæna has only made a comeback in England due to Puritan preferences.

Section 9.—Names connected with the Constitution.—Laos, &c.

The democratic Greeks delighted in names connected with their public institutions—ἀγορά (agora), the assembly, δῆμος (dêmos), the public, λαός, also the people, gave them numerous names, with which were closely connected the formations from δίκη (dike), justice, and κλέος (kleos), fame.

The democratic Greeks took pride in names linked to their public institutions—ἀγορά (agora), the assembly, δῆμος (dêmos), the public, λαός, also the people. These names gave them many connections, which were closely related to concepts from δίκη (dike), justice, and κλέος (kleos), fame.

Λαοδάμας (Laodamas), people-tamer, had a feminine ΛαοδάμειαΛαοδάμεια (Laodameia), principally noted for the beautiful legend of her bitter grief for her husband, the first to fall at Troy, having recalled him to earth for three hours under the charge of Hermes. Probably Florence must have had a local saint named Laodamia, for it has continued in vogue there.

Λαοδάμας (Laodamas), the people-tamer, had a feminine ΛαοδάμειαΛαοδάμεια (Laodameia), mainly known for the beautiful story of her deep sorrow for her husband, who was the first to die at Troy, after she brought him back to earth for three hours with Hermes’ help. It’s likely that Florence had a local saint named Laodamia, as the name has remained popular there.

The demos better answered to the commons; they expressed less the general populace than the whole voting class of free citizens, and were more select. We find them often at the beginning or end of Greek names, like the Theut of the Teutons: Demodokos, people’s teacher; Demoleon, people’s lion; Nikodemos, conquering people, etc.

The demos were more representative of the community; they reflected not just the general public but rather the entire voting class of free citizens and were more exclusive. We often see them at the beginning or end of Greek names, like the Theut in Teutons: Demodokos, teacher of the people; Demoleon, lion of the people; Nikodemos, victor of the people, etc.

Κλέος (Kleos), fame, from κλείω (kleio), to call, had as many derivatives as the Frank hlod, or loud, for renowned, but most of them have passed out of use, though Κλεάνθης (Kleanthes), famous bloom, the name of a celebrated sculptor, so struck the fancy of the French that Cleanthe—their epicene form—was one of the favourite soubriquets for their portraits of living characters. Even Cleopatra (ΚλεοπάτραΚλεοπάτρα), fame of her father, with all her beauty and fame, did not hand on the name which she had received in common with a long course of daughters of Egypto-Greek kings. Russia alone accepts it as a frequent Christian name, and it is occasionally to be found in England and America.

Κλέος (Kleos), meaning fame, comes from κλείω (kleio), which means to call. It had as many variations as the Frank hlod, meaning loud, for renowned, but most have fallen out of use. However, Κλεάνθης (Kleanthes), meaning famous bloom, the name of a well-known sculptor, captured the interest of the French, leading to Cleanthe—their gender-neutral form—becoming a popular nickname for their portraits of living characters. Even Cleopatra (ΚλεοπάτραΚλεοπάτρα), which means fame of her father, with all her beauty and fame, did not pass on the name she shared with many daughters of Egyptian-Greek kings. Only Russia commonly uses it as a Christian name, and it occasionally appears in England and America.

The wreath of the conqueror was an appropriate allusion to those games where the Greek youth delighted to contend, and very probably the first Stephanos (Στέφανος) was so called by an exulting family whose father had returned with the parsley, or pine-leaf, crown upon his brow, and named the infant in honour of the victory. For Stephanos was an old Greek name, which had belonged among others to a son of Thucydides, before it came to that Hellenist deacon who first of all achieved the greatest of all the victories, and won the crown.

The wreath of the conqueror was a fitting reference to those games where Greek youth loved to compete, and it’s likely that the first Stephanos (Στέφανος) was named by a proud family whose father returned with the parsley or pine-leaf crown on his head, naming the baby in honor of the victory. Stephanos was an ancient Greek name that also belonged to a son of Thucydides before it was taken on by that Hellenist deacon who first achieved the greatest victory and earned the crown.

96Besides St. Stephen’s own day, another on the 3rd of August for “the invention of St. Stephen’s relics,” which were pointed out in a dream to a priest of Caphargamala in the year 415, by no less a person than the Jewish doctor, Gamaliel, in a white robe, covered with plates of gold. The bones were carried to the church on Mount Sion, and thence dispersed into all quarters; even St. Augustin rejoiced in receiving a portion at Hippo, other fragments were taken to the Balearic Isles, while Ancona laid claim to the possession of a bone, carried off at the time of the saint’s martyrdom!

96In addition to St. Stephen’s feast day, there’s another celebration on August 3rd for “the discovery of St. Stephen’s relics.” These were revealed in a dream to a priest in Caphargamala in the year 415, by none other than the Jewish doctor, Gamaliel, dressed in a white robe adorned with gold plates. The bones were taken to the church on Mount Sion and then scattered to various places; even St. Augustine celebrated receiving a piece in Hippo, while other fragments were sent to the Balearic Islands, and Ancona claimed to have a bone that was taken during the time of the saint’s martyrdom!

No wonder the name is common. Seven saints bore it besides the proto-martyr, and among them, that admirable King of Hungary, who endeared it to his people, and left the crown so highly honoured at Prague. Our name of Stephen is probably due to the acquaintance of the Normans with Ancona, whence William the Conqueror obtained such interest in St. Stephen as to dedicate to him the Abbey built at Caen. There is no instance of the name in Domesday Book, and our king of turbulent memory derived it from his father, the Count de Blois. In the roll of Winchester householders in Stephen’s reign we find, however, already Stephen de Crickeled and “Stephen the Saracen.” Could this last have been a convert brought home from the East, and baptized in honour of the pious Count de Blois, father of the king—perhaps an adherent of the family? It is everywhere in use, varied according to the manner in which the tongue treated the double consonant. The feminine began at Cambrai at least as early as the thirteenth century, and it is frequent in Caen, probably in honour of St. Stephen’s Abbey at Caen.

No wonder the name is so common. Seven saints carried it, along with the first martyr, including the impressive King of Hungary, who made it beloved by his people and left a crown that was highly honored in Prague. Our name Stephen likely comes from the Normans' connection to Ancona, from which William the Conqueror developed such an interest in St. Stephen that he dedicated the Abbey built at Caen to him. There's no mention of the name in the Domesday Book, and our king, known for his tumultuous reign, got it from his father, the Count of Blois. However, in the list of Winchester householders during Stephen’s rule, we already see Stephen de Crickeled and “Stephen the Saracen.” Could the latter have been a convert brought back from the East and baptized in honor of the pious Count of Blois, the king’s father—maybe even a supporter of the family? The name is widely used, changing depending on how the language treats the double consonant. The feminine version appeared in Cambrai at least as early as the thirteenth century and is common in Caen, likely in honor of St. Stephen’s Abbey there.

English. German. French. Italian.
Stephen Stephan Etienne Stefano
  Steffel Tiennon Steffano
    Tiennot  
    Estevennes  
Spanish. Portuguese. Dutch. Russian.
Estevan Estevao Steven Stefan
Esteban     Stepan
      Stenka
      Stepka
Polish. Illyrian. Esthonian. Hungarian.
Sscezepan Stepan Tewa Istvan
Lusatian. Stepo    
Scezpan Stepko    
  Stepika    
97FEMININE.
English. French. Portuguese. Russian.
Stephan Estephanie Estephania Stefanida
  Stefanie   German.
  Etiennette   Stephanine
  Tiennette    

I venture here to include the numerous names of which the leading word is Ὀλυμπ. They are generally derived from Mount Olympos, the habitation of the gods; but I cannot help thinking them more likely to be connected with the Olympian games, and to have been first invented for children born in the year of an Olympiad.

I want to include the many names that start with Ὀλυμπ. They usually come from Mount Olympos, the home of the gods; but I can't help but think they're more likely linked to the Olympic games and were probably first created for children born in the year of an Olympiad.

There were numerous varieties, but none have survived except the feminine Olympias, belonging to the proud but much beloved mother of Alexander, and, like all other Macedonian names, spreading through the East. A Byzantine widow, of great piety and charity, who stood faithful to St. Chrysostom during his persecution by the empress, was canonized, and sent Olympias on to be a favourite with the Greeks, so that it flourishes among all ranks in the Ionian Islands. Italy had her Olimpia, probably through the Greek connections of Venice; and the noble and learned Olimpia Morata rendered it famous. It was brought to France by the niece of Mazarin, the Comtesse de Soissons, of evil fame as a poisoner, and yet the mother of Prince Eugène. From her, apparently, Olympe spread among French ladies and long continued fashionable, and Surtee’s History of the County Palatine of Durham mentions an Olympia Wray, married in 1660.

There were many different versions, but only a few have lasted, like the feminine name Olympias, associated with the proud and beloved mother of Alexander, and, like all other Macedonian names, it spread through the East. A Byzantine widow, known for her deep faith and generosity, remained loyal to St. Chrysostom during his persecution by the empress and was canonized, making Olympias popular among the Greeks, so it thrived across all social classes in the Ionian Islands. Italy had her Olimpia, likely due to Venice's Greek connections, and the noble and educated Olimpia Morata made it well-known. It came to France through Mazarin's niece, the Comtesse de Soissons, infamous for being a poisoner, yet she was also the mother of Prince Eugène. From her, it seems, Olympe became popular among Frenchwomen and remained fashionable for a long time, and Surtee’s History of the County Palatine of Durham mentions an Olympia Wray, who got married in 1660.

Here, too, must be mentioned Milone, though its connection with the subject is only through Milon, the famous Greek wrestler of Crotona, who carried a heifer through the Stadium at Olympia, and afterwards ate her up in a single meal; killed a bull with one stroke of his fist; and finally, was caught by the hands in the recoil of a riven oak, and there imprisoned till eaten by the wolves. Michaelis thinks the root of the word is the same with that of the old German verb milan, to beat or crush, the relation of our mills. Thence may likewise have come the Latin Miles, and the Keltic Milidh, both meaning a warrior.

Here, we should also mention Milone, even though its connection to the topic is only through Milon, the famous Greek wrestler from Crotona. He once carried a heifer through the Stadium at Olympia and then ate it all in one meal; he killed a bull with a single punch; and finally, he got caught by his hands when an oak split, leaving him trapped until wolves ate him. Michaelis believes the root of the word is related to the old German verb milan, which means to beat or crush, linked to our word mills. This might also be where the Latin Miles and the Keltic Milidh come from, both meaning a warrior.

Milo belonged to the realms of romance. In the story of the Golden Ass of Apuleius, Milon is the master of the house where the unfortunate hero undergoes his transformation; and having thus entered the world of imagination, Milon, or Milone as Italian poets call him, became a paladin of Charlemagne; Milan was a Welsh knight in one of Marie of Bretagne’s lays; and in a curious old French romance, Miles is the father of two children, one of whom is brought up by a lion, and defended by an ape as his champion. These stories, or their germs, must have struck the Norman fancy, for a Milo appears among the newly installed landholders in Domesday Book, and Milo 98Fitzwilliam stands early in the Essex pedigrees, but very soon the vernacular form became Miles. Among the Norman settlers in Ireland, Miles was a frequent name; and in the Stanton family, when it had become so thoroughly Hibernicized as to dislike the Norman appellation, one branch assumed the surname of MacAveely, son of Milo, according to the change of pronunciation undergone by Erse consonants in the genitive. Miles or Myles itself was adopted as an English equivalent for the native Erse Maelmordha, or majestic chief, and has now become almost an exclusively Irish name, though sometimes used in England by inheritance from Norman ancestors, and generally incorrectly derived from the Latin Miles, whereas its immediate parent is certainly the Greek Milo.[39]

Milo was part of the world of romance. In the story of the Golden Ass by Apuleius, Milon is the head of the household where the unfortunate hero goes through his transformation; and having entered the realm of imagination, Milon, or Milone as Italian poets refer to him, became a knight of Charlemagne; Milan was a Welsh knight in one of Marie of Bretagne’s tales; and in a curious old French romance, Miles is the father of two children, one of whom is raised by a lion, and defended by an ape as his champion. These tales, or their origins, must have captivated the Norman imagination, for a Milo appears among the newly established landholders in the Domesday Book, and Milo 98 Fitzwilliam appears early in the Essex family trees, but soon the common form changed to Miles. Among the Norman settlers in Ireland, Miles was a popular name; and in the Stanton family, when it had become so thoroughly Irish that they disliked the Norman name, one branch took the surname MacAveely, meaning son of Milo, reflecting the changes in pronunciation that occur with Irish consonants in the genitive. Miles or Myles itself was adopted as the English equivalent for the native Irish Maelmordha, meaning majestic chief, and has now become almost exclusively an Irish name, although it's sometimes used in England through inheritance from Norman ancestors, and is generally incorrectly derived from the Latin Miles, though its immediate origin is certainly the Greek Milo.[39]

38. Butler; Surius; Sir Cuthbert Sharpe, Extracts from Parish Registers.

38. Butler; Surius; Sir Cuthbert Sharpe, Extracts from Parish Registers.

39. Liddell and Scott; Butler; Neale, Hymns of the Greek Church; Smith; Dunlop, History of Fiction; Hanmer, Chronicle of Ireland; Publications of Irish and Ossianic Societies.

39. Liddell and Scott; Butler; Neale, Hymns of the Greek Church; Smith; Dunlop, History of Fiction; Hanmer, Chronicle of Ireland; Publications of Irish and Ossianic Societies.

99

CHAPTER 5.

CHRISTIAN GREEK NAMES.

Section I.

The names that we place in this class are such as arose under the Christian dispensation. Some, indeed, are older, and many more may be so, and may have been in use among slaves, peasants, and persons of whom history took no cognizance; but the great mass, even if previously invented, were given with a religious meaning and adaptation, and many embodied ideas that no heathen could have devised. Greek, above all others the ecclesiastical tongue, has sent forth more widely diffused names of truly Christian meaning than any other language; the formations of Latin, German, and English, in imitation of these are, in comparison, inharmonious and ungainly, carrying their meaning too openly displayed.

The names we categorize in this group emerged during the Christian era. Some are indeed older, and many more might have existed among slaves, peasants, and people who weren't noted by history; however, the majority, even if they were created earlier, were given a religious significance and purpose, embodying ideas that no pagan could have conceived. Greek, especially as the language of the church, has produced a greater variety of names with genuine Christian meanings than any other language. The names formed in Latin, German, and English, modeled after these, seem awkward and clumsy in comparison, with their meanings too blatantly evident.

Among these are here mixed, when they belong evidently to the same race, the exclusively modern Greek names, which have arisen since Greece and her dependencies ceased to be the great store-house of martyrs and saints, and the dispenser of sacred thought to the Christian world. Many, indeed, of these names may be of equally ancient date, only not belonging to any individual of sufficient renown to have transmitted them to other countries.

Among these are mixed, when they clearly belong to the same race, the exclusively modern Greek names that have come about since Greece and its territories stopped being the main source of martyrs and saints, and the provider of sacred ideas to the Christian world. Many of these names may actually be just as old, but they didn’t belong to anyone notable enough to have passed them on to other countries.

Perhaps no land has been less beholden to others in her nomenclature than modern Greece. Hebrew names have, indeed, come in through her religion; a very few were accepted from the Latin in the days when Constantinople was the seat of the Roman empire, and when the churches were one; but scarcely one of the wide-spread ‘Frank’ names has ever been adopted by the Greeks. Even in Slavonic Russia the nomenclature remains almost exclusively Byzantine; the native Slave names are comparatively few, and those that come in from other nations are discarded, as at Constantinople, for some supposed Greek equivalent.

Perhaps no country has been less influenced by others in its naming traditions than modern Greece. Hebrew names have, indeed, entered through its religion; a very few were accepted from Latin during the time when Constantinople was the center of the Roman Empire and when the churches were united; however, hardly any of the widespread 'Frank' names has ever been adopted by the Greeks. Even in Slavic Russia, the naming conventions are almost entirely Byzantine; the native Slavic names are relatively few, and those that come from other countries are replaced, just like in Constantinople, with some supposed Greek equivalent.

Section 2.—Names from Theos.

Already in speaking of Zeus it has been explained that this and Θεός (Theos) are but differing forms of the same term for Divinity, although one became restricted to the individual Deity; the other was a generic term in heathen days, retaining, however, so much of 100spiritual majesty that it was employed in the Septuagint to express the true Creator, and thus Christians embraced it as the designation of the supreme object of worship.

Already in discussing Zeus, it's been pointed out that this and Θεός (Theos) are just different forms of the same word for divinity. One became specific to the individual god, while the other was a general term in pagan times. However, it still held enough spiritual significance that it was used in the Septuagint to refer to the true Creator, and as a result, Christians adopted it as the name for the supreme object of worship.

The word Theos itself had been assumed as a surname by one of the worst of the line of the Syrian Antiochus, and Theon had never been infrequent among the Greeks. Θεόφιλος (Theophilos), God-beloved, to whom is dedicated the Gospel of St. Luke, must have been so called before his Christianity. Thenceforward Theophilus became a name in the Church; but it has been less used on the Continent than in England. There, probably from its occurrence in Holy Scripture, and also from being generally the title of the favourite speaker in religious dialogues, it has been in some use. The feminine, Theophila, was the name of the mother of Sir Joshua Reynolds.

The word Theos itself was taken as a last name by one of the worst members of the Syrian Antiochus line, and Theon was never uncommon among the Greeks. Θεόφιλος (Theophilos), which means God-beloved, was the name given to the person to whom the Gospel of St. Luke is dedicated, likely before he became a Christian. After that, Theophilus became a name used in the Church, but it's been less common on the Continent than in England. In England, probably because of its mention in the Holy Scriptures and also because it was usually the title given to the favorite speaker in religious dialogues, it has had some usage. The feminine version, Theophila, was the name of Sir Joshua Reynolds' mother.

English. French. Italian and Spanish. Portuguese.
Theophilus Théophile Teofilo Theophilo

Theokles (Θέοκλής), divine fame, was an ancient heathen name, and it is most probable that Θεκλα (Thekla) is the contraction of the feminine. St. Thekla was said to have been a disciple of St. Paul, at Inconium, and to have been exposed to lions at Antioch. Though they crouched at her feet instead of tearing her, she is considered as the first virgin martyr, and it was deemed that the highest possible praise for a woman was to compare her to St. Thekla. Another Thekla of Alexandria is believed to have been the scribe of that precious copy of the Gospels given by Cyril Lucar to Charles I., and now in the British Museum; and thus Thekla has always had high reputation in the East, though less known in the West, except that ‘Tecla’ is the patroness of Tarragona.

Theokles (Θέοκλής), meaning divine fame, was an ancient pagan name, and it's likely that Θεκλα (Thekla) is the shortened form for the feminine version. St. Thekla was said to be a disciple of St. Paul in Iconium and was thrown to the lions in Antioch. Instead of attacking her, they crouched at her feet, which is why she is recognized as the first virgin martyr, and it's considered the highest compliment for a woman to be compared to St. Thekla. Another Thekla from Alexandria is believed to have been the scribe of the valuable copy of the Gospels that Cyril Lucar gave to Charles I, which is now in the British Museum; thus, Thekla has always been highly regarded in the East, though she's less known in the West, except that ‘Tecla’ is the patroness of Tarragona.

German. French. Italian. Russian
Thekla Técla Tecla Tjokle

Θεόδορος (Theodoros), and Θεόδορα (Theodora), divine gift, are the most usual of these names; the first universal in the East and West, the second prevalent in the Eastern Church, but less common in the Western than the incorrect feminine Dorothea.

Θεόδορος (Theodoros) and Θεόδορα (Theodora), meaning "divine gift," are the most common names. The first is widely used in both the East and the West, while the second is more prevalent in the Eastern Church but is less popular in the West compared to the incorrect feminine version, Dorothea.

There were numerous saints called Theodorus; the favourite of the West being he of Heraclea, a young soldier, who burnt the temple of Cybele, and was martyred in consequence. The Venetians brought home his legend, and made him their champion and one of their patron saints, whence Teodoro has prevailed in the city of the Doge; and from a church dedicated to him at Rome the Spaniards must have taken their Teodor, the French their Théodore, and the Germans the similar Theodor, which has always been frequent there.

There were many saints named Theodorus; the one most favored in the West was the young soldier from Heraclea, who burned down the temple of Cybele and was martyred as a result. The Venetians brought back his story and made him their champion and one of their patron saints, which is why Teodoro has become popular in the city of the Doge. From a church dedicated to him in Rome, the Spaniards must have taken their Teodor, the French their Théodore, and the Germans the similar Theodor, which has always been common there.

101The ancient Britons must have known and used this name; for among their host of obscure saints of princely birth appears Tewdwr; and the Welsh made so much use of this form that when the handsome Owen ap Tewdwr won the heart of the widow of Harry of Monmouth, Tudor was an acknowledged surname, and in two generations more it became a royal one.

101The ancient Britons definitely recognized and used this name; among their many lesser-known saints of noble birth is Tewdwr. The Welsh utilized this version so often that when the attractive Owen ap Tewdwr captured the heart of the widow of Harry of Monmouth, Tudor was already a recognized surname, and within just two more generations, it became a royal name.

Here, however, the Theodores are a recent introduction. They seem only to have been really hereditary in Wales, Greece, and Venice. By Greece is also meant all those Greco-Slavonic countries that received their nomenclature from Constantinople, in especial Russia, where the th is exchanged for ph, so as to produce the word Feodor; and the Germans, receiving it again, spell it Pheodor.

Here, however, the Theodores are a recent addition. They seem to have been truly hereditary only in Wales, Greece, and Venice. By Greece, it also refers to all those Greco-Slavonic countries that got their name from Constantinople, especially Russia, where the th is replaced by ph, resulting in the word Feodor; and the Germans, taking it back, spell it Pheodor.

Welsh. French. Portuguese. Spanish
and Italian.
Tewdwr Théodore Theodoro Teodoro
English.      
Theodore      
German. Hamburg. Russian. Polish.
Theodor Tedor Feodor Feodor
Pheodor Tetje Fedor  
Slavonic. Illyrian. Lett. Hungarian.
Todor Todor Kodders
 Twador
  Toso Kwedders Finland.
      Theotari

The feminine Theodora has two independent saints, a martyr and a Greek empress. It suffers no alterations except the Russian F at the commencement, and is not common except in the East. The West prefers the name reversed, and rendered incorrect. Dorotheus and Theodorus may indeed be exact equivalents; but the invention of Theodora makes the giver feminine instead of the gift. It is the beauty of the legend of St. Dorothea that has made her name so great a favourite. Never did pious fancy form a more beautiful dream than the story of the Cappadocian maiden, who sent the roses of paradise by angelic hands as a convincing testimony of the joy that she was reaping. The tale is of western growth, and the chief centre of St. Dorothea’s popularity as a patroness was in Germany; but the name was likewise in great favour in England, where Massinger composed a drama on her story. Dorothy was once one of the most usual of English names; and ‘Dolly’ was so constantly heard in every household, that it finally became the generic term for the wooden children that at least as late as the infancy of Elizabeth Stuart, were called babies or puppets. In the days of affectation, under the House of Hanover, Dorothy fell into disuse, but was 102regarded as of the same old Puritan character as Abigail or Tabitha. Probably from the influence of German literature, the German contraction Dora, or more properly Dore, has come in as almost an independent name, which, perhaps, ought to be translated as simply a gift, though often used as a contraction for Dorothea. The fashion has again come round, and Dorothy has become the favourite name. In the last century, Dorinda was a fashionable English fancy embellishment, Doralice a French one—perhaps from the German Dorlisa—Dorothea Elisa. The Russian Darija is reckoned as a translation; but it does not seem probable, for the patroness of this latter was an Athenian lady, martyred with her husband, Chrysanthus, at Rome, and buried in a catacomb, which was opened in the days of Constantine the Great. The modern Greeks call the name, Thorothea.

The feminine name Theodora has two distinct saints, a martyr and a Greek empress. It experiences no changes except for the Russian F at the start and is not common outside of the East. The West prefers the name to be reversed, though incorrectly. Dorotheus and Theodorus may be exact equivalents, but the creation of Theodora makes the giver feminine rather than the gift. The beauty of the legend of St. Dorothea has made her name a beloved favorite. Never did pious imagination create a more beautiful tale than that of the Cappadocian maiden who sent heavenly roses through angels as proof of the joy she was experiencing. This story developed in the West, with St. Dorothea being particularly popular as a patroness in Germany; however, the name also enjoyed great popularity in England, where Massinger wrote a play about her. Dorothy used to be one of the most common English names, and ‘Dolly’ was so frequently heard in every household that it ultimately became the generic term for wooden dolls that, at least until the childhood of Elizabeth Stuart, were called babies or puppets. During the era of affectation under the House of Hanover, Dorothy fell out of favor but was seen as having the same old Puritan character as Abigail or Tabitha. Likely influenced by German literature, the German nickname Dora, or more accurately Dore, has emerged as almost an independent name, which might be translated simply as a gift, though it is often used as a shortened form of Dorothea. The trend has revived, and Dorothy has become a popular name again. In the last century, Dorinda was a stylish English embellishment, and Doralice was a French one—possibly derived from the German Dorlisa—Dorothea Elisa. The Russian name Darija is considered a translation; however, that seems unlikely since the patroness of this name was an Athenian woman martyred alongside her husband, Chrysanthus, in Rome, and buried in a catacomb that was opened during the time of Constantine the Great. The modern Greeks refer to the name as Thorothea.

English. French. German. Bavarian.
Dorothea Dorothée Dorothea Derede
Dorothy Dorette Dore Duredel
Dolly Doralice Dorlisa Durl
Dora Dorothea    
Dorinda Dore    
  Dorlisa    
Swiss. Dutch. Danish. Spanish.
Torli Dört Daarte Dorotea
  Dortchen    
Portuguese. Italian. Russian. Polish.
Dorothe Dorotea Dorofei Dorota
    Darija Dorosia
    Darha  
    Daschenka  
    Dorka  
Illyrian. Lusatian. Lett. Esthonian.
Doroteja Dora Darte Tigo
Dora Horta Tike Tio
Rotija Horteja Tiga  
Horta Vortija    
Lithuanian. Ung.    
Urte Doroltya    

Before leaving the word doros, we may mention the name Isidoros, a very old and frequent one among the ancient Greeks, and explained by some to mean Gift of Isis; but this Egyptian deity is an improbable origin for a name certainly in use before the Greek kingdom in Egypt was established, and it seems more satisfactory to refer the first syllable to ἰς (strength), a word which when it had its digamma was Γις, exactly answering to the Latin vis (force or 103strength). It commenced many old Greek names, but none that have passed on to Christian times except Isidorus, which was first borne by one of the grim hermits of Egypt, then by an Alexandrian author, and then by three Spanish bishops of Cordova, Seville, and Badajos. They probably received it as a resemblance of the Gothic names beginning with eisen (iron). In consequence, Isidoro and the feminine Isidora have continued national in Spain, and Isodoros in Greece, whence Russia has taken Eesidor.

Before discussing the word doros, we should mention the name Isidoros, which is very old and commonly used among the ancient Greeks. Some explain it as meaning Gift of Isis, but this Egyptian goddess is an unlikely origin for a name that was certainly in use before the Greek kingdom in Egypt was established. It seems more reasonable to trace the first syllable to ἰς (strength), a word that, when it had its digamma, was Γις, corresponding exactly to the Latin vis (force or strength). This syllable started many old Greek names, but the only one that has continued into Christian times is Isidorus. The name was first used by one of the austere hermits of Egypt, then by an Alexandrian writer, and later by three Spanish bishops from Cordova, Seville, and Badajos. They likely adopted it due to its similarity to Gothic names beginning with eisen (iron). As a result, Isidoro and the feminine form Isidora have remained popular in Spain, and Isodoros in Greece, from which Russia has derived Eesidor.

Theodotos (God-given) was in common use among the Greeks of the early empire, and apparently in Spain was corrupted into Theodosius, since Spain was the native land of him who rendered this form illustrious. Theodosia has been in favour in many parts of Europe, copied probably from some of the Byzantine princesses. The canonized personages of the masculine and feminine forms are, however, by no means imperial; the one being a hermit, the other a virgin martyr. Theone is also a German feminine.

The name Theodotos (meaning "God-given") was commonly used among the Greeks of the early empire, and it seems that in Spain it changed to Theodosius, as Spain was home to the person who made this version well-known. Theodosia has been popular in various parts of Europe, likely modeled after some Byzantine princesses. However, the canonized figures for both the masculine and feminine forms are not imperial; one is a hermit, and the other is a virgin martyr. Theone is also a feminine name in German.

English.   French. Italian.
Theodosius   Théodose Teodosia
English. Italian. Russian. Illyrian.
Theodosia Teodosia Feodosia Desse

The entire race of Greek words thus derived must be carefully distinguished from the Gothic ones, which at first sight appear to resemble them: such as Theodoric, Theudebert, &c., but are all, in fact, taken from the Teuton word Theut (the people).

The entire group of Greek words derived from this must be clearly distinguished from the Gothic ones, which at first glance seem similar: like Theodoric, Theudebert, etc., but are actually taken from the Teutonic word Theut (the people).

Of Theophanos we shall speak among the names taken from sacred festivals, but we must not leave these titles of pious signification without mentioning Τιμόθεος (honour God), from τιμὴ (honour or worship), the noun formed from τίω (to honour or esteem), connected of course with the Latin timor (fear).

Of Theophanos, we will talk about the names from sacred festivals, but we shouldn't leave these titles with pious meaning without mentioning Τιμόθεος (honour God), from τιμὴ (honour or worship), the noun derived from τίω (to honour or esteem), which is of course connected with the Latin timor (fear).

Timotheus had been in use even in heathen times, as in the case of Alexander’s musician.

Timotheus was already being used even in pagan times, like with Alexander’s musician.

But probably it was with a full religious meaning that the good Eunice chose it for that son who was to be the disciple of St. Paul and the first bishop of Ephesus. From him, and from several subsequent Saints, the East and West both learnt it, but at the present day it flourishes chiefly in Russia as Teemofe. In Ireland, it was taken as one of the equivalents of the native Tadgh (a bard), and the absurdities of Irish Tims have cast a ridiculous air over it, mingled with the Puritan odour of the Cromwellian days, such as to lower it from the estimation its associations deserve. Mr. Timothy Davison, in 1670, named his daughter Timothea, but happily his example does not seem to have been followed.[40]

But it was probably with a deep religious meaning that the good Eunice chose it for her son, who would become a disciple of St. Paul and the first bishop of Ephesus. From him, and from several later saints, both the East and West learned about it, but today it mainly thrives in Russia as Teemofe. In Ireland, it became one of the equivalents of the native Tadgh (a bard), and the quirks of Irish Tims have made it seem ridiculous, mixed with the Puritan vibe of the Cromwellian days, which has diminished its value from what its associations truly deserve. Mr. Timothy Davison named his daughter Timothea in 1670, but thankfully, it doesn't seem that others followed his lead.[40]

104
English. French. Italian. Russian.
Timothy Timothée Timoteo Timofei
Tim     Timoscha
Polish. Slavonic. Lett.  
Tymotensz Timoty Tots  
Timoty      

40. Smith; Jameson; Butler; Liddell and Scott; Hartwell Horne, Introduction to the Bible; Le Beau, Bas Empire; Michaelis.

40. Smith; Jameson; Butler; Liddell and Scott; Hartwell Horne, Introduction to the Bible; Le Beau, Bas Empire; Michaelis.

Section 3.—Names from Christos.

The Greek verb χρίω (chrio), to touch, rub, or anoint, formed the term Χριστός, which translated the old Hebrew prophetic Messiah (the Anointed), and thence became the title of the Saviour, the very touch-stone of faith.

The Greek verb χρίω (chrio), which means to touch, rub, or anoint, created the term Χριστός, which translated the old Hebrew prophetic Messiah (the Anointed), and then became the title of the Savior, the ultimate benchmark of faith.

Therefore it was that at Antioch the disciples came to be called Χρίστιανοι (Christianoi), a Greek word with a Latin termination, the title that they accepted as their highest glory, and which has ever since been the universal and precious designation of a believer. The first person who is known to have been baptized after this title, was St. Christina, a Roman virgin of patrician birth, who was martyred in 295. Her marvellous legend declares that she was thrown into lake Bolsena, with a mill-stone round her neck, but that she floated to the surface, supported by angels, and that she was at last shot to death with arrows. She is therefore, of course, patroness of Bolsena and of the Venetian States, where Cristina is frequent; and her fame travelled to Greece, Bohemia, and Hungary, from which last place the Atheling family brought it to England and Scotland in the person of Christina, Abbess of Romsey. Christian, like the other Greek names of this importation, took deep root in Scotland, where Kirstin is its abbreviation among the peasantry; and Christina, or Stine, and Tine, is common in Germany. John Bunyan’s Christiana, as the feminine of his allegorical Christian, has made this form the most common in England. Christine, either through Germany or Scotland, found its way to Scandinavia, where the contraction is Kirste, or Kirstine. Being vigorous name-makers at the time of their conversion, the Northmen were not content to leave this as a mere lady’s name inherited from the saint, but invented for themselves a masculine Christian, or Christiern as they call it in Denmark, which has belonged to many a sovereign in that kingdom, where it is especially national, and contracts into Kirsten.

So it was that in Antioch, the disciples came to be called Χρίστιανοι (Christianoi), a Greek word with a Latin ending— a title they embraced as their greatest honor, which has since been the universal and cherished name for a believer. The first known person to be baptized after receiving this title was St. Christina, a Roman virgin of noble birth, who was martyred in 295. Her remarkable story states that she was thrown into Lake Bolsena with a millstone around her neck, but she miraculously floated to the surface, supported by angels, and was eventually shot to death with arrows. Thus, she is the patron saint of Bolsena and the Venetian States, where the name Cristina is common; her fame spread to Greece, Bohemia, and Hungary, from which the Atheling family brought it to England and Scotland through Christina, Abbess of Romsey. Christian, like the other Greek names from this importation, took strong root in Scotland, where Kirstin is a common abbreviation among the locals; and Christina, or Stine, and Tine, are popular in Germany. John Bunyan’s Christiana, being the female version of his allegorical Christian, has made this form the most prevalent in England. Christine, likely through Germany or Scotland, made its way to Scandinavia, where the shortened version is Kirste, or Kirstine. Being active name creators at the time of their conversion, the Norse weren't satisfied with just a lady’s name inherited from the saint; they created their own masculine form, Christian, or Christiern as they call it in Denmark, which has belonged to many sovereigns in that kingdom, where it is especially popular and shortens to Kirsten.

Christabel was already a name before Coleridge’s time. It is to be found in Cornwall, in 1727, and in the North of England. It occurs at Crayke, in Yorkshire, between 1538 and 1652.

Christabel was already a name before Coleridge’s time. It can be found in Cornwall, in 1727, and in the North of England. It appears at Crayke, in Yorkshire, between 1538 and 1652.

English. German. French. Swedish.
Christian Christian Chrestien Kristian
    Chrétien  
Danish. Netherlands. Dantzig. Frisian.
Christian Kerstan Zan Tsassen
  Karston Dutch. Tziasso
  Krischân Korstiaan Zasso
  Kruschan   Sasze
Swiss. Polish. Slavonic. Illyrian.
Krista Krystyan Kristijan Kristian
Chresta     Kersto
Chresteli     Hristo
Lusatian. Bulgarian. Lett. Esthonian.
Khrystjan Krustjo Kristo Kersti
Kristo   Skersto Hungarian.
Kito     Kerestel
FEMININE.
English. French. German. Bulgarian.
Christiana Christine Christiane Khrustina
Christian   Christine Lithuanian.
Christina   Stine Krikszte
Chrissie   Tine  
Xina   Kristel  
Portuguese. Spanish. Italian. Danish.
Christinha Cristine Cristina Karstin
Slavonic. Lusatian. Lett. Esthonian.
Kristina Krystla Kristine Kirstin
Kina Kita Kersti Kirste
  Kitka Skersten  

From the same holy title was derived that of Χριστοφόρος (Christ-bearer), claimed by many an early Christian as an expression of his membership, as St. Ignatius on his trial spoke of himself as Θεοφορος. To this title was attached the beautiful allegory of the giant ever in search of the strongest master, whom he found at last in the little 105child that he bore on his shoulders over the river. Simplicity soon turned the parable into credited fact, and St. Christopher became the object of the most eager veneration, especially as there had been a real martyr so called, and mentioned in the Mozarabic service-book. He was put to death in Lycia, and his relics were supposed to have been at first at Toledo and afterwards at St. Denis. The sight of St. Christopher’s image was thought to be a protection from sickness, earthquake, fire, or flood, for the rest of the day, and it was therefore carved out and painted in huge proportions outside churches and 106houses, especially in Italy, Spain, and Germany. The cumbrous length is cut down in England into Kit, Kester, and Chris. The modern Greeks shorten Christophoros into Christachi. The two feminine are the German Christophine and English Christophera.

From the same holy title came the name Χριστοφόρος (Christ-bearer), which many early Christians used to express their membership, just as St. Ignatius referred to himself as Θεοφόρος during his trial. This title was linked to the beautiful story of a giant who was always searching for the strongest master, whom he finally found in the little child he carried on his shoulders across the river. Simplicity soon turned this parable into a widely accepted truth, and St. Christopher became the focus of great veneration, especially since there was a real martyr by that name mentioned in the Mozarabic service-book. He was executed in Lycia, and his relics were believed to have been initially in Toledo and later in St. Denis. Seeing St. Christopher’s image was thought to protect against sickness, earthquakes, fire, or floods for the rest of the day, which is why it was carved and painted in large forms outside churches and houses, especially in Italy, Spain, and Germany. The lengthy name is shortened in England to Kit, Kester, and Chris. Modern Greeks shorten Christophoros to Christachi. The feminine forms are the German Christophine and the English Christophera.

English. Scotch. French. Swedish.
Christopher Christopher Christophe Kristofer
Kester Christal   Kristofel
Kit      
Chris      
Netherlands. German. Swiss. Italian.
Toffel Christoph Chrestoffel Cristoforo
Toff Stoffel Stoffel Cristovano
  Stoppel   Gristovalo
Portuguese. Spanish. Russian. Polish.
Christovao Cristoval Christofer Kristof
    Christof  
Lusatian. Lett. Lithuanian.  
Kitto Kristoppis Kristuppas  
  Kristagis    

Christopher was once far more common in England than it is at present. In the list of voters at Durham in the year 1500, there were thirteen Christophers, and in 1813 there were as many as ten. The Germans have also Christophilon, meaning, loved by Christ.[41]

Christopher was once much more common in England than it is now. In the list of voters in Durham in the year 1500, there were thirteen Christophers, and in 1813 there were as many as ten. The Germans also have Christophilon, which means loved by Christ.[41]

41. Milman, Christianity; Liddell and Scott; Jameson.

41. Milman, Christianity; Liddell and Scott; Jameson.

Section IV.—Sophia.

Perhaps we ought to consider Sophia (Σοφία) as one of the words most closely connected with divine attributes, since its use as a name was owing to the dedication of that most gorgeous of Christian temples by which Justinian declared that he had surpassed Solomon. It was called, and it has borne the title through its four hundred years of bondage to Islam, Sta. Sophia (the holy wisdom of God), that figurative wisdom whom Christians considered the Book of Proverbs to point out as the Word of God. Moreover, the words of the ‘Preacher,’ in the Book of Ecclesiasticus, “Wisdom (Σοφία) is the mother of fair Love and Hope and holy Fear,” suggested an allegory of a holy woman with three daughters so called, and thus, in compliment, no doubt, to the glorious newly-built church, the niece of Justinian’s empress, afterwards wife to his nephew and successor, was called Sophia, a name which thenceforward became the fashion among 107the purple-born daughters, and spread from them among the Slavonian nations, who regarded Constantinople as the centre of civilization.

Perhaps we should think of Sophia (Σοφία) as one of the words most closely associated with divine qualities, since it became a name due to the dedication of that stunning Christian temple through which Justinian claimed he had outdone Solomon. It was named, and has been known for its four hundred years of Islamic influence, Sta. Sophia (the holy wisdom of God), which represents the wisdom that Christians believed the Book of Proverbs identified as the Word of God. Furthermore, the words of the ‘Preacher’ in the Book of Ecclesiasticus, “Wisdom (Σοφία) is the mother of fair Love and Hope and holy Fear,” inspired an allegory of a holy woman with three daughters named after those qualities, and thus, as a nod to the magnificent new church, the niece of Justinian’s empress, who later became the wife of his nephew and successor, was named Sophia. This name then became popular among the daughters of nobility and spread from them to the Slavic nations, who viewed Constantinople as the heart of civilization.

Through these Slavonians Sophia spread to Germany. A Hungarian princess was so called in 999; another, the daughter of King Geysa, married Magnus of Saxony, in 1074, and Saxony scattered its Sophias in the next centuries all over the neighbouring states and into Denmark, where it has always been a royal name. Very nearly had the Electress Sophia brought it to our throne, and though the unhappy Sophia Dorothea of Zelle never took her place in the English Court, her grand-daughters made it one of the most fashionable ladies' names under the House of Hanover; and though its reign has passed with the taste for ornamental nomenclature, yet the soft and easy sound of Sophy still makes her hold her own.

Through these Slavonians, Sophia spread to Germany. A Hungarian princess was named Sophia in 999; another, the daughter of King Geysa, married Magnus of Saxony in 1074, and Saxony spread its Sophias across neighboring states and into Denmark, where it has always been a royal name. The Electress Sophia almost brought it to our throne, and although the unfortunate Sophia Dorothea of Zelle never took her place in the English Court, her granddaughters made it one of the most fashionable names for women during the House of Hanover. While its popularity has faded along with the trend for ornate names, the soft and flowing sound of Sophy still keeps it relevant.

English. French. German. Danish. Frisian.
Sophia Sophie Sophia Saffi Vye
Sophy   Fieke    
Italian. Russian. Polish. Lett. Hungarian.
Sofia Ssofija Zofia Sappe Zsofia
  Ssonia Zosia Wike Zsofe
  Ssoniuska      

Section 5.—Petros.

Great is the controversy that hangs on the form of Πέτρος, the surname divinely bestowed upon the faithful disciple Simon Barjona, when he made his great confession of faith in the Godhead and Messiahship of his Master.

Great is the debate surrounding the name Πέτρος, the title given by divine grace to the devoted disciple Simon Barjona when he declared his strong belief in the divinity and role of his Master as the Messiah.

“Thou art Petros (a stone), and on this Petra (a rock) I will build my Church,” are the words.

“You are Petros (a stone), and on this Petra (a rock) I will build my Church,” are the words.

The apostle was sometimes called in his own lifetime by the Hebrew or Syriac equivalent Κηφᾶς, or Cephas; but Petros, or Petrus, being both Greek and Latin words, he went down to posterity thus distinguished. Many a Pietro was called after him in Italy, to be cut down into Piero or Pier, and amplified into Pietruccio, or Petruccio and Petraccio. The devout Spaniards caught up the name, and had many a Pedro, nay, three Pedros at once were reigning at a time in three Peninsular kingdoms, and the frequency of Perez as a surname shows how full Spain is of the sons of Pedro. France had many a Pierre, Pierrot, or, in Brittany, Perronnik. Perrault, a common surname, may be a derivation from it, as is St. Pierre, one of the territorial designations. Before the Revolution, La Pierre and La France were the unvarying designations of the two lackeys that every family of any pretension always kept in those days of display.

The apostle was occasionally referred to during his lifetime by the Hebrew or Syriac equivalent Κηφᾶς, or Cephas; however, Petros, or Petrus, being both Greek and Latin words, is how he has been remembered through history. Many people in Italy were named Pietro after him, which later became Piero or Pier and sometimes expanded into Pietruccio, Petruccio, or Petraccio. Devout Spaniards adopted the name as well, giving rise to many Pedros; in fact, there were even three Pedros ruling at the same time in three kingdoms on the peninsula, and the common surname Perez indicates how many sons of Pedro there are in Spain. France produced numerous Pierres, Pierrots, and in Brittany, Perronnik. The surname Perrault may stem from this, just as St. Pierre is one of the territorial names. Before the Revolution, La Pierre and La France were the standard names given to the two servants that every family of any significance routinely kept in those times of ostentation.

England had Peter, which Peter-pence, perhaps, hindered from being a favourite, and borrowed from the French, Piers and Pierce. 108Feories is the Irish version of Pierce. Pedder or Peer are both much used in the North, and Peter in Germany; while the great Muscovite made Petr notable in his empire. The Irish, regardless of the true history of Patricius, want to make St. Patrick a namesake of St. Peter, and therefore the Paddys own not only their national apostle, but the prince of apostles, for their patrons. The feminines of Peter are Petronilla, said to have been his daughter, and whence has come Petronilla in Spanish, Petronille shortened into Nille in Norway, Pernel or Parnel, once exceeding common, though now forgotten, in England; but other female names have been made direct from that of the saint, Peronetta in Italy, Perretta in France, and even Petrina in Scotland and Sweden.

England had Peter, which maybe Peter-pence kept from being a favorite, and borrowed from the French, Piers and Pierce. 108Feories is the Irish version of Pierce. Pedder or Peer are both commonly used in the North, and Peter is used in Germany; meanwhile, the great Muscovite made Petr well-known in his empire. The Irish, overlooking the real history of Patricius, want to link St. Patrick to St. Peter, so the Paddys claim not just their national apostle but also the prince of apostles as their patrons. The feminine forms of Peter include Petronilla, who is said to have been his daughter, which led to Petronilla in Spanish, Petronille shortened to Nille in Norway, and Pernel or Parnel, once quite common but now forgotten in England; other female names have been directly derived from the name of the saint, like Peronetta in Italy, Perretta in France, and even Petrina in Scotland and Sweden.

English. French. Swedish. Danish.
Peter Pierre Per Peder
Piers Pierrot        
Pierce Perrin        
  Peire        
Dutch. Italian. Spanish. Portuguese.
Pieter Pietro Pedro Pedro
Piet Piero   Pedrinho
  Pier        
  Pietruccio        
Russian. Polish. Illyrian. Lusatian.
Petr Picti Petai Pjeti
Petruscha Pies Pero Petsch
Petrinka   Petrica Peto
    Pejo      
Bulgarian. Lett. Esthonian. Kelt.
Petur
Petko		 Peteris
 Pedo
Pet		 Pétar
Feoris		 } Erse
      Per Petrik } Breton
FEMININE.
English. French. Italian. Portuguese.
Petrina Perette Petronilla Petronilha
Petronella Petronelle German. llyrian.
Pernel Petrine Petronille Petra
    Nelle Petrija
    Nillel Petrusa
109

Section 6.—Names of Immortality.

Rejoicing that “life and immortality had been brought to light” quickly broke out in the very names given to Christians at their baptism, and full of import were the appellations invented in these early ages of the Church, to express the joyful hope of everlasting life.

Rejoicing that “life and immortality had been brought to light” quickly emerged in the very names given to Christians at their baptism, and the titles created during these early days of the Church were significant in expressing the hopeful joy of eternal life.

Even in the Sanscrit, a-mrita expresses the elixir of life, “the amreeta cup of immortality,” which terminates the woes of Kailyal in the Curse of Kehama, and according to Hindoo myth was produced by the celebrated churning of the ocean. The name is traced to a privative and mri, a word to be met with again in mors, murder, &c., and the notion of a water of life continued to pervade all the Indo-European races. Among the Greeks this life-giving elixir was ἀμβροσία (ambrosia), immediately derived from ἄμβροτος (immortal), a word from the same source. In various legends this ambrosia served to express the human craving for heavenly and immortal food, until at length, in later times, ambrosia came to be regarded as the substantial meat of the gods, as nectar was their drink.

Even in Sanskrit, a-mrita refers to the elixir of life, “the amreeta cup of immortality,” which ends the suffering of Kailyal in the Curse of Kehama. According to Hindu mythology, it was created by the famous churning of the ocean. The name comes from a, meaning “not,” and mri, a term that appears again in mors, murder, and so on. The idea of a water of life persisted among all the Indo-European peoples. Among the Greeks, this life-giving elixir was known as ἀμβροσία (ambrosia), derived from ἄμβροτος (immortal), a word from the same origin. In various legends, ambrosia represented the human desire for heavenly and immortal food, eventually being viewed as the actual food of the gods, while nectar was their drink.

It was reserved for Christianity to proclaim the true ambrosia, the veritable food of Paradise, and thus it was that Ambrosios became a chosen name, borne in especial by that great Archbishop of Milan, who spent one of the most illustrious lives recorded in Church history. The Church has never forgotten this great saint; and Milan, where his own liturgy has never been discontinued, is especially devoted to her Sant' Ambrogio, but his history is perhaps a little too much in the clear light of day to afford the convenient shadow requisite for name-spreading legend, and his name has but moderate popularity. Already, as we may suppose, his fame had spread to Britain when Aurelius Ambrosius, the brave champion who so long withstood the Saxon invaders, bore it and left it to the Welsh as Emrys.

It was reserved for Christianity to announce the true ambrosia, the genuine food of Paradise, and that’s how Ambrosios became a favored name, especially associated with that great Archbishop of Milan, who led one of the most remarkable lives recorded in Church history. The Church has never forgotten this great saint; and Milan, where his own liturgy has never stopped, is particularly devoted to her Sant' Ambrogio. However, his story might be a bit too clear and straightforward to support the convenient shadows needed for legendary name-spreading, so his name has only moderate popularity. Already, as we can assume, his fame had reached Britain when Aurelius Ambrosius, the brave warrior who valiantly resisted the Saxon invaders, carried it and passed it on to the Welsh as Emrys.

English. French. Italian. Spanish. Russian.
Ambrose Ambroise Ambrogio Ambrosio Amvrossij
Brush        
Polish. Bohemian. Lusatian. Hungarian. Welsh.
Ambrozij Ambroz ’Bros Ambrus Emrys
    Mros    
    Brosk    
    Mrosk    

In the same spirit was formed Ἀθανασίος (Athanasios), from the word θάνατος (death). The Undying was in itself a name of good hope for a Christian, and it became dear to the Church at large through the great Alexandrian patriarch, the bulwark of the faith. It is in the East that his name has been kept up; the West, though of course knowing it and using it for him individually, shows few 110namesakes except in Italy, where it is probably a remnant of the Greek influence upon Venice and Naples. The feminine Atanasia is, I believe, solely Italian.

In the same spirit was formed Athanasios, from the word for death. The Undying was a name of hope for Christians and became cherished by the Church, particularly through the great patriarch of Alexandria, who was a strong defender of the faith. His name has persisted in the East; in the West, although it's recognized and used for him, there are few namesakes aside from Italy, where it’s likely a remnant of Greek influence on Venice and Naples. The feminine form, Atanasia, is, I believe, solely Italian.

French. Italian. Russian. Servian.
Athanase Atanasio Afanassij Atanacko
  Atanagio    

So again the new Christians took the old word ἀνάστασις (meaning an awakening or raising), from ἀνίστημι (to make to stand up), and used it to signify the Resurrection; then formed from Ἀναστάσιος (Anastasios), of the Resurrection,—having the elements of the Resurrection within him or her, for the feminine Anastasia was as early and as frequent as the masculine. Indeed the strange caprices of fate have decreed that, though the masculine form is exceedingly common all over the Eastern Church, it should, in spite of three saints in the calendar, one of papal dignity, be almost unused in the West, except in Bavaria, whilst the feminine, borne by two virgin martyrs, is prevalent everywhere, and chiefly in Ireland. England once used the name more than at present, and then Anglicized it into Anstace. Anstiss, Anstish, Anstyce, all occur frequently as female names in the elder pages of a Devonshire parish register, where Anstice is now a surname. Anstis Squire is in the Froxfield register in 1587, and the name must once have been much more usual.

So once again, the new Christians took the old word ἀνάστασις (meaning an awakening or a raising) from ἀνίστημι (to make stand up) and used it to refer to the Resurrection. They then formed the name Ἀναστάσιος (Anastasios), which means "of the Resurrection," suggesting that the elements of the Resurrection were within him or her, as the feminine form Anastasia was just as early and common as the masculine. In fact, the strange twists of fate have led to the masculine form being very common throughout the Eastern Church, while in the West, despite having three saints in the calendar, one with papal status, it is rarely used—except in Bavaria. Meanwhile, the feminine form, associated with two virgin martyrs, is prevalent everywhere, especially in Ireland. England once used the name more frequently than it does now, and it was then Anglicized into Anstace. Variations like Anstiss, Anstish, and Anstyce often appear as female names in older Devonshire parish registers, where Anstice is currently a surname. Anstis Squire is recorded in the Froxfield register in 1587, and the name must have been much more common in the past.

French. Italian. Polish. Bavarian.
Anastase Anastagio Anastazij Anastasl
      Stas
      Stasl
      Stasi
FEMININE.
English. Irish. French. Russian.
Anastasia Anastasia Anastasie Anastasia
Anstace Anty   Nastassja
  Stacy   Nastenka

Amongst these well-chosen baptismal titles may be mentioned Ζωή (Life), no doubt given as meaning that the principle of Eternal Life was then implanted. It is strange that neither the Eastern nor Western calendar shows a Zoë, though a woman thus entitled was said to have been cured of dumbness by a miracle of St. Sebastian, and afterwards to have been the first of the martyrs in the persecution in which he died, about the year 286. After this, Zoë became frequent among the women of the Greek Church, belonging to many of the royal ladies of the Blachernal, among others to her who 111endeavoured to shake the constancy of the sea-king, Harald Hardrada, to his Muscovite Elisif. From the lower empire it travelled to Russia, where Zoia is at present very common, and in the time of romantic interest in the new Greek kingdom, Zoé became fashionable in France, and still is much used there.[42]

Among these carefully chosen baptismal names is Ζωή (Life), which likely signifies that the essence of Eternal Life was instilled at that moment. It's odd that neither the Eastern nor Western calendars feature a Zoë, even though a woman by that name was reportedly cured of her inability to speak by a miracle performed by St. Sebastian and later became the first martyr during the persecution that led to his death around the year 286. After this, the name Zoë became popular among women in the Greek Church, particularly among several royal ladies of Blachernal, including one who tried to sway the resolve of the sea king, Harald Hardrada, regarding his relationship with Muscovite Elisif. It then spread from the Byzantine Empire to Russia, where Zoia is currently quite common, and during the romantic period of interest in the new Greek kingdom, Zoé became trendy in France and is still widely used there.[42]

42. Liddell and Scott; Southey, Notes to Curse of Kehama; Snorre, Sturleson, Heimskringla; Le Beau, Bas Empire.

42. Liddell and Scott; Southey, Notes to Curse of Kehama; Snorre, Sturleson, Heimskringla; Le Beau, Roman Empire.

Section 7.—Royal Names.

Σέβας (Sebas), awe or veneration, was compounded into the word Σεβαστός (Sebastos), as a translation for Augustus, the imperial title coined by Octavianus to express his own peculiar sacred majesty.

Σέβας (Sebas), respect or reverence, evolved into the word Σεβαστός (Sebastos), which was used to translate Augustus, the imperial title created by Octavianus to convey his unique sacred authority.

It was not, however, apparently used for the original Augustus; at least St. Luke calls him Αὔγουστος; and its technical use probably did not begin till the division of the empire by Diocletian, and his designation of two emperors as Augusti or Sebastoi, with their heirs as Cæsars.

It wasn’t, however, clearly used for the original Augustus; at least St. Luke refers to him as Αὔγουστος; and its technical use likely didn’t start until the division of the empire by Diocletian, who designated two emperors as Augusti or Sebastoi, along with their heirs as Cæsars.

Subsequently to this arrangement no one would have dared to assume the name so intimately connected with the jealous wearers of the purple; and, accordingly, it was a contemporary of the joint emperors, who is the martyr-saint of this name—Sebastianus, a soldier at Rome, who, when other Christians fled, remained there to encourage the flock in the first outburst of the last persecution. He endured a double martyrdom; first, by the well-known shower of arrows directed against him; and next, after his recovery under the care of a pious widow, who had carried away his supposed corpse to 112bury it, he defied the emperor again, and was beaten to death in the arena by clubs.

After this arrangement, no one would have dared to take the name closely associated with the jealous wearers of the purple. Therefore, it was a contemporary of the joint emperors who became the martyr-saint of this name—Sebastianus, a soldier in Rome. When other Christians fled, he stayed to encourage the community during the initial wave of the last persecution. He suffered a double martyrdom; first, by the infamous shower of arrows aimed at him, and later, after recovering under the care of a devout widow who had taken away his presumed corpse for burial, he challenged the emperor again and was beaten to death in the arena with clubs.

English. French. Italian. Spanish.
       
Sebastian Sebastien Sebastiano Sebastian
  Bastien Bastiano  
    Basto  
Portuguese. German. Norse. Bavarian.
Sebastião Sebastian Sebastian Bastian
Bastiao Bastian Baste Basti
Swiss. Russian. Slavonic. Hungarian
Bastia Ssevastjan Bostjan Sebestyen
Bastiali   Bostej  
Bascho      
FEMININE.
German. French. Russian. Bohemian.
Sebastiane Sebastienne Ssevastjana Sebesta

Devout women buried him in the catacombs, and his name slept for at least a hundred years till Pope Damasus built a church over his catacomb, which has ever since been called after him, and subsequent popes made presents of his relics to Tuscany, France, and other countries. A notion arose, Mrs. Jameson thinks, from his arrows reminding the classical world of the darts of Apollo, that he was connected with pestilence. His name is thus found all over Europe, though less commonly in England and the Protestant parts of Germany than farther south. Indeed its especial home is Portugal, where it must have been specially cherished in memory of the rash Don Sebastião, the last of the glorious House of Avis, for whose return from the fatal African campaign his country so long looked and longed.

Devout women buried him in the catacombs, and his name remained forgotten for at least a hundred years until Pope Damasus built a church over his catacomb, which has since been named after him. Later popes gave gifts of his relics to Tuscany, France, and other countries. A theory emerged, as Mrs. Jameson suggests, that his arrows reminded the classical world of Apollo's darts, leading to the belief that he was associated with disease. As a result, his name can be found all over Europe, though it's less common in England and the Protestant regions of Germany compared to farther south. In fact, Portugal is where his name is especially cherished, likely in memory of the ill-fated Don Sebastião, the last of the glorious House of Avis, for whom his country waited and longed for a return from the disastrous African campaign.

More ancient was the term βασιλεύς (basileus), a king or prince, properly answering to the Latin rex, as did Sebastos to Augustus, but usually applied in the Greek-speaking countries to the emperor. Thence came many interesting words, such as the term used in the empire for courts of royal judgment, Basilica, whence upon their conversion into places of Christian worship, the title Basilicon became synonymous with church.

The term βασιλεύς (basileus) is older, meaning king or prince, and corresponds to the Latin word rex, just as Sebastos corresponds to Augustus. In Greek-speaking regions, it was typically used for the emperor. This led to several interesting words, such as the term for courts of royal judgment, Basilica. When these were converted into Christian places of worship, the title Basilicon became synonymous with church.

So, too, that royal-looking serpent who was supposed to wear a crown on his head, and to kill with a look, was the basilisk; and the familiar basilicon ointment was so termed as being fit for a king.

So, that regal-looking serpent that was meant to wear a crown and could kill with just a glance was the basilisk; and the well-known basilicon ointment was named that because it was suitable for a king.

Βασίλειος (kingly) was not infrequent among the early Christians, and gained popularity through that great father of the Church, the Bishop of Neo-Cæsarea, as well as other more obscure saints. It is extremely common in the Eastern Church, and especially in Russia, where the first letter suffers the usual change into V. The feminine, Basilia, is still in use among the modern Greeks, and once even seems to have been known among English ladies, since the sister of Earl Strongbow is thus recorded in history, but its use has died away amongst us.

Basil (kingly) was quite common among the early Christians and gained popularity through that great Church father, the Bishop of Neo-Cæsarea, as well as other less-known saints. It's very popular in the Eastern Church, especially in Russia, where the first letter often changes to V. The feminine form, Basilia, is still used among modern Greeks and was even known among English ladies at one point, as the sister of Earl Strongbow is recorded in history this way, but it has fallen out of use among us.

English. French. Italian. Russian. Polish.
Basil Basile Basilio Vassilij Bazyli
  Basine   Vasska Illyrian.
        Vassilij
        Vaso

Section 8.—Irene.

In heathen days Εἰρήνη (Eirene), peace, was personified and adored as a goddess; in Christian times, when peace on earth was preached, it was formed into a name—that which we know as Irene. Irene was the pious widow, whose care revived St. Sebastian after his first 113martyrdom, and in 303, three sisters, Agape (love), Irene, and Chionia underwent martyrdom at Thessalonica, but Irene seems to have absorbed almost all the subsequent honour, although Agapè is occasionally to be found in modern Greece, and formed the masculine surname Agapetus, once the property of a pope, and still used in Russia.

In ancient times, Eirene, or peace, was worshipped as a goddess. In the Christian era, as the idea of peace on earth was promoted, it became a name we now know as Irene. Irene was the devoted widow who brought St. Sebastian back to life after his first martyrdom. In 303, three sisters—Agape (love), Irene, and Chionia—were martyred in Thessalonica, but Irene seems to have received most of the recognition since then. Agape can still occasionally be found in modern Greece and gave rise to the masculine name Agapetus, which was once held by a pope and is still used in Russia.

Irene was extremely frequent among the Greek empresses, and belonged to the lady who would fain have added herself to the list of Charlemagne’s many wives. Thence the Russians have it as Eereena, and in that ancient Greek colony at Sorrento, where the women’s features so strongly recall their Hellenic descent, Irene is continued as one of their baptismal names.

Irene was very common among the Greek empresses and was someone who would have liked to be added to the list of Charlemagne's many wives. From that, the Russians refer to her as Eereena, and in the ancient Greek colony of Sorrento, where the women's features strongly reflect their Greek heritage, Irene continues to be one of their baptismal names.

Thence was derived the name of the great father of the Church, Εἰρηναῖος (Eirenaios), Irenæus; but few of the fathers had popular names, and Irenæus has been little copied, except in Eastern Europe, where the Russians call it Irinej, and the Hungarians, Ernijó.

Thence was derived the name of the great father of the Church, Εἰρηναῖος (Eirenaios), Irenæus; but few of the fathers had popular names, and Irenæus has been little copied, except in Eastern Europe, where the Russians call it Irinej, and the Hungarians, Ernijó.

The Teuton fried and Slavonic mir have been infinitely more fruitful in names than the Greek Irene, and as to the Roman pax, its contributions to nomenclature are all posthumous.

The Teuton fried and the Slavonic mir have produced far more names than the Greek Irene, and when it comes to the Roman pax, its contributions to naming are all after the fact.

Erasmus comes from ἰράω (íráo), to love, and is related to Eros. The first Erasmus was tortured to death in Diocletian’s persecution, at Formici, whence his relics were transferred to Gaeta, and he there became the patron of the Mediterranean sailors, who used to invoke him as St. Ermo or St. Elmo, at the approach of a storm, and he thus was thought to send the pale pure electric light that shimmers on the topmast, warning the sailor of the impending storm. The name of Erasmus was assumed by the learned Dutchman, under the belief that it translated his name of Gerhard (really spearhard), and from him Rasmus and Asmus are common in Holland, and Rasl has somehow found its way to Bavaria. Russia, too, has Jerassom, but this name lies in doubt between Erasmus and Gerasimus (the venerable), one of the early ascetics of Palestine.

Erasmus comes from ἰράω (íráo), which means to love, and is connected to Eros. The first Erasmus was tortured to death during Diocletian’s persecution at Formici, where his relics were later moved to Gaeta. There, he became the patron of Mediterranean sailors, who would call on him as St. Ermo or St. Elmo when a storm was approaching. He was believed to send the pale, pure electric light that glimmers on the topmast, warning sailors of the coming storm. The scholar from the Netherlands adopted the name Erasmus, thinking it translated his name Gerhard (which actually means spear-hard). From him, names like Rasmus and Asmus became common in Holland, and Rasl has somehow made its way to Bavaria. Russia also has Jerassom, but this name is uncertain and could be linked to either Erasmus or Gerasimus (the venerable), one of the early ascetics of Palestine.

Gelasius, the laugher, was the name of a pope, and for that reason was considered as appropriate and ecclesiastical. It has had the strange lot of being used in Ireland as the substitute for their native name of Giolla Iosa, or servant of Jesus, and was actually so used by the Primate reigning at the time of the English annexation of Ireland.[43]

Gelasius, the laugher, was the name of a pope, and for that reason was seen as fitting and religious. It ended up being used in Ireland as a replacement for their native name Giolla Iosa, which means servant of Jesus, and was actually adopted by the Primate who was in power when England took over Ireland.[43]

43. Le Beau; Smith; Michaelis.

__A_TAG_PLACEHOLDER_0__. Le Beau; Smith; Michaelis.

Section 9.—Gregorios.

Γρηγόριος (Gregorios), came from γρηγορέω, a late and corrupt form of the verb ἐγείρω (to wake or watch). A watchman was a highly appropriate term for a shepherd of the Church, and accordingly Gregorios was frequent among early bishops. Gregorios Nazianzen the friend of St. Basil, Gregorios Thaumaturgos or the wonder-worker, and others of the same high fame, contributed to render it highly popular in the East, and in the West it was borne by the great pope, 114for whose sake it became a favourite papal title, so that it has been borne by no less than sixteen occupants of the chair of St. Peter.

Γρηγόριος (Gregorios) comes from γρηγορέω, a later and corrupted form of the verb ἐγείρω (to wake or watch). A watchman is a fitting term for a shepherd of the Church, which is why Gregorios was common among early bishops. Gregorios Nazianzen, a friend of St. Basil, Gregorios Thaumaturgos or the wonder-worker, and others of the same high status, helped make it very popular in the East. In the West, it was associated with the great pope, 114 for whom it became a popular papal title, being held by no less than sixteen people in the chair of St. Peter.

It has, however, been far less popular among those who own their sway than among the Eastern Christians who are free from it, and though we find it in Scandinavia, this is only as a modernization of the Norse Grjotgard, while the Macgregors of Scotland draw their descent not from Gregory, but from Grig or Gairig, a Keltic word meaning the fierce.[44]

It has been much less popular among those who have control than among the Eastern Christians who are free from it. While we see it in Scandinavia, it's really just a modern take on the Norse Grjotgard, and the Macgregors of Scotland trace their lineage not to Gregory, but to Grig or Gairig, a Celtic word meaning the fierce.[44]

English. French. Italian. Danish.
Gregory Gregoire Gregorio Gregos
  German.   Gregus
  Gregor   Swedish.
  Gregus   Greis
  Gregoire    
Russian. Polish. Bohemian. Slavonic.
Grigorij Grzegorz Rehor Gregor
Grischa     Grega
      Gorej
Illyrian. Lett. Lithuanian. Hungarian.
Gregorije Grigg Greszkus Gergelj
Gerga   Grygallis Gero

44. Michaelis; Butler.

__A_TAG_PLACEHOLDER_0__. Michaelis; Butler.

Section X.—Georgos.

The Maronite Christians have a tradition that Georgos was a Christian sentinel at Damascus, who connived at the escape of St. Paul, when he was let down in the basket, and was therefore put to death; but whether this be true or false, among what may be called the allegorical saints of the Greek Church, one of the most noted is our own patron Γῆ (Ge), earth, and ἔργω (ergo), anciently Γέργω (fergo), descended from the same source as our own verbs to work and to urge, formed Γεωργός (earthworker or husbandman). A Cappadocian saint and martyr, of whom nothing was known but that he had been a soldier and died in the last persecution, bore the name of Georgios, and was deeply reverenced in the East, where Constantine erected a church in his honour at Byzantium. As in the case of St. Christopher, and probably of St. Alexis, this honoured name became the nucleus of the allegory, of the warrior saint contending with the dragon, and delivering the oppressed Church, and of course the lovers of marvel turned the parable into substance. In 494, Pope Gelasius tried to separate the true Georgius from the legend, which he omitted from the offices of the Church, but popular fancy was too strong for the pope, and the story was carried on till the imaginations of the Crusaders before Jerusalem fixed upon St. George as the miraculous 115champion whom they beheld fighting in their cause, as Santiago had done for Galicia. Thereby Burgundy and Aquitaine adopted him as their patron saint; and the Burgundian Henry carried him to Portugal, and put that realm under his protection; as a hundred years later Richard I. did by England, making “St. George for merry England” the most renowned of battle-cries. From Burgundy he was taken by the Germans as a patron; and Venice, always connected with Greece, already glorified him as her patron, so that “In the name of St. George and St. Michael I dub thee knight,” was the formulary throughout half Europe, and no saint had so many chivalrous orders instituted in his honour.

The Maronite Christians have a tradition that Georgos was a Christian guard in Damascus who helped St. Paul escape when he was lowered in a basket, for which he was executed. Whether this story is true or not, one of the most notable allegorical saints in the Greek Church is our own patron Γῆ (Ge) meaning earth, and ἔργω (ergo), formerly known as Γέργω (fergo), which comes from the same roots as our verbs to work and to urge, forming Γεωργός (earthworker or farmer). There was a Cappadocian saint and martyr named Georgios, known only as a soldier who died during the last persecution, who was greatly revered in the East, where Constantine built a church in his honor in Byzantium. Similar to St. Christopher and probably St. Alexis, this respected name became the basis for the allegory of the warrior saint battling the dragon and saving the oppressed Church, and naturally, those who loved stories turned the parable into a reality. In 494, Pope Gelasius attempted to distinguish the real Georgius from the legend by removing it from church services, but popular belief was too strong for the pope, and the story continued until the imaginations of the Crusaders before Jerusalem claimed St. George as a miraculous champion fighting for them, just like Santiago had for Galicia. Thus, Burgundy and Aquitaine embraced him as their patron saint, and the Burgundian Henry took him to Portugal, placing that kingdom under his protection, just as Richard I did for England a hundred years later, making “St. George for merry England” a famous battle cry. The Germans also adopted him as a patron from Burgundy, and Venice, always connected to Greece, already honored him as her patron, so that “In the name of St. George and St. Michael I dub thee knight,” became the formula throughout much of Europe, making him the saint with the most chivalric orders established in his honor.

Still the name was less early used in the West than might have been expected, perhaps from the difficulty of pronunciation. Georgios always prevailed in the East, and came to Scotland in the grand Hungarian importation, with the ancestor of the House of Drummond, who bear three wavy lines on their shield in memory of a great battle fought by the side of a river in Hungary, before the Atheling family were brought back to England, attended by this Hungarian noble. On the usurpation of Harold, he fled with them to Scotland, and there founded a family where the Eastern Christian name of George has always been an heir-loom. It was probably from the same Hungarian source that Germany first adopted Georg, or Jürgen, as it is differently spelt, and thence sent it to England with the House of Brunswick; for, in spite of George of Clarence, brother of Edward IV., and a few other exceptions, it had been an unusual name previously, and scarcely a single George appears in our parish registers before 1700, although afterwards it multiplied to such an extent as to make it doubtful whether George, John, or Charles be the most common designation of Englishmen.

The name was used less frequently in the West than one might expect, possibly due to how hard it is to pronounce. Georgios was always popular in the East and made its way to Scotland through the significant Hungarian migration, along with the ancestor of the House of Drummond, who features three wavy lines on their shield to commemorate a great battle fought by a river in Hungary, before the Atheling family was brought back to England with this Hungarian noble. When Harold took over, he escaped with them to Scotland, where he established a family that has always carried the Eastern Christian name of George as an heirloom. It's likely that Germany first adopted Georg, or Jürgen, from the same Hungarian influence, and then brought it to England with the House of Brunswick; because despite George of Clarence, brother of Edward IV, and a few other exceptions, it was an uncommon name beforehand, with hardly any Georges showing up in our parish registers before 1700. After that, it increased so much that it became unclear whether George, John, or Charles is the most common name for Englishmen.

The feminine is quite a modernism. The first English lady on record, so called, was a godchild of Anne of Denmark, who caused her to be christened Georgia Anna. The name had, however, previously existed on the Continent.

The feminine is quite a modern concept. The first recorded English lady, known as such, was a godchild of Anne of Denmark, who had her baptized as Georgia Anna. However, the name had already existed in Europe before that.

Venice took its Giorgio direct from Greece, but the name was not popular elsewhere in Italy; and at Cambrai, an isolated instance occurs in the year 1300, nor has it ever been common in France. The Welsh Urien (Uranius) descends from heaven to earth by considering George as his equivalent. The Irish translate the name into Keltic as Seoirgi.[45]

Venice got its Giorgio directly from Greece, but the name wasn’t popular anywhere else in Italy. In Cambrai, there’s a rare mention from the year 1300, and it’s never really caught on in France. The Welsh Urien (Uranius) comes down from heaven to earth by thinking of George as his counterpart. The Irish translate the name into Celtic as Seoirgi.[45]

English. Scotch. French. Italian.
       
George George Georges Giorgio
Georgy Geordie Georget  
Spanish. Portuguese. Wallachian. Provençal
Jorge Jorge Georgie Jortz
  Jorgezinho    
116German. Frisian. Bavarian. Swiss.
Georg Jurgen Görgel Jörg
Jurgen Jurn Gergel  
Swedish. Danish. Dutch. Russian.
Göran Georg Georgius Gayeirgee
  Jorgen Joris Georgij
    Jurriaan Jurgi
    Jurria Egor
      Egorka
Polish. Bohemian. Slavonic. Illyrian.
Jerzy Jiri Jurg Giuraj
    Jurck Giuro
      Giuko
      Djuradj
      Djurica
      Juro
      Jurica
Lusatian. Lett. Lithuanian. Esthonian.
Juro Jorrgis Jurgis Jurn
Jurko Jurrusch Jurguttis  
FEMININE.
English. French. German. Portuguese.
Georgiana Georgine Georgine Georgeta
Georgina Georgette   Illyrian.
      Gjurjija
      Gjurgjinka

45. Liddell and Scott; Jameson; Butler; Michaelis; O'Donovan.

45. Liddell and Scott; Jameson; Butler; Michaelis; O'Donovan.

Section 11.—Barbara.

Of the four great virgin saints, revered with almost passionate affection in the Roman Catholic Church, each has been made the representative of an idea. Probably Agnes, Barbara, Katharine, and Margaret were veritable maidens who perished in the early persecutions, and whose lives, save for some horrible incident in their tortures, were unknown; but around them crystallized the floating allegories of the Church, until Agnes became the representative of the triumph of innocence, Margaret of the victory through faith, Katharine of intellectual, and Barbara of artistic devotion. There was a speedy lapse from the allegory to the legend, just as of old, from the figure to the myth; and the virgins' popularity in all countries depended, 117not on their shadowy names in the calendar, but on the implicitly credited tales of wonder connected with them.

Of the four great virgin saints, cherished with almost intense affection in the Roman Catholic Church, each became a symbol for a specific idea. It's likely that Agnes, Barbara, Katharine, and Margaret were real young women who met their end during the early persecutions, and apart from some terrible events during their torture, little is known about their lives; however, the Church shaped floating allegories around them, leading Agnes to symbolize the triumph of innocence, Margaret to represent victory through faith, Katharine to embody intellectual achievement, and Barbara to signify artistic devotion. The transition from allegory to legend happened quickly, just as it did historically from figures to myths; and the popularity of these virgins across different countries was based not on their vague names in the calendar, but on the widely accepted stories of wonder associated with them.

Barbara was said to be a maiden of Heliopolis, whose Christianity was revealed by her insisting that a bath-chamber should be built with three windows instead of two, in honour of the chief mystery of the Creed. Her cruel father beheaded her with his own hands, and was immediately destroyed by thunder and lightning. Here, of course, was symbolized the consecration of architecture and the fine arts to express religious ideas, and St. Barbara became the patroness of architects, and thence of engineers, and the protectress from thunder and its mimic, artillery. The powder room in a French ship is still known as la sainte Barbe. Her name has thus been widely spread, though chiefly among the daughters of artificers and soldiers, seldom rising to princely rank. Barbara is the feminine of βάρβαρος (a stranger), the term applied by the Greeks to all who did not speak their own tongue. Horne Tooke derives it from the root bar (strong), and thinks it a repetition of the savage people’s own reduplicated bar-bar (very strong); but it is far more probably an imitation of the incomprehensible speech of the strangers; as, in fact, the Greeks seem rather to have applied it first to the polished Asiatic, who would have given them less the idea of strength than the Scyth or the Goth, to whose language bar belonged in the sense of force or opposition. It is curious to observe how, in modern languages, the progeny of the Latin barbarus vary between the sense of wild cruelty and mere rude ignorance, or ill-adapted splendour.

Barbara was known to be a young woman from Heliopolis, and her Christianity was evident when she insisted that a bath chamber should be built with three windows instead of two, honoring the central mystery of the Creed. Her cruel father beheaded her himself, and he was instantly struck down by thunder and lightning. This event symbolized the dedication of architecture and the fine arts to convey religious ideas, making St. Barbara the patroness of architects, and later engineers, as well as the protector against thunder and its equivalent, artillery. The powder room on a French ship is still referred to as la sainte Barbe. Her name has spread widely, primarily among the daughters of craftsmen and soldiers, rarely reaching noble status. Barbara is the feminine form of βάρβαρος (a stranger), a term used by the Greeks for anyone who did not speak their language. Horne Tooke traces it back to the root bar (strong) and believes it reflects the repetition of the savage people's own reduplicated bar-bar (very strong); however, it is more likely an imitation of the incomprehensible speech of outsiders. In fact, the Greeks initially applied it more to polished Asians, who likely conveyed less of the strength idea than the Scythians or Goths, whose language contained bar in the sense of power or opposition. It’s interesting to see how, in modern languages, the descendants of the Latin barbarus shift between meanings of wild cruelty and mere rude ignorance, or poorly suited splendor.

English. Scotch. French. Italian.
Barbara Babie Barbe Barbara
Bab      
Barbary      
Danish. German. Swiss. Russian.
Barbraa Barbara Baba Varvara
  Barbeli Babali Varinka
  Barbechen Babeli  
Slavonic. Illyrian. Bohemian. Lusatian.
Barbara Barbara Barbora Baba
Barba Varvara   Babuscha
Barbica Bara    
  Vara    
  Barica    
Lett. Lithuanian. Hungarian.  
Barbule Barbe Borbola  
Barbe Barbutte Boris  
Babbe      

118The true old English form is Barbary. It appears thus in all the unlatinized pedigrees and registers; and the peasantry still call it so, though unluckily it is generally turned into Barbara in writing.[46]

118The original English name is Barbary. You can find it like this in all the unlatinized family trees and records; the locals still refer to it that way, but unfortunately, it's usually written as Barbara.[46]

46. Jameson; Horne Tooke; Michaelis.

__A_TAG_PLACEHOLDER_0__. Jameson; Horne Tooke; Michaelis.

Section 12.—Agnes.

The word ἄγος (agos), a thing to which religious awe attaches, gave the adjective ἄγνος (agnos), sacred or pure, whence was named the tree whose twigs the Greek matrons strewed on their beds during the festival of Demeter, and which the Romans called by a reduplication of its title in both languages, the Agnus Castus. Agnus, the Latin for a lamb, is said to have come from the consecration of those creatures to sacred purposes; and thence, too, came Agnes, the name of the gentle Roman maiden, the place of whose martyrdom named the church of Sant' Agnese. It is said to have been built by Constantine the Great only a few years after her death, on the spot where she was put to the utmost proof; and it retains an old mosaic, representing her veiled only by her long hair, and driven along by two fierce soldiers.

The word ἄγος (agos), something that inspires religious awe, gave rise to the adjective ἄγνος (agnos), meaning sacred or pure. This led to the naming of the tree whose twigs Greek women scattered on their beds during the festival of Demeter, which the Romans referred to by a variation of its name in both languages, the Agnus Castus. Agnus, the Latin word for a lamb, is believed to have originated from the consecration of these animals for sacred purposes; and from this, the name Agnes, the gentle Roman maiden, also derives. Her martyrdom led to the naming of the church of Sant' Agnese. It is said to have been built by Constantine the Great just a few years after her death, on the site where she was put to the ultimate test; it still features an old mosaic depicting her veiled only by her long hair, being pushed along by two fierce soldiers.

Another very ancient church of Sant' Agnese covers the catacomb where she was interred, and she has always been a most popular saint both in the East and West, but most especially at her native city. There a legend became current, probably from her name, that as her parents and other Christians were weeping over her grave in the catacomb, she suddenly stood before them all radiant in glory, and beside her a lamb of spotless whiteness. She assured them of her perfect bliss, encouraged them, and bade them weep no more; and thus in all later representations of her, a lamb has always been her emblem, though it does not appear in the numerous very early figures of her that are still preserved.

Another very old church dedicated to Sant' Agnese stands over the catacomb where she was buried, and she has always been a beloved saint in both the East and the West, especially in her hometown. A legend emerged there, likely inspired by her name, that while her parents and other Christians were mourning at her grave in the catacomb, she suddenly appeared before them, glowing with radiance, and beside her was a pure white lamb. She reassured them of her complete happiness, encouraged them, and told them not to cry anymore; thus, in all later depictions of her, a lamb has always been her symbol, even though it doesn't appear in the many very early images of her that have been preserved.

A saint who was the object of so many legends could not fail of numerous votaries, and Agnes was common in England and Scotland, and was a royal name in France and Germany. The Welsh form is Nest. A Welsh Nest was the mother of Earl Robert of Gloucester. Iñes, as the Spaniards make it, indicating the liquid sound of the gn by the cedilla, gained a mournful fame in Portugal by the fate of Iñez de Castro, and Iñesila has been derived from it, while the former English taste for stately terminations to simple old names made the word Agneta. It is more common in Devonshire than in other counties. In Durham, there is a curious custom of calling any female of weak intellect, “a Silly Agnes.” Italy has invented the masculine Agnolo and Agnello, often confounded with Angelo, and used as its contraction.[47]

A saint who was the subject of so many legends naturally attracted many followers, and Agnes was a popular name in England and Scotland, as well as a royal name in France and Germany. The Welsh version is Nest. A Welsh Nest was the mother of Earl Robert of Gloucester. Iñes, as the Spaniards call it, emphasizes the liquid sound of the gn with a cedilla, gained a tragic reputation in Portugal due to the story of Iñez de Castro, and Iñesila was derived from it, while the earlier English preference for elegant endings to simple old names resulted in the name Agneta. It's more common in Devonshire than in other counties. In Durham, there’s an interesting custom of referring to any woman of limited intellect as “a Silly Agnes.” Italy created the masculine forms Agnolo and Agnello, which are often confused with Angelo and used as a shortened version.[47]

119
English. Welsh. Manx. French.
Agnes Nest Nessie Agnes
Aggie     Agnies
Agneta      
Italian. Spanish. Portugues Swedish.
Agnese Ines Inez Agnes
Agnete Inesila   Agneta
Agnesca      
Danish. Russian. Polish. Slavonic.
Agnes Agnessa Agnizka Neza
Agnete Agnessija Bohemian. Nezika
    Anezka  
Servian. Lett. Esthonian Lithuanian.
Janja Agnese Neto Agnyta
Lusatian. Nese    
Hanza      

47. Jameson; Brand, Popular Antiquities; Liddell and Scott; Michaelis.

47. Jameson; Brand, Popular Antiquities; Liddell and Scott; Michaelis.

Section 13.—Margaret.

No name has been the occasion of more pretty fancies than Μαργαρίτης (a pearl), itself taken from the Persian term for the jewel, Murvarid (child of light), in accordance with the beauteous notion that the oysters rising to the surface of the water at night and opening their shells in adoration, received into their mouths drops of dew congealed by the moon-beams into the pure and exquisite gem, resembling in its pure pale lustre nothing so much as the moon herself, “la gran Margherita,” as Dante calls her. The thought of the pearl of great price, and of the pearl gates of the celestial city, no doubt inspired the Christian choice of Margarite for that child of light of the city of Antioch in Pisidia, whose name as virgin martyr standing in the Liturgy without any authentic history, became, before the fifth century, the recipient of the allegory of feminine innocence and faith overcoming the dragon, even as St. George embodied the victory of the Christian warrior. Greek though the legend were, as well as the name, neither flourished in the Eastern Church; but Cremona laid claim to the maiden’s relics, and Hungary in its first Christianity eagerly adopted her name, and reckons two saints so called in the eleventh century, besides having sent forth the sweet Margaret Ætheling, the wife of Malcolm Ceanmohr, the gentle royal saint of the Grace Cup, who has made hers the national Scottish female name. From Scotland it went to Norway with the daughter 120of Alexander III., whose bridal cost the life of Sir Patrick Spens; and it had nearly come back again from thence with her child, the Maid of Norway; but the Maid died on the voyage, and Margaret remained in Scandinavia to be the dreaded name of the Semiramis of the North, and was taken as the equivalent of Astrid and of Grjotgard. From Cremona Germany learnt to know the child-like Margarethe, one of the saints and names most frequently occurring there; and Provence, then an integral part of the Holy Roman Empire, likewise adopted her. From her was called the eldest of the four heiresses of Provence, who married St. Louis, leaving Marguérite to numerous French princesses. Her niece, the daughter of Henry III., was the first English Margaret; but the name was re-imported from France in the second wife of Edward I., and again in Margaret of Anjou, from whom was called Margaret Beaufort, mother of Henry VII., and founder of the Lady Margaret professorship.

No name has inspired more beautiful ideas than Μαργαρίτης (a pearl), which comes from the Persian word for the jewel, Murvarid (child of light). This reflects the lovely idea that oysters, rising to the surface at night and opening their shells in reverence, received drops of dew that were solidified by the moonlight into the pure and exquisite gem, resembling in its clear, pale shine nothing as much as the moon herself, “la gran Margherita,” as Dante calls her. The image of the pearl of great price and the pearl gates of the heavenly city likely influenced the Christian choice of Margarite for that child of light in the city of Antioch in Pisidia, whose name as a virgin martyr, lacking any authentic history, became, before the fifth century, a symbol of feminine innocence and faith overcoming the dragon, just as St. George represented the victory of the Christian warrior. Although the legend and the name are Greek, they didn't thrive in the Eastern Church; however, Cremona claimed the maiden’s relics, and Hungary eagerly embraced her name in its early Christian period, counting two saints of that name in the eleventh century, in addition to producing the sweet Margaret Ætheling, the wife of Malcolm Ceanmohr, the gentle royal saint of the Grace Cup, who has made her name the national female name of Scotland. From Scotland, it traveled to Norway with the daughter of Alexander III., whose wedding cost the life of Sir Patrick Spens; it nearly returned from there with her child, the Maid of Norway; but the Maid died on the journey, and Margaret remained in Scandinavia to become the feared name of the Semiramis of the North, equating with Astrid and Grjotgard. From Cremona, Germany became acquainted with the child-like Margarethe, one of the most common saints' names there, and Provence, then part of the Holy Roman Empire, also adopted it. The eldest of the four heiresses of Provence, who married St. Louis, was also named after her, leading to many French princesses named Marguérite. Her niece, the daughter of Henry III., was the first English Margaret; however, the name was brought back from France through Edward I.'s second wife, and again in Margaret of Anjou, from whom Margaret Beaufort, mother of Henry VII. and founder of the Lady Margaret professorship, was named.

In her grand-daughter, Margaret Tudor, it ceased to be royal in England, though it had taken root among the northern part of the population, while, strangely enough, it hardly ever occurs among the southern peasantry. The Italian reverence for Margherita, or Malgherita, as they called her, was increased by the penitence of Margherita of Cortona, whose repentance became so famed that she was canonized. Many are the contractions of this favourite name, since it is too long for the popular mouth. The oldest is probably the Scottish Marjorie, as Bruce’s daughter was called, and which cut down into Maisie, the “proud Maisie” of the ballad, and later into Mysie, and was treated as a separate name. Mr. Lower tells us that the surname of Marjoribanks is derived from the barony of Raltio, granted to Marjorie Bruce on her marriage with the High Steward of Scotland. Margaret turned into Meg before the time of “Muckle-moued Meg of the Border,” and this as well as Maggie was shared with England, which likewise had Margery and Marget, as well as the more vulgar Peggy and Gritty, and likewise Madge.

In her granddaughter, Margaret Tudor, it stopped being royal in England, although it had taken root among the northern population. Oddly enough, it rarely occurred among the southern peasants. The Italian respect for Margherita, or Malgherita, as they called her, was heightened by the penitence of Margherita of Cortona, whose repentance became so famous that she was canonized. There are many shortened versions of this favorite name, since it’s too long for popular use. The oldest is probably the Scottish Marjorie, which was the name of Bruce’s daughter, and it got shortened to Maisie, the “proud Maisie” of the ballad, and later to Mysie, which was treated as a separate name. Mr. Lower tells us that the surname Marjoribanks comes from the barony of Raltio, given to Marjorie Bruce upon her marriage to the High Steward of Scotland. Margaret turned into Meg before the time of “Muckle-moued Meg of the Border,” and both Meg and Maggie were also used in England, which had Margery and Marget, as well as the more common Peggy and Gritty, and also Madge.

The French contraction was in the sixteenth century Margot, according to the epitaph, self-composed, of the Austrian, Flemish, or French damsel, who was so nearly Queen of Spain:

The French contraction was in the sixteenth century Margot, according to the self-written epitaph of the Austrian, Flemish, or French lady who was so close to being Queen of Spain:

"Here lies Margot, the nice young lady,
"Who has two husbands and is still a virgin."

But Gogo is not an improvement. Marcharit is the Breton form.

But Gogo is not an upgrade. Marcharit is the Breton version.

In Germany Grethel figures in various ‘Mahrchen,’ but Gretchen is now most common, and is rendered classical by Goethe. Mete in the time of Klopstock’s sway over the lovers of religious poetry was very fashionable; and Meta almost took up her abode in England, though the taste for simplicity has routed her of late.

In Germany, Grethel appears in various ‘Fairy tales,’ but Gretchen is now more common and was made classical by Goethe. Mete, during Klopstock’s influence over fans of religious poetry, was quite popular; and Meta almost settled in England, although the recent trend towards simplicity has pushed her out.

Denmark, where the Semiramis of the North has domesticated the name, calls it Mette and Maret, and places it in many a popular tale and ballad as Metelill, or little Margaret.

Denmark, where the Semiramis of the North has made the name her own, calls it Mette and Maret, and features it in many popular stories and ballads as Metelill, or little Margaret.

Even the modern German Jews use it and call it Marialit; and 121the Vernacular Gaelic contraction used in Ireland is Vread, though Mairgreg is the proper form.[48]

Even the contemporary German Jews use it and call it Marialit; and 121the Gaelic contraction used in Ireland is Vread, although Mairgreg is the correct form.[48]

English. Scotch. French. Italian.
Margaret Margaret Marguérite Margherita
Margaretta Marjorie Margot Malgherita
Margery Maisie Margoton Ghita
Maggy Maidie Goton Rita
Meggy Maggie Gogo  
Madge Meg    
Marget May    
Peggy      
Gritty      
Meta      
Spanish. German. Swiss. Danish.
Margarita Margarethe Margarete Margarete
Portuguese. Grete Gretli Mette
Margarida Gretchen   Maret
  Grethe   Melletel
  Grethel    
  Grel    
  Marghet    
  Mete    
Polish. Bohemian. Slavonic. Finland.
Margareta Markota Marjarita Reta
Malgorzata   Marjeta  
Malgosia      
Lett. Esthonian. Lithuanian. Hungarian.
Margrete Maret Magryta Margarta
Greta Kret Gryta Margit
Maije Krot Greta  
Madsche      

48. Reeves, Conchology; Liddell and Scott; Butler; Michaelis; Grimm; Weber, Northern Romance.

48. Reeves, Conchology; Liddell and Scott; Butler; Michaelis; Grimm; Weber, Northern Romance.

Section 14.—Katharine.

The maiden martyr, whose name was chosen as the centre of the allegory of intellectual religion, was Καθαρινή (Kathariné), Catharina in Latin, from a virgin martyr of Alexandria, whose history being unknown, became another recipient of a half-allegorical legend. It is not found recorded earlier than the eighth century, and, indeed, the complete ignorance of the state of the Roman empire, shown by 122making her the daughter of a king of Egypt, argues its development at a very late period. Her exceeding wisdom, her heavenly espousals, her rejection of the suit of Maximus, the destruction of the wheels that were to have torn her in pieces, her martyrdom by the sword, and the translation of her body by angels to Mount Sinai, are all familiar through the numerous artistic works that have celebrated her. The legend is thought to have grown up to its full height among the monks of the convent that bears her name at the foot of Mount Sinai. And the many pilgrims thither had the zest of a new and miraculous legend, such as seems always to have been more popular than the awful truth beside which it grew up; but it never obtained credit enough in the East to make Katharina come into use as a name in the Greek Church, and it was only when the Crusaders brought home the story that it spread in ballad and mystery throughout the West. Indeed, the name did not prevail till it had been borne by the Italian devotee, Santa Caterina of Sienna, who tried to imagine the original Katharina’s history renewed in herself, and whose influence is one of the marvels of the middle ages. Before this, however, the fair Katharine, Countess of Salisbury, had been the heroine of the Garter, and John of Gaunt had named the daughter, who, as Queen of Castille, made Catalina a Spanish name, whence it returned to us again with Katharine of Aragon; but in the mean time Catherine de Valois, the Queen of Henry V., had brought it again from France.

The first martyr, named as the heart of the allegory of intellectual faith, was Καθαρινή (Kathariné), or Catharina in Latin, based on a virgin martyr from Alexandria. Her history is largely unknown, which led to her becoming part of a semi-allegorical legend. This legend isn't recorded until the eighth century, and the complete lack of understanding of the state of the Roman Empire, which mistakenly makes her the daughter of an Egyptian king, suggests it developed at a much later time. Her exceptional wisdom, her divine marriages, her rejection of Maximus's advances, the destruction of the wheels meant to tear her apart, her martyrdom by sword, and the transport of her body by angels to Mount Sinai are all well-known through the many artistic works that have celebrated her. This legend is believed to have fully developed among the monks of the convent that bears her name at the foot of Mount Sinai. The many pilgrims visiting there enjoyed a fresh and miraculous legend, which has always seemed to be more popular than the harsh reality that surrounded it; however, it never gained enough acceptance in the East for Katharina to become a common name in the Greek Church. It was only when the Crusaders brought back the story that it spread throughout the West in ballads and mysteries. In fact, the name didn’t become popular until it was used by the Italian saint, Santa Caterina of Sienna, who tried to see a renewal of the original Katharina's story in her own life, and whose influence remains one of the wonders of the Middle Ages. Before this, the lovely Katharine, Countess of Salisbury, had been recognized as a heroine of the Garter, and John of Gaunt named his daughter, who, as Queen of Castile, popularized Catalina as a Spanish name, which then returned to us through Katharine of Aragon; meanwhile, Catherine de Valois, the Queen of Henry V, also brought it back from France.

The cause of the various ways of spelling this word would appear to be that the more ancient English made no use of the letter K, which only came in with printing and the types imported from Germany. Miss Catherine Fanshaw wrote a playful poem in defence of the commencement with C, avouching K to be no Saxon letter, and referring to the shrewish Katharina and the Russian empress as examples of the bad repute of the K; but her argument breaks down, since the faithful Spanish Catalina, as English queen, wrote herself Katharine, while the ‘Shrew’ in Italy could only have been Caterina, and the Russian empress is on her coins Ekaterina. On the whole, Katherine would seem properly to be a namesake of the Alexandrian princess, Catherine, the Votaress of Sienna. No name is more universal in all countries and in all ranks, partly from its own beauty of sound, partly from association, and none has more varied contractions. Our truest old English ones are Kate and Kitty—the latter was almost universal in the last century, though now supplanted by the Scottish Katie and the graceful Irish Kathleen.

The different ways to spell this word seem to come from the fact that early English didn't use the letter K, which arrived with printing and the types brought in from Germany. Miss Catherine Fanshaw wrote a playful poem defending the use of C, claiming that K wasn't a Saxon letter, and she pointed to the shrewish Katharina and the Russian empress as examples of the negative association with K; however, her argument falls apart since the faithful Spanish Catalina, as an English queen, spelled her name Katharine, while the ‘Shrew’ in Italy could only have been Caterina, and the Russian empress is shown on her coins as Ekaterina. Overall, Katherine seems to be correctly named after the Alexandrian princess, Catherine, the Votaress of Sienna. No name is more widespread across countries and social classes, partly due to its pleasant sound and partly because of its associations, and none has more varied nicknames. Our most genuine old English versions are Kate and Kitty—the latter was nearly universal last century, although it's now been replaced by the Scottish Katie and the graceful Irish Kathleen.

Catherine has even produced a masculine name. Perhaps Anne and Mary are the only others which have been thus honoured; but the sole instance is Caterino or Catherin Davila, the historian, who had the misfortune to have Catherine de Medici for his godmother.

Catherine has even created a man's name. Maybe Anne and Mary are the only others that have been given this distinction; however, the only real example is Caterino or Catherin Davila, the historian, who unfortunately had Catherine de Medici as his godmother.

123
English. Scotch. Irish. Welsh.
Katharine Catharine Kathleen Cathwg
Catherine Katie Katty
Catharina Dutch.   Bret.
Kate Kaat   Katel
Kitty Kaatje   Katelik
Katrine      
French. Portuguese. Spanish. Italian.
Cathérine Catharine Catalina Caterina
Catant      
Caton      
Gaton      
Trinette      
Cataut      
Swedish. Danish. German. Dantzic.
Katarina Kathrina Katharine Trien
Kajsa Karina Kathchen Kasche
Kolina Karen Kathe  
  Kasen Thrine  
Bavarian. Swiss. Russian. Polish.
Katrine Kathri Ekaterina Katarnyna
Kadreinl Kathrili Katinka Kasia
Treinel Tri Katinsha  
Kadl Trili Katja  
Kattel Trine    
Ketterle Hati    
  Hatili    
Slovak. Illyrian. Esthonian. Hungarian.
Katrina Katarina Katri Katalin
Katra Katica Kaddo Kati
Katrej   Kats Katicza

Section 15.—Harvest Names.

From θέρω (to heat) was derived θέρος (summer), which, in sunny Greece, came likewise to mean the summer crop, just as in Germany Herbst serves for both autumn and harvest. θερίζω (to reap or gather in the crop), and from this verb comes the pretty feminine Theresa, the reaper. “The first to bear the predestined name of Theresa,” as Montalembert says, was a Spanish lady, the wife of a Roman noble called Paulinus, both devotees under the guidance of St. Jerome, whose writings most remarkably stamped the memory of his friends 124upon posterity; and this original Theresa was copied again and again by her own countrywomen, till we find Teresa on the throne of Leon in the tenth century. The name was confined to the Peninsula until the sixteenth century, when that remarkable woman, Saint Teresa, made the Roman Catholic Church resound with the fame of her enthusiastic devotion. The Spanish connection of the House of Austria rendered it a favourite with the princesses both of Spain and Germany. The Queen of Louis XIV. promoted it in France as Thérèse, and it is specially common in Provence as Térézon, for short, Zon. The empress-queen greatly added to its fame; and it is known everywhere, though more in Roman Catholic countries and families than elsewhere. That it nowhere occurs in older English pedigrees is one of the signs that it was the property of a saint whose claims to reverence began after the Reformation.

From θέρω (to heat) came the word θέρος (summer), which in sunny Greece also referred to the summer crop, similar to how in Germany Herbst means both autumn and harvest. The verb θερίζω (to reap or gather in the crop) gave rise to the lovely feminine name Theresa, meaning "the reaper." "The first to bear the predestined name of Theresa," as Montalembert notes, was a Spanish woman, the wife of a Roman noble named Paulinus, both of whom were devotees under St. Jerome. His writings notably preserved the memories of his friends 124 for future generations; this original Theresa was replicated time and again by her fellow countrywomen, leading us to find Teresa on the throne of Leon in the tenth century. The name was primarily used in the Peninsula until the sixteenth century, when the extraordinary Saint Teresa made a significant impact on the Roman Catholic Church with her passionate devotion. The Spanish ties of the House of Austria made it popular among the princesses of both Spain and Germany. The Queen of Louis XIV. helped spread it in France as Thérèse, and it is particularly common in Provence as Térézon, or just Zon for short. The empress-queen greatly contributed to its popularity, and it is recognized everywhere, though more so in Roman Catholic countries and families than in others. The fact that it does not appear in earlier English lineages is a sign that it became associated with a saint whose reverence emerged after the Reformation.

English. French. Portuguese. Spanish.
Theresa Thérèse Theresa Teresa
Terry Térézon   Teresita
Tracy Zon    
Italian. German. Hamburg. Bavaria.
Teresa Theresia Tresa Res’l
Teresina   Trescha  
Bohemian. Slavonic. Illyrian. Hungarian.
Terezie Terezija Tereza Terezia
    Terza Threzsi

The real popularity of the word, witnessed by its many changes of sound, is, be it observed, in those Eastern domains of the empress where her noble spirit won all hearts to the well-remembered cry “Moriamur pro Rege nostrâ Maria Theresa.”

The true popularity of the word, seen through its various changes in sound, is, it should be noted, in those Eastern territories of the empress where her noble spirit captured everyone's hearts with the memorable cry “Moriamur pro Rege nostrâ Maria Theresa.”

Eustaches has already been explained as one of these harvest names. And to these may be added that of the old Cypriot shepherd hermit Σπυρίδων (Spiridōn), from σπυρίς (a round basket). He was afterwards a bishop, and one of the fathers of Nicea, then going home, died at a great age, asleep in his corn field; in honour of whom Spiridione, or Spiro, as the Italianized Greeks call it, is one of the most popular of all names in the Ionian Islands, and has the feminine Spira.[49]

Eustaches has already been described as one of these harvest names. Also, we can include the old Cypriot shepherd hermit Spiridōn, which comes from the word for a round basket. He later became a bishop and one of the fathers of Nicea; then, going home, he died at a great age, peacefully in his cornfield. In his honor, Spiridione, or Spiro, as the Italianized Greeks call it, is one of the most popular names in the Ionian Islands, and it also has the feminine form Spira.[49]

49. Liddell and Scott; Montalembert; Surius; Anderson, Genealogies.

49. Liddell and Scott; Montalembert; Surius; Anderson, Genealogies.

Section 16.—Names from Jewels.

Margaret, which has been spoken of elsewhere, is the most noted of jewel names, and it probably suggested the few others that have prevailed.

Margaret, mentioned elsewhere, is the most recognized jewel name, and it likely inspired the few others that have become popular.

Σμάραγδος (Smaragdos) is supposed to have been named from μαίρω 125or μαρμαίρω (to twinkle or sparkle), whence the dog-star was called Μαῖρα (Maira). This beauteous precious stone, bearing the colour of hope, was further recommended to Christians because the rainbow of St. John’s vision was “in sight like unto an emerald.” Thus, Smaragdos was one of the early martyrs; and the same occurs occasionally in early times, once as an exarch of Ravenna; but it was never frequent enough to be a recognized name, except in two very remote quarters, namely, as the Spanish Esmeralda and the Cornish Meraud, the last nearly, if not quite, extinct.

Smaragdos is believed to have been named from μαίρω or μαρμαίρω (to twinkle or sparkle), which is where the dog-star got its name, Maira. This beautiful gemstone, symbolizing hope, was also favored by Christians because St. John’s vision of the rainbow was “in sight like unto an emerald.” So, Smaragdos was one of the early martyrs; the name appears occasionally in early history, once as an exarch of Ravenna, but it was never common enough to be widely recognized, except in two very distant places: the Spanish Esmeralda and the Cornish Meraud, the latter of which is nearly, if not entirely, extinct.

The Sapphire was erased for ever from the nomenclature of Christians by the fate of the unhappy Sapphira, except that Σαπφήρω (Sapphēro), a name thus derived, is used among the modern Greeks of the Ionian Islands; and so also is Διαμάντω (Diamanto).

The Sapphire was permanently removed from the vocabulary of Christians due to the unfortunate fate of Sapphira, except that Σαπφήρω (Sapphēro), a name derived from it, is still used among the modern Greeks of the Ionian Islands; and so is Διαμάντω (Diamanto).

For want of a better place, the Italian name Gemma must here be mentioned, though purely Latin, and coming from a word meaning the young crimson bud of a tree, though since used for a gem or jewel. In Erse Gemlorg, gem-like, is almost exactly the same in sound and spirit.

For lack of a better term, the Italian name Gemma needs to be mentioned here, even though it is purely Latin and comes from a word that means the young red bud of a tree, though it has since been used to refer to a gem or jewel. In Irish, Gemlorg, which means gem-like, sounds almost exactly the same and carries a similar meaning.

Moreover, both precious metals are used as female names in modern Greece, Ἀργύρω (Argyro), silver, connecting itself with the Arianwen, or silver lady, of Wales; and Χρυσωῦχα (Chrysoucha) from Χρυσός (Chrysós), gold. This latter word has formed many other names, beginning from Chryses and his daughter Chryseis, whose ransom was the original cause of “Achilles' wrath of mighty woes the spring.” In the soubriquet of Chrysostomos, or Golden Mouth, we have already seen it, and it is found also in Χρύσανθος (Chrysanthos), golden flower, the husband of Saint Daria, in whose honour prevails the Bavarian Chrysanth or Santerl.

Additionally, both metals are used as female names in modern Greece: Ἀργύρω (Argyro), meaning silver, is linked to the Arianwen, or silver lady, of Wales; and Χρυσωῦχα (Chrysoucha) comes from Χρυσός (Chrysós), meaning gold. This latter word has inspired many other names, starting with Chryses and his daughter Chryseis, whose ransom was the original trigger for “Achilles' wrath of mighty woes the spring.” We have already encountered it in the nickname Chrysostomos, or Golden Mouth, and it also appears in Χρύσανθος (Chrysanthos), meaning golden flower, the husband of Saint Daria, in whose honor the Bavarian Chrysanth or Santerl is celebrated.

Muriel, an old English name, comes from μύρον (myrrh). Both it and Meriel were once common, and have lately been revived.[50]

Muriel, an old English name, comes from μύρον (myrrh). Both it and Meriel were once common and have recently made a comeback.[50]

50. Smith, Life of Chaucer; Butler; Michaelis.

50. Smith, Life of Chaucer; Butler; Michaelis.

Section 17.—Kosmos and Damianos.

The pursuit of the relics of saints had already begun even in the fourth century. No church was thought thoroughly consecrated save by the bones of some sainted Christian, and it was during the first fervour that led men to seek the bodies of the martyrs in their hiding-places, that St. Ambrose discovered the bodies of two persons at Milan, whom a dream pronounced to be Kosmos and Damianos, two martyred Christians.

The search for the relics of saints started as early as the fourth century. No church was considered fully consecrated unless it contained the bones of a sainted Christian. It was during this initial enthusiasm that drove people to find the bodies of martyrs hidden away that St. Ambrose uncovered the remains of two individuals in Milan, identified by a dream as Kosmos and Damianos, two martyred Christians.

They, of course, were placed among the patrons of Milan, and their names became favourites in Italy. Kosmos originally meant order; but, having been applied to the order of nature, has in our day come usually to mean the universe.

They were, of course, recognized among the patrons of Milan, and their names became popular in Italy. Kosmos originally meant order; however, after being used to describe the order of nature, it usually refers to the universe today.

Cosimo, or Cosmo, as the Italians called it, was used at Milan and Florence, where it gained renown in the person of the great man who made the family of Medici eminent, and who prepared the way for their aspirations to the elevation that proved their bane and corruption. 126France calls the word Côme without using it as a name, and Russia adopts it as Kauzma.

Cosimo, or Cosmo, as the Italians referred to it, was used in Milan and Florence, where it became famous thanks to the great man who elevated the Medici family and paved the way for their ambitions that ultimately led to their downfall and corruption. 126 France uses the word Côme without treating it as a name, and Russia uses it as Kauzma.

Damianos was from the verb δαμάω, identical with our own tame, which we have already seen in composition. He had a good many chivalrous namesakes, as Damiano, Damiao, Damien, and the Russians call him Demjan. The old Welsh Dyfan is another form strangely changed by pronunciation.

Damianos comes from the verb δαμάω, which is the same as our word tame, something we've already noticed in combinations. He had several noble namesakes, like Damiano, Damiao, Damien, and the Russians refer to him as Demjan. The old Welsh Dyfan is another form that has changed quite a bit through pronunciation.

Section 18.—Alethea, &c.

Ἀλήθεια (Aletheia), truth, came from α and λήθω (to hide), and thus means openness and sincerity.

Ἀλήθεια (Aletheia), truth, came from α and λήθω (to hide), and thus means openness and sincerity.

When it first came to be used as a name is not clear. Aletha, of Padua, appears in 1411; and the princess, on whose account Charles I., when Prince of Wales, made his journey to Spain, was Doña Maria Aletea. About that time Alethea made her appearance in the noble family of Saville, and either to a real or imaginary Alethea were addressed the famous lines of the captive cavalier:—

When it first started being used as a name is unclear. Aletha of Padua shows up in 1411; and the princess, for whom Charles I., when he was Prince of Wales, traveled to Spain, was Doña Maria Aletea. Around that time, Alethea appeared in the noble family of Saville, and the famous lines of the captive cavalier were addressed either to a real or fictional Alethea:—

“Stone walls do not a prison make,
Nor iron bars a cage.”

Moreover, in 1669, Alethea Brandling, at the age of nine, was married to one Henry Hitch, esq., and the name occurs several times in Durham pedigrees.

Moreover, in 1669, Alethea Brandling, at the age of nine, was married to Henry Hitch, Esq., and the name appears several times in Durham family trees.

As far as the English Alethea is concerned, she is probably the alteration of an Irish name, for she chiefly belongs to the other island, and is there called Letty. What feminine it was meant to translate must be uncertain, perhaps Tuathflaith (the noble lady). Tom Moore called his Egyptian heroine Atethe, from the adjective, and this has been in consequence sometimes used as a name.

As for the English name Alethea, it likely comes from an Irish name, as it primarily belongs to the other island, where it's called Letty. The feminine name it was meant to translate is uncertain, possibly Tuathflaith (the noble lady). Tom Moore named his Egyptian heroine Atethe, based on the adjective, and this has occasionally been used as a name since then.

The name Althea must not be confounded with it. This last is Ἄλθεια (wholesome). It belonged of old to the unfortunate mother of Meleager, and now designates a genus of mallows, in allusion to their healing power.

The name Althea shouldn't be confused with it. The latter is Ἄλθεια (wholesome). It originally belonged to the unfortunate mother of Meleager and now refers to a type of mallows, relating to their healing properties.

We find the prefix πρό, forming part of the word προκοπή (progress), whence the name Προκόπιος (Prokopios); in Latin, Procopius, progressive. It was the name of a martyr under Diocletian, in Palestine, and is a favourite in the Greek Church. The short-lived successor of Jovian was so called; also the great Byzantine historian; and now Prokopij is very common among the Russian clergy; and Prokop or Prokupek has found its way into Bohemia. Russia, likewise, uses in the form of Prokhor, the name of Próchorus (Πρόχορας), one of the seven deacons, and much Græcized indeed must the imaginations of his Jewish parents have been when they gave him such an appellation, signifying the leader of the choral dances in the Greek theatres.

We see the prefix πρό in the word προκοπή (progress), which gives us the name Προκόπιος (Prokopios); in Latin, it's Procopius, meaning progressive. This name belonged to a martyr during Diocletian's reign in Palestine and is popular in the Greek Church. A short-lived successor of Jovian also had this name, as did the notable Byzantine historian. Nowadays, Prokopij is quite common among Russian clergy, and Prokop or Prokupek has made its way into Bohemia. In Russia, the name appears as Prokhor, a variation of Próchorus (Πρόχορας), one of the seven deacons. It's likely that his Jewish parents had quite a Greek influence in their thinking when they gave him a name that means the leader of choral dances in Greek theatres.

127

PART IV.

CHAPTER 1.

LATIN NOMENCLATURE.

Hitherto we have had to deal with names at once explained by the language of those who originally bore them. With a very few exceptions, chiefly in the case of traditional deities, the word has only to be divided into its component parts, and its meaning is evident, and there was a constant fabrication of fresh appellations in analogy with the elder ones, and suited to the spirit of the times in which they were bestowed.

Until now, we’ve been looking at names that are clearly explained by the languages of the people who originally used them. With a few exceptions, mainly for traditional gods, you just need to break the word down into its parts to understand its meaning. There has also been a constant creation of new names that mirror the older ones and fit the spirit of the times when they were given.

But on passing the Gulf of Adria we come upon a nation of mingled blood, and even more mingled language, constantly in a condition of change; their elder history disguised by legends, their ancient songs unintelligible to the very persons who sang them, their very deities and rites confused with those of Greece, till they were not fully understood even by their most cultivated men; and their names, which were not individual but hereditary, belonging to forgotten languages, and often conveying no signification to their owner.

But as we pass the Gulf of Adria, we encounter a nation with mixed heritage and an even more mixed language, always in a state of change. Their ancient history is hidden by legends, their old songs are unintelligible even to those who once sang them, and their gods and rituals are mixed up with those of Greece, to the point that even their most educated people don't fully understand them. Their names are not personal but ancestral, coming from forgotten languages and often having no meaning to the individuals who bear them.

The oldest inhabitants of Italy are thought to have been Pelasgi, which is argued, among other causes, from the structure of the language resembling the Greek, and from the simple homely terms common to both; but while the Pelasgi of the Eastern Peninsula became refined and brought to perfection by the Hellenes, the purest tribe of their own race, those of the Western Peninsula were subjected to the influence of various other nations. In the centre of Italy the Pelasgians appear to have been overrun by a race called Oscans, Priscans, or Cascans, who became fused with them, and called themselves Prisci Latini, and their country Latium or Lavinium. Their tongue was the elder Latin, and the Oscan is believed to have supplied the element which is not Greek, but has something in common both with Kelt and Teuton. These Latins were, there can be no doubt, the direct ancestors of the Romans, whose political constitution, manners, and language, were the same, only in an advanced condition.

The earliest settlers of Italy are believed to be the Pelasgi, which is supported, among other reasons, by the structure of their language resembling Greek, along with the simple, everyday words shared by both. However, while the Pelasgi in the Eastern Peninsula became refined and perfected by the Greeks, those in the Western Peninsula were influenced by various other cultures. In central Italy, the Pelasgians seem to have been overtaken by a group known as Oscans, Priscans, or Cascans, who merged with them and referred to themselves as Prisci Latini, with their region named Latium or Lavinium. Their language was an earlier form of Latin, and the Oscan is thought to contribute elements that are not Greek, but share some characteristics with both Celtic and Germanic languages. There is no doubt that these Latins were the direct ancestors of the Romans, whose political system, customs, and language were essentially the same, just in a more developed state.

Roman legend and poetry brought the fugitive Æneas from Troy to conquer Latium, and found Alba Longa; and after the long line of Alban kings, the twins, Romulus and Remus, founded the City of the Seven Hills, and filled it with Latins, i. e. the mixed Pelasgic and 128Oscan race of Latium. The first tribe of pure Oscans who came in contact with the Romans were the Sabines, who, after the war begun by the seizure of the Sabine women, made common cause with Rome, and thus contributed a fresh Oscan element to both blood and language. The Oscan race extended to the South, divided into many tribes, and their language was spoken in a pure state by the southern peasantry far on into Roman history. The numerous Greek colonies which caused the South to be termed Magna Græcia, became in time mingled with the Oscans, and gave the whole of Apulia, Bruttium, and Calabria, a very different character from that of central Italy.

Roman legend and poetry tell the story of the fugitive Aeneas, who escaped from Troy to conquer Latium and establish Alba Longa. After a long line of Alban kings, the twins Romulus and Remus founded the City of the Seven Hills, populating it with Latins, meaning the mixed Pelasgic and Oscan race of Latium. The first pure Oscan tribe to interact with the Romans were the Sabines, who, after a war sparked by the abduction of Sabine women, joined forces with Rome, adding a fresh Oscan influence to both bloodlines and language. The Oscan people spread southward, divided into various tribes, and their language was still spoken in its pure form by the southern peasantry well into Roman history. The numerous Greek colonies that led to the South being called Magna Graecia eventually mixed with the Oscans, giving the regions of Apulia, Bruttium, and Calabria a character distinct from that of central Italy.

Northward of Latium was the powerful and mysterious race calling themselves the Raseni, and known to the Romans as Tusci. They are usually called Etruscans, and their name still survives in that of Tuscany. They are thought by some to have been Keltic, but their tongue is not sufficiently construed to afford proof, and their whole history is lost. Their religion and habits were unlike those of their Roman neighbours, and they were in a far more advanced state of civilization. In the time of Tarquinius Priscus they obtained considerable influence over Rome, many of whose noblest works were Etruscan; and though this power was lost in the time of Tarquinius Superbus, and long wars were waged between Rome and Etruria, the effects of their intercourse lasted, and many institutions were traceable to the Etruscan element. Of the Roman families, some considered themselves descended from different Latin tribes, others from Sabines, others from Etruscans; and their genealogy was carefully observed, as their political position depended upon it.

North of Latium was the powerful and mysterious group that called themselves the Raseni, known to the Romans as the Tusci. They are usually referred to as Etruscans, and their name still lives on in Tuscany. Some believe they were Celtic, but their language isn't well enough understood to prove this, and their entire history is lost. Their religion and customs were different from those of their Roman neighbors, and they were in a much more advanced state of civilization. During the time of Tarquinius Priscus, they gained significant influence over Rome, many of whose impressive achievements were Etruscan. Although this power faded during the time of Tarquinius Superbus, leading to prolonged conflicts between Rome and Etruria, the impact of their interactions endured, and many practices can be traced back to Etruscan roots. Among Roman families, some claimed descent from various Latin tribes, others from Sabines, and others from Etruscans; their family trees were closely monitored because their political status relied on it.

Their nomenclature was, in fact, the immediate parent of our own.

Their naming conventions were, in fact, the direct source of our own.

Every Roman citizen had necessarily two names. The second of these was the important one which marked his hereditary position in the state, and answered to our surname. It was called the nomen, or name, par excellence, and was inherited from his father, belonging also to the entire gens, or tribe, who considered themselves to have a common ancestor, and who, all alike, whether wealthy or otherwise, took the rank of their gens, whether patrician, equitial, or plebeian. The daughters of the gens were called by the feminine of its name, and sometimes took that of the gens of their husband, but this was not always the custom.

Every Roman citizen had two names. The second name was the important one that indicated their hereditary status in society, similar to our surname. It was called the nomen, or name, par excellence, and was passed down from the father, belonging to the entire gens, or tribe, that believed they shared a common ancestor. Regardless of wealth, everyone in the gens shared the same rank, whether patrician, equestrian, or plebeian. The daughters of the gens were given the feminine version of the name, and sometimes adopted their husband's gens name, though this wasn’t always the case.

Besides these large tribes, there were lesser ones of families. If an ancestor had acquired an additional appellation, whether honourable or ludicrous, it passed to all his male descendants, thus distinguishing them from the rest of their gens, and was called the cognomen. For instance, after Marcus Manlius had saved the capitol, Capitolinus would be the cognomen not merely of himself but of his posterity.

Besides these large tribes, there were smaller ones made up of families. If an ancestor had gained an additional nickname, whether it was respected or funny, it was passed down to all his male descendants, setting them apart from the rest of their group, and it was called the cognomen. For example, after Marcus Manlius saved the Capitol, Capitolinus would be the cognomen not just for him but for his future generations.

Clients and freedmen took the gentile name of their patron, and when the freedom of Rome was granted to a stranger, he took the gentile name of him from whom it was received, thus infinitely spreading the more distinguished nomina of the later republic and early empire, and in the Romanized countries gradually becoming the modern hereditary surname, the convenience of the family distinction 129causing it to be gradually adopted by the rest of the world. When the last of a gens adopted the son of another clan to continue his line, the youth received the nomen and one or more cognomina of his new gens, but brought in that of his old one with the augmentative anus. As for instance, Publius Æmilius Paullus being adopted by Publius Cornelius Scipio Africanus, became Publius Cornelius Scipio Africanus Æmilianus, and his daughter was simply Cornelia. Again, Caius Octavius, as adopted into the Julian gens, became Caius Julius Cæsar Octavius; and the emperors being all adopted, arrived at such a multitude of names that the accumulation was entirely useless, and they were called by a single one.

Clients and freedmen took on the family name of their patron, and when someone outside of Rome was granted freedom, they adopted the family name of the person who gave it to them. This practice spread the more prestigious names of the later republic and early empire, and in Romanized countries, it gradually evolved into the modern hereditary surname, which was widely adopted across the world for the sake of family distinction. When the last member of a family adopted the son of another clan to continue his lineage, the young man received the name and one or more additional names from his new family, while still keeping his original name with the suffix anus. For example, Publius Æmilius Paullus, adopted by Publius Cornelius Scipio Africanus, became Publius Cornelius Scipio Africanus Æmilianus, and his daughter was simply Cornelia. In another case, Caius Octavius, when adopted into the Julian clan, became Caius Julius Cæsar Octavius. The emperors, being all adopted, ended up with so many names that it became impractical, and they were referred to by just one name instead. 129

Added to all these family names, each man had his own individual name, which was bestowed in later times, or more properly registered when, at the age of fourteen, he laid aside the childish tunic and bulla, or golden ball, which he had worn from infancy, put off the toga prætextala, and assumed the toga virilis, or manly gown, white edged with purple, which was the regular official Roman dress. In the latter days, the prænomen was given on the eighth day, with a lustratio or washing of the infant. There was a very small choice of Roman prænomina, not above seventeen; an initial was sufficient to indicate which might be intended, nor did ladies receive their feminines in the earlier times. By which name a man might be called was arbitrary; the gentile name was the distinction of rank, and perhaps the most commonly used by his acquaintance, unless the tribe were very large, when the cognomen would be used; and among brothers the prænomen was brought in first as the Christian name is with us. The great Marcus Tullius Cicero was called Cicero by those who only knew him politically, while to his correspondents he was Tullius; his son, of the same name, was termed Marcus Cicero; his brother, Quintus Cicero; and Caius Julius Cæsar figures in contemporary correspondence as C. Cæsar.

In addition to all these family names, each man had his own individual name, which was given later on, or more accurately recorded when he turned fourteen. At that age, he would take off the childish tunic and bulla, or golden ball, which he had worn since infancy, remove the toga prætextala, and put on the toga virilis, or manly gown, which was a white toga edged in purple and represented the official Roman dress. In later times, the prænomen was given on the eighth day, during a lustratio, or washing of the infant. There was a very limited selection of Roman prænomina, usually no more than seventeen; an initial was enough to indicate which might be intended, and women didn’t receive their feminine forms in earlier times. The name by which a man might be called was arbitrary; the gentile name indicated rank and was often used by those who knew him, unless the tribe was very large, in which case the cognomen would be used; among brothers, the prænomen was mentioned first, similar to how we use Christian names today. The great Marcus Tullius Cicero was referred to as Cicero by those who only knew him in a political context, while his correspondents called him Tullius; his son, who shared the same name, was called Marcus Cicero; his brother was Quintus Cicero; and Caius Julius Cæsar is referred to in contemporary correspondence as C. Cæsar.

In Christian times, the lustratio at the giving of the prænomen became Holy Baptism, thus making our distinction between baptismal and hereditary names. The strict adherence to the old prænomina had been already broken into, especially in favour of women, who had found the universal gentile name rather confusing, and had added to it feminine prænomina or agnomina, had changed it by diminution or augmentation, or had taken varieties from the other gentes to which they were related. Christianity had given individuality to woman, and she was no longer No. 1, or No. 2, the property of the gens. Significant names, Greek names, or saintly ones were chosen as prænomina, and the true Christian name grew up from the old Roman seventeen. Besides these, the numerous slaves, who formed a large part of the Roman population, had each a single name. Some of these were in their own language, disguised by Latin pronunciation; others were called by Greek or Latin words; others bore their masters' names. Many of these slaves were among the martyrs of the Church, and their names were bestowed on many an infant Christian. Others were afterwards formed from significant Latin words, but far fewer than from Greek words, the rigid hereditary customs of Latin nomencloture 130long interfering with the vagaries of invention, and most of these later not being far removed from classical Latinity.

In Christian times, the lustratio at the giving of the prænomen became Holy Baptism, creating a clear distinction between baptismal and hereditary names. The strict adherence to traditional prænominum had already started to change, especially for women, who found the universal gentile name quite confusing. They added feminine prænominum or agnomina, altered it by shortening or lengthening, or borrowed variations from related gentes. Christianity gave individuality to women, and they were no longer just No. 1 or No. 2, viewed as the property of the gens. Significant names, Greek names, or saintly ones were chosen as prænominum, and the true Christian name emerged from the old Roman seventeen. Additionally, the many slaves, who made up a large part of the Roman population, each had a single name. Some of these were in their own language but pronounced in Latin; others were named after Greek or Latin words; some bore their masters' names. Many of these slaves became martyrs of the Church, and their names were given to many Christian infants. Others were later derived from significant Latin words, though far fewer than those from Greek words, as the rigid hereditary customs of Latin nomenclature long interfered with creative naming, and most of these later names were not too far removed from classical Latin.

It should be observed that the original Latin word, especially if descriptive or adjectival, usually ends in us, representing the Greek ος, and in the oblique cases becoming i and o—in the vocative e. When it was meant to signify one of or belonging to this first, the termination was ius—thus from Tullus comes one belonging to Tullus—Tullius, in the vocative i; and again, one of the gens adopted into another, would become Tullianus,—Tullus, Tullius, Tullianus. The diminutive would be illus, or iolus, and in time became a separate name: Marcus, Marcius, Marcianus, Marcellus. In the adoption of Latin by the barbarous nations, the language was spoken without the least attention to declension; the Italians and Spanish used only the dative termination, making all their words end in o; but the former preserving the nominative plural i, and the latter the accusative plural os, while the French stopped short at the simple elementary word, and while finishing it in writing with an e, discarded all pronunciation of its termination. The vocative was their favourite case in pronunciation, and has passed to us in our usual terminal y. The a of feminine names was retained by Italy and Spain; cut off by France, Germany, and England.[51]

It should be noted that the original Latin word, especially if it's descriptive or adjective-based, usually ends in us, which corresponds to the Greek ος, and in the oblique cases changes to i and o—in the vocative it becomes e. When it was intended to indicate something belonging to this first form, the ending was ius—so from Tullus you get someone belonging to Tullus—Tullius, in the vocative i; and again, someone from the gens adopted into another family would be Tullianus,—Tullus, Tullius, Tullianus. The diminutive would be illus, or iolus, and over time it became a separate name: Marcus, Marcius, Marcianus, Marcellus. When barbarous nations adopted Latin, they spoke the language without paying any attention to declensions; the Italians and Spaniards used only the dative ending, making all their words end in o; but the Italians preserved the nominative plural i, while the Spaniards kept the accusative plural os, and the French stopped short at the basic word, finishing it in writing with an e but discarding any pronunciation of the ending. The vocative became their preferred case in pronunciation, and has passed down to us in our usual ending y. The a of feminine names was maintained by Italy and Spain; cut off by France, Germany, and England.[51]

51. Niebuhr, Rome; Arnold, Rome; Smith, Dictionary of Greek and Roman Antiquities; Max Müller.

51. Niebuhr, Rome; Arnold, Rome; Smith, Dictionary of Greek and Roman Antiquities; Max Müller.

131

CHAPTER 2.

LATIN PRÆNOMINA.

Section I.—Aulus, Caius, Cnæus, Cæso.

For the sake of convenient classification, it may be best to begin the Latin names with the original prænomina and their derivatives, few in number as they are, and their origin involved in the dark antiquity of the Roman pre-historic times. The chief light thrown upon them is in a work entitled De Factis Dictisque Memorabilibus, compiled by one Marcus Valerius Maximus, in the Augustan age, to which is appended a dissertation on Roman prænomina of doubtful authorship; but whether this be by Valerius himself, or by his abridger and imitator, it is the earliest information we possess as to these home appellations of the stern conquerors of the world.

For easy classification, it’s probably best to start with the Latin names and their original first names, which are few in number and have roots in the ancient history of Roman pre-historic times. The main source of information on them is a work called Memorable Facts and Sayings, put together by Marcus Valerius Maximus during the Augustan age. This book includes an essay on Roman first names of uncertain authorship; it’s unclear if this was written by Valerius himself or by someone who summarized and copied him. Regardless, this is the earliest information we have about these familiar names of the formidable conquerors of the world.

Caius, or Caiius as the elders spelt it, was one of the most common of all Roman prænomina, and was pronounced Gaius, as it is written in St. Paul’s mention of “Gaius mine host.” Men indicated it by the initial C; women who bore it, used the same C reversed (ↄ) on coins or inscriptions. Valerius, or his imitator, deduces it from gaudium parentum, the parents' joy, but it is more probably from the root-word gai. When a Roman marriage took place with the full ceremonies such as rendered divorce impossible, the names Caius and Caia always stood for those of the married pair in the formulary of prayer uttered over them while they sat on two chairs with the skin of the sheep newly sacrificed spread over their heads; and when the bride was conducted to her husband’s house, spindle and distaff in hand, she was demanded who she was, and replied, “Where thou art Caius, I am Caia;” and having owned herself his feminine, she was carried over his threshold, to prevent the ill omen of touching it with her foot, and set down on a sheepskin within. From this rite all brides were called Caiæ. It is said that it was in honour of Tanaquil, whose Roman name was Caia Cæcilia, and who was supposed to be the model Roman woman, fulfilling the epitome of duties expressed in the pithy saying, Domum mansit, lanam fecit (she staid at home and spun wool), and was therefore worshipped by Roman maids and matrons. The Romans introduced Caius into Britain, and the Sir Kay, seneschal of Arthur’s court, who appears in the romances of the Round Table, was probably taken from a British Caius; but the Highland clan, Mackay, are not sons of Caius, but of Ey.

Caius, or Caiius as the elders spelled it, was one of the most common Roman first names, pronounced Gaius, as seen in St. Paul’s reference to “Gaius mine host.” Men indicated it with the initial C; women who had the name used the same C reversed (ↄ) on coins or inscriptions. Valerius, or his imitator, claims it comes from gaudium parentum, meaning the parents' joy, but it likely originates from the root word gai. When a Roman couple married with the complete ceremonies that made divorce impossible, the names Caius and Caia represented the couple in the prayer said over them as they sat on two chairs with the skin of a freshly sacrificed sheep draped over their heads. When the bride was taken to her husband’s home, holding a spindle and distaff, she was asked who she was, and she answered, “Where you are Caius, I am Caia;” and after identifying herself as his wife, she was carried over the threshold to avoid the bad omen of touching it with her foot, and placed down on a sheepskin inside. From this ritual, all brides were called Caiæ. It is said that this was in honor of Tanaquil, whose Roman name was Caia Cæcilia, believed to be the ideal Roman woman, encapsulating the duties described by the saying, Domum mansit, lanam fecit (she stayed at home and spun wool), and was thus venerated by Roman women. The Romans brought Caius to Britain, and Sir Kay, the steward of Arthur’s court, who appears in the stories of the Round Table, likely derives from a British Caius; however, the Highland clan, Mackay, are not the sons of Caius, but of Ey.

It was probably from a word of the same source, that the Italian 132town and promontory of Caieta were so called, though the Romans believed the name to be taken from Caieta, the nurse of Æneas, a dame who only appears among Latin authors. The city has become Gaeta in modern pronunciation, and from it has arisen the present Italian Gaetano. Who first was thus christened does not appear, but the popularity of the name began on the canonization of Gaetano di Thienna, a Vicentine noble and monk, who, in 1524, instituted the Theatine order of monks. He himself had been called after an uncle, a canon of Padua, learned in the law; but I cannot trace Gaetano back any further. It is in right of this saint, however, that it has become a great favourite in Italy. The Portuguese call it Caetano, the Spaniards, Cajetano; the Slavonians (who must have it through Venice), Kajetan or Gajo. It was a family name in Dante’s time, and his contemporary, Pope Boniface VIII., of whom he speaks with some scorn, had been Benedetto Gaëtano.[52]

It likely comes from a word of the same origin that the Italian town and promontory of Caieta were named, although the Romans thought the name was derived from Caieta, the nurse of Æneas, a figure who only appears in Latin texts. The city is now known as Gaeta in modern pronunciation, which has led to the current Italian name Gaetano. It's unclear who was originally named this way, but the name gained popularity after the canonization of Gaetano di Thienna, a nobleman and monk from Vicenza, who founded the Theatine order of monks in 1524. He had taken his name from an uncle, a learned canon from Padua, but I can't find any further origins for Gaetano. However, thanks to this saint, the name has become very popular in Italy. The Portuguese version is Caetano, the Spaniards call it Cajetano, and the Slavs (who likely got it through Venice) refer to it as Kajetan or Gajo. It was a family name during Dante's era, and his contemporary, Pope Boniface VIII, whom he criticizes, was named Benedetto Gaëtano.[52]

English. Welsh. French. Italian.
Lucy Lleulu Lucie Lucia
Luce   Luce Luzia
Lucinda      
Russian. Polish. Hungarian. Spanish.
Luzija Lucya Lucza Lucia

52. Smith; Diefenbach, Celtica; Butler; Michaelis.

__A_TAG_PLACEHOLDER_0__. Smith; Diefenbach, Celtica; Butler; Michaelis.

Section II.—Lucius.

Lux (light) gave the very favourite prænomen Lucius, one born at daylight, or, as some say, with a fair complexion. Many an L at the opening of a Roman inscription attests the frequency of this name, which seems first to have come into Rome with the semi-mythical Lucius Tarquinius Priscus, and was derived from his family by the first Brutus. The feminine Lucia belonged to a virgin martyr of Syracuse, whose name of light being indicated by early painters by a lamp or by an eye, led to the legend that her beautiful eyes had been put out.

Lux (light) gave rise to the very popular name Lucius, meaning one born at dawn, or, as some say, someone with a fair complexion. Many inscriptions in Rome start with an L, showing how common this name was. It seems to have first appeared in Rome with the semi-mythical Lucius Tarquinius Priscus and was passed down from his family to the first Brutus. The feminine form, Lucia, is associated with a virgin martyr from Syracuse, whose name, meaning light, was often represented by early artists with a lamp or an eye, leading to the legend that her beautiful eyes were removed.

The Sicilian saints were, as has been already said, particularly popular, and Santa Lucia is not only the patroness of the Italian fishermen, and the namesake of their daughters, but she was early adopted by the Normans; and even in the time of Edward the Confessor, the daughter of the Earl of Mercia had been thus baptized, unless indeed her husband, Ivo Taillebois, translated something English into Lucia. The house of Blois were importers of saintly names, and Lucie, a sister of Stephen, was among those lost in the White Ship. The name has ever since flourished, both in England and France, but was most popular in the former during the seventeenth century, when many noble ladies were called Lucy, but poetry chose 133to celebrate them as Lucinda, or by some other fashionable variety of this sweet and simple word.

The Sicilian saints were, as previously mentioned, especially popular, and Santa Lucia is not only the patron saint of Italian fishermen and the namesake of their daughters, but she was also embraced early on by the Normans. Even during the time of Edward the Confessor, the daughter of the Earl of Mercia had been baptized this way, unless her husband, Ivo Taillebois, translated something English into Lucia. The house of Blois introduced many saintly names, and Lucie, a sister of Stephen, was among those who perished in the White Ship disaster. The name has thrived ever since, both in England and France, but it was most popular in England during the seventeenth century when many noble ladies were named Lucy. However, poetry preferred to celebrate them as Lucinda or by some other trendy variation of this sweet and simple name.

The lady has here had the precedence, because of her far greater popularity, but the masculine is also interesting to us. The root luc (light) is common to all the Indo-European languages; and ancient Britain is said to have had a king called Lleurwg ap Coel ap Cyllin, or Llewfer Mawr (the Great Light), who was the first to invite teachers of the Gospel to his country. He is Latinized into Lucius, and this word has again furnished the Welsh Lles. Nothing can be more apocryphal than the whole story, but it probably accounts for the use of Lucius amongst Englishmen just after the Reformation, when there was a strong desire among them to prove the conversion of their country to be anterior to the mission of Augustine. Named at this time, Lucius Cary, Viscount Falkland, rendered the sound honourable, though it has not become common. Lucio, or Luzio, is hereditary in Italy. The Irish Lucius is the equivalent of the native Lachtna and Loiseach.

The lady has had the spotlight here due to her much greater popularity, but the male figure is also interesting to us. The root luc (light) is present in all the Indo-European languages; and ancient Britain is said to have had a king named Lleurwg ap Coel ap Cyllin, or Llewfer Mawr (the Great Light), who was the first to invite teachers of the Gospel to his land. He is referred to as Lucius in Latin, and this term later inspired the Welsh name Lles. The entire story is quite apocryphal, but it likely explains the use of Lucius among Englishmen shortly after the Reformation, when there was a strong desire to show that their country’s conversion happened before Augustine's mission. During this time, Lucius Cary, Viscount Falkland, gave the name prestige, although it hasn’t become common. Lucio, or Luzio, is hereditary in Italy. The Irish Lucius corresponds to the native names Lachtna and Loiseach.

The Lucillian gens of the plebeian order was formed from Lucius, and thence arose Lucilla, borne by several Roman empresses, and by a local saint at Florence; and in later times considered as another diminutive of Lucy.

The Lucillian family from the common people's rank originated from Lucius, leading to Lucilla, a name held by several Roman empresses and a local saint in Florence; in more recent times, it has been seen as another version of Lucy.

Lucianus, on the other hand, was a derivative, and having belonged to several saints, continued in use in Italy as Luciano or Luziano, whence Lucien the Buonaparte derived the appellation, so plainly marking him, like his brother, as an Italian Frenchified.

Lucianus, on the other hand, was a derivative name, and having been associated with several saints, it continued to be used in Italy as Luciano or Luziano, from which Lucien Buonaparte got his name, clearly marking him, like his brother, as an Italian who had been Frenchified.

Luciana has continued likewise in Italy, and was anciently Lucienne in France. Perhaps the English Lucy Anne may be an imitation of it.

Luciana has also continued in Italy, and was formerly known as Lucienne in France. Perhaps the English name Lucy Anne is a version of it.

Lucianus contracted into Lucanus as a cognomen, and thus was named the Spanish poet, Marcus Annæus Lucanus, usually called in English Lucan; but it has a far nearer interest to us. Cognomina in anus, contracted into the Greek ας, were frequently bestowed on slaves or freed-men, especially of Greek extraction. These were often highly educated, and were the librarians, secretaries, artists, and physicians of their masters, persons of Jewish birth being especially employed in the last-mentioned capacity. Thus does the third Evangelist, the beloved physician and reputed painter, bear in his name evidence of being a Greek-speaking protégé of a Roman house, Λουκας (Lukas) being the Greek contraction of Lucanus or Lucianus. “His sound hath gone out into all lands,” and each pronounces his name in its own fashion; but he is less popular as a patron than his brethren, though more so in Italy than elsewhere.

Lucianus became Lucanus as a nickname, so we know the Spanish poet Marcus Annæus Lucanus, commonly referred to in English as Lucan; but it holds much more significance for us. Nicknames ending in anus, shortened to the Greek ας, were often given to slaves or freedmen, especially those of Greek descent. These individuals were frequently well-educated and served as librarians, secretaries, artists, and doctors for their masters, with those of Jewish descent particularly sought after for medical roles. In this way, the third Gospel writer, the beloved doctor and rumored painter, carries in his name the proof of being a Greek-speaking client of a Roman family, with Λουκας (Lukas) being the Greek version of Lucanus or Lucianus. “His sound hath gone out into all lands,” and each person pronounces his name differently; however, he is less popular as a patron than his peers, though more so in Italy than anywhere else.

English. French. Italian. Spanish and Portuguese.
Luke Luc Luca Lucas
German. Russian. Wallachian. Bohemian.
Lukas Luka Luka Lukas
134Slavonic. Lusatian. Hungarian.  
Lukash Lukash Lukacz  
  Lukaschk    

Lucretius, the name of a noted old gens, is probably from the same source, though some take it from lucrum (gain). “Lucrece, combing the fleece under the midnight lamp,” that fine characteristic Roman tale, furnished Shakespeare with an early poem; and Lucrezia was one of the first classic names revived by the Italians; and though borne by the notorious daughter of the Borgia, has continued fashionable with them and with the French, who make it Lucrèce; while we have now and then a Lucretia, learnt probably from the fanciful designations of the taste of the eighteenth century.[53]

Lucretius, the name of a well-known ancient family, probably comes from the same origin, although some derive it from lucrum (profit). “Lucrece, combing the fleece under the midnight lamp,” that classic Roman story, inspired Shakespeare for an early poem; and Lucrezia was one of the first classical names revived by the Italians. Despite being associated with the infamous daughter of the Borgia, it has remained popular among them and the French, who call it Lucrèce; meanwhile, we occasionally see a Lucretia, likely influenced by the whimsical naming trends of the eighteenth century.[53]

53. Smith; Butler; Kitto; Jameson.

__A_TAG_PLACEHOLDER_0__. Smith; Butler; Kitto; Jameson.

Section 3.—Marcus.

The origin of Marcus, represented by the M, so often a Roman initial, is involved in great doubt. It has been deduced from the Greek μαλακὸς (soft or tender), a very uncongenial epithet for one of the race of iron. Others derive it from mas (a male), as implying manly qualities; and others, from Mars, or more correctly, Mavers or Mamers, one of the chief of the old Latin deities. Diefenbach thinks also that it may be connected with the Keltic Marc (a horse), and with the verb to march.

The origin of Marcus, represented by the M, often a Roman initial, is surrounded by uncertainty. Some say it's derived from the Greek μαλακὸς (soft or tender), which seems very out of place for someone from such a tough background. Others trace it back to mas (meaning male), suggesting manly traits; and some link it to Mars, or more accurately, Mavers or Mamers, a major ancient Latin deity. Diefenbach also believes it might be related to the Celtic Marc (meaning a horse) and the verb to march.

It extended into all the provinces, and was that by which John, sister’s son to Barnabas, was known to the Romans. Tradition identifies him with the Evangelist, who, under St. Peter’s direction, wrote the Gospel especially intended for “strangers of Rome,” and who afterwards founded the Church of Alexandria, and gave it a liturgy. In consequence, Markos has ever since been a favourite Greek name, especially among those connected with the Alexandrian patriarchate. In the days, however, when relic-hunting had become a passion, some adventurous Venetians stole the remains of the Evangelist from the pillar in the Alexandrian church, in which they had been built up, and transferred them to Venice.

It spread across all the provinces and was how John, Barnabas's sister's son, was recognized by the Romans. Tradition links him to the Evangelist, who, under St. Peter's guidance, wrote the Gospel aimed particularly at "strangers of Rome," and who later established the Church of Alexandria and provided it with a liturgy. As a result, Markos has been a popular Greek name ever since, especially among those associated with the Alexandrian patriarchate. However, during the time when relic-hunting became a craze, some daring Venetians stole the remains of the Evangelist from the pillar in the Alexandrian church where they had been interred and brought them to Venice.

Popular imagination does not seem to have supposed the saints to have been one whit displeased at any sacrilegious robberies, for San Marco immediately was constituted the prime patron of the city; and, having been supposed to give his almost visible protection in perils by fire and flood, the Republic itself and its territory were known as his property, and the special emblem of the state was that shape among the Cherubim which had been appropriated as the token suited to his Gospel, namely, the lion with eagle’s wings, the Marzocco, as the populace termed it, and another such Marzocco figures at Florence.

Popular imagination doesn’t seem to think the saints were at all bothered by any sacrilegious thefts, because San Marco was quickly established as the main patron of the city. He was believed to provide almost visible protection during dangers from fire and flood. The Republic and its lands were viewed as his property, and the state’s special symbol was the form among the Cherubim that was chosen as a fitting representation for his Gospel—the lion with eagle's wings, known as the Marzocco, as the locals called it, with another such Marzocco figure in Florence.

Marco was the name of every fifth man at Venice, and the winged 135lion being the stamp on the coinage of the great merchant city, which was banker to half the world, a marc became the universal title of the piece of money which, though long disused in England, has left traces of its value in the legal fee of six-and-eightpence.

Marco was the name of every fifth guy in Venice, and the winged 135lion was the emblem on the coins of the great merchant city, which served as a bank for half the world. A marc became the universal term for that piece of money, which, although it hasn't been used in England for a long time, still shows its worth in the legal fee of six-and-eightpence.

The chief popularity of the Evangelist’s name is in Italy, especially Lombardy; though the Greek Church, as in duty bound, has many a Markos, and no country has ceased to make use of it. Some, such as Niebuhr for his Roman-born son, and a few classically inclined English, have revived the ancient Marcus; but, in general, the word follows the national pronunciation.

The main popularity of the Evangelist’s name is in Italy, particularly in Lombardy; however, the Greek Church, as is proper, has plenty of Markos, and no country has stopped using it. Some, like Niebuhr for his son born in Rome, and a few English with a classic interest, have brought back the old Marcus; but generally, the name reflects the way it’s pronounced in each country.

English. French. Italian. Spanish and Portuguese.
Mark Marc Marco Marcos
Marcus      
Esthonian and Russian Polish and Bohemian Lusatian. Hungarian.
Mark Marek Markusch Markus

From Marcus sprang the nomen Martius, or, as it was later written, Marcius, belonging to a very noble gens of Sabine origin, which gave a king to Rome, and afterwards was famous in the high-spirited and gentle-hearted Cnæus Marcius Coriolanus.

From Marcus came the name Martius, or as it was later written, Marcius, associated with a very noble family of Sabine origin, which produced a king for Rome and later became well-known through the brave and kind-hearted Cnæus Marcius Coriolanus.

The daughters of this gens were called Marcia, and this as Marzia, Marcie, Marcia, has since been used as the feminine of Mark. From Martius again came Martinus, the name of the Roman soldier who divided his cloak with the beggar, and afterwards became Bishop of Tours, and completed the conversion of the Gauls. He might well be one of the favourite saints of France, and St. Martin of Tours rivalled St. Denys in the allegiance of the French, when kings and counts esteemed it an honour to belong to his chapter; and yet Martin occurs less frequently in French history than might have been expected, though it is to be found a good deal among the peasants, and is a surname. Dante speaks of Ser Martino as typical of the male gossips of Florence; and from the great prevalence of the surname of Martin in England, it would seem to have been more often given as a baptismal name. Martin was a notable king of Aragon; but zealous Romanist countries have perhaps disused Martin for the very reason that Germans love it, namely, that it belonged to “Dr. Martinus Luther,” as the learned would call the Augustinian monk, whose preachings opened the eyes of his countrymen.

The daughters of this family were called Marcia, and this evolved into Marzia, Marcie, and Marcia, which has since been used as the feminine form of Mark. From Martius, we also get Martinus, the name of the Roman soldier who shared his cloak with a beggar and later became Bishop of Tours, where he completed the conversion of the Gauls. He is rightly one of the favorite saints of France, and St. Martin of Tours was as popular as St. Denys among the French, with kings and counts considering it an honor to be part of his chapter. Yet, Martin appears less frequently in French history than one might expect, although it is more common among peasants and is also a surname. Dante mentions Ser Martino as representative of the male gossipers in Florence; and given the widespread use of the surname Martin in England, it seems to have been used more often as a baptismal name. Martin was a notable king of Aragon; however, devout Roman Catholic countries may have avoided the name Martin precisely because of its association with “Dr. Martinus Luther,” as scholars call the Augustinian monk whose teachings enlightened his compatriots.

English. French. Italian and Spanish. Portuguese.
Martyn Martin Martino Martin
  Mertin   Martinho
136German. Swiss. Dutch. Lett.
Martin Märti Martijn Martschis
Mertil Martili Marten Hungarian.
    Swedish. Martoni
    Marten  

Martina was one of the young Roman girls who endured the fiery trial of martyrdom under the Emperor Decius. Her plant is the maidenhair fern, so great an ornament to the Roman fountains; and her name, whether in her honour, or as the feminine of Martin, is occasionally found in Italy, France, and England.

Martina was one of the young Roman girls who faced the intense challenge of martyrdom during Emperor Decius's reign. Her plant is the maidenhair fern, a beautiful addition to the Roman fountains; and her name, whether in her honor or as the female version of Martin, is sometimes seen in Italy, France, and England.

Marcianus was an augmentative of Marcus, whence Marciano or Marcian were formed. Marcellus is the diminutive, and became the cognomen of the great Claudian gens. Marcus Claudius Marcellus was the conqueror of Syracuse, and the last of his direct descendants is that son of Octavia and nephew of Augustus, the prediction of whose untimely death is placed by Virgil in the mouth of his forefather, Anchises, in the Elysian Fields. St. Marcellus was a young Roman soldier who figures among the warrior saints of Venice, and now and then has a French namesake called Marcel.

Marcianus is an extended version of Marcus, which led to the names Marciano or Marcian. Marcellus is a shorter form and became the family name of the prominent Claudian clan. Marcus Claudius Marcellus was the conqueror of Syracuse, and the last of his direct descendants is that son of Octavia and nephew of Augustus, whose early death was foretold by Virgil through his ancestor, Anchises, in the Elysian Fields. St. Marcellus was a young Roman soldier recognized among the warrior saints of Venice, and occasionally shares a name with a French equivalent, Marcel.

Marcella was a pious widow, whose name becoming known through her friendship with St. Jerome, took the fancy of the French; and Marcelle has never been uncommon among them, nor Marcella in Ireland.

Marcella was a devoted widow, and her name became known through her friendship with St. Jerome, which captured the interest of the French; and Marcelle has remained a common name among them, just as Marcella has in Ireland.

Marcellianus, another derivative from Marcellus, was the name of an early pope, whence Marcellin is common in France.

Marcellianus, which comes from Marcellus, was the name of an early pope, making Marcellin a common name in France.

From Mars again came Marius, the fierce old warrior of terrible memory; but who, in the form of Mario, is supposed by the Italians to be the masculine of Maria, and used accordingly.[54]

From Mars again came Marius, the fierce old warrior with a terrible memory; however, in the form of Mario, he is believed by the Italians to be the male version of Maria and is used that way. [54]

54. Smith; Diefenbach; Roscoe, History of Venice; Grimm; Transactions of Philological Society.

54. Smith; Diefenbach; Roscoe, History of Venice; Grimm; Transactions of Philological Society.

Section IV.—Posthumus, &c.

Posthumus is generally explained as meaning a posthumous son, from post (after) and humus (ground); born after his father was underground; but there is reason to think that it is, in fact, Postumus, a superlative adjective, formed from post, and merely signifying latest; so that it originally belonged to the son of old age, the last born of the family. It became a frequent prænomen by imitation, and in several Roman families was taken as a cognomen.

Posthumus is commonly understood to mean a posthumous son, derived from post (after) and humus (ground), indicating he was born after his father had died; however, there is reason to believe it actually refers to Postumus, a superlative adjective made from post, meaning latest. This suggests it originally referred to the son of old age, the last child in the family. It became a common first name through imitation and was adopted as a surname in several Roman families.

The pseudo Valerius Maximus derives Titus from the Sabine Titurius; others make it come from the Greek τίω (to honour), others from tutus (safe), the participle of tueor (to defend). It was one of the most common prænomina from the earliest times, and belonged to both father and son of the two emperors connected with the fall of 137Jerusalem. Both were Titus Flavius Sabinus Vespasianus, but the elder is known to us by his cognomen, the younger by his prænomen. Titus should have been a more usual Christian name in honour of the first Bishop of Crete, but it has hardly survived, except in an occasional Italian Tito; and here Dr. Titus Oates gave it an unenviable celebrity. Tita is also sometimes used in Italy. The historian, Titus Livius, has been famous enough to have his name much maltreated, we calling him Livy, the French Tite Live.

The pseudo Valerius Maximus traces the name Titus back to the Sabine Titurius; others suggest it comes from the Greek τίω (to honor), while some say it derives from tutus (safe), the participle of tueor (to defend). It was one of the most common first names since ancient times and was held by both the father and son of the two emperors associated with the fall of 137Jerusalem. Both were Titus Flavius Sabinus Vespasianus, but the elder is primarily recognized by his surname, while the younger is known by his first name. Titus should have become a more common Christian name in honor of the first Bishop of Crete, but it has barely survived, appearing occasionally as Italian Tito; and Dr. Titus Oates gave it a negative kind of fame. Tita is also sometimes used in Italy. The historian Titus Livius is well-known enough that his name has been often misused, with us calling him Livy and the French referring to him as Tite Live.

Section V.—Numeral Names.

Thus far and no farther went Latin invention for at least seven hundred years in the way of individual domestic names. Beyond these ten, the Romans had, with a very few exceptions, peculiar to certain families, nothing but numerals for their sons; some of which became names of note from various circumstances. The words, though not often the names, have descended into almost all our modern tongues.

So far and no further did Latin creativity go for at least seven hundred years when it came to unique domestic names. Other than these ten, the Romans had, with very few exceptions specific to certain families, only numbers for their sons; some of which gained significance for various reasons. The words, while not commonly the names, have made their way into almost all our modern languages.

Primus, the superlative of præ (before), præ, prior, primus, was only used as a slave’s name, or to distinguish some person of an elder race.

Primus, the highest form of præ (before), præ, prior, primus, was only used as a slave's name or to identify someone from an older lineage.

Sequor (to follow) gave Secundus; the feminine of which fell sometimes to the share of daughter No. 2, to distinguish her from the elder sister, who was called by the family name. Men only had it as a cognomen, and that only in the later times. It has passed into our own tongue as well as into the more direct progeny of Latin, but Germany holds out against it. Rome likewise used Secundus in the sense of favourable, much as we speak of seconding in parliamentary language. St. Secundinus was a companion of St. Patrick, called by the Irish St. Seachnall. His disciples were christened Maol Seachlain, pupils of St. Secundinus, a name since turned into Malachi. King Malachi with the collar of gold, is truly the shaveling of the lesser follower.

Sequor (to follow) was given to Secundus; the feminine form of this sometimes went to daughter No. 2, to set her apart from the older sister, who was referred to by the family name. Men only used it as a surname, and only in later times. It has been incorporated into our own language as well as into the more direct descendants of Latin, but Germany has resisted it. Rome also used Secundus to mean favorable, similar to how we use "seconding" in parliamentary language. St. Secundinus was a companion of St. Patrick, known in Ireland as St. Seachnall. His followers were named Maol Seachlain, students of St. Secundinus, a name that has since evolved into Malachi. King Malachi, adorned with a gold collar, is truly the shaveling of the lesser follower.

Tertius barely occurs as a Roman name; but Tertia was rather more common than Secunda, and by way of endearment was called Tertulla. From this diminutive arose Tertullus and Tertullianus.

Tertius is rarely found as a Roman name, but Tertia was somewhat more common than Secunda, and as a term of affection, she was called Tertulla. From this nickname came Tertullus and Tertullianus.

The next number is identical in all the tongues, though a most curious instance of varied pronunciation. The quadra, or four equal-sided Quartus, only occurs once in St. Paul’s writings, and so far as we know, nowhere else. Quadratus and Quartinus were late nomina.

The next number is the same in every language, but it's a very interesting example of different pronunciations. The quadra, or four equal-sided Quartus, appears only once in St. Paul’s writings, and as far as we know, it doesn’t show up anywhere else. Quadratus and Quartinus were later names.

Why Quintus should have been so much more prevalent with the Romans than the earlier numerals does not appear, but it was one of the commonest prænomina, and was always indicated by the initial Q; while the Greeks called it Κοίντος. Thence came the Quintian, or Quinctian, gens, an Alban family removed by Tullus Hostilius to Rome, so plain and stern in manners that even their women wore no gold, and principally illustrious in the person of Cæso Quinctius Cincinnatus. An obscure family named Quintianus sprung again 138from this gens, and in time gave its name to one of the missionary martyrs of Gaul, who, in 287, was put to death at Augusta Veromanduorum on the Somme. His corpse being discovered in 641, the great goldsmith bishop of Noyon, St. Eloi, made for it a magnificent shrine, and built over it a church, whence the town took the name of St. Quentin, and Quentin became prevalent in the neighbourhood. It was also popular in Scotland and Ireland, but it is there intended to represent Cu-mhaighe (hound of the plain), pronounced Cooey. From the diminutive of the Quinctian gens came Quintilius, and thence again Quintilianus, the most noted Roman rhetorician. Pontius is thought to be the Samnite or Oscan word for fifth, related to the Greek pente, and Keltic pump, five. It was an old nomen among those fierce Italians, and belonged to the sage who gave the wise advice against either sparing or injuring by halves, the Romans at the Caudine Forks. Pontius Pilatus should, it would seem, have brought it into universal hatred, but it probably had previously become hereditary in Spain as Ponce, whence sprang the noble family of Ponce de Leon; the French had Pons; and the Italians, Ponzio, and our Punch is by some said to be another form. It may, perhaps, come from pons (a bridge).

Why Quintus became so much more common among the Romans than the earlier numerals isn’t clear, but it was one of the most frequently used names, always represented by the initial Q; the Greeks called it Κοίντος. This led to the Quintian or Quinctian family, an Alban family brought to Rome by Tullus Hostilius, known for their straightforward and serious nature, to the point that even their women didn’t wear gold, and they were mostly notable through Cæso Quinctius Cincinnatus. An obscure family named Quintianus emerged from this lineage and eventually gave its name to one of the missionary martyrs of Gaul, who was executed in 287 at Augusta Veromanduorum on the Somme. His remains were discovered in 641, and the great goldsmith bishop of Noyon, St. Eloi, created a magnificent shrine for him and built a church over it, leading the town to adopt the name of St. Quentin, which then became popular in the area. It also gained popularity in Scotland and Ireland, but there, it is meant to represent Cu-mhaighe (hound of the plain), pronounced Cooey. From the diminutive of the Quinctian family came Quintilius, and then Quintilianus, the most well-known Roman rhetorician. Pontius is believed to be the Samnite or Oscan term for fifth, related to the Greek pente and the Keltic pump, meaning five. It was an old name among those fierce Italians and belonged to the wise man who advised against both sparing and injuring by halves, the Romans at the Caudine Forks. Pontius Pilatus should have caused it to be universally hated, but it likely had already become hereditary in Spain as Ponce, giving rise to the noble family of Ponce de Leon; the French had Pons; the Italians, Ponzio, and some say our Punch is another variation. It might also originate from pons (a bridge).

Sextus was the prænomen of the hateful son of Tarquinius Superbus, but after him it was disused, although thence arose the Sextian, Sestian, and Sextilian gentes. In later times it came again into use, and a bishop of Rome, martyred under Valerian, was named Sixtus, whence this has grown to be one of the papal adopted names, and is called by the Italians Sisto, whence the Sistine chapel takes its name, and the Dresden Madonna of Raffaelle is called di San Sisto, from the introduction of one of the three sainted popes so termed. The French used to call these saints Xiste.

Sextus was the first name of the despised son of Tarquinius Superbus, but it fell out of use after him, even though the names Sextian, Sestian, and Sextilian originated from it. Later on, it became common again, and a bishop of Rome who was martyred under Valerian was named Sixtus. This eventually became one of the names adopted by popes, and in Italian, it’s called Sisto, which is how the Sistine Chapel got its name. The Dresden Madonna by Raffaelle is referred to as di San Sisto because of one of the three saintly popes with this name. The French used to call these saints Xiste.

The Latin septem gave Septimus, a name exceptionally used among them, as it is among us, for a seventh son.

The Latin septem led to the name Septimus, which is commonly used by them, just as it is by us, for a seventh son.

Some unknown Octavus (the eighth) probably founded the Octavian gens, which had only been of note in Rome for 200 years before Caius Octavius Rufus married Julia, the sister of Cæsar, and their son Caius, being adopted as heir of the Julian line, became C. Julius Cæsar Octavianus, though he afterwards merged this unwieldyunwieldy title in that of Augustus. Octavius gained a certain renown through him, and Ottavio has passed on in Italy, while eighth sons are perhaps most usually named Octavius. The gentle Octavia, his sister, the most loveable of matrons, has made Ottavia an Italian name, and Octavie is one adopted by modern French taste. October is the eighth month in all modern tongues.

Some unknown Octavus (the eighth) probably started the Octavian family, which was only significant in Rome for 200 years before Caius Octavius Rufus married Julia, Cæsar's sister. Their son Caius, adopted as the heir of the Julian line, became C. Julius Cæsar Octavianus, although he later combined this awkwardunwieldy title with the name Augustus. Octavius gained some fame because of him, and Ottavio has continued in Italy, while eighth sons are often named Octavius. The gentle Octavia, his sister and the most lovable of matriarchs, has made Ottavia a recognized Italian name, and Octavie is the form that's been adopted by modern French. October is the eighth month in all contemporary languages.

Nonnus, from nonus, the ninth, is not known as a name till very late, when Latin and Greek names were intermixed. Then it belonged to a poet, at first heathen, afterwards Christian. Nonna was the name to that female slave who wrought the conversion of Georgia to Christianity, and (we believe) has there been continued; and in Rome Nonnius and Nonianus occur in later times as gentile appellations. Nona has been bestowed in England upon that rare personage a ninth daughter. November again bears traces of its 139having been the ninth month of the Romans, as does December of the tenth.

Nonnus, derived from nonus, meaning ninth, wasn't used as a name until much later when Latin and Greek names mixed. At that time, it referred to a poet, who was initially pagan and later became Christian. Nonna was the name of the female slave who helped convert Georgia to Christianity, and we believe her influence continues there. In Rome, Nonnius and Nonianus appeared later as family names. Nona is the name given in England to that uncommon individual, a ninth daughter. November still shows evidence of being the ninth month in the Roman calendar, just as December reflects its status as the tenth.

Decimus was a prænomen in the family of Junius Brutus, inherited mayhap from a tenth son, and it was at Decimus Brutus that Cæsar’s dying reproach, Et tu Brute, is thought to have been levelled. Decimus and Decima are now and then to be found among us in unusually large families of one sex. Decius was the name of a great plebeian gens, one of the oldest in Rome, and illustrated by the self-devotion of Decius Mus.[55]

Decimus was a first name in the Junius Brutus family, possibly passed down from a tenth son, and it was at Decimus Brutus that Caesar’s dying words, Et tu Brute, are believed to have been directed. Decimus and Decima can occasionally be found among us in unusually large families of one gender. Decius was the name of an important plebeian clan, one of the oldest in Rome, known for the self-sacrifice of Decius Mus.[55]

55. Clark, Handbook of Comparative Grammar; Liddell and Scott; Facciolati; Junius; Smith; Publications of the Irish Society; Butler.

55. Clark, Handbook of Comparative Grammar; Liddell and Scott; Facciolati; Junius; Smith; Publications of the Irish Society; Butler.

140

CHAPTER 3.

NOMINA.

Section I.—Attius.

The Latin nomina were those that came by inheritance, and denoted the position of the gens in the state, its antiquity, and sometimes its origin. Their derivation is often, however, more difficult to trace than that of any other names, being lost in the darkness of the Oscan and Latin dialects; and in the latter times they were very wide-spread, being adopted by wholesale by persons who received the franchise, as Roman citizens, from the individual who conferred it; and after the time of Caracalla, A.D. 212, when all the free inhabitants of the empire became alike Roman citizens, any person might adopt whatever name he chose, or even change his own if he disliked it. The feminine of this gentile name, as it was called, was the inheritance of the daughters; and on marriage, the feminine of the husband’s nomen was sometimes, though not uniformly, assumed.

The Latin names were those inherited and indicated the family's status in society, its history, and sometimes its origin. However, tracing their roots is often more challenging than with other names as they get lost in the complexities of the Oscan and Latin dialects. In later times, these names became widespread as many people who were granted citizenship by those who had the power to do so adopted them. After the time of Caracalla, A.D. 212, when all free inhabitants of the empire became Roman citizens, anyone could choose any name they wanted or even change their own if they didn't like it. The feminine version of this family name, known as the gentile name, was inherited by daughters; upon marriage, a woman sometimes took on her husband’s family name, although this was not always the case.

These names are here placed in alphabetical order, as there seems to be nothing else to determine their position, and it is in accordance with the rigid Roman fashion of regularity.

These names are listed here in alphabetical order since there doesn't seem to be anything else to decide their placement, and it follows the strict Roman tradition of consistency.

Thus we begin with the Accian, Attian, or Actian gens; one of no great rank, but interesting as having been fixed on by tradition as the ancestry of the great mountain lords of Este, who were the parents of the house of Ferarra in Italy, and of the house of Brunswick, which has given six sovereigns to Britain. Accius is probably derived from Acca, the mother of the Lares, an old Italian goddess, afterwards turned into the nurse of Romulus. Valerius, however, deduces both it and Appius from a forgotten Sabine prænomen Attus. The Appian gens was not a creditable one; but Appia was sometimes the name of mediæval Roman dames.

So, we start with the Accian, Attian, or Actian family; not particularly prominent, but notable for being recognized by tradition as the ancestors of the powerful Este lords, who were the ancestors of the House of Ferrara in Italy, and of the House of Brunswick, which has produced six monarchs for Britain. Accius likely comes from Acca, the mother of the Lares, an ancient Italian goddess who was later known as the nurse of Romulus. However, Valerius argues that both it and Appius come from a forgotten Sabine name, Attus. The Appian family wasn't reputable, but Appia was sometimes the name of medieval Roman women.

The genealogists of the house of Este say that Marcus Actius married Julia, sister of the great Cæsar, and trace their line downwards till modernized pronunciation had made the sound Azzo.

The genealogists of the house of Este say that Marcus Actius married Julia, sister of the great Cæsar, and trace their lineage down to where the name is now pronounced Azzo.

Him whom they count as Azo I. of Este was born in 450, and from him and his descendants Azzo and Azzolino were long common in Italy, though now discarded.

Him whom they call Azo I of Este was born in 450, and from him and his descendants, Azzo and Azzolino were common names in Italy for a long time, although they are now less used.

Section II.—Æmilius.

Almost inextricable confusion attends the development of the title of one of the oldest and most respectable of the plebeian gentes, 141namely the Æmilian, anciently written Aimilian. The family was Sabine, and the word is, therefore, probably Oscan; but the bearers were by no means agreed upon its origin, some declaring that it was αἵμυλος (flattering or witty), and called it a surname of their founder, Mamercus, whom some called the son of Pythagoras, others of Numa. The later Æmilii, again, claimed to descend from Aemylos, a son of Ascanius; and others of them, less aspiring, contented themselves with Amulius, the granduncle of Romulus. Can this most intangible Amulius be, after all, a remnant of the Teutonic element in the Roman race, and be the same with the mythical Amal, whence the Gothic Amaler traced their descent? It is curious that maal or âmal means work in Hebrew, while aml is work, likewise, in old Norse, as our moil is in English, though in Sanscrit amala is spotless. Altogether, it seems most probable that the word mal (a spot or stroke) may underlie all these forms, just as it does the German mal (time); that Amal was, in truth, the dimly remembered forefather; and that thus the proud Æmilii of Rome, and the wild Amaler of the forests, bore in their designations the tokens of a common stock.

The development of the title of one of the oldest and most respected plebeian families, known as the Æmilian (originally spelled Aimilian), is surrounded by almost inescapable confusion. The family was Sabine, so the name probably has Oscan roots; however, its members couldn't agree on its origin. Some claimed it came from the word αἵμυλος (meaning flattering or witty), which they said was a nickname for their founder, Mamercus, who some identified as the son of Pythagoras and others as the son of Numa. The later Æmilii claimed to be descendants of Aemylos, a son of Ascanius, while others, less ambitious, were satisfied with claiming Amulius, the granduncle of Romulus. Could this elusive Amulius actually be a remnant of the Teutonic influence in the Roman population, possibly linked to the mythical Amal, from which the Gothic Amaler traced their lineage? Interestingly, the words maal or âmal mean work in Hebrew, and aml also means work in Old Norse, similar to how moil is used in English, though in Sanskrit, amala means spotless. Overall, it seems likely that the root mal (meaning a spot or stroke) might connect all these variations, just like the German mal (meaning time); that Amal was, in reality, a vaguely remembered ancestor; and thus, the proud Æmilii of Rome and the wild Amaler of the forests shared a common heritage reflected in their names.

Several obscure saints bore the name of Æmilius or Æmilianus; and Emilij has always been a prevailing masculine name in Russia. In Spain, a hermit, Saint Æmilianus, is always known as St. Milhan. Emilio was of old-standing in Italy; but the great prevalence in France of Émile, of late, was owing to Rousseau’s educational work, the hero of which had numerous namesakes among the children born in the years preceding the Revolution.

Several little-known saints had the name Æmilius or Æmilianus; and Emilij has always been a common masculine name in Russia. In Spain, a hermit named Saint Æmilianus is usually referred to as St. Milhan. Emilio has been a longstanding name in Italy; however, the recent popularity of Émile in France can be attributed to Rousseau’s educational work, which featured a main character with many namesakes among children born in the years leading up to the Revolution.

The feminine had been forgotten until Boccaccio wrote his Teseide, and called the heroine Emilia. It was at once translated or imitated in all languages, and became mixed up with the Amalie already existing in Germany. Amalie of Mansfeld lived in 1493; Amalie of Wurtemburg, in 1550; and thence the name spread throughout Germany, whence the daughter of George II. brought it to England, and though she wrote herself Amelia, was called Princess Emily. Both forms are recognized in most European countries, though often confounded together, and still worse, with Amy and Emma.

The feminine aspect had been overlooked until Boccaccio wrote his Teseide and named the heroine Emilia. It was quickly translated or imitated in all languages, becoming intertwined with the already existing Amalie in Germany. Amalie of Mansfeld lived in 1493; Amalie of Wurtemburg lived in 1550; and from there, the name spread throughout Germany, later being brought to England by the daughter of George II. She spelled it Amelia but was referred to as Princess Emily. Both versions are recognized in most European countries, although they are often mixed up with each other and, even more confusingly, with Amy and Emma.

English. French. Italian. Slovak. Lusatian.
Emily Émilie Emilia Emilija Mila
Emilia     Milica Milka

Section III.—Antonius.

Two gentes were called Antonius, a word that is not easy to trace. Some explain it as inestimable, but the Triumvir himself chose to deduce it from Antius, a son of Hercules. One of these clans was patrician, with the cognomen Merenda; the other plebeian, without any third name, and it was to the latter that the avenger of Cæsar and lover of Cleopatra belonged—Mark Anthony, Marc Antoine, or 142Marcantonio, as modern tongues have clipped his Marcus Antonius. The clipping had, however, been already performed before the resuscitation of his evil fame in the fifteenth century, for both his names had become separately saintly, and therefore mutilated; Mark in the person of the Evangelist, Antonius in that of the great hermit of the fourth century—the first to practise the asceticism which resulted in the monastic system. Of Egyptian birth, his devotions, his privations, and his conflicts with Satan, were equally admired in the Eastern and Western Churches, and Antonios has been as common among the Greeks as Antonius among the Latin Christians.

Two families were called Antonius, a name that's not easy to trace. Some say it means inestimable, but the Triumvir himself claimed it came from Antius, a son of Hercules. One of these families was patrician and had the surname Merenda; the other was plebeian and didn't have a third name. It was to the latter that the avenger of Cæsar and lover of Cleopatra belonged—Mark Anthony, Marc Antoine, or 142Marcantonio, as modern languages have shortened his Marcus Antonius. The shortening had already happened before his negative reputation was revived in the fifteenth century, as both his names had become separately saintly and thus simplified; Mark because of the Evangelist, and Antonius due to the great hermit of the fourth century—the first to practice the asceticism that led to the monastic system. Of Egyptian origin, his devotions, his sacrifices, and his battles with Satan were equally admired in the Eastern and Western Churches, and Antonios has been as common among the Greeks as Antonius among Latin Christians.

St. Antony was already very popular when St. Antonio of Padua further increased the Italian devotion to the name, and Antonio has ever since been exceedingly common in Italy and Spain. Classical pedantry made Antonio Paleario turn it into Aonio in honour of the Aonian choir; but whatever he chose to call himself he made glorious by his life and death.

St. Antony was already quite well-known when St. Antonio of Padua boosted the Italian devotion to the name, and since then, Antonio has been extremely common in Italy and Spain. Classical pretentiousness led Antonio Paleario to change it to Aonio in honor of the Aonian choir; but no matter what he called himself, he made it remarkable through his life and death.

The Dutch seem to have needlessly added the silent h, and we probably learnt it from them. The popularity of Antony has much diminished since the Reformation in England, where perhaps it is less used than in any other country.

The Dutch seem to have unnecessarily added the silent h, and we probably picked it up from them. The popularity of Antony has really decreased since the Reformation in England, where it might be used less than in any other country.

English. French. Provençal. Italian.
Antony Antoine Antoni Antonio
Anthony     Tonio
Tony     Tonetto
Antholin      
German. Frisian. Dutch. Swiss.
Antonius Tönnes Anthonius Antoni
Tenton Tonjes Theunis Toni
Tony   Toontje  
    Tool  
    Antoonije  
Russian. Polish. Slovak. Servian.
Antonij Antoni Anton Antun
Anton Antek Tone Antonija
  Antos Tonek  
Lusatian. Lett. Esthonian. Hungarian.
Anto Antons Tönnis Antal
Hanto Tennis Tonnio  
Tonisch Tanne    
Tonk      

The feminine form, Antonia, is very common in Italy and Spain. The Germans have it as Antonie, and this was the original name of Maria Antonia, whom we have learnt to regard with pitying reverence 143as Marie Antoinette, whence Toinette is a common French contraction.

The feminine form, Antonia, is quite common in Italy and Spain. The Germans use Antonie, which was originally the name of Maria Antonia, whom we now view with a mix of sympathy and respect as Marie Antoinette, leading to Toinette being a popular French nickname. 143

French. Italian. Swedish. Swiss. Lithuanian.
Antoinette Antonia Antonia Tonneli Ande
Toinette Antonietta Antonetta    
Toinon Antonica      

The Aurelian gens was an old Sabine one, and probably derived its name from aurum (gold), the oro of Italy and or of France, though others tried to take it from Helios (the sun).

The Aurelian family was an ancient Sabine lineage, likely named after aurum (gold), which is oro in Italy and or in France, although some attempted to link it to Helios (the sun).

The old name, Aurelia, for a chrysalis was, like it, taken from the glistening golden spots on the cases of some of the butterfly pupæ. The Aurelian gens was old and noble, and an Aurelia was the mother of Julius Cæsar.

The old name, Aurelia, for a chrysalis was, like it, taken from the shiny golden spots on the cases of some butterfly pupae. The Aurelian family was ancient and noble, and an Aurelia was the mother of Julius Caesar.

Section IV.—Cæcilius.

The most obvious origin of the nomen of the great Cæcilian gens would be cæcus (blind); in fact Cæcilia means a slow-worm, as that reptile was supposed to be blind; but the Cæcilii would by no means condescend to the blind or small-eyed ancestor; and while some of them declared that they were the sons of Cæcas, a companion of Æneas, others traced their source to the founder of Præneste, the son of Vulcan, Cæculus, who was found beside a hearth, and called from caleo (to heat), the same with καίω (to burn). There was a large gens of this name, famous and honourable, though plebeian; but rather remarkably, the feminine form has always been of more note than the masculine. As has been before said, Caia Cæcilia is said to have been the real name of Tanaquil, the model Roman matron, patroness of all other married dames; and who has not heard of the tomb of Cæcilia Metella? But the love and honour of the Roman ladies has passed on to another Cæcilia, a Christian of the days of Alexander Severus, a wife, though vowed to virginity, and a martyr singing hymns to the last. Her corpse was disinterred in a perfect state two hundred years after, when it was enshrined in a church built over her own house, which gives a title to a cardinal. A thousand years subsequently, in 1599, her sarcophagus was again opened, and a statue made exactly imitating the lovely, easy, and graceful position in which the limbs remained.

The most obvious origin of the name of the great Cæcilian family would be cæcus (blind); in fact, Cæcilia means a slow-worm, as that reptile was believed to be blind. However, the Cæcilii would never admit to having a blind or small-eyed ancestor. While some of them claimed to be the descendants of Cæcas, a companion of Æneas, others traced their lineage back to the founder of Præneste, Cæculus, the son of Vulcan, who was found by a hearth and named after caleo (to heat), which is the same as καίω (to burn). There was a large family with this name, well-known and respected, though plebeian; interestingly, the feminine form has always been more notable than the masculine. As mentioned before, Caia Cæcilia is said to have been the real name of Tanaquil, the ideal Roman matron, patroness of all other married women; and who hasn't heard of the tomb of Cæcilia Metella? But the love and respect of Roman women has shifted to another Cæcilia, a Christian from the time of Alexander Severus, who was a wife despite having vowed to virginity and a martyr who sang hymns until the end. Her body was exhumed in perfect condition two hundred years later when it was placed in a church built over her own home, which grants a title to a cardinal. A thousand years later, in 1599, her sarcophagus was opened again, and a statue was made that perfectly captured the lovely, relaxed, and graceful position in which her limbs remained.

This second visit to her remains was not, however, needed to establish her popularity. She is as favourite a saint with the Roman matrons as is St. Agnes with their daughters; and the fact of her having sung till her last breath, established her connection with music. An instrument became her distinguishing mark; and as this was generally a small organ, she got the credit of having invented it, and became the patroness of music and poetry, as St. Katharine of eloquence and literature, and St. Barbara of architecture and art. 144Her day was celebrated by especial musical performances; even in the eighteenth century an ode on St. Cecilia’s day was a special occasion for the laudation of music; and Dryden and Pope have fixed it in our minds, by their praises, not so much of Cecilia, as of Timotheus and Orpheus. Already, in the eleventh century, the musical saint had been given as a patroness; and the contemporaries, Philip I. of France, and William I. of England, had each a daughter Cécile.

This second visit to her remains wasn't really necessary to prove how popular she was. She's just as beloved a saint among Roman women as St. Agnes is with their daughters; and the fact that she sang until her last breath connected her to music. An instrument became her signature, and since it was usually a small organ, she earned the reputation for having invented it, becoming the patroness of music and poetry, just like St. Katharine is of eloquence and literature, and St. Barbara is of architecture and art. 144Her feast day was celebrated with special musical performances; even in the eighteenth century, an ode on St. Cecilia’s Day was a significant occasion to celebrate music, and Dryden and Pope have helped etch it in our memories, not just through their praises of Cecilia but also of Timotheus and Orpheus. As early as the eleventh century, this musical saint was honored as a patroness, and her contemporaries, Philip I of France and William I of England, each had a daughter named Cécile.

From that time, Cécile in France was only less popular than the English Cicely was with all ranks before the Reformation. Cicely Neville, the Rose of Raby, afterwards Duchess of York, called “Proud Cis,” gave it the chief note in England; but her princess grandchild, Cicely Plantagenet, was a nun, and thus did not transmit it to any noble family. After the Reformation, Cicely sank to the level of “stammel waistcoat,” and was the milkmaid’s generic name. And so the gentlewomen who had inherited Cicely from their grandmothers, were ashamed of it; and it became Cecilia, until the present reaction against fine names setting in, brought them back to Cecil and Cecily. In Ireland, the Norman settlers introduced it, and it became Sighile.

From that time on, Cécile in France was only slightly less popular than the English Cicely was among all classes before the Reformation. Cicely Neville, the Rose of Raby, who later became the Duchess of York and was nicknamed “Proud Cis,” gave it significant prominence in England; however, her granddaughter, Cicely Plantagenet, became a nun and therefore didn’t pass it on to any noble family. After the Reformation, Cicely dropped in status to something like “stammel waistcoat,” becoming a common name for milkmaids. As a result, the gentlewomen who inherited the name Cicely from their grandmothers felt embarrassed by it, and it evolved into Cecilia, until the recent trend against elaborate names reintroduced Cecil and Cecily. In Ireland, the Norman settlers brought it over, and it became Sighile.

English. French. Italian. German.
Cecilia Cécile Cecilia Cacilia
Cecily      
Cicely      
Cecil      
Sisley      
Sis      
Sissot      
Cis      
Hamburg. Russian. Polish. Illyrian.
Cile Zezilija Cecylia Cecilia
      Cecilija
      Cila
      Cilika

Sessylt, the British form of the masculine, lasted on long in Wales; and the Italians kept up Cecilio. The English masculine Cecil is, however, the surname of the families of Salisbury and Exeter, adopted as a Christian name.

Sessylt, the British version of the male name, lasted a long time in Wales; and the Italians continued using Cecilio. The English male name Cecil is, however, the surname of the Salisbury and Exeter families, which was adopted as a first name.

Moreover, Cæcilianus is supposed to be the origin of Kilian, one of the many Keltic missionaries who spread the light of the Gospel on the Continent, in the seventh century. St. Kilian is said to have been of Irish birth. He preached in Germany, and was martyred at Wurtzburg; and his name has never quite ceased to be used in the adjacent lands.[56]

Moreover, Cæcilianus is believed to be the source of Kilian, one of the many Celtic missionaries who spread the light of the Gospel across the Continent in the seventh century. St. Kilian is said to have been born in Ireland. He preached in Germany and was martyred in Würzburg, and his name has continued to be recognized in the surrounding regions.[56]

56. Facciolati; Smith; Valerius Maximus; Butler; Jameson; Michaelis; Pott.

56. Facciolati; Smith; Valerius Maximus; Butler; Jameson; Michaelis; Pott.

145

Section 5.—Cœlius.

Cœles Vivenna, an Etruscan general, named the Cœlian hill, and the Cœlian gens, whence the Italians have continued Celio and Celia. In Venice the latter becomes Zilia and Ziliola, and is often to be found belonging to noble ladies and the wives of doges. At Naples it was Liliola, and it seems to be the true origin of Lilian and Lilias. The Irish, too, have adopted it as Sile, or Sheelah, and Célie and Celia have been occasionally adopted by both French and English, under some misty notion of a connection with cœlum (heaven). The prevalence of Celia among the lower classes in English towns is partly owing to the Irish Sheelah, partly to some confusion with Cecilia.

Cœles Vivenna, an Etruscan general, named the Cœlian hill, and the Cœlian gens, from which the Italians have continued with Celio and Celia. In Venice, the latter becomes Zilia and Ziliola, and is often found among noble ladies and the wives of doges. At Naples, it was Liliola, and it seems to be the true origin of Lilian and Lilias. The Irish have also adopted it as Sile, or Sheelah, and Célie and Celia have occasionally been adopted by both French and English, based on a vague idea of a connection with cœlum (heaven). The prevalence of Celia among the lower classes in English towns is partly due to the Irish Sheelah and partly due to confusion with Cecilia.

Cœlina was a virgin of Meaux, converted to a holy life by St. Geneviève. She is the origin of the French Céline, who probably suggested the English Selina, though, as we spell this last, we refer it to the Greek Selene (the moon).

Cœlina was a virgin from Meaux, inspired to live a holy life by St. Geneviève. She is the source of the French name Céline, which likely influenced the English name Selina, although the way we spell it now connects it to the Greek Selene (the moon).

Section 6.—Claudius.

Another personal defect, namely lameness, probably was the source of the appellation of the Claudian gens, although by some the adjective claudus is rejected in favour of the old verb clueo, from the same root as the Greek kleo, I hear, and kluo, I am called, or I am famous, meaning to be called, i. e., famed. The Claudii were a family of evil fame, with all the darker characteristics of the Roman, and they figure in most of the tragedies of the city. They were especially proud and stern, and never adopted any one into their family till the Emperor Claudius adopted Lucius Domitius Ahenobarbus, who did not improve the fame of the Claudian surname of Nero. But the reign of the Emperor Claudius and the number of his freedmen, and new citizens, gave his gentile name an extensive vogue, and from his conquests in Britain was there much adopted. Besides, the Claudia who sends her greeting to St. Timothy in St. Paul’s Epistle, is believed to have been the daughter of a British prince and wife of Pudens, whose name is preserved in inscriptions at Colchester.

Another personal flaw, specifically lameness, was probably the reason behind the name of the Claudian family. However, some reject the adjective claudus in favor of the older verb clueo, which shares roots with the Greek words kleo, meaning "I hear," and kluo, meaning "I am called" or "I am famous," implying being well-known, or i. e., famous. The Claudii were a family with a notorious reputation, embodying all the darker traits of the Romans, and they appear in many of the city's tragedies. They were particularly proud and stern, never accepting anyone into their family until Emperor Claudius adopted Lucius Domitius Ahenobarbus, who did not enhance the reputation of the Claudian name of Nero. However, the reign of Emperor Claudius and the numerous freedmen and new citizens he had made his family name very popular, especially due to his conquests in Britain. Additionally, Claudia, who sends her greetings to St. Timothy in St. Paul's Epistle, is thought to have been the daughter of a British prince and the wife of Pudens, whose name is found in inscriptions at Colchester.

The epigrams of Martial speak of a British lady of the same name, and thus Claudia is marked by the concurrence of two very dissimilar authorities as one of the first British Christians, while the hereditary Welsh name of Gladys, the Cornish Gladuse, corroborate the Christian reverence for Claudia. The masculine form, Gladus, is likewise used, and in Scotland Glaud, recently softened into Claud, is not uncommon. Claudie is very common in Provence. Louis XII., who gave both his daughters male names, called the eldest Claude, and when she was the wife of François I., la Reine Claude plums were so termed in her honour. Her daughter carried Claude into the House of Lorraine, where it again became masculine, and was frequent in the family of Guise. The painter Gelée assumed the name 146of Claude de Lorraine in honour of his patrons, and thus arose all the picturesque associations conveyed by the word Claude.

The epigrams of Martial mention a British lady with the same name, making Claudia recognized by two very different sources as one of the first British Christians. The hereditary Welsh name Gladys, along with the Cornish Gladuse, supports the Christian reverence for Claudia. The masculine version, Gladus, is also used, and in Scotland, Glaud, which has recently softened to Claud, is not uncommon. Claudie is quite popular in Provence. Louis XII, who gave both his daughters male names, named the eldest Claude, and when she became the wife of François I, the plums known as la Reine Claude were named in her honor. Her daughter brought Claude into the House of Lorraine, where it once again became masculine and was common in the Guise family. The painter Gelée adopted the name Claude de Lorraine in honor of his patrons, giving rise to all the picturesque associations linked to the word Claude.

Claudine is a favourite female Swiss form.[57]

Claudine is a popular female Swiss name.[57]

English. Scotch. French. Italian. Russian. Slovak.
Claud Glaud Claude Claudio Klavdij Klavdi
    Godon   Illyrian.  
        Klavdij  
FEMININE.
French. Welsh. Italian.
Claude Gladys Claudia
Claudine    
Claudie    

57. Facciolati; Smith; Rees, Welsh Saints.

__A_TAG_PLACEHOLDER_0__. Facciolati; Smith; Rees, Welsh Saints.

Section 7.—Cornelius, &c.

The far more honourably distinguished clan of Cornelius has no traceable origin, unless from cornu belli (a war horn), but this is a suggestion of the least well-informed etymologists, and deserves no attention. Scipio and Sylla were the most noted families of this gens, both memorable for very dissimilar qualities; and Cornelia, the mother of the Gracchi, inherited her name from her father, Publius Cornelius Scipio Africanus I. The centurion of the Italian band was probably a hereditary Roman Cornelius; but earliest gentile Christian though he were, he was not canonized, and the saint of the Western Church is a martyred Pope Cornelius of the third century, whose relics were brought to Compiègne by Charles the Bald, and placed in the Abbey of St. Corneille, whence again a portion was carried to the Chapter of Rosnay, in Flanders. This translation accounts for the popularity of both the masculine and feminine forms in the Low Countries, in both kingdoms of which they constantly are found, and where Cornelius gets shortened into Kees, Knelis, Nöll, or Nelle, and Cornelia into Keetje, or Kee. As an attempt to translate the native Keltic names beginning with cu, or con, Cornelius, or Corney, is one of the most frequent Irish designations. Nelleson is the Dutch surname, and Nelson is as likely to be thus derived as from the northern Nielson. The Dantzic contraction is Knelz, and the Illyrians call the feminine Drenka!

The much more honorable clan of Cornelius has no known origin, except possibly from cornu belli (a war horn), but that's an idea from the least informed etymologists and isn't worth considering. Scipio and Sylla were the most famous families of this gens, each memorable for very different qualities; and Cornelia, the mother of the Gracchi, got her name from her father, Publius Cornelius Scipio Africanus I. The centurion of the Italian band was probably a hereditary Roman Cornelius; but even though he was the first gentile Christian, he wasn't canonized. The saint of the Western Church is the martyr Pope Cornelius from the third century, whose relics were brought to Compiègne by Charles the Bald and placed in the Abbey of St. Corneille, from where part was taken to the Chapter of Rosnay in Flanders. This transfer explains the popularity of both the masculine and feminine forms in the Low Countries, where they are commonly found in both regions, and where Cornelius gets shortened to Kees, Knelis, Nöll, or Nelle, and Cornelia becomes Keetje or Kee. As an attempt to translate the native Celtic names that start with cu or con, Cornelius, or Corney, is one of the most common Irish names. Nelleson is the Dutch surname, and Nelson could just as likely be derived from that as from the northern Nielson. The Danzig abbreviation is Knelz, and the Illyrians refer to the feminine form as Drenka!

The great Fabian gens was old Latin, and was said by Pliny to be so called from their having been the first to cultivate the bean, faba, while others say the true form was fodius, or fovius, from their having invented the digging of pits, foveæ, for wolves, a proceeding rather 147in character with the wary patient disposition displayed by the greatest man of the race, Quintus Fabius Maximus, whose agnomen of Cunctator so well describes the policy that wasted away the forces of the Carthaginian invader. Fabio has been occasionally a modern Italian name; Fabiola is the diminutive of Fabia; Fabianus the adoptive augmentation, whence the occasional French Fabien, and, more strange to record, the Lithuanian Pobjus.

The prominent Fabian family was ancient Latin, and Pliny claimed they got their name because they were the first to grow the bean, faba. Others suggest the name actually comes from fodius or fovius, due to their invention of digging pits, foveæ, for wolves, which aligns with the careful and patient nature of the most notable member of the family, Quintus Fabius Maximus. His nickname Cunctator perfectly captures the strategy that wore down the forces of the Carthaginian invaders. Fabio has sometimes been a modern Italian name; Fabiola is a diminutive of Fabia; Fabianus is a form of augmentation that leads to the occasionally seen French name Fabien, and, oddly enough, the Lithuanian Pobjus.

Fabricius is probably from Faber (a workman), but there was no person of note of the family except Caius Fabricius Luscinus, whose interview with Pyrrhus and his elephant has caused him to be for ever remembered. Fabrizio Colonna, however, seems to be his only namesake.

Fabricius is likely from Faber (a workman), but there wasn't anyone noteworthy in the family except Caius Fabricius Luscinus, whose meeting with Pyrrhus and his elephant has made him memorable forever. Fabrizio Colonna, however, appears to be his only namesake.

Flavus and Fulvus both mean shades of yellow, and there were both a Flavian and a Fulvian gens, no doubt from the complexion of an early ancestor, Flavius being probably a yellow-haired mountaineer with northern blood; Fulvius a tawny Italian. It is in favour of this supposition that Constantius, who brought the Flavian gens to the imperial throne, had the agnomen Chlorus, also expressing a light complexion. Out of compliment to his family the derivatives of Flavius became common, as Flavianus, Flavia, and Flavilla. Flavio is now and then found in modern Italy, and Flavia figured in the poetry and essays of the last century. Fulvia, “the married woman,” as her rival Cleopatra calls her, was the wife of Antony, and gave her name an evil fame by her usage of the head of the murdered Cicero.[58]

Flavus and Fulvus both refer to shades of yellow, and there were both a Flavian and a Fulvian family, likely named after the complexion of an early ancestor; Flavius was probably a yellow-haired mountaineer of northern descent, while Fulvius was a tawny Italian. This idea is supported by the fact that Constantius, who brought the Flavian family to the imperial throne, had the nickname Chlorus, which also indicates a light complexion. To honor his family, variations of Flavius became popular, such as Flavianus, Flavia, and Flavilla. Flavio is occasionally found in modern Italy, and Flavia appeared in the poetry and essays of the last century. Fulvia, “the married woman,” as her rival Cleopatra refers to her, was the wife of Antony and tarnished her reputation by using the head of the murdered Cicero.[58]

The Herminian gens is believed to be of Sabine origin, and its first syllable, that lordly herr, which we traced in the Greek Hera and Hercules, and shall find again in the German Herman. There is little doubt that the Roman Herminius and the brave Cheruscan chief, whom he called Arminius, were in the same relationship as were the Emilii and Amaler.

The Herminian family is thought to have Sabine roots, and its first syllable, that noble herr, which we see in the Greek Hera and Hercules, will also appear in the German Herman. There's little doubt that the Roman Herminius and the courageous Cheruscan leader he named Arminius had the same connection as the Emilii and Amaler.

Herminius is the word that left to Italy the graceful legacy of Erminia, which was in vogue, by inheritance, among Italian ladies when Tasso bestowed it upon the Saracen damsel who was captured by Tancred, and fascinated by the graces of her captor. Thence the French adopted it as Hermine, and it has since been incorrectly supposed to be the Italian for Hermione; indeed, Scott indiscriminately calls the mysterious lady in George Heriot’s house Erminia or Hermione. The Welsh have obtained it likewise, by inheritance, in the form of Ermin, which, however, they now murder by translating it into Emma.

Herminius is the name that gave Italy the elegant legacy of Erminia, which was popular among Italian women when Tasso assigned it to the Saracen woman captured by Tancred, who was captivated by her captor's charm. From there, the French adopted it as Hermine, and it has since been mistakenly thought to be the Italian version of Hermione; in fact, Scott casually calls the enigmatic woman in George Heriot’s house either Erminia or Hermione. The Welsh also acquired it, inheriting it as Ermin, which they now unfortunately translate to Emma.

Hortensius (a gardener), from hortus, a garden, belonged to an honourable old plebeian gens, and has been continued in Italy, both in the masculine Ortensio, and feminine Ortensia, whence the French obtained their Hortense, probably from Ortensia Mancini, the niece of Mazarin.

Hortensius (a gardener), from hortus, a garden, was part of a respected old plebeian family and the name has persisted in Italy as both the masculine Ortensio and the feminine Ortensia, from which the French derived their name Hortense, likely from Ortensia Mancini, the niece of Mazarin.

The Horatian gens was a very old and noble one, memorable for the battle of the Horatii, in the mythic times of early Rome. Some explain their nomen by hora (an hour), and make it mean the 148punctual, but this is a triviality suggested by the sound, and the family themselves derived it from the hero ancestor, Horatus, to whom an oak wood was dedicated. The poet Horace bore it as an adoptive name, being of a freedman’s family. Except for Orazio, in Italy, the name of Titian’s son, it slept till Corneille’s tragedy of Les Horaces brought it forward, and the influence of Orazio made it Horatio in England. Thus the brother and son of Sir Robert Walpole bore it, and the literary note of the younger Horace Walpole made it fashionable. Then came our naval hero to give it full glory, and that last mention of his daughter Horatia seems to have brought the feminine forward of late years. The name is not popular elsewhere, but is called by the Russians, Goratij, by the Slovaks, Orac.[59]

The Horatian family was a very old and noble one, famous for the battle of the Horatii in the legendary early days of Rome. Some people interpret their name as coming from hora (meaning an hour), suggesting it means punctual, but that's just a trivial interpretation based on the sound. The family actually derived their name from their legendary ancestor, Horatus, to whom an oak grove was dedicated. The poet Horace took it as an adopted name since he came from a freedman’s family. Apart from Orazio, which is the name of Titian’s son in Italy, it remained dormant until Corneille’s play Horatius brought it back into the spotlight, and Orazio's influence turned it into Horatio in England. This name was then carried by the brother and son of Sir Robert Walpole, and the literary prominence of the younger Horace Walpole made it trendy. Then our naval hero gave it great renown, and the mention of his daughter Horatia seems to have revived the feminine form of the name in recent years. The name isn't widely used elsewhere, but is called Goratij by the Russians and Orac by the Slovaks.[59]

58. Smith; Butler; Facciolati; Irish Society.

__A_TAG_PLACEHOLDER_0__. Smith; Butler; Facciolati; Irish Society.

Section 8.—Julius.

"And the boy Ascanius, who is now called Iulus,"
"Ilus was added while things stood in the kingdom of Ilia."
“The boy Ascanius, now Iulus named—
Ilus he was while Ilium’s realm still stood,”

quoth Jupiter, in the first book of the Æneid, whence Virgil’s commentators aver that Ascanius was at first called after Ilus, the river that gave Troy the additional title of Ilium; but that during the conquest of Italy he was termed Iulus, from ιουλος (the first down on the chin), because he was still beardless when he killed Mezentius. The father of gods and men continues:

quoth Jupiter, in the first book of the Æneid, from which Virgil’s commentators say that Ascanius was initially named after Ilus, the river that gave Troy the extra name of Ilium; but that during the conquest of Italy he was called Iulus, from ιουλος (the first hair on the chin), because he was still beardless when he killed Mezentius. The father of gods and men continues:

“Caesar was born of noble Trojan descent,
(Imperium Oceano, who defines fame by the stars,)
"Julius, a great name indeed."
“A Trojan, by high lineage shall arise—
Cæsar (whose conquering fame the sea and stars shall bound),
Called Julius, from Iulus, mighty name.”

The Julian gens certainly exceeded Rome in antiquity, and one of their distinguished families bore the cognomen of Iulus; but in spite of Jupiter and Virgil, Livy makes Iulus, or Ascanius, not the Trojan son of Æneas and the deserted Creusa, but the Latin son of Æneas and Lavinia, and modern etymologists hazard the conjecture that Julus may be only a diminutive of dius (divine), since the derivation of Jupiter from Deus pater (father of gods) proves that such is the tendency of the language.

The Julian family definitely had a longer history than Rome, and one of their notable branches was called Iulus. However, despite what Jupiter and Virgil say, Livy portrays Iulus, or Ascanius, not as the Trojan son of Æneas and the abandoned Creusa, but as the Latin son of Æneas and Lavinia. Modern linguists even suggest that Julus might simply be a diminutive of dius (divine), since the link between Jupiter and Deus pater (father of gods) shows that this is a common trend in the language.

The family resided at Alba Longa till the destruction of the city by Tullus Hostilius, and then came to Rome, where, though of very high rank, they did not become distinguished till, once for all, their star culminated in the great Caius Julius Cæsar, after whom the Julii were only adoptive, though Julia was the favourite name of the emperors' daughters, and their freedmen and newly-made citizens multiplied Julius and Julianus throughout the empire.

The family lived in Alba Longa until the city was destroyed by Tullus Hostilius, and then they moved to Rome, where, despite their high status, they didn't really stand out until their fortunes changed with the remarkable Caius Julius Cæsar. After him, the Julii were only adopted, although Julia became the favored name among the emperors' daughters, and their freedmen and newly made citizens spread the names Julius and Julianus throughout the empire.

149Julius was hereditary throughout the empire, and lingered on long in Wales, Wallachia, and Italy. It is the most obvious source for the French Gilles; though, as has been already said, that word claims to be the Greek Aigidios, and is like both the Keltic Giolla and Teutonic Gil. The modern French Jules and English Julius were the produce of the revived classical taste. The latter belonged to a knight whose family name was Cæsar; and Clarendon tells a story of a serious alarm being excited in a statesman by finding a note in his pocket with the ominous words “Remember Julius Cæsar,” which left him in dread of the ides of March, until he recollected that it was a friendly reminder of the humble petition of Sir Julius Cæsar.

149Julius was common throughout the empire and persisted for a long time in Wales, Wallachia, and Italy. It is the most apparent source for the French name Gilles; however, as mentioned before, that word claims to be derived from the Greek Aigidios and is similar to both the Keltic Giolla and Teutonic Gil. The modern French Jules and English Julius came about due to the revival of classical tastes. The latter was the name of a knight whose family name was Cæsar, and Clarendon recounts a story of a politician who became seriously alarmed upon discovering a note in his pocket with the ominous words “Remember Julius Cæsar,” which left him fearing the ides of March until he remembered it was a friendly reminder of a humble request from Sir Julius Cæsar.

English. Welsh. Breton. French.
Julius Iolo Sulio Jules
    Iola Julot
Italian. Spanish and Portuguese. German. Wallachian.
       
Giulio Julio Julius Julie
Slavonic.
Julij

The feminine shared the same fate, being hereditary in Italy, and adopted as ornamental when classical names came into fashion in other countries. The heroine of Rousseau’s Nouvelle Heloïse made Julie very common in France.

The feminine went through the same fate, becoming hereditary in Italy and taken on as decorative when classical names became trendy in other countries. The heroine of Rousseau's New Heloise made Julie a common name in France.

English, Spanish and Portuguese. French and German. Italian. Russian.
Julia Julie Giulia Julija
Polish. Lett. Hungarian. Slovak.
Julia Jule Juli Iliska
Julka   Julis Breton.
    Juliska Sulia

As every family that in turn mounted the imperial throne was supposed to be adopted into the Julian gens, all bore its appellation; and thus it was that out of the huge stock of nomina that had accumulated in the family of Constantius, the apostate bore by way of distinction the adoptive form of Julianus.

As every family that took the imperial throne was meant to be adopted into the Julian clan, they all shared its name; and so it was that from the vast array of names that had built up in the family of Constantius, the apostate uniquely held the adopted name of Julianus.

As the adoptive form this was more widely diffused than Julius itself in the Latinized provinces, and thus came to the Conde Julian, execrated by Spain as the betrayer of his country into the hands of the Moors.

As the adopted version, this was more widely spread than Julius itself in the Latinized provinces, and thus came to Conde Julian, who was cursed by Spain as the traitor who handed his country over to the Moors.

To redeem the name of Julian from the unpopularity to which two apostates would seem to have condemned it, it belonged to no 150less than ten saints, one of whom was the nucleus of a legend afloat in the world. He was said to have been told by a hunted stag that he would be the murderer of his own parents; and though he fled into another country to avoid the possibility, he unconsciously fulfilled his destiny, by slaying them in a fit of jealousy before he had recognized them when they travelled after him. In penance, he spent the rest of his life in ferrying distressed wayfarers over a river, and lodging them in his dwelling; and he thus became the patron of travellers and a saint of extreme popularity.

To restore the name of Julian from the unpopularity that two deserters seemed to have sentenced it to, it belonged to no less than ten saints, one of whom was the center of a widely known legend. It was said that a hunted stag told him he would end up killing his own parents; and even though he fled to another country to escape that fate, he unconsciously fulfilled his destiny by killing them in a moment of jealousy before he recognized them when they came after him. As penance, he spent the rest of his life ferrying troubled travelers across a river and offering them shelter in his home; he thus became the patron saint of travelers and a figure of great popularity.

English. Scotch. Welsh. Breton.
Julian Jellon Julion Sulien
French. Spanish. Portuguese. Italian.
Julien Julian Juliao Giuliano
Russian.
Julian

The feminine was already abroad in the Roman empire in the days of martyrdom, when St. Juliana was beheaded at Nicomedia under Galerius; and in the days of Gregory the Great, her relics were supposed to be at Rome, but were afterwards divided between Brussels and Sablon. She is said to have been especially honoured in the Low Countries, and must likewise have been in high favour in Normandy, perhaps through the Flemish Duchess Matilda. Julienne was in vogue among the Norman families, and belonged to that illegitimate daughter of Henry I. whose children he so terribly maltreated in revenge for their father’s rebellion; and it long prevailed in England as Julyan: witness the heraldic and hunting prioress, Dame Julyan Berners; and, indeed, it became so common as Gillian, that Jill was the regular companion of Jack, as still appears in nursery rhyme; though now this good old form has almost entirely disappeared, except in the occasional un-English form of Juliana. In Brittany, it has lasted on as Suliana, the proper name of the nun-sister of Du Guesclin, who assisted his brave wife to disconcert the night assault of their late prisoner.

The feminine presence was already noted in the Roman Empire during the time of martyrdom, when St. Juliana was beheaded in Nicomedia under Galerius; and during the time of Gregory the Great, her relics were thought to be in Rome, but were later split between Brussels and Sablon. She is believed to have been particularly honored in the Low Countries and likely held in high regard in Normandy, perhaps due to the Flemish Duchess Matilda. Julienne was popular among Norman families and was associated with that illegitimate daughter of Henry I., whose children he cruelly mistreated in retaliation for their father's rebellion; it remained prevalent in England as Julyan: for instance, the heraldic and hunting prioress, Dame Julyan Berners; and indeed, it became so common as Gillian that Jill became the usual partner of Jack, as we still find in nursery rhymes; although now this good old form has almost completely vanished, except in the occasional uncommon form of Juliana. In Brittany, it has persisted as Suliana, the proper name of the nun-sister of Du Guesclin, who helped his brave wife thwart the night attack from their former prisoner.

English. French. Breton. Italian.
Julyan Julienne Suliana Giuliana
Juliana      
Gillian      
Gill      
Spanish, Portuguese, and Wallachian. German. Slavonic. Hungarian.
Juliana Juliana Julijana Julianja

151Another feminine diminutive, Julitta, was current in the empire in the time of persecution, and belongs in the calendar to a martyr at Cæsarea in Cappadocia, as well as to her who has been already mentioned as the mother of the infant St. Kyriakos, or Cyr, a babe of three years old. She was undergoing torture herself when she beheld his brains dashed out on the steps of the tribunal, and till her own death, she gave thanks for his safety and constancy. Together the mother and child were commemorated throughout the Church; and the church of St. Gillet records her in Cornwall, as does that of Llanulid in Wales. Her name, however, when there borne by her namesakes was corrupted into Elidan. Jolitte was used among the French peasantry, and Giulietta in Italy, whence Giulietta Capellet appears to have been a veritable lady, whose mournful story told in Da Porta’s novel, was adopted by Shakespeare, and rendered her name so much the property of poetry and romance, that subsequently Juliet, Juliette, and Giulietta, have been far more often christened in memory of the impassioned girl, than of the resolute Christian mother.[60]

151Another feminine name, Julitta, was popular in the empire during the time of persecution and is in the calendar as a martyr in Cæsarea, Cappadocia, as well as the mother of the infant St. Kyriakos, or Cyr, who was just three years old. She was being tortured herself when she witnessed her son's brains being dashed out on the steps of the tribunal, and until her own death, she gave thanks for his safety and bravery. Together, the mother and child were honored throughout the Church; the church of St. Gillet in Cornwall and the church of Llanulid in Wales both remember her. However, her name was later changed to Elidan among those bearing it. Jolitte was used by French peasants, and Giulietta in Italy, from which Giulietta Capellet seems to have been a real lady whose tragic story told in Da Porta’s novel was adopted by Shakespeare, making her name closely associated with poetry and romance. As a result, Juliet, Juliette, and Giulietta have been more commonly given in memory of the passionate girl than of the strong Christian mother.[60]

59. Butler; Michaelis.

__A_TAG_PLACEHOLDER_0__. Butler; Michaelis.

60. Smith; Facciolati; Michaelis; Pott; Butler; Arrowsmith, Geography; Rees; Jameson; Gesta Romanorum.

60. Smith; Facciolati; Michaelis; Pott; Butler; Arrowsmith, Geography; Rees; Jameson; Gesta Romanorum.

Section 9.—Lælius, &c.

Lælius, an unexplained gentile name, left to the Italians, Lelio, which was borne by one of the heresiarchs Socini; also Lelia, in French Lélie, and sometimes confused with the names from Cœlius.

Lælius, an unclear gentile name, is given to the Italians as Lelio, which was used by one of the heresiarchs, Socini; also Lelia, in French Lélie, and sometimes mixed up with the names from Cœlius.

It was said that the city of Pompeii was so called from pompa, the splendour or pomp with which Hercules founded it. However this might be, it is likely that from it came the nomen of the Pompeian gens, which did not appear in Rome till a late period, and which its enemies declared was founded by Aulus Pompeius, a flute-player. The gallant Cnæus Pompeius won for himself the surname of Magnus, and made sufficient impression on the world to have his name adapted to modern pronunciation by the Pompée of the French, and the English Pompey. When a little negro boy was the favourite appendage of fine ladies of the early seventeenth century, the habit of calling slaves by classical titles, made Pompey the usual designation of these poor little fellows; from whom it descended to little dogs, and though now out of fashion, even for them, it has obtained a set of associations that is likely to prevent that fine old Roman Pompey, surnamed the big, from obtaining any future namesakes, except in Italy, where Pompeio has always flourished, probably from hereditary associations.

It’s said that the city of Pompeii got its name from pompa, the grandeur or pomp with which Hercules founded it. Regardless of the truth of this, it’s likely that it’s from this that the name of the Pompeian family came, which didn’t appear in Rome until much later, and which its enemies claimed was started by Aulus Pompeius, a flute-player. The brave Cnæus Pompeius earned the nickname Magnus and made such a mark on history that his name was adapted to modern pronunciations, becoming Pompée in French and Pompey in English. In the early seventeenth century, when a little Black boy was often the favorite companion of fashionable ladies, the practice of calling slaves by classical titles made Pompey the common name for these poor little boys; this title eventually passed on to small dogs. Although it’s now out of fashion for both, it has gathered a set of associations that are likely to prevent that noble Roman Pompey, known as the Great, from having any future namesakes, except in Italy, where Pompeio has consistently thrived, probably due to hereditary connections.

On Roman authority, the Porcii were the breeders of porcus (a pig), according to the homely, rural, and agricultural designations of old Latinity, which to modern ears have so dignified a sound. It was the clan of the two Catones, but the masculine has not prevailed; though that “woman well reputed, Cato’s daughter” Porcia, or, as the Italians spelt it, Porzia, caused her name to be handed on in her 152native land, where Shakespeare took it, not only for her, but for his other heroine—

On Roman authority, the Porcii were the breeders of porcus (a pig), based on the simple, rural, and agricultural terms of ancient Latin, which sound so dignified to modern ears. This was the clan of the two Catones, but the masculine form hasn’t stood the test of time; although that “well-regarded woman, Cato’s daughter” Porcia, or as the Italians spelled it, Porzia, ensured her name was remembered in her homeland, from which Shakespeare took it, not just for her but also for his other heroine— 152

“Nothing undervalued
To Cato’s daughter, Brutus' Portia;”

from whom Portia, as after his example we make it, has become an exceptional fancy name. The Romans thought no scorn of the title of the unclean beast, and three families in other clans likewise bore its name, Verres, Scrofa, and Aper; the last, it is just possible, being the origin of the Sir Bors of the Round Table; in Welsh, Baez.

from whom Portia, as we now use it following his example, has become a unique and fancy name. The Romans didn’t think poorly of the title of the unclean beast, and three families in other clans also carried its name: Verres, Scrofa, and Aper; the last one could possibly be the origin of Sir Bors of the Round Table; in Welsh, Baez.

The origin of Sulpicius is not known. It may possibly be connected with the obsolete word that named Sulla, from a red spotted visage; but this is uncertain. There were three saints of the name: Severus Sulpicius, a friend of St. Martin; Sulpicius (called the severe), Bishop of Bourges, in the sixth century; and Sulpicius (called the gentle), also Bishop of Bourges, in the seventh. It is an arm of this last of the three that has led to the consecration of the celebrated church at Paris, in the name of St. Sulpice. In Germany, it is Sulpiz.

The origin of Sulpicius is unknown. It might be related to an outdated term that referred to Sulla, meaning someone with a red spotted face, but that's not certain. There were three saints with this name: Severus Sulpicius, a friend of St. Martin; Sulpicius (known as the severe), Bishop of Bourges in the sixth century; and Sulpicius (known as the gentle), also Bishop of Bourges in the seventh century. It is the relic of the latter saint that led to the dedication of the famous church in Paris named after St. Sulpice. In Germany, it's Sulpiz.

Terenus (soft or tender) was the origin given by the Romans to the Terentian gens, which produced Terentia, wife of Cicero, called in affection Terentilla, and likewise gave birth to the comic poet, Publius Terentius Afer, known to us as Terence, and to the Germans as Terenz. As a supposed rendering of Turlough, Terence is a very favourite name in Ireland, and is there called Terry, but it prevails nowhere else.

Terenus (soft or tender) was the origin attributed by the Romans to the Terentian family, which produced Terentia, the wife of Cicero, affectionately known as Terentilla. This family also gave rise to the comic poet Publius Terentius Afer, who is recognized as Terence, and to the Germans as Terenz. As a supposed version of Turlough, Terence is a very popular name in Ireland, where it's often called Terry, but it doesn’t dominate anywhere else.

The meaning of the name of Sergius is not known, but the Sergian gens was very ancient, and believed itself to spring from the Trojans. From them Cataline descended, and from another branch the deputy Sergius Paullus, from whom some suppose St. Paul to have taken his name.

The meaning of the name Sergius is unknown, but the Sergian family was very old and believed it descended from the Trojans. From them came Catiline, and from another branch, the deputy Sergius Paullus, whom some believe St. Paul took his name from.

One saint called Sergius was martyred at the city of Rasapha, in Syria; and was honoured by the change of the name of the place to Sergiopolis, in Justinian’s time. His relics are at Rome and at Prague; but a far greater favourite as a namesake is the Russian Ssergie, who founded a monastery near Moscow, and died there in 1292, in the highest esteem for sanctity, so that his monastery is a place of devotional pilgrimage, and Ssergij or Sserezka are favourite names in Russia.[61]

One saint named Sergius was martyred in the city of Rasapha, in Syria, and the place was renamed Sergiopolis during Justinian’s reign to honor him. His relics can be found in Rome and Prague; however, a much more beloved namesake is the Russian Ssergie, who established a monastery near Moscow and died there in 1292, held in high regard for his holiness. His monastery has become a popular pilgrimage site, and Ssergij or Sserezka are common names in Russia.[61]

61. Butler; Michaelis; Smith; Facciolati; Courson, Peuples Bretons; Pott; Valerius Maximus.

61. Butler; Michaelis; Smith; Facciolati; Courson, Breton Peoples; Pott; Valerius Maximus.

Section X.—Valerius.

Deep among the roots of Indo-European tongues lies the source of our adverb well, the German wohl, Saxon wel, Gothic waila, an evidently close connection of the Latin verb valeo (to be well); and which the Keltic gwall links again with the Greek καλός (well, or beautiful), related to the Sanscrit kalya (healthy, able, or well).

Deep within the roots of Indo-European languages lies the origin of our adverb well, the German wohl, Saxon wel, Gothic waila, which is clearly connected to the Latin verb valeo (to be well); and the Keltic gwall connects again with the Greek καλός (well, or beautiful), which is related to the Sanskrit kalya (healthy, able, or well).

153Valeo was both to be sound and to be worth, and to the old Roman a sound man was necessarily valiant, worth something in the battle; and valor, which to them and the Italians is still value, is to the chivalrous French and English valour.

153Valeo meant both being healthy and having worth, and for the ancient Romans, a healthy person was also someone who was brave, someone who counted in battle; and valor, which still means worth to them and the Italians, translates to valour for the chivalrous French and English.

This word of well-being named the old Sabine Valerian gens, one of the most noble and oldest in Rome, who had a little throne to themselves in the Circus, and were allowed to bury their dead within the walls of the city. The simple masculine form of the name had but two saints, and they were too obscure to be much followed, though Valère and Valerot as surnames have risen from it in France. The feminine of it was in honour at Rome for the sake of Valeria, the public-spirited lady who took the lead in persuading the mother of Coriolanus to intercede with her son to lay his vengeance aside and spare his mother-city; Valérie is a favourite French name, but the compounds of this word have had far greater note. Valerianus, the adoptive name, was borne by Publius Sicinius Valerianus, that unhappy persecuting emperor who ended his career as a stepping-stone to Shahpoor. Saint Valerianus was Bishop of Auxerre, and though properly Valérien in French, Valerian in English, was probably the patron of the Waleran, or Galeran, occurring in the middle ages, chiefly among the Luxembourgs, Counts of St. Pol.

This name of well-being belonged to the ancient Sabine Valerian family, one of the most noble and oldest in Rome, who had a small area reserved for themselves in the Circus and were permitted to bury their dead within the city walls. The straightforward masculine version of the name had only two saints associated with it, and they were too obscure to gather much following, although the surnames Valère and Valerot have emerged from it in France. The feminine form was celebrated in Rome due to Valeria, the civic-minded woman who encouraged Coriolanus's mother to persuade her son to put aside his desire for revenge and spare his home city; Valérie is a popular name in France, but combinations of this word have gained even more prominence. Valerianus, the adopted name, was held by Publius Sicinius Valerianus, that unfortunate persecuting emperor who ended his life as a pawn for Shahpoor. Saint Valerianus was the Bishop of Auxerre, and though it's correctly Valérien in French and Valerian in English, he was likely the patron of Waleran, or Galeran, which appeared in the Middle Ages, primarily among the Luxembourgs, Counts of St. Pol.

Valentinianus has been continued by the Welsh in the form of Balawn.

Valentinianus has been carried on by the Welsh as Balawn.

Valentinus was a Roman priest, who is said to have endeavoured to give a Christian signification to the old custom of drawing lots in honour of Juno Februata, and thus fixed his own name and festival to the curious fashion prevailing all over England and France, of either the choice of a “true Valentine,” or of receiving as such the first person of the opposite sex encountered on that morning.

Valentinus was a Roman priest who is believed to have tried to give a Christian meaning to the ancient practice of drawing lots in honor of Juno Februata. In doing so, he associated his name and celebration with the unique tradition common in England and France, where people would choose a “true Valentine” or recognize the first person of the opposite sex they came across that morning.

These customs increased the popularity of Valentine and Valentina, the latter being more probably used as the feminine of the former, than as the name of an obscure martyr who died under Diocletian.

These customs boosted the popularity of Valentine and Valentina, with Valentina likely being used more as the feminine version of Valentine than as the name of an obscure martyr who died under Diocletian.

Valentina Visconti was the wife of the Duke of Orleans, brother of Charles VI. of France, and as one of the bright lights in a corrupt court, merited that her name should have become more permanent than it has been.

Valentina Visconti was the wife of the Duke of Orleans, brother of Charles VI of France, and as one of the shining stars in a corrupt court, she deserved for her name to be remembered more than it has been.

The Slavonic contractions of the masculine are curious. Lower Lusatia makes it Batyn, Tyno, Bal, and Balk; Lithuanian, Wallinsch; and Hungary, Balint.[62]

The Slavonic contractions of the masculine are interesting. Lower Lusatia uses Batyn, Tyno, Bal, and Balk; Lithuanian uses Wallinsch; and Hungary uses Balint.[62]

It is not easy to separate the idea of Virginia from virgo (a virgin), especially since Sir Walter Raleigh gave that name to his American colony in honour of the Virgin Queen, and it was probably under this impression that Virginie was made by Bernardin de St. Pierre, the heroine of his tropical Arcadian romance, which reigned supreme over French, English, and German imaginations of a certain calibre, and rendered Virginie triumphant in France, and a name of sentiment in England. Nay, had the true Virginia lived and died a 154couple of centuries earlier, her story would have passed for a myth expressed in her appellation; but the fact is, that she derived it from a good old plebeian gens, who formerly spelt themselves Verginius, thus connecting themselves with ver (the spring), Persian behar, Eolic Βεαρ, the old Greek Γέαρ, and with all its kindred of virga (a rod, or green bough), vireo (to flourish), viridis (green); and again with the more remote descendants of these words in modern Europe—vert, verdure, il vero, &c. Virginio was a name in the Orsini family, but otherwise it has not been kept up.

It’s not easy to separate the concept of Virginia from virgo (a virgin), especially since Sir Walter Raleigh named his American colony in honor of the Virgin Queen. It’s likely that this influenced Bernardin de St. Pierre when he created Virginie, the heroine of his tropical Arcadian romance, which captivated the imaginations of French, English, and German audiences of a certain type and made Virginie a celebrated name in France and a name of sentiment in England. In fact, if the real Virginia had lived and died a couple of centuries earlier, her story would have been regarded as a myth represented by her name; however, she actually came from a respectable plebeian family, who used to spell their name as Verginius, linking themselves to ver (spring), Persian behar, Eolic Βεαρ, the ancient Greek Γέαρ, and all its related terms like virga (a rod or green bough), vireo (to flourish), viridis (green); and also with the more distant descendants of these words in modern Europe—vert, verdure, il vero, etc. Virginio was a name in the Orsini family, but it hasn't been carried on otherwise.

62. Liddell and Scott; Pott; Facciolati; Smith; Arnold; Jones, Welsh Sketches; Brand, Popular Antiquities; Michaelis.

62. Liddell and Scott; Pott; Facciolati; Smith; Arnold; Jones, Welsh Sketches; Brand, Popular Antiquities; Michaelis.

155

Chapter 4.

COGNOMINA.

Section I.

Roman cognomina were originally neither more nor less than nick-names, sometimes far from complimentary, but for the sake of convenience, or of honourable association, continued in the family.

Roman cognomina were originally just nicknames, sometimes not very flattering, but for convenience or to maintain a good reputation, they were passed down through the family.

Sometimes they were adjectives, such as Asper (the rough), Cæcus (the blind), Brutus (the stupid). Sometimes they were suggested by the appearance, such as Naso (the nose), or Scævola (the left-handed), the soubriquet earned by that Mutius who seared his right hand in the fire to prove to Porsenna what Roman constancy was. Sura (the calf of the leg), Sulla (the red-pimpled), Barbatus (the bearded), Dentatus (the toothed), Balbus (the stammerer), and even Bibulus and Bibacula (the drunkard).

Sometimes they were adjectives, like Asper (the rough), Cæcus (the blind), Brutus (the stupid). Other times, they were based on appearance, like Naso (the nose) or Scævola (the left-handed) — a nickname earned by Mutius, who burned his right hand in the fire to show Porsenna what Roman bravery meant. Sura (the calf of the leg), Sulla (the red-pimpled), Barbatus (the bearded), Dentatus (the toothed), Balbus (the stammerer), and even Bibulus and Bibacula (the drunkard).

Sometimes, like some of the gentle nomina previously mentioned, they came from animal or vegetable, connected in some way with the ancestor, either by augury, chase, or culture, such as Corvinus, from corvus (a raven), Buteo (a buzzard), Lentulus (a bean), Piso, from pisum (a pea), Cicero (a vetch), Cæpio, from cæpe (an onion). Others were from the birthplace of the forefather, such as Hadrianus, Albinus; others were the ablative case of the name of the tribe to which the gens belonged, as Romilia, or Palatina. Sometimes a cognomen secundus, or agnomen, was superadded in the case of distinguished personages, in memory of their services, such as Coriolanus, Capitolinus, Africanus, Asiaticus. The latest example of an agnomen of victory was Peloponnesiacus, which was conferred in 1688 by the Venetian Republic upon Francesco Morosini, the conqueror of the Morea.

Sometimes, like some of the gentle names mentioned earlier, they came from animals or plants, linked in some way to the ancestor, whether through signs, hunting, or farming, such as Corvinus, from corvus (a raven), Buteo (a buzzard), Lentulus (a bean), Piso, from pisum (a pea), Cicero (a vetch), Cæpio, from cæpe (an onion). Others were derived from the birthplace of the forefather, like Hadrianus, Albinus; others came from the ablative case of the name of the tribe the family belonged to, like Romilia or Palatina. Sometimes a cognomen secundus or agnomen was added for notable individuals to commemorate their accomplishments, such as Coriolanus, Capitolinus, Africanus, Asiaticus. The most recent example of a victory agnomen was Peloponnesiacus, awarded in 1688 by the Venetian Republic to Francesco Morosini, the conqueror of the Morea.

Whatever the cognomen,—fortuitous, derisive, or honourable,—it remained attached for ever to the family, and served to designate that section of the gens, but did not naturally descend to females; though in the latter and more irregular periods, when the gentes were so extensive that the feminine was no distinction, they were usually assumed by the daughters of the house, and altered to suit their construction.

Whatever the name—whether lucky, mocking, or respectable—it stayed with the family forever and was used to identify that branch of the clan. However, it didn't typically pass down to females. In later and more irregular times, when clans had grown so large that being female was no longer a distinguishing factor, daughters of the family usually adopted these names, often modifying them to fit their own context.

Ater, black, was the source of the name of Adria in Picenum, whence was called Adriatic Sea. A family of Ælii, migrating through Spain, were known by the cognomen of Adrianus, or Hadrianus, both place and name being usually spelt with the aspirate. The Emperor 156Publius Ælius Hadrianus built our famous northern wall, still called after him, as is the city of Adrianople; but he failed in imposing his gentile name of Ælia upon Jerusalem. The Italian surname of Adriani is probably derived from the original city. An Adrianus was the first abbot of St. Augustin’s, Canterbury, and another was first bishop of Aberdeen; but the most popular St. Adrianus was an officer in the imperial army who was converted by the sight of the martyrdoms under Galerius, and was martyred himself at Nicomedia, whence his relics were taken to Constantinople and to Rome, and thence again to Flanders, where they were transported from one abbey to another, and supposed to work such miracles that Adrianus has ever since been a universal name in the Low Countries, where it gets contracted into Arje, or Janus, while the more northerly nations call it, in common use, Arrian, or Arne. The French make it Adrien, and have given it the feminine Adrienne; and the Italians have not unfrequently Adriano and Adriana. In Russia it is Andreïän.

Ater, meaning black, was the origin of the name Adria in Picenum, which is where the Adriatic Sea gets its name. A family of Ælii, who migrated through Spain, were known by the names Adrianus or Hadrianus, both of which are typically spelled with an aspirate. The Emperor 156 Publius Ælius Hadrianus built the famous northern wall that still bears his name, as does the city of Adrianople; however, he could not impose his family name Ælia on Jerusalem. The Italian surname Adriani likely comes from the original city. An Adrianus was the first abbot of St. Augustine’s in Canterbury, and another was the first bishop of Aberdeen; but the most well-known St. Adrianus was an officer in the imperial army who was converted when he witnessed the martyrdoms under Galerius and was martyred himself in Nicomedia. His relics were taken to Constantinople and then to Rome, and later transported to Flanders, where they were moved from one abbey to another and were believed to perform such miracles that Adrianus has since been a common name in the Low Countries, commonly shortened to Arje or Janus, while northern nations commonly refer to it as Arrian or Arne. The French use Adrien and have created the feminine form Adrienne; and the Italians often use Adriano and Adriana. In Russia, it is Andreïän.

Aquila (an eagle) was a cognomen in several Roman families, either from augury or from the national feature. It reminds us of the Greek Aias, and of many of the Teuton names beginning with ar.

Aquila (an eagle) was a surname in several Roman families, either derived from augury or from a national characteristic. It is reminiscent of the Greek Aias, as well as many Germanic names that start with ar.

Aquila was a companion of St. Paul; and another Aquila, under Hadrian, wavered long between Judaism and Christianity, and translated the Old Testament into Greek; but Aquila has not been followed save here and there in England and America as a Scripture name.

Aquila was a companion of St. Paul; and another Aquila, during Hadrian's time, struggled for a long time between Judaism and Christianity and translated the Old Testament into Greek; however, Aquila has not gained much popularity except occasionally in England and America as a biblical name.

Agrippa was not well understood by the Romans themselves, though they settled that it meant one born with his feet foremost. The explanation we quote from Professor Aufrecht: “He (Gellius) ascribes to that preposterous birth all the calamities which befell the world through Agrippa’s ill-starred descendants. ‘To fall on one’s feet’ was therefore no auspicious event in Italy. But how can we possibly reconcile that signification with the etymology? I think the legs peep out of the pp, and that ppa is probably a contraction of peda. In Greek Ἀκρόπους means only ‘the beginning or tip of the foot;’ but it might as well have signified an individual, who, on entering this shaky world of ours, philosophically chose to take a firm ‘stand-point,’ rather than begin by a foolish act, and plunge into it headlong.” It was at first a prænomen, but became a cognomen in the clan of Menenius and of many others. Marcus Vipsanius Agrippa was the friend and son-in-law of Augustus. From him the Herods called themselves Agrippa; and his daughter was the first of those ladies named Agrippina, whose tragic stories mark the early years of the Roman empire. Cornelius Agrippa was probably assumed by the learned man of Cologne, who has connected it in the popular mind with alchemy and necromancy. St. Agrippina was martyred at Rome under Valerian, and her remains being transferred to Girgenti in Sicily, she became known to the Greeks. Her name is used in Russia in the softened form of Agrafina, and the rude contraction Gruscha or Grunja. Some suggest that Agrippa may be the Greek ἀργίπους (swift-footed).

Agrippa wasn't well understood even by the Romans, though they decided it meant someone born with their feet first. The explanation we quote from Professor Aufrecht: “He (Gellius) attributes all the disasters that came to the world because of Agrippa’s ill-fated descendants to that awkward birth. So, ‘to fall on one’s feet’ wasn’t a good sign in Italy. But how can we reconcile that meaning with the origin? I think the legs peek out of the pp, and that ppa is likely a shortened form of peda. In Greek, Ἀκρόπους means just ‘the beginning or tip of the foot;’ but it could also refer to a person who, upon entering our wobbly world, wisely chose to take a solid ‘stand-point’ instead of jumping in foolishly.” It started as a first name but became a family name in the Menenius clan and others. Marcus Vipsanius Agrippa was the friend and son-in-law of Augustus. From him, the Herods took the name Agrippa; and his daughter was the first of those women named Agrippina, whose tragic stories marked the early years of the Roman Empire. Cornelius Agrippa was likely adopted by the learned man from Cologne, who has associated it in the popular mind with alchemy and necromancy. St. Agrippina was martyred in Rome under Valerian, and when her remains were moved to Girgenti in Sicily, she became known to the Greeks. Her name is used in Russia in the softened form of Agrafina, and the crude contractions Gruscha or Grunja. Some suggest that Agrippa might mean the Greek ἀργίπους (swift-footed).

The city of Alba Longa doubtless took its first name from that universal word that named the Alps, the Elbe, Elves, Albion, and 157Albin from their whiteness, and left albus still the adjective in Rome. Legend declared that the city was called from the white sow with fifty piglings, who directed Æneas to its site; but, however this might be, it was the source of the family of Albinus in the Postumian gens, whence, slightly altered, came the name of the soldier Albanus, the British martyr, whose death led to the change from Verulamium to St. Albans, and from whom we take the English Christian name of Alban. Another St. Albanus, or Abban, was an Irish bishop, consecrated by St. Patrick, and probably the source of the Scottish Christian name Albany, which was often used as a rendering of the Keltic Finn, also meaning white. Another Albanus, or Albinus, of a British family, established in Armorica, was a monastic saint and bishop of Angers, naming the family of St. Aubin; and perhaps William de Albini, the ancestor of the Howards. The modern English feminine Albina, or Albinia, must have been formed as a name of romance from some of these.

The city of Alba Longa likely got its first name from that universal term that referred to the Alps, the Elbe, Elves, Albion, and Albin, all associated with whiteness, and left albus as an adjective in Rome. Legend has it that the city was named after a white sow with fifty piglets that guided Æneas to its location; but regardless of that, it was the origin of the Albinus family in the Postumian gens, which slightly evolved into the name of the soldier Albanus, the British martyr, whose death resulted in the renaming of Verulamium to St. Albans, and from whom we get the English Christian name Alban. Another St. Albanus, or Abban, was an Irish bishop consecrated by St. Patrick and was probably the origin of the Scottish Christian name Albany, which often translated the Keltic Finn, also meaning white. Yet another Albanus, or Albinus, from a British family settled in Armorica, was a monastic saint and bishop of Angers, giving his name to the family of St. Aubin; and possibly to William de Albini, the ancestor of the Howards. The modern English feminine names Albina, or Albinia, must have been created as a romantic name from some of these.

Section II.—Augustus.

Augustus is the agnomen conferred by the senate upon the second Cæsar, meaning reverend or set apart, and was selected as hedging him with majesty, though not offending the citizens with the word king. It is closely related to avigur or augur, which the Romans said was “ob avium garritus” because the augur divined by the chatter of birds; while others make it come from augeo (to increase); but it is not impossible that it may be related to the Teuton æge (awe). At Rome, after Diocletian, the Augustus was always the reigning emperor, the Augusta was his wife; and no one presumed to take the name till the unfortunate Romulus Augustus, called Augustulus in contempt, who ended both the independence of Rome and the empire with the names of their founders.

Augustus is the title given by the senate to the second Caesar, meaning revered or set apart. It was chosen to bestow a sense of majesty upon him without upsetting the citizens by using the word king. It's closely tied to avigur or augur, which the Romans described as “ob avium garritus” because the augur interpreted the chatter of birds; others link it to augeo (to increase); but it might also be connected to the Teutonic æge (awe). In Rome, after Diocletian, the title Augustus was exclusively held by the reigning emperor, while Augusta referred to his wife; and no one dared to take the title until the unfortunate Romulus Augustus, derisively called Augustulus, who marked the end of both Roman independence and the empire along with the names of their founders.

English. French. German. Lett.
Augustus Auguste August Aujusts
Gussy   Justs
    Russian. Hungarian.
    Avgust Agoston
FEMININE.
English. German Italian. Lusatian.
Augusta Auguste Augusta Avgusta
Gussie Asta   Gusta
  Guste   Gustylka
  Gustel    

The Welsh formed the name of Awst from Augustus; but it does 158not seem to have been elsewhere used, except as an epithet which the flattering chroniclers bestowed upon Philippe III. of France, until about the middle of the sixteenth century, a fancy seized the small German princes of christening their children by this imperial title. August of Anhalt Plotzgau appears in 1575—seven years earlier, August of Braunsweig Luneburg. Then August of Wolfenbüttel names his daughter Anne Augusta; and we all recollect the Elector Johann August of Saxony, memorable as the prisoner of Charles V. Thenceforth these names flourished in Germany, and took up their abode in England with the Hanoverian race.

The Welsh derived the name Awst from Augustus; however, it doesn't seem to have been used elsewhere, except as a title that flattering historians gave to Philippe III of France, until around the middle of the sixteenth century when the small German princes started naming their children after this imperial title. August of Anhalt Plotzgau appears in 1575—seven years before, August of Braunsweig Luneburg. Then August of Wolfenbüttel named his daughter Anne Augusta; and we all remember Elector Johann August of Saxony, known for being Charles V's prisoner. From that point on, these names thrived in Germany and established themselves in England with the Hanoverian lineage.

The diminutive had, however, been adopted under the Roman empire in later times, and was borne by the great Father Augustinus of Hippo, and his namesake, the missionary of the Saxons. This was chosen by a Danish bishop as a Latinization of his proper name of Eystein (island stone); and it has always been somewhat popular, probably owing to the order of Augustin or Austin Friars, instituted in honour of the first St. Augustin, and once the greatest sheep owners in England. S

The small name was, however, taken on during the Roman Empire in later times, and was carried by the great Father Augustine of Hippo and his namesake, the missionary to the Saxons. This was picked by a Danish bishop as a Latin version of his real name, Eystein (island stone); and it has always been somewhat popular, likely due to the order of Augustine or Austin Friars, established in honor of the first St. Augustine, who were once the largest sheep owners in England.

English. French. German. Spanish.
Augustin Augustin Augustin Augustino
Austin      
Portuguese. Italian. Polish.  
Agostinho Aogostino Agostin  
FEMININE.
Irish. French. German. Italian.
Augusteen Augustine Augustine Agostina
    Stine Portuguese.
      Agostinha

Section 3.—Blasius.

Some consider Blasius to be a mere contraction of the Greek basilios (royal); but long before that name prevailed, at least among historical personages, we hear of Blatius, Blattius, or Blasius, as a man of Salapia, in Apulia, whose name seems to have signified a babbler. Nevertheless, Blasio was a surname in the Cornelian gens, and Blasius was Bishop of Sebaste, in Nicomedia, where he was martyred in 316. In the time of the Crusades, his relics were imported from the East, he became patron of the republic of Ragusa; and from a tradition that he had been combed to death with iron combs, such an implement was his mark, and he was the favourite saint of the English wool-staplers. The only vestige of this as a name in England 159is, however, in Goldsmith’s Madam Blase; but in Spanish Blas is used, as no reader of Gil Blas can forget. Blasius is found in Bavaria; and Plase, Blase, Bleisig, and Bläsing, are surnames thence derived.

Some people think Blasius is just a shortened form of the Greek basilios (royal); however, long before that name became common, at least among historical figures, we hear of Blatius, Blattius, or Blasius as a man from Salapia in Apulia, whose name seems to mean a babbler. Still, Blasio was a surname in the Cornelian clan, and Blasius was the Bishop of Sebaste in Nicomedia, where he was martyred in 316. During the Crusades, his relics were brought from the East, and he became the patron saint of the republic of Ragusa. Due to a legend that he was combed to death with iron combs, this tool became his symbol, and he was the favorite saint of English wool merchants. The only trace of his name in England is in Goldsmith’s Madam Blase; however, in Spanish, Blas is used, as no reader of Gil Blas can forget. Blasius can be found in Bavaria, and Plase, Blase, Bleisig, and Bläsing are surnames derived from it.

English. French. Spanish. Portuguese.
Blaze Blaise Blas Braz
Blase Blaisot    
Italian. German. Dutch. Russian.
Biagio Blasius Blaas Vlassij
Biasio Blasi   Vlass
Baccio Blasol    
Servian. Illyrian. Hungarian.  
Blazej Blasko Balás  
  Vlaho    
  Bearck    

The Germans have even the feminine Blasia.[63]

The Germans even have the feminine Blasia.[63]

63. Smith; Brand; Michaelis.

__A_TAG_PLACEHOLDER_0__. Smith; Brand; Michaelis.

Section IV.—Cæsar, &c.

No cognomen has ever been so much used as that of Cæsar, which first began in the Julian gens, nearly two centuries before the time of the great Dictator. Some derived it, like Cæso, from cædo (to cut); others said that the eyes of the first owner of it were unusually blue (cæsius), or that his hair (cæsaries) was wonderfully profuse; and a fourth explanation declared that it was the Moorish word for an elephant, which one of the Julii had slain with his own hand in Africa. However this might be, adoption into the family of Cæsar was the means of obtaining that accumulation of magisterial offices that placed the successor of Julius at the head of affairs, civil and military; and whilst habits of republican equality were still retained by the emperors, Cæsar was merely used as their designation. After the first twelve, adoption could no longer be strained into any fiction of the continuance of the Julian clan, and Cæsar became more properly a title. After the new arrangement of the empire under Diocletian, Augustus was the title of the emperor who had become an actual monarch, and Cæsar of the heir to the empire with considerable delegated power. In consequence, when Charlemagne relieved Rome from the attacks of the Lombards, the pope, as the representative of the S.P.Q.R., created him Cæsar, and the title has been carried on among his German representatives as Kaiser, though no elected “King of the Romans” might assume this sacred title until he had been crowned by the pope’s own hand. As a Christian name it has seldom occurred. Cesare Borgia was named, like many Italians of his date, in the classical style, but no one wished to inherit 160it from him, and it is seldom found except in France as Cesar; though in some counties of England the peasantry give it in baptism, having taken it, perhaps, from the surname Cæsar. The only feminine I can find is Cesarina Grimaldi, in 1585. Kaiser occurs in the same manner in Germany.

No surname has ever been used as much as Cæsar, which first appeared in the Julian family nearly two centuries before the great Dictator. Some believed it, like Cæso, came from cædo (to cut); others thought that the first person with the name had unusually blue eyes (cæsius), or that his hair (cæsaries) was impressively thick; and a fourth explanation said it was the Moorish word for an elephant, which one of the Julii had killed by his own hand in Africa. Regardless of the origin, being adopted into the family of Cæsar led to the accumulation of various offices that put Julius's successor at the forefront of civil and military affairs; and while the emperors still maintained some habits of republican equality, Cæsar was simply used as their title. After the first twelve, adoption could no longer stretch into any fiction about the continuation of the Julian clan, and Cæsar became more of a title. Following the restructuring of the empire under Diocletian, Augustus became the title of the emperor who had turned into an actual monarch, while Cæsar referred to the heir to the empire with considerable delegated power. As a result, when Charlemagne defended Rome against the Lombards, the pope, representing the S.P.Q.R., made him Cæsar, and the title has continued among his German successors as Kaiser, though no elected “King of the Romans” could assume this sacred title until he was crowned by the pope himself. As a Christian name, it has rarely appeared. Cesare Borgia was named in the classical style, like many Italians of his era, but no one wanted to inherit it from him, and it's rarely seen except in France as Cesar; although in some counties of England, the peasants give it at baptism, perhaps having taken it from the surname Cæsar. The only female version I can find is Cesarina Grimaldi, from 1585. Kaiser appears similarly in Germany.

Camilla was a warlike Volscian nymph, dedicated to the service of Diana, and celebrated in the Æneid. Her name is said to have been Casmilla, and to have been given as meaning that she was a votaress of Diana. It is believed to be an Etruscan word, and the youth of both sexes were termed Camilli and Camillæ when employed in any solemn office; and thus Camillus became a name in the gens of Furius, and was noted in him who saved the capitol. Nymphs always had an attraction for the French, and a Camille figures in Florian’s romance of Numa Pompilius, while Camilla was adopted in the rage for classical names which actuated the English after the Reformation, and in some few families it has been handed on to the present day. Camillo was revived with classical names in Italy; and at the time of the Revolution, Camille was very fashionable in France. Camilla is still very common in the Abruzzi, its old classic ground.

Camilla was a warrior nymph from the Volscian tribe, devoted to serving Diana, and is celebrated in the Æneid. Her name is believed to have originally been Casmilla, which means that she was a follower of Diana. It's thought to be an Etruscan word, and young people of both genders were called Camilli and Camillæ when performing any important duty; thus, Camillus became a name in the Furius family, made famous by the person who saved the Capitol. Nymphs have always fascinated the French, and a Camille appears in Florian’s novel Numa Pompilius, while Camilla was popularized in the frenzy for classical names that swept through England after the Reformation, and in a few families, it has been passed down to today. Camillo became popular again in Italy with other classical names; during the Revolution, Camille was quite trendy in France. Camilla is still common in the Abruzzi, its traditional classic region.

Clemens came in so late that it hardly deserves to be called a cognomen, but we find it as the third name of Titus Flavius Clemens, Vespasian’s nephew, who was put to death by Domitian, on a charge of atheism, like others who went over to the Jewish superstition, i. e. to Christianity. A very early church at Rome is dedicated to him, and he is thought by some to be the same as the Clemens mentioned by St. Paul (Phil. iv. 3), author of two epistles, and first of nine bishops of Rome so called. Another great Father, St. Clemens of Alexandria, was likewise of the same name; besides a martyr of Ancyra, all called from the adjective clemens, which has much the same meaning as its derivative clement in all modern tongues. Its origin is uncertain: some saying it meant of clear mind, others of inclining mind; but the substantive Clementia was a personified idea, worshipped at Rome as a goddess, bearing a cup in one hand and a lance in the other. “Your Clemency” became a title of the emperors, and we find the orator Tertullus even addressing it to Felix. It is possible that it was thus that Clemens first passed to the emperor’s kinsman. There is a pretty legend that St. Clement was martyred by being beheaded, and thrown into the sea, where a shrine (I think of coral) was formed round his head, and he thus became the patron of sailors, above all, of Danes and Dutchmen. In Germany Clemens has preserved its Latin form, but cuts down into Klenim, Mente, Menz, Mentzel; as in Denmark into Klemet and Mens. The English surname, Mence, may perhaps be from this source; and Clement and Clementi are French and Italian surnames, as Clement and Clemente are the Christian ones. Italy probably first modernized the abstract goddess into Clemenza, whence France took up Clémence, while Germany invented Clementine for the feminine, whence our Clementina, rendered popular for a time in honour of the Italian lady in Sir C. Grandison. The Russians have Kliment, the Hungarians 161Kelemen, and the Esthonians contract the name into Lemet. It must have been from the Dutch connections of eastern England, that Clement and Clemency were both at one time frequent.[64]

Clemens showed up so late that it barely counts as a name, but it's listed as the third name of Titus Flavius Clemens, Vespasian’s nephew, who was executed by Domitian on a charge of atheism, similar to others who adopted the Jewish superstition, meaning Christianity. There’s an early church in Rome dedicated to him, and some believe he’s the same Clemens mentioned by St. Paul (Phil. iv. 3), who wrote two letters and was the first of nine bishops of Rome with that name. Another notable figure, St. Clemens of Alexandria, shared the same name, along with a martyr from Ancyra, all derived from the adjective clemens, which has a similar meaning to its modern counterpart, clement. Its origin is unclear: some say it meant having a clear mind, while others suggest it meant being inclined or gentle; however, the noun Clementia personified an idea worshipped in Rome as a goddess, holding a cup in one hand and a lance in the other. “Your Clemency” became a title for emperors, and the orator Tertullus even addressed it to Felix. This may be how Clemens first became associated with the emperor’s relative. There's a nice legend that St. Clement was martyred by beheading and then thrown into the sea, where a shrine (I think made of coral) formed around his head, making him the patron of sailors, particularly Danes and Dutchmen. In Germany, Clemens has kept its Latin form but shortened it to Klenim, Mente, Menz, and Mentzel; in Denmark, it became Klemet and Mens. The English surname Mence might come from this origin, and Clement and Clementi are French and Italian surnames, just like Clement and Clemente are Christian names. Italy likely first modernized the abstract goddess into Clemenza, which France adopted as Clémence, while Germany created Clementine for the feminine form, leading to our Clementina, which became popular for a time in honor of the Italian lady in Sir C. Grandison. The Russians use Kliment, the Hungarians use Kelemen, and the Estonians contract it to Lemet. The common usage of Clement and Clemency in eastern England likely came from Dutch connections. 161

64. Smith; Cave; Marryat, Jutland; Michaelis.

__A_TAG_PLACEHOLDER_0__. Smith; Cave; Marryat, Jutland; Michaelis.

Section 5.—Constantius.

Constantius arose likewise as late as any cognomen deserving to be reckoned. It comes from constans (constant), a word meaning holding together firmly, and compounded of con (together), and stans, the participle of the verb sto (I am, or I stand).

Constantius also appeared late enough to earn a noteworthy title. It comes from constans (constant), which means holding together firmly, and is made up of con (together) and stans, the participle of the verb sto (I am, or I stand).

So late, indeed, did Constantius become prominent in history in the person of Flavius Valerius Constantius, that he does not even seem to have had a prænomen, and his sons and grandsons varied the cognomen by way of distinction into Constans and Constantinus. Of these the first Christian emperor rendered the diminutive glorious, and though it has not been much copied in the West, Κονστάντινος is one of the very few Latin names that have been Latinized among the Greeks, as well it might be, in memory of the emperor who transported the seat of empire to a Greek city, and changed its appellation from Byzantium to Constantinopolis.

So late, indeed, did Constantius become significant in history as Flavius Valerius Constantius that he doesn’t even seem to have had a first name, and his sons and grandsons differentiated the family name into Constans and Constantinus. The first Christian emperor gave the diminutive a sense of glory, and although it hasn’t been widely adopted in the West, Κονστάντινος is one of the very few Latin names that have been Latinized among the Greeks, which it rightfully should be, in honor of the emperor who moved the capital to a Greek city and renamed it from Byzantium to Constantinopolis.

Constantius Chlorus was very popular in Britain, and—as has been said before—the belief that his wife Helena was of British birth, held the island firm in its allegiance till the death of the last emperor who claimed kindred with him. And then Constantius and Constantinus were names assumed by the rebels who first began to break the bonds of union with the empire, as if the sound were sure to win British hearts. Indeed, Cystenian has never entirely disappeared from the Welsh nomenclature, nor Kusteninn from Brittany.

Constantius Chlorus was very well-liked in Britain, and—as mentioned earlier—the belief that his wife Helena was British helped keep the island loyal until the last emperor who claimed ties to him passed away. After that, the names Constantius and Constantinus were taken on by the rebels who first started to sever connections with the empire, as if the names would surely win over the British. In fact, Cystenian has never fully disappeared from Welsh names, nor has Kusteninn from Brittany.

Perhaps one charm of the name to a Kelt was its first syllable, which resembles the con or cu (wisdom or hound), which was one of their favourite beginnings. The Constantines of Hector Boece’s line of Scottish kings are ornamental Congals and Conchobars; and, in like manner, Ireland has turned many a Connal and Connor into Constantine in more modern times, accounting for the prevalence of the trisyllabled Roman as a surname.

Perhaps one appealing aspect of the name to a Celt was its first syllable, which sounds like con or cu (wisdom or hound), a favorite prefix of theirs. The Constantines from Hector Boece’s lineage of Scottish kings are fancy Congals and Conchobars; similarly, Ireland has transformed many a Connal and Connor into Constantine in more recent times, explaining the commonness of the three-syllable Roman as a surname.

In Russia Konstantin has been carried on, especially since the days of Catharine II., as a witness to the continuation of the Byzantine empire in that of Muscovy; and here and in the other Slavonian countries alone does it really prevail as a popular name, frequent enough for vernacular contractions, such as Kostja, Kosto, Kostadin.

In Russia, Konstantin has remained in use, especially since the time of Catherine II, as a sign of the Byzantine empire's ongoing presence in Muscovy; and it is here and in other Slavic countries where it is truly common as a popular name, often shortened to vernacular forms like Kostja, Kosto, and Kostadin.

The feminine of both names was used by the daughters of the imperial family, and Constantia continued among the Provençal ladies, so as to be brought to the throne of France by the termagant Constance of Provence, wife to that meek sovereign, Robert the Pious. She is said to have insisted on his composing a Latin hymn in her honour, when he, not being in a mood for flattery, began to sing “O constantia martyrum” which she took as a personal compliment. Constance has ever since been a royal and noble name in 162France, but the unfortunate Breton duchess, mother of Arthur, probably received it as a supposed feminine to Conan, the name of her father. Italy made it Gostanza, and the Sicilian mother of Frederick II. transmitted it to Germany as Constanz, or Stanze. Her great granddaughter, the heiress of Manfred’s wrongs, took it to Spain as Constanza, the traces of which we see in the Custance, by which Chaucer calls that excellent daughter of Pedro the Cruel, who was the wife of John of Gaunt. After her time it was common in England, and it is startling to find a real Constance de Beverley in disgrace in the reign of Henry VIII., not, however, for forging Marmion’s letters, but for the much more excusable misdemeanour of attending the Marchioness of Exeter in a stolen visit to the Nun of Kent. In the times immediately after the Reformation, Constance died away, then came forth as Constantia in the Minerva press, and at present reigns among the favourite fancy names.

The feminine versions of both names were used by the daughters of the royal family, and Constantia remained popular among the Provençal women, eventually being brought to the French throne by the headstrong Constance of Provence, who was the wife of the gentle king, Robert the Pious. It's said that she demanded he write a Latin hymn in her honor, and when he, not wanting to flatter her, began to sing “The endurance of martyrs”, she took it as a personal compliment. Since then, Constance has been a royal and noble name in 162France, but the unfortunate duchess of Brittany, mother of Arthur, probably got it as a supposed feminine version of Conan, her father's name. In Italy, it became Gostanza, and the Sicilian mother of Frederick II. brought it to Germany as Constanz, or Stanze. Her great-granddaughter, who was the heiress of Manfred’s troubles, took it to Spain as Constanza, which we see reflected in the Custance that Chaucer calls the remarkable daughter of Pedro the Cruel, who was married to John of Gaunt. After her time, it became common in England, and it’s surprising to find an actual Constance de Beverley disgraced during the reign of Henry VIII., not for forging Marmion’s letters, but for the much more forgivable offense of attending the Marchioness of Exeter on a secret visit to the Nun of Kent. In the period following the Reformation, Constance faded away but later emerged as Constantia in the Minerva press, and today it remains a popular whimsical name.

Kostancia, Kotka, Stanca are used in the Slavonian countries, but far less commonly than the masculine Constantine, which is almost entirely disregarded by the Teuton side of Europe.

Kostancia, Kotka, and Stanca are used in the Slavic countries, but they are much less common than the masculine form Constantine, which is almost completely overlooked by the Germanic side of Europe.

Section VI.—Crispus, &c.

Crispus (curled, or wrinkled), the same word which has produced our crisp; and the French crépé (applied to hair), became a cognomen, and in late times produced Crispinus and Crispinianus, two brothers who accompanied St. Quentin when he preached the Gospel in France. They settled at Soissons, and there, while pursuing their mission, supported themselves by making shoes until their martyrdom, A.D. 287. Shoemakers, of course, adopted them as their patrons, and theirs was a universal holiday.

Crispus (curled or wrinkled), the same word that gives us "crisp"; and the French crépé (referring to hair), became a surname and later led to the names Crispinus and Crispinianus, two brothers who went with St. Quentin when he preached the Gospel in France. They settled in Soissons, and while carrying out their mission, they supported themselves by making shoes until their martyrdom in CE 287. Naturally, shoemakers adopted them as their patrons, and their feast day became a universal holiday.

“Oh! that we now had here
But one ten thousand of those men in England
Who do no work to-day.”

That day being the 25th of October, that of the battle of Agincourt, of which King Henry augurs—

That day was October 25th, the day of the battle of Agincourt, which King Henry predicts—

“And Crispin, Crispian, shall ne’er go by,
From this day to the ending of the world,
But we in it shall be remembered.”

Crispin has never been a frequent Christian name, but it has become a surname with us, and the French have Crêpin, Crêpet, and the Italians Crispino. Crispin is still the French for a shoemaker’s last. Crêpin means a little stool which the Irish call a creepeen.

Crispin has never been a common first name, but it has turned into a last name for us, and the French have Crêpin, Crêpet, while the Italians use Crispino. Crispin is still the French term for a shoemaker’s last. Crêpin translates to a little stool, which the Irish refer to as a creepeen.

Drusus, a cognomen in the Livian gens, was only accounted for among the Romans by a story that its first owner took it from having killed a chieftain in Gaul named Drausus. This word is explained by comparative philologists as firm or rigid in Keltic, Drud, strong, in Welsh, droth in Erse. Either the Gaul was the real cause of the surname, or it is an instance of the Keltic element in old Italian. It 163is hardly worthy of notice, except that, in imitation of the sister and daughter of his patron Caligula, Herod Agrippa called his daughter by the feminine diminutive Drusilla, by which she appears by the side of Felix, hearing but little regarding the discourse of St. Paul.

Drusus, a name in the Livian family, is known among the Romans mainly because of a tale that its first bearer got it after killing a chieftain in Gaul named Drausus. Linguists explain this word as meaning firm or rigid in Keltic, Drud, and strong in Welsh, droth in Erse. Either the Gaul is the real reason for the surname, or it's an example of the Keltic influence in ancient Italian. It’s not really significant, except that, following the example of his patron Caligula’s sister and daughter, Herod Agrippa named his daughter the feminine version Drusilla, who appears alongside Felix, listening but not paying much attention to St. Paul's speech.

The name of Felix himself was an agnomen frequently assumed by peculiarly fortunate individuals. It meant happy, and has given rise to all manner of words of good augury in the modern languages. No less than eleven saints so called are numbered in the Roman calendar, and yet it has never been a popular name, though sometimes occurring in Spain and France in the original form, and as Felice in Italy. The feminines, Felicia and Félise, in England and France, have been constructed from it, and Felicia was Queen of Navarre in 1067; but the abstract idea, Felicitas (happiness), once worshipped as a goddess at Rome, named the slave-martyr of Carthage, who suffered with St. Perpetua. There was another Felicitas who, with her seven sons, under Antoninus Pius, presented a Christian parallel to the mother in the Maccabees. Felicità in Italy, and Félicité in France, are the votaries of one or others of these. Felix is adopted in Ireland as a substitute for Feidlim or Phelim (ever good).

The name Felix was often used as a nickname by particularly lucky people. It means happy and has led to various positive words in modern languages. There are at least eleven saints with this name listed in the Roman calendar, yet it has never been a widely popular name, though it appears occasionally in Spain and France in its original form, and as Felice in Italy. The feminine versions, Felicia and Félise, in England and France, have been derived from it, and Felicia was the Queen of Navarre in 1067. The concept of happiness, Felicitas, was once honored as a goddess in Rome and named the slave-martyr of Carthage who suffered alongside St. Perpetua. There was another Felicitas who, along with her seven sons, provided a Christian counterpart to the mother in the Maccabees during the time of Antoninus Pius. Felicità in Italy, and Félicité in France, are associated with one or other of these figures. In Ireland, Felix is used as a substitute for Feidlim or Phelim, which means ever good.

Faustus and Faustina are formed exactly in the same spirit of good augury, and Fausto is sometimes an Italian name.[65]

Faustus and Faustina are created with the same positive outlook, and Fausto is sometimes an Italian name.[65]

65. Facciolati; Diefenbach; Smith; Butler; Anderson: Irish Society; Grimm.

65. Facciolati; Diefenbach; Smith; Butler; Anderson: Irish Society; Grimm.

Section 7.—Galerius, &c.

The Teutonic helm (protection), turned in the Latin pronunciation into galea (helmet), named the persecuting Emperor Galerius, and continued in Lombardy till it formed that of Galeazzo, which became notable among the Visconti of Milan, and was called by the French Galeas. Old Camden augured that the first Galearono was so called from all the cocks in Milan crowing at the time of his birth, and certainly, unless the frequent Roman cognomen Gallus indicates a partly Gallic extraction, it would either be one of the farming names, and show that the owner was notable for his poultry, or be a differently spelt variety from Galea or helmet. Galileo, Galilei, and Galeotti are all Italian continuations of this old Latin name—that is, if the great astronomer’s name be not in honour of Galilee. It is also possible that it may be connected with the Keltic Gal (courage, or a stranger), which occurs again as the Irish saint who founded an abbey in Switzerland; but more of this in Keltic regions of names.

The Teutonic helm (protection) was pronounced in Latin as galea (helmet), named after the persecuting Emperor Galerius, and continued in Lombardy until it became part of Galeazzo, which became significant among the Visconti of Milan and was referred to by the French as Galeas. Old Camden suggested that the first Galearono was named because all the roosters in Milan were crowing at his birth, and certainly, unless the common Roman surname Gallus suggests a partly Gallic background, it would either be one of the farming names, indicating that the owner was notable for his poultry, or a different spelling of Galea or helmet. Galileo, Galilei, and Galeotti are all Italian derivatives of this ancient Latin name—unless the great astronomer’s name honors Galilee. It’s also possible that it may be linked to the Keltic Gal (courage or stranger), which appears again with the Irish saint who established an abbey in Switzerland; but more on that in the Keltic sections of names.

Niebuhr considers the Prisci to have been the original Latin tribe, whose name acquired its sense of age from their antiquity, just as Gothic was at one time a French and English synonym for antiquated. Priscus was the Porcian cognomen, probably denoting the descent of the gens from the Prisci; and he whom we are accustomed to call Cato the elder, as a translation of Marcus Porcius Priscus Cato, was the first to add the second cognomen, the meaning of which is wary, 164from Catus, probably a contraction from Cautus (cautious). Priscus and Prisca are both found in the Roman martyrology; but to us the most interesting person thus named is Priscilla, the fellow-worker of St. Paul, in honour of whom this diminutive has had some prevalence in England, though somewhat of a puritan kind.

Niebuhr believes that the Prisci were the original Latin tribe, and their name took on a sense of age because of their long history, similar to how Gothic used to mean outdated in French and English. Priscus was the Porcian family name, likely indicating that this family descended from the Prisci. The person we usually refer to as Cato the Elder, a translation of Marcus Porcius Priscus Cato, was the first to add the second family name, which means cautious, derived from Catus, probably a shortened form of Cautus (cautious). Both Priscus and Prisca appear in the Roman martyrology; however, the most interesting person with this name to us is Priscilla, St. Paul's co-worker, after whom this nickname has gained some popularity in England, though it tends to be on the puritan side.

Sabinus, of course indicating a Sabine family, occurs among the Flavii, and many other gentes. Sabina was the second name of that Poppæa, Nero’s wife, whose extravagances have become a proverb, who bathed in asses' milk, and shod her mules with gold. As a frequent cognomen, this was the name of many other women, and specially of a widow who was converted by her maid, Seraphia, to the Christian faith, and was martyred in Hadrian’s persecution. There is a church at Rome dedicated to her, which was formerly the first “Lent station,” a fact which commended her to the notice of the Germans, and has made Sabine frequent among them. Sabina is often found among the peasantry about Gloucester, but it is possible that this may be a corruption of Sabrina (the Severn).

Sabinus, which refers to a Sabine family, appears among the Flavii and many other groups. Sabina was the second name of Poppæa, Nero’s wife, known for her extravagant lifestyle, who bathed in donkey milk and adorned her mules with gold. As a common surname, it was used by many other women, particularly by a widow who was converted to Christianity by her maid, Seraphia, and was martyred during Hadrian’s persecution. There is a church in Rome dedicated to her, which used to be the first "Lent station," a fact that brought her to the attention of the Germans and has made the name Sabine popular among them. Sabina is often found among the rural communities around Gloucester, although it might be a variation of Sabrina (the Severn).

Serenus (serene, or good-tempered) was an old cognomen, and two saints were so called. Serena was the niece of Theodosius, and wife of Stilicho. Her appellation was chosen by Hayley for the heroine of his Triumphs of Temper; but it is more often imaginary than real. In Norway, however, it has been revived as an ornamental form of Siri, the contraction of Sigrid.

Serenus (calm, or good-natured) was an ancient name, and two saints had that name. Serena was Theodosius's niece and Stilicho's wife. Hayley selected this name for the main character in his Triumphs of Temper; however, it’s more commonly fictional than actual. In Norway, though, it has been brought back as a decorative form of Siri, which is a shortened version of Sigrid.

Scipio means nothing but a staff; but it is a highly honourable title, since it was given to one of the Cornelii, who served as the staff of his old blind father; and the same filial piety distinguished the great Africanus when, at seventeen, he saved the life of his father in the battle of the Ticinus. Distinguished as is the cognomen it has not often been followed, though Scipione has occasionally occurred in Italy, and if Gil Blas may be trusted, in Spain.

Scipio only means a staff, but it’s a very prestigious title because it was given to one of the Cornelii, who acted as the support for his elderly blind father; this same devotion to family was shown by the great Africanus when, at seventeen, he saved his father's life in the battle of the Ticinus. Although this nickname is notable, it hasn’t been used frequently, though Scipione has appeared occasionally in Italy, and if we can believe Gil Blas, in Spain as well.

Traherne, an old Welsh name, is formed from Trajanus, which belonged to others besides the emperor, whose noble qualities had made such an impression on the Italian mind as to have led to the remarkable tradition that St. Gregory the Great had obtained permission to recall him from the grave, and convert him to the true faith.

Traherne, an old Welsh name, comes from Trajanus, which was used by others besides the emperor. His noble qualities made such an impression on the Italian people that it led to the remarkable story that St. Gregory the Great got permission to bring him back from the dead and convert him to the true faith.

Torques (a neck-chain) gave the cognomen Torquatus to the fierce Lucius Manlius, who, having slain a gigantic Gaul in single combat, took the gold chain from about his neck, and hung it on his own; and who afterwards put his son, Titus Manlius Torquatus, to death for the breach of discipline in accepting a like challenge from a Tusculan noble. Torquato Tasso is the sole modern instance of the recurrence of the surname of this “Roman Father,” the northern Torquil being from an entirely different source, i.e. Thorgils (Thor’s pledge).[66]

Torques (a neck chain) gave the nickname Torquatus to the fierce Lucius Manlius, who, after killing a gigantic Gaul in single combat, took the gold chain from around the Gaul's neck and wore it himself. Later, he executed his son, Titus Manlius Torquatus, for breaking military discipline by accepting a similar challenge from a noble from Tusculum. Torquato Tasso is the only modern example of this surname's return from this "Roman Father," while the northern name Torquil comes from a completely different origin, namely Thorgils (Thor's pledge).[66]

66. Pott; Michaelis; Camden; Diefenbach; Philological Society; Niebuhr; Butler; Dante; Arnold.

66. Pott; Michaelis; Camden; Diefenbach; Philological Society; Niebuhr; Butler; Dante; Arnold.

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Section 8.—Paullus and Magnus [small and large].

The precedence must be given to the less on account of its far greater dignity.

The less must be prioritized because of its much greater dignity.

There can be no doubt that the cognomen Paullus, or Paulus, the contraction of Pauxillus, originated with one of the Æmilian gens, who was small in stature. It was common in other gentes, though chiefly distinguished among the Æmilii, and was most probably the name by which “Saul of Tarsus” would have been enrolled as a citizen, either from its resemblance to his Jewish name, or from the person who had conferred liberty upon his parents.

There’s no doubt that the name Paullus, or Paulus, which is a shortened form of Pauxillus, came from one of the Æmilian families, who was short in stature. It was found in other families too, but it was mainly associated with the Æmilii, and it’s likely that it was the name by which “Saul of Tarsus” would have been registered as a citizen, either because it sounded similar to his Jewish name or because of the person who granted freedom to his parents.

English. French. Italian. Portuguese.
Pawl Pol Paolo Paulo
Paul Paul    
  Paulot    
Spanish. Wallachian. German. Russian.
Pablo Pawel Paul Pavel
    Dutch. Pavlenka
    Paultje Pavluscha
Illyrian. Lett. Hungarian. Lapp.
Pavl Pavils Pal Pava
Pavle   Palko Pavek
Pavo      
FEMININE.
Italian. Spanish. Russian. Illyrian.
Paola Pala Paola Pava
DIMINUTIVE.
Welsh. Italian. Spanish. Slavonic.
Peulan Paolino Paulino Pavlin
FEMININE.
English. French. Italian. German.
Paulina Pauline Paolina Pauline
  Paulette Paoletta Slavonic.
      Pavlina

Some, however, imagine that he assumed it out of compliment to 166the deputy, Sergius Paulus; others, that it was an allusion to his “weakness” of “bodily presence,” or that he took it in his humility, meaning that he was “less than the least of the Apostles.” Be that as it may, he has given it an honour entirely outshining that which is won from the Æmilii, and has spread Paul throughout Europe. The strong presumption that St. Paul preached the Gospel in Spain has rendered Pablo very common there; but, in fact, the name is everywhere more usual than in England, in spite of the tradition that the great Apostle likewise landed here, and the dedication of our great cathedral. Perhaps this may be owing to the fact that twelve other SS. Paul divide the allegiance of the Continent with the Apostle. Paula is not only honoured as his feminine, but as the name of the friend and correspondent of St. Jerome, the mother of Eustochium; and Paola is in consequence found in Italy. Paulinus (the lengthened form) became in Welsh, Pewlin, and also named three saints—among them our first Northumbria, bishop of York; but it has not been followed, except in Italy, by Paolina, and there is, perhaps, a mere diminutive of Paulus. Yet the feminine is far more fashionable; and Paulina, Pauline, Paolina, are the favourite forms everywhere occurring. Perhaps Pauline became the more popular in France for the sake of that favourite grandchild whose Christian name is almost the only one mentioned in Madame de Sévigné’s letters. It was the only form commonly recognized in France; but it seems that the sister of Napoleon was commonly called Paulette in her own family. The direct Italian diminutive always seems to be a greater favourite with the southern blood than its relative from the northern chen.

Some people think he took the name out of respect for the deputy, Sergius Paulus; others believe it referred to his “weakness” in “bodily presence,” or that he humbly called himself “less than the least of the Apostles.” Regardless, he has given the name an honor that far surpasses what is celebrated by the Æmilii and has spread Paul’s name throughout Europe. The strong belief that St. Paul preached the Gospel in Spain has made Pablo a common name there; in fact, it’s more popular there than in England, despite the tradition that the great Apostle also landed here and the dedication of our grand cathedral. This might be because twelve other Saints named Paul share the attention of the Continent with the Apostle. Paula is not only recognized as the feminine form but also as the name of the friend and correspondent of St. Jerome, who was the mother of Eustochium; therefore, Paola is found in Italy. Paulinus (the longer form) became Pewlin in Welsh and is also the name of three saints—one of whom was our first bishop of York in Northumbria; however, it hasn't been adopted, except in Italy, where Paolina is used, possibly as a diminutive of Paulus. Still, the feminine form is much more popular; names like Paulina, Pauline, and Paolina are frequently seen everywhere. Pauline may have gained popularity in France due to that favorite granddaughter, as her Christian name is almost the only one mentioned in Madame de Sévigné’s letters. This was the only commonly recognized form in France, but it seems Napoleon’s sister was often called Paulette by her family. The direct Italian diminutive always seems to be preferred by those with southern roots over its northern chen relative.

The adjective of size is another word of universal kindred, though not always with the same meaning. The Sanscrit mahat, and Persian mi or meah, are close connections of the Gothic mikils (which survives in mickle and muckle, and has furnished our much), and of the Greek μεγαλος or μεγας, and Roman magnus and Slavonic magi. All these possibly may be remotely connected with the verb magan (may), which is the source of macht (might) in all Teutonic tongues.

The word for size is another term with global connections, although it doesn't always mean the same thing. The Sanskrit mahat, Persian mi or meah, are closely related to the Gothic mikils (which has survived in words like mickle and muckle, and has given us our word much), as well as the Greek μεγαλος or μεγας, the Latin magnus, and the Slavic magi. All of these might be distantly linked to the verb magan (may), which is the origin of macht (might) in all Germanic languages.

Magnus was an agnomen added as a personal distinction, as in the case of Pompey. It was never a name till long after the Roman empire was over, when Karl der Grösse, as his Franks called him, had been Latinized into Carolus Magnus, and honoured by the French as Charlemagne. St. Olaf of Norway was known to be a great admirer of Charlemagne, whose example he would fain have imitated, and his followers, by way of a pleasant surprise and compliment to him, before they woke him to announce to him the birth of his first son, christened the child, as they thought, after the latter half of the great Emperor Carolus Magnus. That child became a much-beloved monarch, under the denomination of King Magnus Barefoot, from his having established his identity on his return from Ireland, by the ordeal of walking unshod over red-hot ploughshares. In honour of his many excellencies, as King of Norway, the entire North uses his name of Magnus, and transplanted it to Ireland, where it flourished under the form of Manus, until it became the 167fashion to ‘Anglicize’ it into Manasses. The Scottish islands, where the population is Norse, likewise use Magnus as a baptismal name; and the Lapps have turned it into Manna, or Mannas.

Magnus was an additional title used for personal distinction, similar to Pompey. It was not a name until long after the Roman Empire ended, when Charlemagne, as he was called by the Franks, was Latinized to Carolus Magnus and honored in French as Charlemagne. St. Olaf of Norway admired Charlemagne greatly and wanted to emulate him. To surprise and honor him, his followers decided to name his first son after the latter part of the great Emperor Carolus Magnus before waking him to share the news. That child became a beloved king, known as King Magnus Barefoot, because he proved his identity upon returning from Ireland by walking barefoot over red-hot ploughshares. In recognition of his many achievements as King of Norway, the entire North adopted the name Magnus, which was also brought to Ireland where it evolved into Manus, until it was ‘Anglicized’ to Manasses. The Scottish islands, populated by Norse people, also use Magnus as a baptismal name, and the Lapps have adapted it to Manna or Mannas.

Maximus was likewise properly an individual agnomen of size, or of victory, as with Fabius Maximus; but it came to be a proper name, and was borne by Maximus the Monk, a great Greek ecclesiastic of the sixth century, as well as by many other obscure saints, from whom the Italians derive their Massimo, and the French Maxime, and the Welsh their old Macsen.

Maximus was also originally a nickname meaning "great" or "victorious," like Fabius Maximus; however, it eventually became a proper name. It was carried by Maximus the Monk, an important Greek church leader from the sixth century, as well as by several lesser-known saints. The Italians got their name Massimo from this, the French have Maxime, and the Welsh have their ancient Macsen.

Maxentius and Maximinus, both named not only persecuting emperors, but Christian martyrs, whence Maxime and Maximien. Maximilianus was one of the Seven Sleepers, but he is not the origin of the German imperial name. According to Camden, this was a compound invented by the Emperor Frederick VII., and bestowed on his son in his great admiration of Fabius Maximus and Scipio Æmilianus. “The Last of the Knights,” with his wild effrontery and spirited chamois-hunting might be despised by the Italians, as Massimiliano Pochi Danari; but he was beloved by the Austrians as “Our Max.” His great grandson, Maximilian II., contributed to the popularity of his unwieldy name, and Max continues to be one of the favourite German appellations, from the archduke to the peasant, to the present day; and has even thrown out the feminine Maximiliane. The Poles and Illyrians use ks instead of x in spelling it.

Maxentius and Maximinus are known as both persecuting emperors and Christian martyrs, which is where the names Maxime and Maximien come from. Maximilianus was one of the Seven Sleepers, but he isn't the origin of the German imperial name. According to Camden, this was a combination created by Emperor Frederick VII., who gave it to his son out of great admiration for Fabius Maximus and Scipio Æmilianus. “The Last of the Knights,” with his boldness and adventurous chamois hunting, might be looked down upon by the Italians as Massimiliano Pochi Danari; however, he was loved by the Austrians as “Our Max.” His great-grandson, Maximilian II., helped make his cumbersome name more popular, and Max is still one of the favorite German names today, used from archdukes to peasants, and has even replaced the feminine version, Maximiliane. The Poles and Illyrians spell it with ks instead of x.

Section 9.—Rufus, &c.

Rufus, the red or ruddy, was a cognomen of various families, and was, in fact, one of the adjectives occurring in the nomenclature of almost every nation; and chiefly of those where a touch of Keltic blood has made the hair vary between red and black. Flavius, Fulvius, Rufus, and an occasional Niger, were the Roman names of complexion; and it is curious to find the single instances of Chlorus (the yellow), occurring in the Flavian family. The Biondi of Italy claim to be the Flavii, and thence the Blound, Count de Guisnes, companion of William the Conqueror, took the name now Blount!

Rufus, which means red or ruddy, was a name used by various families and is actually one of the adjectives that show up in the names of nearly every nation, especially in those with a hint of Celtic ancestry that causes hair to range from red to black. Flavius, Fulvius, Rufus, and occasionally Niger were Roman names referring to skin tone; it's interesting to note the rare use of Chlorus (the yellow) within the Flavian family. The Biondi family in Italy claims descent from the Flavii, and from that lineage came Blound, Count de Guisnes, who was a companion of William the Conqueror and whose name has since evolved into Blount!

Rufus is, indeed, the Latin member of the large family of which we spoke in mentioning the Greek Rhoda; and the Kelts had, in plenty, their own Ruadh or Roy; nevertheless, such as fell under Roman dominion adopted the Roman Rufus or Rufinus; and it passed on by tradition in Wales, as Gruffin, Gruffydd, or as the English caught it and spelt it, correctly representing the sound of dd, Griffith. It was the name of many Welsh princes, and has passed into a frequent surname.

Rufus is, in fact, the Latin version of the name from the large family we mentioned when talking about the Greek Rhoda; the Celts had their own version, Ruadh or Roy. However, those who fell under Roman rule adopted the Roman names Rufus or Rufinus. This name then carried on through tradition in Wales as Gruffin, Gruffydd, or, as the English spelled it, correctly capturing the sound of dd, Griffith. It was the name of many Welsh princes and has become a common surname.

In its Gruffin stage, it passed into the commonwealth of romance. Among the British names that had worked through the lost world of minstrelsy, to reappear in the cycle with which Italian poets graced the camp and court of Charlemagne, is Grifone, a descendant of Bevis of Hampton. By this time, no doubt, his name was supposed to be connected with the Griffin, that creature with griffes, or claws; thatthat 168after having served in earlier times, as with Dante, to represent the Italian idea of the vision of the cherubim, had been gradually degraded to a brilliant portion of the machinery of romance.

In its Gruffin stage, it entered the world of romance. Among the British names that emerged from the forgotten history of minstrelsy, reappearing in the narrative associated with the Italian poets who adorned the camp and court of Charlemagne, is Grifone, a descendant of Bevis of Hampton. By this point, it was probably thought that his name was linked to the Griffin, that creature with griffes, or claws; thatthat 168 which, in earlier times, as with Dante, symbolized the Italian conception of the vision of cherubim, had slowly become a dazzling element of romantic storytelling.

No doubt the Italians who bore the name of Grifone, thought more of the “right Griffin” and the true knight, than of the ruddy Roman whose Ruffino or Ruffo was still left lingering among them; together with Rufina, the name of a virgin martyr.

No doubt the Italians with the name Grifone cared more about the “right Griffin” and the true knight than about the red-faced Roman whose Ruffino or Ruffo still lingered among them, along with Rufina, the name of a virgin martyr.

Rufus is, for some reason or other, rather a favourite at present with our American neighbours.

Rufus is currently quite popular for some reason among our American neighbors.

Niger (the black) was a cognomen of various Romans of no great note, and distinguished a teacher from Antioch, mentioned in the Acts. The diminutive Nigellus seems to have been adopted in France, by the Normans, as a translation of the Nial which they had brought from Norway, after having learned it of the Gael, in whose tongue it means the noble. In Domesday Book, twelve proprietors are recorded as Nigel, both before and after the Conquest, being probably Danish Nials thus reduced to the Neustrian French Latin. Of these was Nigel de Albini (temp. William I.), and Nigel de Mowbray (temp. Henry II.). The influx of Anglo-Normans into Scotland introduced this new-fashioned Nigel, and it was adopted as the English form of Niel, and has since become almost exclusively confined to Scotland, where it is a national name, partly perhaps in memory of the untimely fate of Niel or Nigel Bruce; and among the covenanters, for the sake of the fierce Nigel Leslie, Master of Rothes. It has shared the fate of Colin and of the true Nial, and has been taken for Nicolas. The French used a like name, which Froissart spells Nesle; but this is probably from the inference that a lengthened sound of e infers a silent s.

Niger (the black) was a nickname for several unremarkable Romans and identified a teacher from Antioch mentioned in the Acts. The nickname Nigellus seems to have been adopted in France by the Normans, serving as a translation of the Nial they brought from Norway, which they learned from the Gael, where it means the noble. In Domesday Book, twelve owners are listed as Nigel, both before and after the Conquest, likely Danish Nials that were adapted into the Neustrian French Latin. Among them were Nigel de Albini (during William I's time) and Nigel de Mowbray (during Henry II's time). The wave of Anglo-Normans into Scotland brought this modern Nigel, which became the English version of Niel and has since become almost exclusively associated with Scotland, where it is a national name, perhaps partly in memory of Niel or Nigel Bruce’s untimely end; and among the Covenanters, for the fierce Nigel Leslie, Master of Rothes. It has shared the fate of Colin and the true Nial and has sometimes been confused with Nicolas. The French had a similar name, which Froissart spelled as Nesle; but this is probably based on the assumption that a stretched sound of e suggests a silent s.

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CHAPTER 5.

NAMES FROM ROMAN DEITIES.

Section I.

A short chapter must be given to the modern names that, in spite of the canon prohibiting the giving of names of heathen gods in baptism, are either those of Latin divinities, or are derived from them. These, though few in number, are more than are to be found in the Greek class, from the fact that where a Roman deity had become identified with a Greek one, the Latin name was used throughout Western Europe in all translations, and only modern criticism has attempted to distinguish between the distinct myths of the two races. Most of these are, or have been, in use either in France or England, the modern countries most under the dominion of fancy with regard to names.

A short chapter should focus on the modern names that, despite the ban on using names of pagan gods in baptism, are either names of Latin deities or derived from them. Although they are few in number, there are more than found in the Greek category because whenever a Roman god became associated with a Greek one, the Latin name was used consistently throughout Western Europe in all translations. Only modern criticism has tried to differentiate between the distinct myths of the two cultures. Most of these names are, or have been, used either in France or England, the modern countries most influenced by creativity regarding names.

Aurora (the dawn), so called, it is said, from aurum (gold), because of the golden light she sheds before her, assumed all the legends attached by the Greeks to their Eos, whose rosy fingers unbarred the gates of day. When the Cinque-cento made classic lore the fashion, Aurore came into favour with the fair dames of France, and has ever since there continued in vogue, occasionally passing into Germany. In Illyria, the dawn and the lady are both called Zora, and she in endearment Zorana.[67]

Aurora (the dawn), as it's called, gets its name from aurum (gold) because of the golden light she spreads before her. She took on all the legends that the Greeks associated with their Eos, whose rosy fingers opened the gates of day. When the Renaissance made classic stories fashionable, Aurore became popular among the noblewomen of France and has remained in vogue ever since, occasionally making its way into Germany. In Illyria, both the dawn and the lady are named Zora, with the affectionate form being Zorana.[67]

Bellona was not a goddess whose name one would have expected to find renewed in Christian times, yet instances have been found of it in England among those who probably had some idea that it was connected with beauty instead of with bellum (war). In effect, hers is not quite a proper name, being really an adjective, with the noun understood, Bellona Dea (the war goddess). An infant born in the streets of Weimar during the sack that followed the battle of Jena was named Angelina Bellona, as having been an angel of comfort to her parents in the miseries of war. She became a great musician, and won renown for her name in her own land.[68]

Bellona wasn’t a goddess whose name you’d expect to see again in Christian times, but there have been cases of it appearing in England among people who probably thought it was linked to beauty instead of war. In reality, it’s not exactly a proper name; it’s more of an adjective, with the noun implied, like Bellona Dea (the war goddess). A baby born in the streets of Weimar during the chaos following the battle of Jena was named Angelina Bellona, as she was seen as an angel of comfort to her parents during the hardships of war. She grew up to be a talented musician and gained fame for her name in her homeland.[68]

The old Latin deities were often in pairs, masculine and feminine. Divus, that part of their title that is still recognized as belonging to the supernatural, is from the same source as the Sanscrit deva, Persian dev, Greek δῖος, 0εός, Zeus, and was applied to all. Divus Janus and Diva Jana were one of these pairs, who presided over day and night, 170as the sun and moon. Divajana became Diana; and as groves were sacred to her, and she was as pure a goddess as Vesta, there was every reason for identifying her with the Greek Artemis, and giving her possession of the temple of Ephesus, and the black stone image that “fell down from Jupiter,” or the sky; she had Apollo given as her fellow instead of Janus, and thenceforth was the goddess of the silver bow, daughter of Jupiter and Latona, as Artemis had been of Zeus and Leto. Her name slept as a mere pagan device till the sixteenth century, when romances of chivalry gave place to the semi-classical pastoral, of which Greece was usually the scene. Jorge de Montemayor, the Spanish gentleman who led the way in this flowery path, named his heroine, Diana, and she was quickly copied by the sponsors of Diane de Poitiers, the fair widow whose colours of black and white were worn by Henry II. of France even to his last fatal tournament. Diane thus became so fashionable in France, that when the Cavalier court was there residing, the English caught the fashion, and thenceforth Lady Dye at times appeared among the Ladies Betty and Fanny of the court. In the lower classes, Diana seems to be at times confused with the Scriptural Dinah, though it may sometimes be adopted as a Bible name, since a peasant has been known to pronounce that he well knew who was “greatest ‘Diana of the Ephesians,’—a great lady of those parts, and very charitable to the poor.” At Rome Jewesses now alone bear it, and Italian Christians consequently despise it, and only give it to dogs. However, in the eighteenth century, a Monna Diana existed at Florence, who is recorded as an example of the benefits of a heavy head wrapper, for a large stone fell upon her head from a building, and she took it for a small pebble!

The old Latin gods were often paired as masculine and feminine. The term "Divus," which is still associated with the supernatural, comes from the same origin as the Sanskrit deva, Persian dev, Greek δῖος, 0εός, and Zeus, and was used for all of them. Divus Janus and Diva Jana were one of these pairs, overseeing day and night, like the sun and moon. Divajana evolved into Diana; since groves were sacred to her and she was as pure a goddess as Vesta, it made sense to associate her with the Greek Artemis and grant her control over the temple of Ephesus, along with the black stone image that “fell down from Jupiter,” or the sky. She received Apollo as her companion instead of Janus, becoming the goddess of the silver bow, daughter of Jupiter and Latona, just as Artemis was the daughter of Zeus and Leto. Her name was largely forgotten until the sixteenth century when chivalric romances gave way to semi-classical pastoral tales, typically set in Greece. Jorge de Montemayor, the Spanish gentleman who pioneered this trend, named his heroine Diana, and this inspired the sponsors of Diane de Poitiers, the beautiful widow whose black and white colors were worn by Henry II of France even at his last fateful tournament. Diane became so fashionable in France that when the Cavalier court was there, the English adopted the trend, leading to Lady Dye occasionally appearing alongside Ladies Betty and Fanny at court. In lower classes, Diana is sometimes confused with the biblical Dinah, though it can also be used as a biblical name since a peasant claimed to know who was the “greatest ‘Diana of the Ephesians,’—a great lady from those parts, and very charitable to the poor.” Today, in Rome, only Jewish women bear the name, and Italian Christians tend to despise it, reserving it for dogs. However, in the eighteenth century, there was a Monna Diana in Florence, known for the benefits of a heavy head covering, as a large stone fell on her head from a building, and she thought it was just a small pebble!

Diana’s fellow, Divus Janus, had a very different career. He was sometimes called Dianus, but much more commonly Janus, and from being merely the sun, he became allegorical of the entire year, and had a statue with four faces for the seasons, and hands pointing the one to 300, the other to 55, thus making up the amount of days then given to the year; and before him were twelve altars, one for each month. He thus presided over the beginning of everything, and the first month of the year was from him called Januarius, as were all gates jani, and doors januæ; and above all, that gate between the Sabines and the Romans, which was open when they were friends, shut when they were foes. When the two nations had become thoroughly fused together, the gate grew to a temple; but the ceremony of shutting the doors was still followed on the rare occasions when Rome was at peace, and of opening them when at war to let the god go out, as it was now said, to help the Romans. This idea of peace, however, turned Janus into a legendary peaceful monarch, who only wore two heads that he might look both ways to see either side of a question, and keys were put into his hand as the guardian of each man’s gate. His own special gate continued to be called Janicula, and his name passed from the door, janua, to the porter, janitor; and thence in modern times to St. Peter, who, bearing the keys, was called by the Italians, il Janitore di Cielo, and thence the 171fish, which was thought to bear the mark of St. Peter’s thumb, was il janitore, or, as we call it, the John Dory, if not from its gilded scales, dorée or dorado. Its Spanish name of San Pedro would favour the janitor theory. The month of Janus, Janvier, January, Gennaro, Januar, has kept its name, like all the other months of the Roman calendar, in spite of the French attempt to displace them with Glacial, Pluvial, &c. Birth in the month of January occasioned the name of Januarius to be given to various persons in the time of the Roman empire, to one of the seven sons of St. Felicitas, to a martyr whose day is the 13th of October, and especially to St. Januarius, of Beneventum, who in the persecution of Diocletian was thrown to wild beasts at Pozzuoli, and on their refusal to hurt him, was beheaded. His blood was already a religious curiosity before the eighth century, when it was thought to have delivered Naples from an eruption of Mount Vesuvius, and it furnishes one of the most questionable and most hotly-defended miracles of the Church of Rome. After this Gennaro cannot fail to be a very frequent Neapolitan Christian name.[69]

Diana’s partner, Divus Janus, had a very different career. He was occasionally referred to as Dianus, but more commonly as Janus. Originally just the sun, he became a symbol of the entire year and had a statue with four faces representing the seasons, with hands pointing to 300 days on one side and 55 days on the other, totaling the number of days that made up the year. In front of him were twelve altars, one for each month. He presided over the beginning of everything, and the first month of the year was named Januarius after him, along with all gates (jani) and doors (januæ); especially that gate between the Sabines and the Romans, which was open when they were friendly and closed when they were enemies. As the two nations fully merged, the gate evolved into a temple; however, the tradition of shutting the doors during rare occasions of peace and opening them during war to let the god out—now said to help the Romans—was still followed. This concept of peace turned Janus into a legendary peaceful king, often depicted with two heads to look both ways to consider every side of an issue. Keys were placed in his hand, making him the guardian of everyone’s gate. His own special gate was known as Janicula, and his name transitioned from the door (janua) to the porter (janitor); this eventually led to St. Peter in modern times, who, holding the keys, was referred to by Italians as il Janitore di Cielo. Moreover, the fish believed to carry the mark of St. Peter’s thumb was called il janitore or, as we refer to it, the John Dory, possibly named for its golden scales (dorée or dorado). Its Spanish name, San Pedro, supports the janitor theory. The month of Janus has retained its name—Janvier, January, Gennaro, Januar, like all the other months of the Roman calendar—despite French attempts to replace them with names like Glacial, Pluvial, etc. Being born in January led to the name Januarius being given to various individuals during the Roman Empire, including one of the seven sons of St. Felicitas, a martyr remembered on October 13th, and notably to St. Januarius of Beneventum, who during Diocletian’s persecution was thrown to wild beasts in Pozzuoli, and when they refused to harm him, he was beheaded. His blood was already regarded as a religious curiosity before the eighth century, thought to have saved Naples from an eruption of Mount Vesuvius, and it now represents one of the most debated and fervently defended miracles of the Catholic Church. Therefore, Gennaro is sure to be a very common name among Neapolitan Christians.

Section II.—Florentius.

The goddess of flowers was called from their Latin name flos, the same that has passed into all European languages except the German. In late times the name of Florus was formed from that of the goddess, and is memorable as that of the procurator, whose harshness drove the Jews to their last rebellion. Flora was probably first used merely as the feminine of Florus. There is a church at Florence to SS. Fiore and Lucilla, otherwise the first occurrence of any variety of Flora is in Roman-Gothic Spain, where the unhappy daughter of Count Julian was called by the Spanish diminutive Florinda, and thus caused the name to be so much detested, that while Spanish ballads called her la Cava, the wicked, her Christian name was only bestowed upon dogs, and curiously enough it was the little spaniel (a Spanish breed), for which Flora was considered in England as an appropriate name. A Spanish maiden, however, who was martyred by the Moors in 851, brought Flora into better repute; and Flore became known to the French, though probably first adopted as a romantic epithet; and through the close connection between France and Scotland, it passed to the latter country, the especial land of floral names, and there became frequent as the English equivalent to the Gaelic Finghin. It was spelt as Florie by the island heroine of the '45. Florentius was the natural product of the goddess Flora, and named a female saint, Florentia, martyred with two others, both men, in Diocletian’s persecution in Gaul, and commemorated by a monastery built over the spot. St. Florentius was likewise a Gaul, and was sent by St. Martin to preach in Poitou. His relics were at first at Saumur, but in the eleventh century were taken to Roye, and in the time of Louis XI., were divided between the two cities. As an Angevin saint, he 172quite accounts for the prevalence of Florence in the masculine gender among the Anglo-Norman nobles of the middle ages; but it soon died away. The recent revival is chiefly owing to the name having been given to English girls born at the Italian city so called, and it has since acquired a deeper and dearer honour in the person of Florence Nightingale. From the city, or else as a diminutive of Florentius, arose Florentinus, a name borne by various distinguished persons in the latter days of the empire, and saintly in the person of a martyr of Burgundy. Florentina was one of the daughters of St. Leander, of Spain, and the relics of these saints scattered the names of Florentin and Florentine over a wide extent in France. Besides these, should be mentioned the romantic name, Blanchefleur. It is given to Sir Trystan’s mother, and probably translates some Keltic name analogous to the Erse Blathnaid, Finbil, and Finscoth, all of which mean white flower.

The goddess of flowers got her name from the Latin word flos, which has influenced all European languages except German. Later, the name Florus came from that of the goddess and is remembered as the name of the procurator whose cruelty led the Jews to their final rebellion. Flora was likely first used simply as the feminine form of Florus. There is a church in Florence dedicated to SS. Fiore and Lucilla, but the earliest mention of any version of Flora appears in Roman-Gothic Spain, where the unfortunate daughter of Count Julian was called the Spanish diminutive Florinda. This led to the name being so despised that while Spanish ballads referred to her as la Cava, the wicked one, her Christian name was only given to dogs. Interestingly, it was the little spaniel (a Spanish breed) for which Flora was seen as a fitting name in England. However, a Spanish girl who was martyred by the Moors in 851 improved Flora's reputation; Flore became known in France, likely first as a romantic nickname. Through the strong ties between France and Scotland, it made its way to Scotland, a land rich in floral names, where it frequently appeared as the English equivalent to the Gaelic Finghin. It was spelled Florie by the island heroine of the '45. Florentius was directly linked to the goddess Flora and named a female saint, Florentia, who was martyred alongside two men during Diocletian’s persecution in Gaul, with a monastery built on the site to commemorate her. St. Florentius was also a Gaul, sent by St. Martin to preach in Poitou. His relics were originally in Saumur but were moved to Roye in the eleventh century, and during Louis XI's time, they were split between the two cities. As an Angevin saint, he explains the prevalence of Florence in the masculine form among the Anglo-Norman nobles in the Middle Ages; however, this usage eventually faded. The recent revival of the name is mainly due to it being given to English girls born in the Italian city of the same name, and it gained even more significance through Florence Nightingale. From the city, or possibly as a diminutive of Florentius, the name Florentinus emerged, borne by various notable figures in the later Roman Empire, including a martyr from Burgundy. Florentina was one of the daughters of St. Leander of Spain, and the remains of these saints spread the names Florentin and Florentine widely across France. Additionally, there's the romantic name Blanchefleur, which belongs to Sir Trystan’s mother and likely translates a Celtic name similar to the Erse Blathnaid, Finbil, and Finscoth, all of which mean white flower.

The Irish Florence, or Flory, so common among the peasantry, is intended for Finghin, or Fineen (fair offspring); also for Flann, Fithil, and Flaithri.[70]

The Irish name Florence, or Flory, which is popular among the peasants, is meant for Finghin, or Fineen (fair offspring); as well as for Flann, Fithil, and Flaithri.[70]

67. Keightley; Michaelis.

__A_TAG_PLACEHOLDER_0__. Keightley; Michaelis.

68. Keightley; Smith; Key, Latin Grammar; Madame Scopenhauer, Memoirs.

68. Keightley; Smith; Key, Latin Grammar; Madame Scopenhauer, Memoirs.

69. Keightley; Smith; Bouterwek; Istoria de Firenze; Brand; Butler; Spanish Literature.

69. Keightley; Smith; Bouterwek; History of Florence; Brand; Butler; Spanish Literature.

70. Smith; Butler; Irish Society; Pott.

__A_TAG_PLACEHOLDER_0__. Smith; Butler; Irish Society; Pott.

Section 3.—Laurentius.

It appears natural to refer Laurentius direct to laurus (the bay or laurel); but there is reason to think that it, as well as the tree, must go farther back to the dim vestiges of early Roman mythology. From the Etruscans the Romans learnt the beautiful idea of guardian spirits around their hearths, whom they called by the Etruscan word lar or lars; meaning lord or master. The spirits of great statesmen or heroes became public lares, and watched over the welfare of the city; those of good men, or of innocent infants under forty days old, were the lares of their home and family. Their images, covered with dogskins, and with the figure of a dog beside them, were placed beside every hearth; and, curiously enough, are the origin of the name dogs, still applied to the supports on either side of a wood fire-place. They were made to partake in every household festival; cups were set apart, in which a portion of every meal was poured out to them; the young bride, on being carried across her husband’s threshold, made her first obeisance to these household spirits of his family; and on the nones, ides, and calends of each month, when the master returned from the war, or on any other occasion of joy, the lares were crowned with wreaths and garlands. Pairs of lares stood in niches at the entrance of the streets; other lares guarded districts in the country; and the lares of all Rome had a temple to themselves, where stood twin human figures with a dog between them. All these wore green crowns on festival days, especially on those of triumph; and thus there can be little doubt that the evergreen whose leaves were specially appropriated to the purpose was thence called laurus, as the poplar was from forming people’s crowns. The special feast of the lares was on the 22nd of December, and it was 173immediately followed by that of a female deity called Lara, Larunda, Larentia, Laurentia, or Acca Laurentia, who was termed in old Latin genita mana (good mother), received the sacrifice of a dog, and was entreated that no good domestic slave might depart. Thus much custom had preserved to the Romans; but when Greek mythology came in, flooding and corrupting all their own, poor Laurentia was turned into a nymph, so given to chattering (λαλιά) that Jupiter punished her by cutting out her tongue and sending her, in charge of Mercury, to the lower world; and the lares, now allowed to be only two, were made into her children and those of Mercury. Another story, wishing to account for all traditions in one, made her into the woman who nursed Romulus and Remus, and thus disposed of her and of the she-wolf at once, and made the twelve rural Lares her sons; whilst a third version degraded her, like Flora, and made her leave all her property to the state, in the time of Ancus Martius.

It seems natural to connect Laurentius directly to laurus (the bay or laurel); however, there’s good reason to believe that both the word and the tree trace back to the faint remnants of early Roman mythology. The Romans learned from the Etruscans the beautiful concept of guardian spirits around their hearths, which they named with the Etruscan word lar or lars; meaning lord or master. The spirits of prominent statesmen or heroes became public lares, watching over the city’s well-being; those of good people or innocent infants under forty days old were the lares of their homes and families. Their images, covered with dog skins and accompanied by a dog figure, were placed beside every hearth; interestingly enough, these are the origin of the name dogs, still used for the supports on either side of a wood fireplace. They were included in every household celebration; cups were set aside to pour out a portion of every meal for them; the young bride, upon entering her husband’s home, showed her first respect to these household spirits of his family; and on the nones, ides, and calends of each month, when the master came back from war or any other joyful occasion, the lares were adorned with wreaths and garlands. Pairs of lares stood in niches at street entrances; other lares guarded areas in the countryside; and the lares of all Rome had a dedicated temple featuring twin human figures with a dog between them. All of these wore green crowns during festivals, especially during triumphs; thus, it is clear that the evergreen whose leaves were used for this purpose was called laurus, just like the poplar used for making crowns. The special feast for the lares was on December 22nd, followed immediately by a celebration for a female deity named Lara, Larunda, Larentia, Laurentia, or Acca Laurentia, who was referred to in ancient Latin as genita mana (good mother), received a dog sacrifice, and was prayed to so that no good domestic slave would leave. So much tradition was preserved among the Romans; however, when Greek mythology came in and overwhelmed their own, poor Laurentia was transformed into a nymph so talkative (λαλιά) that Jupiter punished her by cutting out her tongue and sending her, under Mercury’s guidance, to the underworld; the lares, now considered only two, were then turned into her children and those of Mercury. Another story, aiming to unify all traditions, depicted her as the woman who nursed Romulus and Remus, thus addressing both her and the she-wolf at once, and made the twelve rural Lares her sons; while a third version diminished her status, similar to Flora, and made her leave all her property to the state during Ancus Martius’s time.

Laurentius does not occur in early history; but it belonged to the gentle Roman deacon who, on the 10th of August, 258, showed the “poor and the maimed, the halt and the blind,” as the treasures of the Church, and was martyred, by being roasted over a fire on bars of iron. Constantine built a church on his tomb, and seven other Churches at Rome are likewise dedicated to him. Pope Adrian gave some of his relics to Charlemagne, who took them to Strasburg, and thus rendered him one of the regnant saints in Germany, where the prevalence of shooting stars on the night of his feast has occasioned those meteors to be called St. Lorenz’s sparks. In fact, his gentle nature, his peculiar martyrdom, and his church at Rome, caused him to be a saint of universal popularity; and a fresh interest was conferred on him, in Spanish eyes, by Philip II.’s belief that the battle of St. Quentin, fought on his day, was won by his intercession, and the consequent dedication of the gridiron-palace convent of the Escurial to him.

Laurentius doesn’t appear in early history; however, he was the gentle Roman deacon who, on August 10, 258, showcased the “poor and the maimed, the halt and the blind” as the true treasures of the Church, and was martyred by being roasted over a fire on iron bars. Constantine built a church on his tomb, and seven other churches in Rome are also dedicated to him. Pope Adrian gave some of his relics to Charlemagne, who took them to Strasbourg, which made him one of the prominent saints in Germany, where the frequent shooting stars on the night of his feast have led to those meteors being called St. Lorenz’s sparks. His gentle nature, unique martyrdom, and church in Rome contributed to his widespread popularity as a saint; and in Spain, Philip II.'s belief that the Battle of St. Quentin, fought on his feast day, was won through his intercession further raised his profile, leading to the dedication of the gridiron-palace convent of the Escorial to him.

Besides the original saint, England owns St. Laurentius among the band of Roman missionaries who accompanied St. Augustine, and, in succession, became archbishops of Canterbury. When England, in her turn, sent forth missionaries, another Laurence preached the Word in the North, with such effect as to compel the Trollds themselves to become church builders, much against their will, and to leave his name, cut down into Lars, its primitive form, as a favourite in all Scandinavia. In Ireland, Laurence, whose name I strongly suspect to have been Laghair, a son of Maurice O'Tuathail, of Leinster, was archbishop of Dublin at the time of the conquest by the Norman adventurers, and was thus brought into close connection with Canterbury and with Rome, knitting the first of the links that have made the Irish so abject in their devotion to the Papal See. It was probably on this account that he was canonized, but he was also memorable as one of the builders of St. Patrick’s cathedral at Dublin, and for his charities during a terrible famine, when he supported as many as 300 destitute children. It is he who has rendered Lanty and Larry so common among the Irish peasantry. Besides all these, the modern Venetian saint, Lorenzo Justiniani, worthily maintained 174the honour of the Christian name already so illustrious in excellence, and it has continued in high esteem everywhere, though, perhaps, less common in England than on the Continent. Germany is the place of its special reign; and in the Harz mountains, to bow awkwardly is called krummer Lorenz machen.

Besides the original saint, England has St. Laurentius among the group of Roman missionaries who came with St. Augustine and later became archbishops of Canterbury. When England sent out missionaries, another Laurence spread the Word in the North, effectively convincing even the Trollds to build churches, much to their displeasure, and leaving his name, shortened to Lars, as a favorite throughout Scandinavia. In Ireland, Laurence, whose name I suspect was Laghair, a son of Maurice O'Tuathail from Leinster, was the archbishop of Dublin during the Norman conquest, thus connecting him closely with Canterbury and Rome, forming the first of the links that have made the Irish greatly devoted to the Papal See. This may have been why he was canonized, but he was also notable as one of the builders of St. Patrick’s Cathedral in Dublin and for his charitable acts during a severe famine, when he supported up to 300 needy children. He is the reason Lanty and Larry are so common among the Irish peasantry. Besides all this, the modern Venetian saint, Lorenzo Justiniani, fully upheld the honor of the Christian name already renowned for its excellence, which remains highly esteemed everywhere, though perhaps less common in England than on the Continent. Germany is where it specifically thrives; and in the Harz mountains, to bow awkwardly is called krummer Lorenz machen.

English. Scotch. Irish. French.
Lawrence Lawrence Laurenc Laurent
Laurence Laurie Lanty  
Larkin   Larry  
Italian. Spanish. Portuguese. Swiss.
Lorenzo Lorenzo Laurençho Lori
Renzo     Lenz
      Enz
      Enzali
German. Wallachian. Swedish. Danish.
Lorenz Lavrentia Laurentius Lorenz
    Lars Lars
      Lauritz
Norse. Russian. Polish. Bohemian.
Laurans Lavrentij Vavrzynec Vavrinec
Jörens      
Larse      
Slovak. Lithuanian. Lapp. Hungarian.
Lovre Labrenzis Laur Lörencz
  Brenzis Laures  
  Lauris Laura  
    Raulus  

Some languages have the feminine, but it is not frequent anywhere. The Italian Lorenza is, perhaps, the most frequent.

Some languages have a feminine form, but it's not very common anywhere. Italian's Lorenza is probably the most common.

The name of Laura is a great perplexity. It may be taken from Laurus, and ladies so called consider St. Laurence as their patron; but it may also be from the word Laura, the Greek Λαβρα, or Λαυρα, meaning an avenue, the same as labyrinth, and applied to the clusters of hermitages which were the germ of monasteries. Or again, a plausible derivation is that Lauretta might have commemorated the laurel-grove, or Loreto, whither Italian superstition declared that the angels transported the holy house of Nazareth away from the Turkish power on the conquest of Palestine. Those who call the milky-way the Santa Strada di Loretto, might well have used this as one of their varied forms of seeking the patronage of the Blessed Virgin. The chief objection that I can find to this theory is, that the first Lauretta that I have met with was a Flemish lady, in 1162; the next was a 175daughter of William de Braose, Lord of Bramber, in the time of King John, a period antecedent to the supposed migration of the holy house, which did not set out on its travels till 1294. Others think it the same with Eleonora, which I cannot believe; but, at any rate, it was the Provençal Lora de Sades, so long beloved of Petrarch, who made this one of the favourite romantic and poetical names, above all, in France, where it is Laure, Lauretta, Loulou.[71]

The name Laura is quite mysterious. It might come from Laurus, and women with this name consider St. Laurence their patron; however, it could also stem from the word Laura, the Greek Λαβρα, or Λαυρα, meaning an avenue, similar to labyrinth, and applied to the clusters of hermitages that were the beginnings of monasteries. Another possible origin is that Lauretta could refer to a laurel grove, or Loreto, where Italian superstition claimed that angels transported the holy house of Nazareth to escape Turkish control during the conquest of Palestine. Those who refer to the Milky Way as the Santa Strada di Loretto might have used this as one of their many ways to seek the protection of the Blessed Virgin. The main issue I see with this theory is that the first Lauretta I found was a Flemish woman in 1162; the next was a daughter of William de Braose, Lord of Bramber, during King John's reign, which was before the alleged migration of the holy house that didn’t take place until 1294. Others believe it is the same as Eleonora, which I can't accept; but regardless, it was the Provençal Lora de Sades, long adored by Petrarch, who made this one of the favorite romantic and poetic names, especially in France, where it appears as Laure, Lauretta, Loulou.[71]

71. Smith; Keightley; Loudon, Arboretum; Butler; Jameson; Grimm; Pott; Michaelis; Dugdale; Hanmer, Chronicle of Ireland.

71. Smith; Keightley; Loudon, Arboretum; Butler; Jameson; Grimm; Pott; Michaelis; Dugdale; Hanmer, Chronicle of Ireland.

Section IV.—Sancus.

Sancus, or Sanco-Sancus, was the divinity who presided over oaths, and guarded the marriage vow and treaties between nations. He was afterwards mixed up with Hercules, and so entirely forgotten that his altar was long supposed to have been an early Christian erection bearing the word sanctus.

Sancus, or Sanco-Sancus, was the god who oversaw oaths and protected marriage vows and treaties between nations. He later became associated with Hercules and was so completely forgotten that his altar was long thought to be an early Christian structure bearing the word sanctus.

This word is the past participle of the verb sancire (to decree). It was equivalent to instituted, and was gradually applied to mark the institutions of religion. That “all the congregation are holy,” all under sanctification, all once at least saints, was a faith strong in the Church, and prompted the name of Sanctus among the first Christians.

This word is the past participle of the verb sancire (to decree). It was equivalent to instituted and was gradually used to refer to the institutions of religion. The belief that “all the congregation are holy,” all under sanctification, all once at least saints, was a strong faith in the Church, which led to the name of Sanctus among the early Christians.

One Sanctus was a deacon of the band of martyrs at Lyons, and another Sanctus was a Christian physician of Otriculum, a city of central Italy, and was put to death under the Antonines. There is some doubt whether he is the same physician of Otriculum who is also called St. Medicus.

One Sanctus was a deacon among the group of martyrs in Lyons, and another Sanctus was a Christian doctor from Otriculum, a city in central Italy, who was killed during the reign of the Antonines. There is some uncertainty about whether he is the same doctor from Otriculum who is also known as St. Medicus.

Sanctus was the favourite patron in Provence, Biscay, and Navarre; and Sancho and Sancha were constantly in royal use in the early kingdoms of the struggling Christians of Spain; though as royalty and nobility became weary of what was national and peculiar, they were left to the peasantry, and would have been entirely forgotten, but for that wonderful personification of the shrewd, prosaic, selfish, yet faithful element in human nature, Sancho Panza, whom Cervantes has made one of the most typical yet individual characters of literature.

Sanctus was the favorite patron in Provence, Biscay, and Navarre; and Sancho and Sancha were frequently used in the early kingdoms of the struggling Christians of Spain. However, as royalty and nobility grew tired of what was national and unique, these names were left to the common people and would have been completely forgotten if not for the remarkable character of Sancho Panza, who embodies the clever, practical, selfish, yet loyal aspects of human nature that Cervantes has made into one of the most representative yet distinctive characters in literature.

The Provençals had both the masculine and feminine forms in frequent use; and the co-heiress of Provence, who married our Richard, Earl of Cornwall, king of the Romans, was Sancia, or Sancie; but the name did not take root in England, and sorely puzzled some of our old genealogists, who record the lady as Cynthia, Scientia, or Science. This last name actually occurs several times in the seventeenth century, both in Latin and English, in the register of a small Hampshire parish; but whether meant for Sancha, or chosen in love for abstract knowledge, those who named ‘Science Dear’ alone could tell.

The Provençals commonly used both masculine and feminine forms; the co-heiress of Provence, who married Richard, Earl of Cornwall, king of the Romans, was Sancia, or Sancie. However, the name didn't take hold in England and confused some of our old genealogists, who listed her as Cynthia, Scientia, or Science. The name Science actually appears several times in the seventeenth century, both in Latin and English, in the records of a small parish in Hampshire. But whether it was meant to refer to Sancha or chosen out of admiration for knowledge, only those who named her “Science Dear” would know.

Italy, as in duty bound, remembered her saintly physician as 176Sancto at Rome, and Sanzio with the ‘lingua Toscana,’ where it came as a family name to the greatest of painters.[72]

Italy, as it should, honored her saintly doctor as 176Sancto in Rome, and Sanzio with the ‘Tuscany language,’ where it became a family name for the greatest of painters.[72]

Section 5.—Old Italian Deities.

Februus was the old Italian god both of the dead and of fertility, to whom February was sacred. The word is thought to mean purification, but after the Etruscan deities were forgotten, Juno, who had also a share in the month, absorbed it all, and was called Juno Februata. Thence, probably, arose the name of Febronia, a nun of Sibapolis on the borders of Assyria, who suffered horrid torments under her persecutors, and was at last beheaded. She is venerated by the Greek Church on the 25th of June, and suggested to Russia the names Fevronia, or Khevronia.

Februus was the ancient Italian god of both the dead and fertility, to whom February was dedicated. The word is believed to mean purification, but after the Etruscan gods were forgotten, Juno, who also had a role in the month, took over and was known as Juno Februata. This likely led to the name Febronia, a nun from Sibapolis near Assyria, who endured terrible tortures from her persecutors and was ultimately beheaded. She is honored by the Greek Church on June 25th and inspired the names Fevronia and Khevronia in Russia.

Though not divine, the name of Lavinia should be mentioned here as that of a mythical personage imitated by the moderns, though not by the Romans themselves. In Livy and in Virgil, she is the daughter of King Latinus, and the last wife of Æneas, in whose right he obtained a footing in Italy. Niebuhr and his followers deny her existence, and make her a mere personification of the Latin territory, and whether this be the case or not, hers is certainly a feminine form of Latinus, the t changed to v, as happened in other instances. The classical Italians of the Cinque-cento revived Lavinia for their daughters; and by way of recommending the story of the Book of Ruth to the taste of the eighteenth century, Thomson had the audacity to translate the Moabitess into “the lovely young Lavinia,” whence it has happened that this has become rather a favourite with those classes in England who have a taste for many syllables ending in ia.

Though not divine, the name of Lavinia deserves mention here as a mythical figure imitated by modern writers, though not by the Romans themselves. In Livy and Virgil, she is the daughter of King Latinus and the last wife of Æneas, through whom he gained a foothold in Italy. Niebuhr and his followers dispute her existence, claiming she is merely a representation of the Latin territory, and whether that is true or not, her name is certainly a feminine version of Latinus, with the t changed to v, as seen in other cases. The classical Italians of the Cinque-cento revived Lavinia for their daughters; and in an attempt to make the story of the Book of Ruth appealing to the eighteenth century, Thomson boldly translated the Moabitess as “the lovely young Lavinia,” which has led to it becoming quite popular among those in England who enjoy names with many syllables ending in ia.

Picus was another old Italian deity who used to be represented with a woodpecker on his head. Whether he or the woodpecker first had the name of Picus does not appear; but in English that term passed to the pyot or magpie, and some recurrence to old tradition caused Pico to be revived in Italy in the person of the famous Pico de Mirandola and his namesakes.

Picus was another ancient Italian god who was often depicted with a woodpecker on his head. It's unclear whether he or the woodpecker was the first to be called Picus; however, in English, that name was transferred to the pyot or magpie. Some return to old traditions led to the revival of Pico in Italy, exemplified by the well-known Pico de Mirandola and those who share his name.

From fors (chance) came Fortuna, the goddess of prosperity and success. She was said on entering Rome to have thrown away her globe, and shed her wings like a queen-ant, to denote that here she took up her permanent abode. She was adored at Rome as early as the reign of Ancus Martius, and to her was ascribed the success of the women’s entreaty in turning away the wrath of Coriolanus.

From fors (chance) came Fortuna, the goddess of prosperity and success. It was said that when she entered Rome, she threw away her globe and shed her wings like a queen ant, indicating that she had settled here for good. She was revered in Rome as early as the reign of Ancus Martius, and her influence was credited with the success of the women’s plea to calm the anger of Coriolanus.

Her name does not appear to have been used in the heathen times, but in 212 SS. Felix and Fortunatus were martyred at Valence in Dauphiné, and it was probably from the latter that Fortunio became a name among the early Asturian and Navarrese sovereigns.

Her name doesn’t seem to have been used in pagan times, but in 212, SS. Felix and Fortunatus were martyred at Valence in Dauphiné, and it was likely from the latter that Fortunio became a name among the early Asturian and Navarrese kings.

What shall we think of the augury of names when we find in the parish register of St. John’s, Newcastle, on the 20th of June, 1599, 177the marriage of Umphraye Hairope, husbandman, to Fortune Shafto, gentlewoman?

What should we make of the significance of names when we see in the parish register of St. John’s, Newcastle, on June 20, 1599, the marriage of Umphraye Hairope, farmer, to Fortune Shafto, woman of higher social status? 177

A pair of twins, girls, of the Wycliffe family, born in 1710, were christened Favour and Fortune; and Fortune is a surname in Scotland.[73]

A pair of twin girls from the Wycliffe family, born in 1710, were named Favour and Fortune; and Fortune is a surname in Scotland.[73]

72. Butler; Keightley; Smith.

__A_TAG_PLACEHOLDER_0__. Butler; Keightley; Smith.

73. Niebuhr; Arnold; Surius; Keightley; Sir O. Sharpe, Extracts from Parish Registers.

73. Niebuhr; Arnold; Surius; Keightley; Sir O. Sharpe, Extracts from Parish Registers.

Section VI.—Quirinus.

Quirinus, one of the oldest of the war-gods, was called from the Oscan quiris (a spear), which likewise was the source of the old Roman name of Quirites, and of that of the Quirinal Hill. Spearmen alike were the Quirites and their unconquerable foes; the Gjermanner, the Germans, nay, probably gher and quiris are the very same word, equally related to the Keltic coir.

Quirinus, one of the oldest war gods, was named after the Oscan word quiris (a spear), which also influenced the ancient Roman name Quirites and the name of Quirinal Hill. Both the Quirites and their unbeatable enemies, the Gjermanner (Germans), were spearmen; in fact, it’s likely that gher and quiris come from the same root, sharing a connection with the Celtic word coir.

Others, however, call Quirinus the mere personified god of the town of Cures. When all had become confusion in the Roman mind as to their old objects of worship, and they had mingled them with “gods whom their fathers knew not,” they took it into their heads that Quirinus was the deified Romulus who had been transported to the skies by his father, Mars, in the middle of a muster of his warriors in the Campus Martius; and when a still later age distrusted this apotheosis, some rationalist Roman suggested that, weary of Romulus' tyranny, the senators had secretly assassinated him during the review, and to prevent detection had cut his body to pieces, each carried a portion home under his toga, and professed to have beheld the translation to the skies. Quirinus had become a cognomen at the Christian era, but first occurs as a Christian name in 304, when St. Quirinus was Bishop of Siscia on the Save, and after a good confession before the tyrant Maximus, was dragged in chains through the cities on the banks of the Danube, and then drowned at Sabaria, now Sarwar. His relics were afterwards taken to Rome, but are now said to be in Bavaria; and in his honour Cyran has become a French name. As a saint connected with Germany, various chapters arose in commemoration of him; and Mrs. Elizabeth Carter describes her meeting with a pretty little chanoinesse at Spa, who wore her medal of St. Quirinus, but was able to give so little account of him that Mrs. Carter, better read in Roman history than in hagiology, concluded him to be the “Saint who built Rome and killed his brother.”

Others, however, see Quirinus as just the personified god of the town of Cures. When the Romans became confused about their old worship practices and mixed them with “gods their ancestors didn't know,” they thought that Quirinus was the deified Romulus, who had been taken up to the heavens by his father, Mars, right in the middle of a gathering of his warriors in the Campus Martius. Later on, when some folks questioned this story, a rational Roman suggested that, tired of Romulus' tyranny, the senators had secretly killed him during the review, and to avoid being caught, they cut his body into pieces, each taking a part home under their toga and claiming to have seen his ascent into the sky. Quirinus had become a name by the Christian era, but it first appears as a Christian name in 304, when St. Quirinus was the Bishop of Siscia on the Save. After standing firm in his faith before the tyrant Maximus, he was dragged in chains through the cities along the Danube and later drowned at Sabaria, which is now Sarwar. His relics were eventually taken to Rome, but are now believed to be in Bavaria; in his honor, Cyran has become a French name. As a saint connected with Germany, several chapters were established in his commemoration; and Mrs. Elizabeth Carter recounts meeting a lovely little chanoinesse at Spa, who wore her medal of St. Quirinus, but could provide so little information about him that Mrs. Carter, more knowledgeable in Roman history than in hagiography, concluded he must be the “Saint who built Rome and killed his brother.”

Quirinius was the name of the Roman governor whom St. Luke called in Greek Κυρήνιος, and our translators render Cyrenius.

Quirinius was the name of the Roman governor that St. Luke referred to in Greek as Κυρήνιος, and our translators render it as Cyrenius.

The name of Romulus is thought by many to have been a mere myth made out of that of his city Roma, a word that probably signified strength, and was no inappropriate title for that empire of iron. Ῥώμη is the Greek word for strength; the same root is found in the Latin robur, and it may be in the Teutonic ruhm (fame). Others say that groma (a cross-road) was the origin of this most famous of all local titles.

The name Romulus is believed by many to be just a myth derived from his city, Roma, which likely meant strength, and was a fitting name for that powerful empire. Ῥώμη is the Greek word for strength; the same root is found in the Latin robur, and it may also be in the Teutonic ruhm (fame). Others suggest that groma (a crossroads) was the source of this most well-known local title.

178However this may be, after Romulus Augustulus had seen the twelve centuries of Rome fulfilled, Romolo still lingered on as a name in Italy; the first bishop of Fiesole was thus named, and was so popular at Florence, that Catherine dei Medici was actually christened Romola.

178However this may be, after Romulus Augustulus had seen the twelve centuries of Rome completed, Romolo still remained a name in Italy; the first bishop of Fiesole was named after him, and he was so admired in Florence that Catherine dei Medici was actually named Romola.

When to be a Roman citizen was the highest benefit a man of a subject nation could enjoy, Romanus was treated as a cognomen. Pliny had two friends so called. There are seven saints thus named, and three Byzantine emperors. But when Teuton sway had made a Roman the meanest and most abject epithet, Romain or Romano died away in popularity, and only occurs now and then in French genealogy, though it is still used in Italy.

When being a Roman citizen was the greatest privilege a man from a subject nation could have, Romanus was treated as a family name. Pliny had two friends with that name. There are seven saints with that name and three Byzantine emperors. But when Teutonic rule turned "Roman" into the lowest and most derogatory term, Romain or Romano lost its popularity and is now only occasionally found in French family trees, though it is still used in Italy.

They must not be confounded with Romeo and Romuald, which are genuine Teutonic.[74]

They should not be confused with Romeo and Romuald, which are truly Germanic.[74]

74. Diefenbach; Arnold; Livy; Butler.

__A_TAG_PLACEHOLDER_0__. Diefenbach; Arnold; Livy; Butler.

Section 7.—Sibylla.

The Sibyls were beings peculiar to Roman mythology, prophetesses half human, half divine, living to a great age, but not immortal. Etymologists used to interpret their name as coming from the Greek Ζεύς and βουλή (Zeus' councils), but it is far more satisfactorily explained as coming from sabius, or sabus, an old Italian, but not a Latin word, which lives still in the vernacular Sabio, thus making Sibulla signify a wise old woman.

The Sibyls were unique figures in Roman mythology, prophetesses who were part human and part divine, living for a long time but not immortal. Etymologists once thought their name came from the Greek Ζεύς and βουλή (the councils of Zeus), but it's more accurately derived from sabius or sabus, an old Italian word, which still exists in the modern vernacular as Sabio, meaning that Sibulla refers to a wise old woman.

Old, indeed! for the Cumean Sibyl, who guided Æneas to the infernal regions, was likewise said to be the same who brought the prophetic books for sale to Tarquinius Priscus, and on each refusal of the sum that she demanded for them, carried them off, destroyed one, and brought the rest back rated at a higher price. The single remaining roll bought by the king was said to contain all the mysterious prophecies that were afterwards verified by the course of events, and above all, that prediction of the coming rule of peace, which Virgil, following Theocritus, embodied in his eclogue as fulfilled in Augustus. That eclogue, flattery though it were, won for Virgil his semi-Christian fame, and caused the learned men of Italy to erect the Sibyls into the personifications of heathen presages of Gospel truth—

Old, indeed! For the Cumean Sibyl, who led Æneas to the underworld, was also said to be the one who brought the prophetic books for sale to Tarquinius Priscus. Each time he refused to pay her asking price, she would take them back, destroy one, and return with the others marked up at a higher price. The one remaining scroll that the king bought was said to contain all the mysterious prophecies that were later confirmed by actual events, especially that prediction of a coming era of peace, which Virgil, following Theocritus, included in his eclogue as a reality in Augustus's time. That eclogue, although flattering, earned Virgil his semi-Christian fame and led the scholars of Italy to elevate the Sibyls as representations of pagan foretellings of Gospel truth—

"Test David with Sibyl,"

as says the glorious hymn uniting the voices of Hebrew and Gentile prophecy; and in this character do Michel Angelo’s magnificent Sibyls adorn the Sistine Chapel; though later painters, such as Guido and Domenichino, made them mere models of female intellectual beauty.

as the glorious hymn says, bringing together the voices of Hebrew and Gentile prophecy; and in this role, Michelangelo’s magnificent Sibyls decorate the Sistine Chapel; although later painters, like Guido and Domenichino, portrayed them as mere examples of female intellectual beauty.

Sibilla, probably through the influence of Campania upon nomenclature, early spread as a Christian name. Possibly the word was the more acceptable to Northern ears from its resemblance to the Gothic sibja (peace, or friendship), the word familiar to us as the Scottish sib (related), forming with us the last syllable of gossip, in its old 179sense of god-parent. Thence came Sippia, Sib, or Sif, the lovely wife of Thor, whose hair was cut off by Lok, and its place supplied by golden tresses, which some consider to mean the golden harvest.

Sibilla, likely influenced by Campania on naming conventions, became a popular Christian name early on. The name was probably more appealing to Northern audiences because it resembled the Gothic sibja (peace or friendship), which is similar to the Scottish sib (related), forming the last syllable of gossip in its original sense of god-parent. From this, we get Sippia, Sib, or Sif, the beautiful wife of Thor, whose hair was cut off by Lok and replaced with golden tresses, which some interpret as symbolizing the golden harvest.

Perhaps it was this connection that recommended the Italian Sibila to the Norman chivalry. At any rate, Sibila of Conversana was the wife of Robert of Normandy, and Sibille soon travelled into France, and belonged to that Angevin Queen of Jerusalem, whose many marriages gave so much trouble to the Crusaders. It was very frequent among English ladies of Norman blood; and in Spain, Sevilla, or Sebilla, is frequent in the earlier ballads. Sibella, Sibyl, or Sibbie, is most frequent of all in Ireland and Scotland; but I believe that this is really as the equivalent for the ancient Gaelic Selbhflaith (lady of possessions).

Perhaps this connection is what made the Italian Sibila appealing to the Norman knights. At any rate, Sibila of Conversana was the wife of Robert of Normandy, and Sibille soon traveled to France, where she was associated with that Angevin Queen of Jerusalem, whose numerous marriages caused so much trouble for the Crusaders. It was quite common among English ladies of Norman descent; and in Spain, Sevilla, or Sebilla, appears often in the early ballads. Sibella, Sibyl, or Sibbie is the most common name in Ireland and Scotland; but I believe this is really equivalent to the ancient Gaelic Selbhflaith (lady of possessions).

Russia has the name as Ssivilla; the Lithuanians call it Bille; and the Esthonians, Pil. Sibilley is the form in which it appears in a Cornish register in 1692; in 1651 it is Sibella.[75]

Russia is referred to as Ssivilla; the Lithuanians call it Bille; and the Estonians, Pil. Sibilley is the version that shows up in a Cornish register from 1692; in 1651, it's Sibella.[75]

Section VIII.—Saturn, &c.

Saturnus was a mythical king of ancient Italy, peaceful, and given to agriculture, indeed, his name is thought to come from satus (sown). It is very odd that he should have become the owner of all the fame of the Greek Kronos, infanticide, planet rings, and all; but so completely has he seized upon them that we never think of him as the god of seed-time, but only as the discarded king of heaven and father of Jupiter.

Saturnus was a mythical king of ancient Italy, peaceful, and fond of farming; in fact, his name is believed to come from satus (sown). It's strange that he ended up associated with all the notoriety of the Greek Kronos, the murderer of his own children, planet rings, and everything else. But he's claimed that reputation so thoroughly that we no longer think of him as the god of planting, but only as the deposed king of heaven and father of Jupiter.

We should have little to do with him were it not that the later Romans formed from him the name of Saturninus, which belonged to sundry early saints, and furnished the old Welsh Sadwrn.

We shouldn't have much to do with him if it weren't for the fact that later Romans adapted his name to create Saturninus, which was used by several early saints and gave us the old Welsh Sadwrn.

Sylvanus was a deity called from sylva (a wood), the protector of husbandmen and their crops, in the shape of an old man with a cypress-tree in his hand. His had become a Roman name just before the Christian era, and belonged to the companion of St. Paul, who is called Sylvanus in the Epistles, and, by the contraction, Silas in the Acts. This contracted form, Silas, has been revived in England as a Scripture name.

Sylvanus was a god associated with sylva (a forest), known as the protector of farmers and their crops, often depicted as an old man holding a cypress tree. The name became Roman shortly before the Christian era and was given to St. Paul's companion, referred to as Sylvanus in the Epistles and shortened to Silas in the Acts. This shortened version, Silas, has made a comeback in England as a name from the Bible.

St. Sylvanus, or Silverius, was a pope whom his Church esteems a martyr, as he died in the hands of Belisarius; but sylvan, or salvage, was chiefly used in the middle ages to express a dweller in a forest, rude and hardly human. Silvano, Selvaggio, or Silvestro, was generally the name of monsters with shaggy locks, clubs, and girdles of ivy leaves, who appeared in romance; and Guidon Selvaggio was the rustic knight of Boiardo and Ariosto. Occasionally these words became names, and about the year 1200, Sylvestro Gozzolini, of Osimo, founded an order of monks, who, probably, are the cause that Sylvester became known in Ireland as a Christian name, and has come to us as a surname, while the French have it as Sylvestre.

St. Sylvanus, or Silverius, was a pope whom his Church regards as a martyr since he died at the hands of Belisarius. The term sylvan, or salvage, was mainly used in the Middle Ages to describe someone living in a forest, rough and barely human. Silvano, Selvaggio, or Silvestro typically referred to monsters with shaggy hair, clubs, and ivy leaf belts that appeared in stories; Guidon Selvaggio was the rustic knight from Boiardo and Ariosto. Sometimes these words turned into names, and around the year 1200, Sylvestro Gozzolini from Osimo started an order of monks, who likely contributed to Sylvester becoming known as a Christian name in Ireland and later as a surname, while the French version is Sylvestre.

180The son of Æneas and Lavinia was said to have been born in a wood, and therefore called Æneas Silvius, and his name was given to one of the Piccolomini family, Enea Silvio, afterwards pope; and also belonged to an historian. Sylvain, Sylvan, Sylvius, Sylvia became favourite names for shepherds and shepherdesses in the time of the pastoral romance; Sylvia turned into a poetical name for a country maid, and has since been used as a village Christian name, having been perhaps first chosen by some fanciful Lady Bountiful.

180 The son of Aeneas and Lavinia was said to have been born in a forest, which is why he was called Aeneas Silvius. This name was also given to one of the Piccolomini family, Enea Silvio, who later became pope, and was shared by a historian. Sylvain, Sylvan, Sylvius, and Sylvia became popular names for shepherds and shepherdesses during the era of pastoral romance; Sylvia evolved into a poetic name for a country girl and has since been used as a common name in villages, likely first chosen by some imaginative Lady Bountiful.

181

CHAPTER 6.

MODERN NAMES FROM THE LATIN.

There still remain a class of names derived from the Latin, being chiefly Latin words formed into names. Some of them answer to the class that we have called Christian Greek, being compound words assumed as befitting names by early Roman Christians, such as Deusvult.

There are still some names that come from Latin, primarily Latin words turned into names. Some of these fit into the category we referred to as Christian Greek, being compound words adopted as suitable names by early Roman Christians, like Deusvult.

There are fewer of these than of the like Greek designations, both from the hereditary system of nomenclature, and from the language being less suitable for such formations than the Greek, which was so well known to all educated Romans that a Greek appellation would convey as much meaning as a Latin one, and in that partially veiled form that always seems to have been preferred in nomenclature in the later ages of nations. Some, however, either from sound, sense, or association, have become permanent Christian names in one or more nations; and with these, for the sake of convenience, have been classed those formed from Latin roots, and which, though coined when their ancestral language was not only dead but corrupt, are too universal to be classed as belonging to any single country of modern Europe, though sometimes the product of a Romance tongue rather than of genuine Latin, or appearing in cognate languages in different forms; cousins, in fact, not brethren, and sometimes related to uncles sprung from the elder tongue.

There are fewer of these than the similar Greek names, both because of the hereditary naming system and because the language is less suitable for such constructions than Greek, which was so well known to all educated Romans that a Greek name would carry as much meaning as a Latin one, often in that somewhat hidden way that seems to have been preferred in naming conventions in the later ages of nations. Some, however, either due to sound, meaning, or association, have become established Christian names in one or more countries; and for convenience, those formed from Latin roots have been included as well. Even though these were created when their original language was not only dead but corrupted, they are too widespread to be classified as belonging to any particular modern European country, though they sometimes come from a Romance language rather than genuine Latin, or appear in related languages in various forms; in fact, they are cousins, not siblings, and sometimes they relate to uncles derived from the older language.

Section I.—From Amo.

Of these are all the large class of names sprung from amo, which has descended into all the Southern languages of Western Europe nearly unaltered. The Gallic Christians seem to have had a particular delight in calling their children by derivatives of this word; for in their early times there occur in the calendar, Amabilis (loveable), Amator (a lover), Amandus (about to be loved), and Amatus and Amata (loved); Amadeus (loving God) seems to have been still older. Out of this collection, St. Amand has survived as a territorial surname; whilst Amanda, from its meaning, was one of the complimentary noms de plume of the eighteenth century; and Amandine is sometimes found in France. Amabilis was a male saint of Riom, known to France as St. Amable; nevertheless, his name passed to Aimable, the Norman heiress of Gloucester, who so strongly protested 182against accepting even a king’s son without a surname. Her name became on English lips Amabel, which has been handed down unchanged in a few old English families, though country lips have altered it into Mabel, in which form it is still used among the northern peasantry. Ignorant etymologists have tried to make it come from ma belle (my fair one), and lovers of false ornament turn it into Mabella.

Of these, there’s a large group of names that come from amo, which have remained nearly unchanged in all the Southern languages of Western Europe. The Gallic Christians seemed to particularly enjoy naming their children with variations of this word; early records show names like Amabilis (lovable), Amator (a lover), Amandus (about to be loved), and Amatus and Amata (loved); Amadeus (loving God) appears to have been even older. From this set, St. Amand has survived as a territorial surname; meanwhile, Amanda, based on its meaning, was one of the popular noms de plume of the eighteenth century, and Amandine is sometimes found in France. Amabilis was a male saint from Riom, known in France as St. Amable; however, his name eventually evolved into Aimable, the Norman heiress of Gloucester, who strongly objected to marrying even a king’s son without a surname. Her name became Amabel in English, which has been passed down unchanged in a few old English families, although it has been altered by local dialects into Mabel, a form still used among northern peasants. Some uninformed etymologists have attempted to link it to ma belle (my fair one), while those who prefer decorative variations have turned it into Mabella.

Nothing is known of the female saint, Amata, or Aimée, but that the people of Northern France used to honour her, and she had namesakes in old French pedigrees, so that there can be little doubt that Norman families brought in the pretty simple Amy that has never been entirely disused, and has been a frequent peasant name in the West of England. St. Amatus, or Amé, was about the end of the seventh century a hermit in the Valais, and afterwards became Bishop of Sion, and was persecuted by one of the Merovingian kings. He thus became the patron saint of Savoy, and for a long succession the Counts were called Amé; but after a time, they altered the name to Amadeus, Amadée, or Amadeo, as it was differently called on the two sides of the mountain principality, and as it has continued to the present time. Amyot and Amyas in England, and in Romance the champion Amadis de Gaul, drew their names from this Savoyard source. This notable knight is believed to have been invented in Spain, and the Italians call him Amadigi. It is possible, however, that he may come from the Kymry, for Amaethon, son of Don, appears in the Mabinogion, and was a mystic personage in Welsh mythology. His name meant the husbandman, another offshoot from the universal Amal. He must have been the Sir Amadas of the Round Table.

Nothing is known about the female saint, Amata, or Aimée, except that the people of Northern France used to honor her, and she had namesakes in old French family trees. So there's little doubt that Norman families introduced the pretty, simple name Amy, which has never completely fallen out of use and has often been a common name among peasants in the West of England. St. Amatus, or Amé, was a hermit in the Valais around the end of the seventh century. He later became Bishop of Sion and was persecuted by one of the Merovingian kings. As a result, he became the patron saint of Savoy, and for a long time, the Counts were called Amé; however, over time, they changed the name to Amadeus, Amadée, or Amadeo, as it was referred to differently on both sides of the mountain principality, and this has continued to this day. The names Amyot and Amyas in England, and in Romance literature, the hero Amadis de Gaul, were derived from this Savoy tradition. This famous knight is thought to have been created in Spain, and Italians refer to him as Amadigi. However, it's possible he may have origins in the Kymry, as Amaethon, the son of Don, appears in the Mabinogion and was a mystical figure in Welsh mythology. His name meant the husbandman, another branch from the universal Amal. He must have been the Sir Amadas of the Round Table.

The old English Amicia, so often found in old pedigrees, is probably a Latinizing of Aimée. The most notable instance of it is Amicia, the daughter of the Earl of Leicester, who brought her county to the fierce old persecutor, Simon de Montfort, and left it to the warlike earl, who imprisoned Henry III. His sister carried Amicie into the Flemish family of De Roye, where it continued in use, and it descended again into Amice in England. Amadore was in use in Florence, cut into Dore.[76]

The old English name Amicia, commonly found in old family trees, is likely a Latin version of Aimée. The most famous example is Amicia, the daughter of the Earl of Leicester, who gave her county to the fierce persecutor, Simon de Montfort, and left it to the warlike earl who imprisoned Henry III. His sister brought Amicie into the Flemish family of De Roye, where it remained in use and later evolved into Amice in England. Amadore was used in Florence and shortened to Dore.[76]

75. Max Müller, Science of Language; Keightley; Ruskin; Grimm; Michaelis.

75. Max Müller, Science of Language; Keightley; Ruskin; Grimm; Michaelis.

76. Butler; Pott; Dugdale; Mabinogion; Lady C. Guest; Dunlop, Fiction.

76. Butler; Pott; Dugdale; Mabinogion; Lady C. Guest; Dunlop, Fiction.

Section II.—Names from Beo.

The old verb beo (to make happy or bless) formed the participle beatus (happy or blessed), which was applied by the Church to her departed members, and in time was bestowed on the living. Indeed, in France, béate was so often applied to persons who lived in the profession of great sanctity, that une vieille béate has now come to be used in the sense of a hypocritical pretender.

The old verb beo (to make happy or bless) created the participle beatus (happy or blessed), which the Church used for its deceased members and eventually applied to the living as well. In fact, in France, béate was frequently used for individuals who led lives of great sanctity, to the point that une vieille béate now refers to a hypocritical pretender.

St. Beatus, or Béat, was an anchorite near Vendôme, in the fifth century; but we do not find instances of his patronage having been sought for men, though in England Beata is a prevailing female 183name in old registers and on tombstones up to the seventeenth century, when it dies away, having, I strongly suspect, been basely confounded with Betty. Beata and Bettrys are however still used in Wales. This last stands for Beatrice (a blesser), which seems to have been first brought into this island as a substitute for the Gaelic Bethoc (life), of which more in its place.

St. Beatus, or Béat, was an anchorite near Vendôme in the fifth century; however, we don't see examples of people seeking his patronage. In England, Beata was a common female name found in old records and on tombstones until the seventeenth century, when it faded away, likely because it was confused with Betty. Beata and Bettrys are still used in Wales, with the latter representing Beatrice (meaning "bringer of joy"), which seems to have first been introduced to this island as a replacement for the Gaelic Bethoc (meaning "life"), which we will discuss further later. 183

The original Beatrix, the feminine of Beator (a blesser), is said to have been first borne by a Christian maiden, who, in Diocletian’s persecution, drew the bodies of her martyred brothers from the Tiber, and buried them: afterwards she shared their fate, and her relics were enshrined in a church at Rome, whence her fame spread to all adjacent countries; and her name was already frequent when Dante made the love of his youth, Beatrice Portinari, the theme of his Vita Nuova, and his guide through Paradise. Thus it was a truly national name at Florence; and Shakespeare used the Italian spelling for his high-spirited heroine, thus leading us to discard the old Latin x. It has been a queenly name in Spain, but less common here than it deserves.

The original Beatrix, the feminine version of Beator (meaning "a blesser"), is believed to have first belonged to a Christian young woman who, during Diocletian's persecution, retrieved the bodies of her martyred brothers from the Tiber and buried them. Later, she met the same fate, and her relics were placed in a church in Rome, from where her fame spread to all nearby countries. Her name was already quite common by the time Dante made his youthful love, Beatrice Portinari, the focus of his Vita Nuova and his guide through Paradise. Therefore, it was a truly national name in Florence; and Shakespeare used the Italian spelling for his spirited heroine, which led us to drop the old Latin x. It has been a regal name in Spain, but it remains less common here than it deserves.

English. Welsh. French. Italian. Spanish.
Beatrix Bettrys Béatrix Beatrice Beatriz
Trix     Bice  
Beatrice        
Portuguese. German. Russian. Slavonic.  
Beatrix Beatrix Beatriks Beatrica  

This same beo is said to be the source of benus, the old form of bonus, which survives in the adverb benè. Both adjective and adverb are familiar in their many derivatives in the southern tongues, as well as in the bonnie and bien that testify to the close connection of France and Scotland when both alike were the foes of England.

This same beo is said to be the source of benus, the old form of bonus, which survives in the adverb benè. Both the adjective and adverb are well-known in their many derivatives in the southern languages, as well as in the bonnie and bien that show the close connection between France and Scotland, both of which were enemies of England.

The feminine Bona, or Bonne, was probably first invented as a translation of the old German Gutha; for we find a lady, in 1315, designated as Bona, or Gutha, of Göttingen. Bona was used by the daughters of the Counts of Savoy, and in the House of Luxemburg, and came to the crown of France with the daughter of the chivalrous Johann of Luxemburg, the blind King of Bohemia.

The feminine Bona, or Bonne, was likely first created as a translation of the old German Gutha; we see a lady referred to as Bona, or Gutha, of Göttingen in 1315. Bona was adopted by the daughters of the Counts of Savoy and in the House of Luxemburg, and it reached the crown of France through the daughter of the valiant Johann of Luxemburg, the blind King of Bohemia.

St. Benignus, whose name is from the same source, was a disciple of St. Polycarp, and is reckoned as the apostle of Burgundy, where he was martyred, and has been since commemorated by the splendid abbey of St. Benigne, at Dijon, whence it happens that Benin has been common among the peasantry in that part of France, and Benigne is to be found among the string of Christian names borne by the French gentry of the seventeenth and eighteenth centuries. Servia has the feminine form, Benyma, shortening it into Bine.

St. Benignus, whose name comes from the same root, was a follower of St. Polycarp and is recognized as the apostle of Burgundy, where he was martyred. He has been honored by the impressive abbey of St. Benigne in Dijon, which has led to the name Benin becoming common among the rural population in that area of France, while Benigne appears among the list of Christian names used by the French nobility in the seventeenth and eighteenth centuries. In Serbia, the feminine version, Benyma, is often shortened to Bine.

Benedico (to speak well) came to have the technical sense of to bless; and the patriarch of the Western monks rendered Benedictus 184(blessed) so universally known that different forms of it prevail in all countries, lesser luminaries adding to its saintly lustre.

Benedico (to speak well) evolved to mean to bless; and the patriarch of the Western monks made Benedictus 184 (blessed) so widely recognized that various forms of it exist in all countries, with lesser figures contributing to its holy brilliance.

English. French. Breton. Italian.
Benedict Benoît Bennéad Benedetto
Bennet   Bennéged Betto
      Bettino
Spanish. Portuguese. German. Swedish.
Benedicto Benedicto Benedikt Bengt
Benito Bento Dix  
Norse. Swiss. Russian. Polish.
Benedik Benzel Venedict Benedykt
Benike Benzli    
Bent      
Slavonic and Illyrian. Lusatian. Lithuanian. Lapp.
Benedikt Beniesch Bendzus Pent
Benedit Bendikkas Penta
Benko Lett. Hungarian. Pint
  Bindus Benedik Pinna

There was a Visigothic nun in Spain canonized as Benedicta, but most of the feminines were meant in devotion to the original founder of the Benedictine rule. Indeed, in France, Benedicte must have been far more often assigned on the profession of a nun than have been given in baptism, except when the child was destined from her birth to a conventual life.

There was a Visigothic nun in Spain who was canonized as Benedicta, but most women were named in honor of the original founder of the Benedictine rule. In France, the name Benedicte was likely given more frequently when a nun took her vows than when it was given at baptism, unless the child was intended from birth for a life in a convent.

French. Italian. Spanish. German.
Benoîte Benedetta Benita. Benedikta
  Betta   Benedictine
  Bettina    

How the localities of these feminines mark the extent of monasticism in modern times!

How the locations of these women highlight the reach of monasticism in today's world!

The sister of St. Benedict bore the strange name of Scholastica, a scholar, from schola (school). Monasticism spread the name, but it was never much in vogue, though England shows a Scholastica Conyers, in 1299.

The sister of St. Benedict had the unusual name of Scholastica, which means a scholar, from schola (school). Monasticism popularized the name, but it never really became popular, although England does have a Scholastica Conyers from 1299.

Bonifacius (good-worker) was the name of a martyr; then of a pope; and next was assumed by our Saxon Wilfred, when in the sixth century he set out to convert his continental brethren. Perhaps, if he had kept his native name, it would have been more 185followed, both at home and in Germany; but in both, Boniface has withered away out of use, though Bonchurch, in the Isle of Wight, is a contraction of the Church of St. Boniface, that having probably been the last English ground beheld by the saint when he sailed on his mission. In Italy, however, Bonifacius was a papal name. Bonifazio prevailed among the Alpine lords of Monferrat, and thus is still found in Italy. It has become one of the stock names for the host of an inn, and has named the straits between Sardinia and Corsica.

Bonifacius (good-worker) was the name of a martyr; then it was the name of a pope; and later our Saxon Wilfred adopted it when he set out in the sixth century to convert his fellow Christians on the continent. Maybe if he had stuck with his original name, it would have been more recognized both at home and in Germany; but in both places, Boniface has faded away. However, Bonchurch, on the Isle of Wight, is a shortened version of the Church of St. Boniface, which was probably the last place in England the saint saw before he went on his mission. In Italy, though, Bonifacius was a papal name. Bonifazio remained popular among the Alpine lords of Monferrat, and it’s still found in Italy today. It has also become a common name for an innkeeper and has named the straits between Sardinia and Corsica.

English. Italian. Russian. Polish. Bohemian.
Boniface Bonifacio Bonifacij Bonifacij Bonifac
  Facio      
  Bonifazio      
  Fazio      

Of modern Italian date and construction is Bonaventura. Its origin was the exclamation of St. Francis on meeting Giovanni de Fidenza, the son of a dear friend: O buona ventura (happy meeting). These words became the usual appellation of young Fidenza, and as he afterwards was distinguished for holiness and learning, and was called the seraphic doctor, he was canonized as San Bonaventura, and has had sundry namesakes in Italy and France; in the latter country being called Bonaventure. Benvenuto Cellini may perhaps be reckoned as one, unless his name be intended to mean welcome without reference to the saint.

Bonaventura is of modern Italian origin and design. It comes from St. Francis’s exclamation when he met Giovanni de Fidenza, the son of a close friend: Oh good fortune (happy meeting). These words became the familiar nickname for young Fidenza, and since he later became known for his holiness and knowledge, earning the title of the seraphic doctor, he was canonized as San Bonaventura. He has had several namesakes in Italy and France, where he is called Bonaventure. Benvenuto Cellini might be considered one of them, unless his name simply means welcome without any connection to the saint.

Section 3.—From Clarus.

Clarus (bright or clear) was used by the Romans in the sense of famous, and St. Clarus is revered as the first bishop of Nantes in Brittany, in A.D. 280. Another Clarus, said to have been a native of Rochester, was a hermit, near Rouen, where he was murdered at the instigation of a wicked woman who had vainly paid her addresses to him. Two villages of St. Clair, one on the Epte, the other near Coutance, are interesting as having (one or the other of them) named two of the most noted families in the history of Great Britain, besides the various De St. Clairs of France, who came either from thence or from a third St. Clair in Aquitaine.

Clarus (meaning bright or clear) was used by the Romans to mean famous, and St. Clarus is honored as the first bishop of Nantes in Brittany, in AD 280. Another Clarus, believed to be from Rochester, was a hermit near Rouen, where he was murdered at the behest of a wicked woman who had unsuccessfully pursued him. Two villages named St. Clair, one on the Epte and the other near Coutance, are notable for having given their names to two of the most recognized families in British history, in addition to the various De St. Clairs from France, who either came from there or from a third St. Clair in Aquitaine.

A Norman family, called from one of these villages, became the De Clares. ‘Red De Clare,’ stout Glo’ster’s earl, the foe of Henry III., was one of them; and his son marrying into the house of Geraldin, in Ireland, received from Edward I. a grant of lands in Thomond, now known from his lordship as County Clare. His heiress carried the county to the De Burghs, and their heiress again marrying Lionel, son of Edward III., the county becoming a dukedom and royal appanage, was amplified into Clarence, and gave title to Clarencieux—king-at-arms, when Thomas, brother of Henry V., was 186Duke of Clarence—unless this be from Clare, in Suffolk. Clarence as a male Christian name did not solely arise when William IV. was Duke of Clarence, but began as early as 1595, when Clarence Babbington was christened at Hartlepool.

A Norman family from one of these villages became the De Clares. ‘Red De Clare,’ the stout Earl of Gloucester and enemy of Henry III, was one of them. His son married into the Geraldin family in Ireland and received a land grant in Thomond from Edward I, which is now known as County Clare. His heiress passed the county to the De Burghs, and their heiress later married Lionel, the son of Edward III. The county then became a dukedom and royal estate, expanded into Clarence, and gave its name to Clarencieux—king-at-arms, during the time when Thomas, brother of Henry V, was Duke of Clarence—unless it comes from Clare in Suffolk. The name Clarence as a male first name didn’t only originate when William IV was Duke of Clarence; it can be traced back to 1595, when Clarence Babbington was baptized in Hartlepool.

Spanish ballad lore gives a daughter, Clara, to Charlemagne, and a son, Don Claros de Montablan, to Rinaldo, and of course marries them; but it is to Italy that the feminine name, so much more universal, is owing. The first Chiara on record was the devoted disciple of St. Francis, who, under his direction, established the order of women following his rule, and called, poor Clares, or sisters of St. Clara. From them the name of Clara spread into the adjoining countries, little varied except that the French used to call it Claire, until recently, when they have added the terminal a, just as the English on the other hand are dropping it, and making the word Clare. The Bretons use both masculine and feminine as Sklear, Skleara; and the Finns have the feminine as Lara.

Spanish ballad tradition gives a daughter named Clara to Charlemagne and a son named Don Claros de Montablan to Rinaldo, and they are, of course, married off; however, it is to Italy that the more widely recognized feminine name is attributed. The first recorded Chiara was a devoted disciple of St. Francis, who, under his guidance, founded the order of women following his rules, known as the Poor Clares or Sisters of St. Clara. From there, the name Clara spread into neighboring countries, only slightly altered, except that the French used to call it Claire, until recently they added the ending a, while the English, on the other hand, are dropping it to make the word Clare. The Bretons use both the masculine and feminine forms as Sklear and Skleara; and the Finns have the feminine as Lara.

The old Latin feminine of words ending in or, meaning the doer, was ix—nutor, nutrix—and this became ice in modern Italian. Thus Clarice was probably intended to mean making famous. A lady thus named was the wife of Lorenzo de Medici, and France learnt it probably from her, but made the c silent; and England, picking it up by ear, obtained Clarissa, which, when Richardson had so named the heroine of his novel, was re-imported into France as Clarisse. Clarinda was another invention of the same date.

The old Latin feminine form of words ending in or, meaning the doer, was ix—nutor, nutrix—and this changed to ice in modern Italian. So, Clarice likely meant making famous. A woman with that name was the wife of Lorenzo de Medici, and France probably picked it up from her, but made the c silent; and England, hearing it, adapted it to Clarissa, which, when Richardson named the heroine of his novel, was brought back to France as Clarisse. Clarinda was another creation from the same time.

Esclairmonde, a magnificent name of romance, the heroine of Huon de Bourdeaux, walked into real life with a noble damsel of the house of Foix, in the year 1229, and was borne by various maidens of that family; but who would have thought of two ladies called Clarimond, in Devonshire, in 1613 and 1630?

Esclairmonde, a stunning name of romance, the heroine of Huon de Bourdeaux, stepped into real life with a noble lady from the house of Foix in 1229 and was carried on by various young women from that family; but who would have imagined two ladies named Clarimond in Devonshire in 1613 and 1630?

Section IV.—Columba.

Columba is one of the sweetest and most gentle of all words in sound and sense, yet it has not been in such universal use as might have been expected from its reference to the dove of peace.

Columba is one of the sweetest and gentlest words in both sound and meaning, yet it hasn't been as widely used as one might expect given its association with the dove of peace.

A virgin martyr in Gaul, and another in Spain, were both called Columba; and Columbina must at one time have prevailed in Italy, as a peasant name, since from the waiting damsel in the impromptu comedies that the poetical Italians loved to act, it passed to the light-footed maiden of modern farce, and now is seldom used save for her and the columbine, the dove-flower, so called from the resemblance of the curled spurs of its four purple petals to doves drinking.

A virgin martyr in Gaul and another in Spain were both named Columba; and Columbina must have once been popular in Italy as a peasant name, since it transferred from the waiting girl in the spontaneous comedies that the poetic Italians enjoyed performing to the lively young woman of modern farce, and now it's rarely used except for her and the columbine, the dove-flower, named for how the curled tips of its four purple petals look like doves drinking.

It was from his gentle character that Crimthan, the great and admirable son of the House of Neill, was called Columba, a fitting name for him who was truly a dove of peace to the wild Hebrides. In Ireland this good man is generally called St. Columkill, St. Columb of the cell, or monastery, because of the numbers of these centres of Christian instruction founded by him, and he is thus distinguished from a second Columb, called after him. He has, indeed, 187left strong traces on the nomenclature of the country that he evangelized. Colin, so frequent among the Scots of all ranks, is the direct descendant of Columba, though it is often confounded with the French Colin, from Nicolas, who is the chief Colin of modern Arcadia, and perhaps has the best right to the feminine invention of Colinette. Besides this, it was the frequent custom to be called Gillie-colum and Maol-colm, the disciple, or shaveling, of Columb, from whence arose Malcolm, one of the most national of Scottish names. Colan, probably called after the patron saint of the place, was married at St. Columb Magna, in Cornwall, in 1752; but earlier it was Columb for men, Columba for women, both now disused.

It was from his gentle nature that Crimthan, the great and admirable son of the House of Neill, was called Columba, a fitting name for someone who truly was a dove of peace to the wild Hebrides. In Ireland, this good man is usually called St. Columkill or St. Columb of the cell, or monastery, because of the many centers of Christian education he founded, distinguishing him from another Columb named after him. He has indeed left a significant mark on the names of the country he evangelized. Colin, which is common among Scots of all classes, directly descends from Columba, though it is often mixed up with the French Colin, from Nicolas, who is the main Colin of modern Arcadia and perhaps has a better claim to the feminine version, Colinette. Additionally, it was a common practice to be called Gillie-colum and Maol-colm, the disciple or shaveling of Columb, which led to the name Malcolm, one of the most national of Scottish names. Colan, likely named after the patron saint of the place, was married at St. Columb Magna in Cornwall in 1752; but earlier it was Columb for men, Columba for women, both of which are now outdated.

Columbanus, another great Irish missionary saint, was probably called, after old Latin custom, by the adoptive formed from Columba. His influence on the Continent, newly broken and almost heathenized by the Teutonic invasions, was so extensive, reaching as it did from Brittany to Switzerland, and still marked by the relics of Irish art in the books of the monasteries of his foundation, that we wonder not to find more traces of his name. His day, November 1st, is called by the Germans St. Colman’s, and it is thought that the surnames Kohl and Kohlmann are remains of his name, as well as the French Coulon. So, too, the Genoese Colon was by historians identified with Columbus, when they Latinized the mariner who “gave a new world to Spain.” Two spots in that new world bear his name, that in Terra Firma, where he landed on his third voyage, and the bishopric newly founded in Vancouver’s Isle.

Columbanus, another great Irish missionary saint, was likely named, following the old Latin tradition, from a variation of Columba. His influence on the continent, which had recently been disrupted and almost paganized by the Teutonic invasions, was so vast, stretching from Brittany to Switzerland, and still evident in the Irish art found in the books of the monasteries he founded, that it's not surprising we see so few remnants of his name. His feast day, November 1st, is known by the Germans as St. Colman’s, and it's believed that the surnames Kohl and Kohlmann are remnants of his name, along with the French Coulon. Similarly, the Genoese Colon was identified by historians with Columbus when they Latinized the mariner who “gave a new world to Spain.” Two locations in that new world bear his name: one in Terra Firma, where he landed on his third voyage, and the newly established bishopric on Vancouver’s Isle.

The Slavonian dove is Golubica, a cognate word to this and sometimes used as a name.[77]

The Slavonian dove is Golubica, a related word to this and occasionally used as a name.[77]

Section 5.—Durans.

Durans (enduring, or lasting) formed the name which no reader of Don Quixote can forget as that of the enduring hero, lying on his back on the marble tomb, in the cave of Montesinos, who uttered that admirable sentiment, “Patience, cousin, and shuffle the cards!”

Durans (enduring or lasting) created the name that no reader of Don Quixote can forget as that of the lasting hero, lying on his back on the marble tomb, in the cave of Montesinos, who expressed that wonderful sentiment, “Patience, cousin, and shuffle the cards!”

The name of Durandus prevailed in other countries; and Durand, to our surprise, figures constantly in Domesday Book, probably having belonged to French immigrants. A Durand and Marta, who jointly owned a house at Winchester in the reign of Stephen, were almost certainly Provençal, since St. Martha was hardly known except in the scene of her exploit with the dragon. Durand Grimbald is a specimen of a French Christian and English surname then prevailing. Durandus is the Latinized surname of the great French lawyer of the middle ages; and Durandus again is familiar to the lover of mediæval symbolism; but none of these can approach in honour the great Florentine Durante Alighieri, whose glory, lasting like that of Homer and Shakespeare, has made his contracted appellation of Dante stand alone and singly.

The name Durandus was popular in other countries, and surprisingly, Durand appears frequently in the Domesday Book, probably because of French immigrants. A Durand and Marta, who co-owned a house in Winchester during the reign of Stephen, were almost certainly Provençal, since St. Martha was mostly known from the story of her encounter with the dragon. Durand Grimbald is an example of a French Christian name and an English surname that were common at that time. Durandus is the Latinized name of the great French lawyer from the Middle Ages, and Durandus is also recognized by those who appreciate medieval symbolism; however, none of them can match the honor of the great Florentine Durante Alighieri, whose legacy, lasting like that of Homer and Shakespeare, has made his shorter name, Dante, unique and singular.

77. Butler; Hanmer, Ireland; Chalmer, Caledonia; Montalembert; Ossianic Society; Pott; Michaelis.Michaelis.

77. Butler; Hanmer, Ireland; Chalmer, Caledonia; Montalembert; Ossianic Society; Pott; Michaelis.Michaelis.

188

Section 6.—Names of Thankfulness.

A great race of Christian names were fabricated, in Latin, after the pattern of the Greek Theophilus, Theophorus, &c., though hardly with equal felicity, and chiefly in the remoter provinces of the West, where Latin was, probably, a matter of scholarship. Thus, in the province of Africa, we find, just before the Vandal invasion, Quodvultdeus (what God wills) and Deogratias (thank God), neither of which had much chance of surviving. Deusvult (God wills), Deusdedit (God gave), and Adeodatus, lived nearer to Italy; indeed, Deusdedit was a pope. Adeodatus or Deodatus (God given) was a Gallic saint, called, commonly, St. Die, and with the other form, Donum Dei, continued in use for children whose birth was hailed with special joy. When Louis VII. of France at length had a son, after being “afflicted with a multitude of daughters,” he called him Philippe Dieudonné; but this grateful name was discarded in favour of the imperial Auguste, by which he is distinguished. Deodati di Gozo, the Knight of Rhodes who slew the dragon, better kept his baptismal name, and it often occurs in Italian history, and is an Italian surname. Deodatus is an occasional name only found in England. The old French knightly name, Dudon, called in Italian romantic poetry Dudone, is, probably, a contraction of Dieudonné, as the surnames Donnedieu, Dondey, Dieudé, can hardly fail to be. Deicola (a worshipper of God) was invented for a pupil of St. Columbanus, who followed his master to France, lived as a hermit, and became the patron-saint of Franche Comté, where boys are still called, after him, Diel or Diez, and girls, Dielle. There is likewise an Italian name Diotisalvi, or God save thee, only to be paralleled by some of our Puritan devices.

A significant number of Christian names were created in Latin, inspired by the Greek Theophilus, Theophorus, and similar names, although not as successfully, mainly in the farther provinces of the West, where Latin was likely more of an academic pursuit. For example, in Africa just before the Vandal invasion, we have Quodvultdeus (what God wills) and Deogratias (thank God), neither of which had much chance of lasting. Deusvult (God wills), Deusdedit (God gave), and Adeodatus were used closer to Italy; in fact, Deusdedit was a pope. Adeodatus or Deodatus (God given) was a Gallic saint commonly known as St. Die, and the other version, Donum Dei, continued to be used for children whose births were celebrated with great joy. When Louis VII of France finally had a son after being "burdened with many daughters," he named him Philippe Dieudonné; however, this grateful name was replaced by the imperial Auguste, which is how he is remembered. Deodati di Gozo, the Knight of Rhodes who killed the dragon, kept his baptismal name, which frequently appears in Italian history, and it is also an Italian surname. Deodatus is an uncommon name found only in England. The old French knightly name Dudon, referred to in Italian romantic poetry as Dudone, is likely a shortened form of Dieudonné, just as the surnames Donnedieu, Dondey, and Dieudé surely are. Deicola (a worshiper of God) was created for a student of St. Columbanus, who followed his teacher to France, lived as a hermit, and became the patron saint of Franche Comté, where boys are still named Diel or Diez and girls Dielle in his honor. There is also an Italian name Diotisalvi, or God save thee, which can only be compared to some of our Puritan creations.

To these may be added Donatus (given), which evidently was bestowed in the same spirit, though not mentioning the giver. It occurs, like most of this class, in the African province, and belonged to the bishop of Numidia, whose rigour against the penitent lapsed made him the founder of the exclusive schismatical church named after him. Another Donatus was St. Jerome’s tutor; and, before his time, several martyrs had been canonized by his name, and it seems to have prevailed in Gaul and Britain. In Wales it was pronounced Dynawd; and, by the time St. Augustine came to England and disputed with the Cymric clergy, the history of the word had been so far forgotten that Dynawd, abbot of Bangor-Iscoed, was Latinized into Dionothius. Donat, or Donath, is found in Ireland, but it was probably there adopted for the sake of its resemblance to the native Gaelic Don, meaning brown-haired. Donato, likewise, at one time prevailed in Italy, and produced the frequent surname, Donati. Donnet was a feminine in Cornwall in 1755.

To these, we can add Donatus, which was clearly given in the same spirit, although it doesn't mention the giver. It appears, like most of this group, in the African region and belonged to the bishop of Numidia, known for his strictness toward the lapsed penitent, which led to the formation of the exclusive schismatical church named after him. Another Donatus was St. Jerome’s teacher; and before his time, several martyrs had been canonized with his name, and it seems to have been common in Gaul and Britain. In Wales, it was pronounced Dynawd; by the time St. Augustine arrived in England and debated with the Cymric clergy, the history of the word had been so forgotten that Dynawd, the abbot of Bangor-Iscoed, was Latinized to Dionothius. Donat, or Donath, is found in Ireland, but it was likely adopted there because of its similarity to the native Gaelic Don, meaning brown-haired. Donato also gained popularity in Italy, leading to the common surname Donati. Donnet was a feminine version in Cornwall in 1755.

Desiderius, or Desideratus, was of the same date, and given, in like manner, to express the longing desire or love of the parents towards the child. In fact the word desiderium, in Latin, more properly means affection than wish, as we explain its derivatives in 189modern languages. The Desiderius of history was a brother of Magnentius, the opponent of Constantine, and the Desiderius of the calendar was a bishop of Bourges, in the seventh century; but, in the mean time, the last Lombard king of Italy either had become so Italianized as to adopt it, or else used it as a translation of one of the many Teuton forms of Leofric, Leofwin, &c., for he was known to Italy as Desiderio, to France as Didier; and his daughter, whom Charlemagne treated so shamefully, was Desiderata, Desirata, or Desirée. The latter has continued in use in France, as well as Didier and Didiere; and the masculine likewise appears in the Slavonic countries as Zljeko, and among the Lithuanians as Didders or Sidders.

Desiderius, or Desideratus, was from the same time period and, similarly, expresses the deep longing or love of parents for their child. In fact, the word desiderium in Latin more accurately means affection than wish, as we explain its derivatives in modern languages. The historical Desiderius was a brother of Magnentius, who opposed Constantine, while the Desiderius in the calendar was a bishop of Bourges in the seventh century. However, during this time, the last Lombard king of Italy either became so Italianized that he adopted it, or he used it as a translation of one of the many Teutonic forms like Leofric or Leofwin, as he was known in Italy as Desiderio and in France as Didier. His daughter, whom Charlemagne treated very badly, was named Desiderata, Desirata, or Desirée. The latter has continued to be used in France, along with Didier and Didiere; the masculine version also appears in Slavic countries as Zljeko, and among Lithuanians as Didders or Sidders.

The most learned men were not perfect philologists in the sixteenth century, when they played the most curious tricks with their names. Erasmus began life as Gerhard Gerhardson, signifying, in fact, firm spear, a meaning little suited to his gentle, timid nature. He was better pleased to imagine ger to be the German all, and ard to be erd (earth or nature); of this all-nature he made out that affection embraced all, therefore he called himself Desiderius, and then, wanting another equally sounding epithet, he borrowed Erasmus from the Greek, where it had named an ancient bishop. It came from ἐράω (to love); and thus Desiderius Erasmus, the appellation by which he has come down to posterity, was an ingenious manufacture out of the simple Gerard.[78]

The most educated men weren't perfect linguists in the sixteenth century when they played some odd games with their names. Erasmus started out as Gerhard Gerhardson, which actually means firm spear, a meaning that didn’t really fit his gentle, timid personality. He preferred to think of ger as the German word for all, and ard as erd (earth or nature); from this all-nature concept, he concluded that love encompassed everything, and so he named himself Desiderius. Then, looking for another name that sounded good, he borrowed Erasmus from Greek, where it referred to an ancient bishop. It comes from ἐράω (to love); and thus, Desiderius Erasmus, the name he's been known by throughout history, was a clever creation out of the simple Gerard.[78]

78. Pott; Butler; Sismondi; Life of Erasmus.

78. Pott; Butler; Sismondi; Life of Erasmus.

Section 7.—Crescens, &c.

The verb cresco (to increase or grow) has descended into all our modern languages. It has formed the French croître (to grow), our increase and decrease, and our crescent. Its participle was already adopted as a name in St. Paul’s time, at least it is thus that his companion, Κρήσκης, is rendered, who had departed to Dalmatia; and a later Crescens is said to have brought about the death of Justin Martyr, in the second century. The occasion, however, of the modern name was one of the many holy women of Sicily—Crescentia, a Christian nurse, who bred-up her charge, the infant Vitus, in her own faith, fled with him to Italy, and was there seized and martyred, under Diocletian. Crescenzia, and the masculine, Crescenzio, prevail in both Naples and Sicily; and the election of the Angevin-Sicilian Carobert, to the throne of Hungary, carried the former thither as Czenzi; whence Bavaria took it as Cresenz, Zenz, Zenzl.

The verb cresco (to increase or grow) has evolved into all our modern languages. It has given rise to the French croître (to grow), our increase and decrease, and our crescent. Its participle was already used as a name during St. Paul’s time, as seen in his companion, Κρήσκης, who went to Dalmatia; and a later Crescens is said to have caused the death of Justin Martyr in the second century. However, the modern name originated from one of the many holy women of Sicily—Crescentia, a Christian nurse who raised her charge, the infant Vitus, in her own faith, fled with him to Italy, and was later captured and martyred under Diocletian. Crescenzia, and the masculine form, Crescenzio, are common in both Naples and Sicily; and when the Angevin-Sicilian Carobert was elected to the throne of Hungary, the name traveled there as Czenzi; from there Bavaria adopted it as Cresenz, Zenz, Zenzl.

Section 8.—Military Names.

In the slender thread of connection with which we try to unite names given in the same spirit, we put together those that seem to have accorded with the tastes of the Roman army.

In the thin thread of connection that we use to link names given in the same spirit, we gather those that seem to align with the preferences of the Roman army.

190Thus eligo (to choose), which originally caused the title of Legion, was in the participle electus, and thus led to words most familiar to us in the state as political terms, to the theological term elect or chosen for salvation.

190So, eligo (to choose), which originally gave rise to the title of Legion, appeared in the participle electus, and thus led to words that are very familiar to us in the political sphere, as well as the theological term elect or chosen for salvation.

There is some doubt whether St. John’s third epistle be indeed to a lady called Electa, or to an elect lady, as it is in our version; but when a name from this source next appears, it is among the cultivated Gallo-Romans, when they had gradually worked their way to consideration among the rude Franks, who had nearly trodden out civilization in the conquered country. Eligius was the great goldsmith bishop who designed King Dagobert’s throne, made shrines for almost all the distinguished relics in France, and doubtless enjoyed the fame of having made many more than could have come from his hand. He is popularly called St. Eloy, and some derive from him the Provençal Aloys; but this is far more probably a southern form of Hlodweh, or Louis.

There’s some uncertainty about whether the third letter of St. John is actually addressed to a woman named Electa, or to an elect lady, as it is in our version. However, the next appearance of a name from this source occurs among the educated Gallo-Romans, who gradually gained respect among the rough Franks, who had nearly wiped out civilization in the conquered land. Eligius was the renowned goldsmith bishop who designed King Dagobert’s throne and created shrines for almost all the notable relics in France, and he likely enjoyed the reputation of having made many more than he actually did. He is commonly known as St. Eloy, and some trace the name to the Provençal Aloys; however, it’s more likely a southern version of Hlodweh, or Louis.

The Roman veterans were termed emeriti (having deserved) from mereor (to deserve). From these old soldiers must have come the name Emerentius, which is to be found as Emerenz in Germany, and Emérence in France.

The Roman veterans were called emeriti (having earned) from mereor (to earn). From these old soldiers likely came the name Emerentius, which appears as Emerenz in Germany and Emérence in France.

St. Emerentiana was said to have been a catechumen, who was killed by soldiers who found her praying on the tomb of St. Agnes. Her name (probably her relics) passed to Denmark, and to Lithuania, where it is called Marenze, and Embrance is the old English feminine.

St. Emerentiana was believed to be a catechumen who was killed by soldiers when they discovered her praying at St. Agnes's tomb. Her name (possibly her relics) made its way to Denmark and Lithuania, where it is referred to as Marenze, and Embrance is the old English version.

The very contrary, Pacifico (peaceful), is a modern Italian and Spanish name—as Peace is Puritan.

The exact opposite, Pacifico (peaceful), is a modern Italian and Spanish name—just like Peace is Puritan.

Here, too, we place that which the soldier most esteems—honos, or honor. Honor was a deity in later Rome, but no old classical names were made from him, and Honorius first appears as one of the appellations of the Spanish father of the great Theodosius; then again inherited by that imbecile being, his grandson, the last genuine Roman emperor; also by a niece, called Justa Grata Honoria, who dishonoured all her three honourable names. Yet some lingering sense of allegiance to the last great family that gave rulers to the empire perpetuated their names in the countries where they had reigned; and the Welsh Ynyr long remained as a relic of Honorius, in Wales. Honorine was a Neustrian maiden, slain in a Danish invasion, and regarded as a martyr; so that Honorine prevails in France and Germany, and one of the favourite modern Irish names, is Onora, Honor, or in common usage, Norah.

Here, we also highlight what soldiers value the most—honor. Honor was regarded as a deity in later Rome, but no ancient names were created in his honor. Honorius first appears as one of the names of the Spanish father of the great Theodosius, and it was later inherited by his foolish grandson, the last true Roman emperor. A niece named Justa Grata Honoria also carried that name, but she brought disgrace to all her honorable titles. Still, there was a lingering sense of loyalty to the last great family that produced rulers for the empire, which helped keep their names alive in the regions they once ruled. In Wales, the name Ynyr persisted as a remnant of Honorius. Honorine was a maiden from Neustria who was killed during a Danish invasion and was considered a martyr; as a result, the name Honorine has become common in France and Germany. One of the popular modern Irish names is Onora, which means Honor, or simply Norah in everyday use.

Russia has the masculine as Gonorij; Lithuania, the feminine cut down into Arri. There were two Gallic bishops named Honoratus, whence the French Honoré, which has named a suburb of Paris, and we had one early archbishop of Canterbury so called, from whom we have derived no names, though Honor was revived in England in the days of names of abstract qualities, and Honoria was rather in fashion in the last century, probably as an ornamental form of the Irish Norah.[79]

Russia is represented by the masculine name Gonorij; Lithuania by the feminine name Arri. There were two Gallic bishops named Honoratus, which gave rise to the French name Honoré, also naming a suburb of Paris. We had an early archbishop of Canterbury with that name, but we haven't derived any names from him, although Honor did make a comeback in England during the era of names based on abstract qualities, and Honoria was quite popular last century, likely as a decorative version of the Irish name Norah.[79]

79. Butler; Smith, Antiquities; Le Beau.

__A_TAG_PLACEHOLDER_0__. Butler; Smith, Antiquities; Le Beau.

191

Section 9.—Names of Gladness.

A large class of names of joy belonging to the later growth of the Latin tongue may be thrown together; and first those connected with the word jocus, which seems to have arisen from the inarticulate shout of ecstasy that all know, but none can spell, ἰουας (in Greek), and with us joy, the French joie, and Italian gioia.

A big group of joyful names from the later development of the Latin language can be grouped together, starting with those related to the word jocus, which seems to have come from the inarticulate shout of ecstasy that everyone recognizes but no one can spell, ἰουας (in Greek), and in our language joy, the French joie, and Italian gioia.

The original cry is preserved in the Swiss jodel, or shout of the mountaineers, and this indeed seems to be the sound naturally rising from the cries that peal from one hill to another, for here the Eastern meets the Western tongue. The sound at which the walls of Jericho fell, was called the Yobêl; and the fifty years' festival of release, inaugurated with trumpet sounds, was the Yobêl (the jubilee). Jubilo (to call aloud), already a Latin word, also from the sound of the shout and exultation, had been connected with it even before the annum jubileum had come in from the Hebrews.

The original cry is captured in the Swiss jodel, or shout of the mountaineers, and this truly seems to be the sound that naturally arises from the calls echoing from one hill to another, where the Eastern meets the Western tongue. The sound that caused the walls of Jericho to fall was called the Yobêl; and the fifty-year festival of release, marked by trumpet sounds, was the Yobêl (the jubilee). Jubilo (to call out), already a Latin word, also derived from the sound of the shout and celebration, had been associated with it even before the annum jubileum came from the Hebrews.

Giubilare and Giubileo made themselves at home in Italian, while German, either from the Latin or its own resources, took its own word jubel. Giubileo was probably born in the year of a jubilee.

Giubilare and Giubileo became part of the Italian language, while German, drawing either from Latin or its own influences, adopted the word jubel. Giubileo likely originated in the year of a jubilee.

From jocus came Jodocus, an Armorican prince, belonging to a family which migrated from Wales. He refused the sovereignty of Brittany, to live as a hermit in Ponthieu, where he is still remembered as St. Josse, and named at least three villages, perhaps also forming Josselin; but in his native Brittany, Judicael, an old princely name, seems to have been the form of his commemoration. In Domesday Book we find Judicael Venator already a settler in England before the conquest, probably brought by the Confessor. Germany accepted this as a common peasant name, as Jost, or Jobs; Bavaria, as Jobst, or Jodel; Italy, as Giodoco; and the feminine, Jodoca, is not yet extinct in Wales.

From jocus came Jodocus, an Armorican prince from a family that moved from Wales. He turned down the crown of Brittany to live as a hermit in Ponthieu, where he’s still remembered as St. Josse, and named at least three villages, possibly also forming Josselin; but in his home region of Brittany, Judicael, an old princely name, seems to have been the version used for his commemoration. In the Domesday Book we see Judicael Venator already living in England before the conquest, likely brought over by the Confessor. Germany adopted this as a common peasant name, such as Jost or Jobs; Bavaria, as Jobst or Jodel; Italy, as Giodoco; and the feminine, Jodoca, is still present in Wales.

Neither is the very similar Jocosa, once not uncommon among English ladies, by whom it was called Joyce. The contractions of this name are, however, almost inextricably confused with those of Justus. Joy stands alone as one of our abstract virtue names.

Neither is the very similar Jocosa, once not uncommon among English ladies, by whom it was called Joyce. The shortened forms of this name are, however, almost hopelessly mixed up with those of Justus. Joy stands alone as one of our abstract virtue names.

Another word very nearly related to our own glad, is gaudium (joy), still preserved in the adjective gaudy, and in gaudy (the festival day) of a college. It named St. Gaudentius, whence the Italian Gaudenzio, and the old German name of Geila.

Another word closely related to our own "glad" is gaudium (joy), which still exists in the adjective "gaudy" and in "gaudy" (the festival day) of a college. It refers to St. Gaudentius, which is the origin of the Italian name "Gaudenzio" and the old German name "Geila."

Hilaris (cheerful) formed Hilarius, whence was called the great doctor of the Gallican Church, known to us as St. Hilary, of Poitiers; and to France, asas St. Hilaire. A namesake was the Neustrian hermit who made Jersey his abode, and thus named St. Helier; and moreover the Welsh called those who traditionally had been named Hilarius, first Ilar, then Elian; and then thought they had found their patron in the Greek Ælianus.

Hilaris (cheerful) became Hilarius, which is how the great doctor of the Gallican Church, known to us as St. Hilary of Poitiers, got his name; and in France, asas St. Hilaire. A namesake was the hermit from Neustria who made Jersey his home, leading to the name St. Helier; furthermore, the Welsh referred to those who were traditionally named Hilarius as Ilar at first, then Elian; and they eventually believed they had found their patron in the Greek Ælianus.

English. French. Italian. Russian. Frisian.
Hilary Hilaire Ilario Gilarij Laris

192Portugal likewise has Hilariāo, and Russia Hilarion; and the feminine, Hilaria, was once used in England, and is still the Russian Ilaria, and Slovak Milari.

192Portugal also has Hilariāo, and Russia has Hilarion; the feminine form, Hilaria, was once used in England, and is still the Russian Ilaria and the Slovak Milari.

Lætus (glad) formed the substantive lætitia, which was turned into a name by the Italians as Letizia, probably during the thirst for novelty that prevailed in the Cinque-cento; and then, likewise, Lettice seems to have arisen in England, and must have become known in Ireland when Lettice Knollys was the wife of the Earl of Essex. Thence Letitia, or Letty, have been common among Irishwomen.

Lætus (happy) became the noun lætitia, which was transformed into a name by the Italians as Letizia, likely during the craving for new trends in the 1500s; then, similarly, Lettice seems to have originated in England and likely became known in Ireland when Lettice Knollys was married to the Earl of Essex. From there, Letitia, or Letty, has become common among Irish women.

Prosperus, from the Latin prosper, formed of pro and spero, so as to mean favourable hope, formed the mediæval Roman Prospero, of which Shakespeare must have heard through the famous condottiere, Prospero Colonna, when he bestowed it upon his wondrous magician Duke of Milan.[80]

Prosperus, from the Latin prosper, made up of pro and spero, means favorable hope. It led to the medieval Roman name Prospero, which Shakespeare likely encountered through the well-known condottiere, Prospero Colonna, when he gave it to his amazing magician Duke of Milan.[80]

80. Kitto, Bible Cyclopædia; Butler; Pott; Michaelis; Dugdale; Petre Chevalier.

80. Kitto, Bible Cyclopædia; Butler; Pott; Michaelis; Dugdale; Petre Chevalier.

Section X.—Jus.

Jus (right), and juro (to swear), are intimately connected, and have derivatives in all languages, testifying to the strong impression made by the grand system of Roman law.

Jus (right) and juro (to swear) are closely linked and have derivatives in all languages, showing the significant impact of the vast system of Roman law.

Justus, the adjective which we render as just, named the Gallic St. Justus, or St. Juste, of Lyons; also the Dutch Jost; Italian Giusto; and Portuguese Justo.

Justus, the word we translate as just, referred to the Gallic St. Justus, or St. Juste, of Lyons; also the Dutch Jost; Italian Giusto; and Portuguese Justo.

Justa was a virgin martyr, but her fame was far exceeded by that of Justina, who suffered at Padua, and became the patron saint of that city, whose university made its peculiarities everywhere known. The purity of St. Justina caused her emblem to be the unicorn, since that creature is said to brook no rule but that of a spotless maiden; and poison always became manifest at the touch of its horn, for which the twisted weapon of the narwhal did duty in collections. The great battle of Lepanto was fought on St. Justina’s day, and the victory was by the Venetians attributed to her intercession; so that Giustina at Venice, Justine in France, came for the time into the foremost ranks of popularity.

Justa was a virgin martyr, but her fame was far overshadowed by Justina, who suffered in Padua and became the patron saint of that city, known for its unique characteristics. The purity of St. Justina made her symbol the unicorn, since that creature is said to follow only the rule of a pure maiden; and poison would always be revealed by the touch of its horn, for which the twisted tusk of the narwhal was used in collections. The significant battle of Lepanto took place on St. Justina’s day, and the Venetians attributed their victory to her intercession; thus, Giustina in Venice and Justine in France surged into the spotlight of popularity.

The noted Justinus, whom we call Justin Martyr, was one of the greatest of the early writers of the Church, meeting the heathen philosophers upon their own ground in argument, and bequeathing to us our first positive knowledge of Christian observances. From him the name was widely spread in the Church; and Yestin was one of the many old Roman names that lingered on long among the Welsh. Justin was frequent in France and Germany, and has become confused in its contractions with Jodocus. Josse and Josselin seem to have been used for both in France; and from the latter we obtained the Joscelin, or Joycelin, once far more common in England than at present. The Swiss Jost and Jostli are likewise doubtful between the two names.

The well-known Justinus, whom we refer to as Justin Martyr, was one of the greatest early writers of the Church, engaging with pagan philosophers on their own terms in debate, and leaving us with our first accurate knowledge of Christian practices. From him, the name became widely used in the Church; and Yestin was one of the many old Roman names that lingered on for a long time among the Welsh. Justin was often found in France and Germany, and over time has been confused in its short forms with Jodocus. Josse and Josselin seem to have been used interchangeably in France; and from the latter, we got the name Joscelin, or Joycelin, which was once much more common in England than it is today. The Swiss names Jost and Jostli are also unclear between the two names.

In Ireland, the name of Justin has been adopted in the M'Carthy 193family, as a translation of the native Saerbrethach (the noble judge).[81]

In Ireland, the name Justin has been used in the M'Carthy 193family as a translation of the native Saerbrethach (the noble judge).[81]

81. Cave, Lives of the Fathers; Jameson; Irish Society.

81. Cave, Lives of the Fathers; Jameson; Irish Society.

Section 11.—Names of Holiness.

The infants whom Herod massacred at Bethlehem were termed in Latin innocentes, from in (not), and noceo (to hurt). These harmless ones were revered by the Church from the first, and honoured on the third day after Christmas as martyrs in deed. The relics of the Holy Innocents were great favourites in the middle ages, and are to be found as frequently as griffins' eggs in the list of treasures at Durham; but names taken from them are almost exclusively Roman. A lawyer of the time of Constantine was called Innocentius, and a Pope contemporary with St. Chrysostom handed it on to his successors, many of whom have subsequently assumed this title, and are called by their subjects Innocenzio.

The infants that Herod killed in Bethlehem were referred to in Latin as innocentes, meaning “innocent,” from in (not) and noceo (to harm). These innocent ones have been honored by the Church from the beginning and are celebrated as martyrs on the third day after Christmas. The relics of the Holy Innocents were very popular in the Middle Ages and are mentioned as often as griffins' eggs in the treasure lists at Durham; however, names taken from them are mostly Roman. A lawyer from the time of Constantine was named Innocentius, and a Pope who was contemporary with St. Chrysostom passed this name down to his successors, many of whom have since adopted this title and are known by their followers as Innocenzio.

Pius, applied at first to faithful filial love, as in the case of Æneas, assumed a higher sense with Christianity, and from being an occasional agnomen, became the name of a martyr Pope, under Antoninus Pius, and thus passed on to be one of the papal appellations most often in use, called Pio at Rome, and generally left to the pontiffs, though the feminine Pia is occasionally used in Italy. The Puritans indulged in Piety, and it still sometimes occurs in England, as well as Patience and Prudence, though the givers are little aware that there were saints long ago thus called, St. Patiens, of Lyons, and St. Prudentius, the great Christian poet of primitive times.

Pius, initially associated with loyal family love, like in the case of Æneas, took on a deeper meaning with Christianity. What began as an occasional nickname became the name of a martyr Pope during Antoninus Pius's reign and eventually became one of the most commonly used papal titles, known as Pio in Rome, mainly assigned to the popes, though the feminine form Pia is sometimes used in Italy. The Puritans embraced Piety, and it still appears occasionally in England, along with Patience and Prudence, although few realize that there were saints in the past with those names, such as St. Patiens of Lyons and St. Prudentius, the renowned Christian poet from early times.

In like manner we have Modesty, or Moddy, as a Puritan name in England, taken from the abstract virtue, while the peasant women of Southern France are christened Modestine, probably in honour of a Roman martyr called Modestus, who was put to death at Bezières. Indeed, Modestinus and Modestus were both in use even in the earlier Roman times, and were understood by those who first bore them not in the sense of ‘shamefastness,’ but of moderation or discretion, the word coming from modus (a measure).

Similarly, we have Modesty, or Moddy, as a Puritan name in England, derived from the abstract quality, while peasant women in Southern France are named Modestine, likely in honor of a Roman martyr named Modestus, who was killed in Béziers. In fact, Modestinus and Modestus were both used even in early Roman times, and those who first had these names understood them not as 'shame' but as moderation or discretion, with the word coming from modus (a measure).

To these, perhaps, should be added that which Italy and Spain have presumed to form from that title of the Blessed Saviour, Salvatore, or Salvador, the latter more common in South America than in the Old World.

To these, perhaps, we should add what Italy and Spain have taken from the title of the Blessed Savior, Salvatore, or Salvador, with the latter being more common in South America than in the Old World.

Cœlum (heaven) formed, in late Latin, Cœlestinus, the name of one of the popes who was martyred, and afterwards canonized, and imitated by several successors, whence the French learned the two modern feminines, Celeste and Celestine.

Cœlum (heaven) became Cœlestinus in late Latin, the name of a pope who was martyred and later canonized. This name was borrowed by several successors, leading to the development of the two modern feminine names in French, Celeste and Celestine.

Restitutus (restored), from re and sisto, seems as if it could be given only in a Christian sense, as to one restored to a new life; yet its first owner known to us was a friend of Pliny, and an orator under Trajan. It came to Britain, and is found in Wales as Restyn.

Restitutus (restored), from re and sisto, appears to have a Christian meaning, as if it refers to someone brought back to a new life; however, the first person we know of with this name was a friend of Pliny and an orator during Trajan's time. It made its way to Britain, and you can find it in Wales as Restyn.

Melior (better), is a Cornish female name, probably an imitation of some old Keltic one. It is found as early as 1574.

Melior (better) is a Cornish female name, likely inspired by some old Celtic name. It was recorded as early as 1574.

194

Section 12.—Ignatius.

Ignatius is a difficult name to explain. Its associations are with the Eastern Church; but it occurs at a time when Latin names prevailed as much as Greek ones in the Asiatic portions of the Roman empire, and thus the Latin ignis (fire) is, perhaps, the most satisfactory derivation, though it is not unlikely that the word may come from the source both of this and of the Greek ἁγνός, purity and flame being always linked together in Indo-European ideas.

Ignatius is a tricky name to explain. It's connected to the Eastern Church, but it shows up at a time when Latin names were just as common as Greek ones in the Asian parts of the Roman Empire. So, the Latin word ignis (fire) might be the most fitting origin, even though it’s possible that the name comes from a source that relates to both this and the Greek ἁγνός, with purity and flame always linked in Indo-European thinking.

The birth-place of the great St. Ignatius is unknown, but tradition has marked him as the child whom our Lord set in the midst of His disciples, and he is known to have been the pupil of St. John, ordained by St. Peter, and at the end of his long episcopate at Antioch, he was martyred at Rome by command of Trajan, writing on his last journey the Epistles that are among the earliest treasures of the Church. So much is his memory revered in his own city, that to the present day the schismatic patriarchs of Antioch of the Monophysite sect uniformly assume the name of Ignatius on their election to their see.

The exact birthplace of the great St. Ignatius is not known, but tradition identifies him as the child that our Lord placed among His disciples. He was known to be a student of St. John, ordained by St. Peter, and after a long time as the bishop of Antioch, he was martyred in Rome under the orders of Trajan, writing the Epistles during his final journey, which are among the earliest treasures of the Church. His memory is so highly regarded in his own city that even today, the schismatic patriarchs of the Monophysite sect in Antioch all take the name Ignatius upon being elected to their position.

The Greek Church has continued to make much use of this name, called in Russia Ignatij, Eegnatie, or Ignascha; and in the Slovak dialect cut short into Nace. The Spanish Church likewise adopted it in early times, and among the Navarrese counts and lords of Biscay, as far back as 750, we encounter both men and women called Iñigo and Iñiga, or more commonly Eneco and Eneca, used indifferently with the other form, and then Latinized into Ennicus and Ennica.

The Greek Church has continued to use this name, referred to in Russia as Ignatij, Eegnatie, or Ignascha; and in the Slovak dialect, shortened to Nace. The Spanish Church also adopted it in early times, and among the counts of Navarre and the lords of Biscay, as early as 750, we find both men and women named Iñigo and Iñiga, or more commonly Eneco and Eneca, used interchangeably with the other forms, and later Latinized to Ennicus and Ennica.

Navarre preserved the name, and it was a Navarrese gentleman, Don Iñigo Loyola, who, while recovering from his wounds, after the siege of Pampeluna, so read the lives of the saints as to become penetrated with enthusiasm as fiery as his name. Where the Jesuits have had their will may be read in the frequency of this renewed Iñigo, or Ignace, as it was in France, Ignaz in Roman Catholic Germany. It is Bohemia, where the once strong spirit of Protestantism was trodden out in blood and flame, that Ignaz is common enough to have turned into Hynek, and in Bavaria that it becomes Nazi and Nazrl.

Navarre kept the name, and it was a Navarrese nobleman, Don Iñigo Loyola, who, while recovering from his injuries after the siege of Pampeluna, became deeply inspired by reading the lives of saints with enthusiasm as intense as his name. The influence of the Jesuits can be seen in the prevalence of this renewed Iñigo, or Ignace, as it was in France, and Ignaz in Roman Catholic Germany. In Bohemia, where the once-strong presence of Protestantism was extinguished in blood and flames, Ignaz is commonly transformed into Hynek, while in Bavaria, it becomes Nazi and Nazrl.

Our English architect, whose name is associated with the unhappy medley of Greek and Gothic which was the Stuart imitation of the Cinque-cento style, was a Roman Catholic, and was no doubt christened in honour of Loyola. The few stray specimens of Inigo to be found occasionally in England are generally traceable to him; one occurs at St. Columb Major, in 1740.[82]

Our English architect, known for the unfortunate mix of Greek and Gothic styles that marked the Stuart imitation of the Cinque-cento style, was a Roman Catholic and was likely named after Loyola. The few random examples of Inigo that can occasionally be found in England usually lead back to him; one of these was identified at St. Columb Major in 1740.[82]

82. Michaelis; Cave; Stanley, Lectures on the Eastern Church; Mariana, Istoria de España; Anderson, Royal Genealogies.

82. Michaelis; Cave; Stanley, Lectures on the Eastern Church; Mariana, History of Spain; Anderson, Royal Genealogies.

195

Section 13.—Pater.

The word pater, which, as we have already shown, is one of those that make the whole world kin, was the source of patria (the father-land), and of far too many words in all tongues to recount. Patres Conscripti was the title of the senators, and the patricii, the privileged class of old Rome, were so called as descendants from the original thirty patres. Patricius (the noble) was as a title given half in jest to the young Roman-British Calpurnius, who was stolen by Irish pirates in his youth, and when ransomed, returned again to be the apostle of his captors, and left a name passionately revered in that warm-hearted land. The earlier Irish, however, were far too respectful to their apostle to call themselves by his name, but were all Mael-Patraic, the shaveling, or pupil of Patrick, or Giolla-Patraic, the servant of Patrick. This latter, passing to Scotland with the mission of St. Columba, turned into the Gospatric, or Cospatrick, the boy (gossoon or garçon) of Patrick, Earls of Galloway; and in both countries the surname Gilpatrick, or Kilpatrick, has arisen from it.

The word pater, which, as we’ve already shown, is one of those that connects everyone in the world, was the source of patria (the fatherland) and way too many words in all languages to list. Patres Conscripti was the title for the senators, and the patricii, the privileged class of ancient Rome, were called that as descendants of the original thirty patres. Patricius (the noble) was a title playfully given to the young Roman-British Calpurnius, who was kidnapped by Irish pirates in his youth and, after being ransomed, returned to become the apostle to his captors, leaving a name that is deeply respected in that warm-hearted land. However, the early Irish were too respectful of their apostle to call themselves by his name, instead referring to themselves as Mael-Patraic, meaning the shaveling or pupil of Patrick, or Giolla-Patraic, meaning the servant of Patrick. This latter title, when it moved to Scotland with the mission of St. Columba, became Gospatric or Cospatrick, meaning the boy (gossoon or garçon) of Patrick, Earls of Galloway; and in both countries, the surname Gilpatrick or Kilpatrick has come from it.

Afterwards these nations left off the humble prefix, and came to calling themselves Phadrig in Ireland, Patrick in Scotland; the former so universally as to render Pat and Paddy the national soubriquet. Latterly a bold attempt has been made in Ireland to unite Patrick and Peter as the same, so as to have both patron saints at once, but the Irish will hardly persuade any one to accept it but themselves. The Scotch Pate, or Patie, is frequent, though less national; and the feminine, Patricia, seems to be a Scottish invention. The fame of the curious cave, called St. Patrick’s Purgatory, brought pilgrims from all quarters, and Patrice, Patrizio, and Patricio, all are known in France, Italy, and Spain, the latter the most frequently. Even Russia has Patrikij.

After that, these nations dropped the humble prefix and started calling themselves Phadrig in Ireland and Patrick in Scotland; the former name became so common that Pat and Paddy turned into the national nicknames. Recently, there’s been a bold effort in Ireland to combine Patrick and Peter as one, so they can celebrate both patron saints at the same time, but it’s tough to convince anyone but the Irish to go along with it. The Scottish version, Pate or Patie, is used often, though it feels less national, and the female name Patricia seems to have originated in Scotland. The well-known cave, called St. Patrick’s Purgatory, attracted pilgrims from everywhere, and names like Patrice, Patrizio, and Patricio are all recognized in France, Italy, and Spain, with Spain being the most common. Even Russia has Patrikij.

Paternus (the fatherly) was the Latin name of two Keltic saints, one Armorican, the other of Avranches, where he is popularly called Saint Pari.[83]

Paternus (meaning "fatherly") was the Latin name of two Celtic saints, one from Armorica and the other from Avranches, where he’s commonly known as Saint Pari.[83]

Section 14.—Grace, &c.

The history of the word grace is curious. We are apt to confuse it with the Latin gracilis (slender), with which it has no connection, and which only in later times acquired the sense of elegant, whereas it originally meant lean, or wasted, and came from a kindred word to the Greek γράω (grao), to consume.

The history of the word grace is interesting. We often mix it up with the Latin gracilis (slender), which it has no relation to, and that word only later took on the meaning of elegant, while it originally referred to being lean or wasted, and comes from a related word to the Greek γράω (grao), meaning to consume.

Grates, on the contrary, were thanks, whence what was done gratiis, or gratis, was for thanks and nothing else, according to our present use of the word—whence our gratuitous. So again gratus applied to him who was thankful, and to what inspired thanks; and gratia was favour, or bounty, and was used to render the Greek χάρις; and thus have the Greek Charities come down to us as Graces. 196Then, too, he was gratiosus who possessed the free spirit of bounty and friendliness, exactly expressed by our gracious; but, in Italy, it was degraded into mere lively good-nature, till un grazioso is little better than a buffoon; and gracieux in France means scarcely more than engaging.

Grates, on the other hand, were a way of saying thanks, where what was done gratiis, or gratis, was done for gratitude and nothing else, according to how we use the word today—hence our term gratuitous. Likewise, gratus referred to someone who was thankful and to things that inspired gratitude; gratia meant favor or generosity and was used to translate the Greek χάρις; and so the Greek Charities have come down to us as Graces. 196 Additionally, he was gratiosus if he had the free spirit of generosity and friendliness, which is captured by our word gracious; however, in Italy, it has been reduced to merely cheerful good-nature, so that un grazioso is hardly better than a buffoon; and gracieux in France means little more than charming.

Gratia was used by early Latin writers for divine favour, whence the theological meaning of grace. And from grates (thanks) comes our expression of “saying grace before meat.”

Gratia was used by early Latin writers to mean divine favor, which is how the theological meaning of grace developed. And from grates (thanks) comes our phrase "saying grace before a meal."

The English name of Grace is intended as the abstract theological term, and was adopted with many others of like nature at the Reformation. Its continuation after the dying away of most of its congeners is owing to the Irish, who thought it resembled their native Grainé (love), and thereupon adopted it so plentifully that Grace or Gracie is generally to be found wherever there is an Irish connection.

The English name Grace is meant to represent the abstract theological concept and was adopted along with many similar names during the Reformation. Its persistence, even after many of its related names faded away, is due to the Irish, who felt it sounded similar to their own word Grainé (love). As a result, they embraced it so widely that Grace or Gracie is commonly found wherever there is an Irish connection.

Spain likewise has Engracia in honour of a maiden cruelly tortured to death at Zaragoza, in 304; and Italy, at least in Lamartine’s pretty romance, knows Graziella.

Spain also has Engracia in honor of a maiden who was cruelly tortured to death in Zaragoza in 304; and Italy, at least in Lamartine’s charming story, knows Graziella.

Gratianus (favourable) rose among the later Romans, and belonged to the father and to the son of the Emperor Valens, and it left the Italians Graziano for the benefit of Nerissa’s merry husband.

Gratianus (favorable) emerged among the later Romans and was related to both the father and the son of Emperor Valens, while it provided the Italians with Graziano for the benefit of Nerissa’s cheerful husband.

Pulcher (fair) turned into a name in late days, and came as Pulcheria to that noble lady on whom alone the spirit of her grandfather Theodosius in all his family descended. She was canonized, and Pulcheria thus was a recognized Greek name; but it has been little followed except in France, where Chérie is the favourite contraction.

Pulcher (which means fair) later became a name, evolving into Pulcheria for that noble lady who alone embodied the spirit of her grandfather Theodosius and his entire family. She was canonized, making Pulcheria a well-known Greek name; however, it hasn't been widely adopted elsewhere, except in France, where Chérie is the popular shortened version.

Spes (hope) is the only one of the Christian graces in Latin who has formed any modern names; and these are the Italian Sperata (hoped for), and Speranza (hope). Esperanza in Spain, and Espérance in France, have been made Christian names.

Spes (hope) is the only Christian virtue in Latin that has inspired modern names; these include the Italian Sperata (hoped for) and Speranza (hope). Esperanza in Spain and Espérance in France have also become Christian names.

Delicia (delightful) is an English name used in numerous families, and Languedoc has the corresponding Mesdelices, shortened into Médé, so that Mademoiselle Mesdélices is apt to be called Misé Médé in her own country. In Italy, Delizia is used.

Delicia (delightful) is an English name used in many families, and Languedoc has the equivalent Mesdelices, shortened to Médé, so Mademoiselle Mesdélices is usually called Misé Médé in her own country. In Italy, Delizia is used.

Dulcis (sweet, or mild) is explained by Spanish authors to have been the origin of their names of Dulcia, Aldoncia, Aldonça, Adoncia, all frequent among the Navarrese and Catalonian princesses from 900 to 1200, so that it was most correct of Don Quixote to translate his Aldonça Lorenço into the peerless Dulcinea del Toboso. Probably the Moorish article was added by popular pronunciation in Spain, while Dulcia lingered in the South of France, became Douce, and came to England as Ducia in the time of the Conqueror, then turned into Dulce, and by-and-by embellished into Dulcibella, and then by Henry VIII.’s time fell into Dowsabel, a name borne by living women, as well as by the wife of Dromio. Dousie Moor, widow, was buried in 1658, at Newcastle.[84]

Dulcis (sweet or mild) is explained by Spanish authors to have been the origin of the names Dulcia, Aldoncia, Aldonça, Adoncia, which were common among the princesses of Navarre and Catalonia from 900 to 1200. So it was entirely fitting for Don Quixote to translate his Aldonça Lorenço into the unmatched Dulcinea del Toboso. It's likely that the Moorish article was added through popular pronunciation in Spain, while Dulcia lingered in southern France, became Douce, and made its way to England as Ducia during the time of the Conqueror, later changing to Dulce, and eventually evolving into Dulcibella. By the time of Henry VIII, it turned into Dowsabel, a name held by living women, including the wife of Dromio. Dousie Moor, a widow, was buried in 1658 in Newcastle.[84]

83. Arnold; Hanmer; Irish Society; Lower.

__A_TAG_PLACEHOLDER_0__. Arnold; Hanmer; Irish Society; Lower.

84. Facciolati; Butler; Bowles, Don Quixote con Annotaciones.

84. Facciolati; Butler; Bowles, Don Quixote with Annotations.

197

Section 15.—Vinco.

The verb vinco (to conquer), the first syllable the same as our win, formed the present participle vincens, whence the name Vincentius (conquering), which was borne by two martyrs of the tenth persecution, one at Zaragoza, the other at Agen; and later by one of the great ecclesiastical authors at Lerius, in Provence. Thus Vincent, Vincente, Vincenzio, were national in France, Spain, and Italy, before the more modern saints, Vincente Ferrer, and Vincent de St. Paul, had enhanced its honours.

The verb vinco (to conquer), which shares the same first syllable as our win, formed the present participle vincens, leading to the name Vincentius (conquering). This name was held by two martyrs during the tenth persecution, one in Zaragoza and the other in Agen; it was also later carried by a prominent ecclesiastical author from Lerius in Provence. Therefore, Vincent, Vincente, and Vincenzio were common names in France, Spain, and Italy before more recent saints like Vincente Ferrer and Vincent de St. Paul brought further recognition to the name.

English. French. Spanish. Italian. German.
Vincent Vincent Vincente Vincenzio Vincenz
Bavarian. Russian. Polish. Bohemian. Hungarian.
Zenz Vikentij Vincentij Vincenc Vincze
Zenzel        

Even the modern Greeks have it as Binkentios.

Even modern Greeks refer to it as Binkentios.

Conquest is a word found in all classes of names,—the Sieg of the Teuton, the Nikos of the Greek.

Conquest is a term found in all kinds of names—the Sieg of the Germanic people, the Nikos of the Greek.

The past participle is victus; whence the conqueror is Victor—a name of triumph congenial to the spirit of early Christianity, and borne by an early pope as well as by more than one martyr, from whom Vittore descended as rather a favourite Italian name, though not much used elsewhere till the French Revolution, when Victor came into fashion in France. Tollo is the Roman contraction, as is Tolla of the feminine.

The past participle is victus; from which the conqueror is Victor—a name of triumph that fits well with the spirit of early Christianity, and held by an early pope as well as by several martyrs, from whom Vittore emerged as a popular Italian name, though it wasn't widely used elsewhere until the French Revolution, when Victor became trendy in France. Tollo is the Roman version, as is Tolla for the feminine form.

The original Victoria was a Roman virgin, martyred in the Decian persecution; whence the Italian Vittoria, borne by the admirable daughter of the Colonne, from whom France and Germany seem to have learned it, since after her time Victoire and Victorine became very common in France; and it was from Germany that we learnt the Victoria that will, probably, sound hereafter like one of our most national names.

The original Victoria was a Roman virgin who was martyred during the Decian persecution; hence the Italian Vittoria, carried by the remarkable daughter of the Colonne, from whom France and Germany seem to have adopted it. After her time, Victoire and Victorine became quite common in France; and it was from Germany that we picked up the name Victoria, which will likely become one of our most national names in the future.

Section 16.—Vita.

Vita (life) was used by the Roman Christians to express their hopes of eternity; and an Italian martyr was called Vitalis, whence the modern Italian Vitale and German Veitel.

Vita (life) was used by the Roman Christians to express their hopes for eternity; and an Italian martyr was called Vitalis, which led to the modern Italian Vitale and German Veitel.

Vitalianus, a name formed out of this, is hardly to be recognized in the Welsh form of Gwethalyn.

Vitalianus, a name derived from this, is barely recognizable in the Welsh version of Gwethalyn.

Vivia, from vivus (alive), was the first name of Vivia Perpetua, the noble young matron of Carthage, whose martyrdom, so circumstantially told, is one of the most grand and most affecting histories in the annals of the early Church. Her other name of Perpetua has, however, been chosen by her votaresses.

Vivia, from vivus (alive), was the first name of Vivia Perpetua, the noble young woman of Carthage, whose martyrdom, described in great detail, is one of the most remarkable and moving stories in the records of the early Church. However, her other name, Perpetua, has been chosen by her followers.

198Vivianus and Viviana were names of later Roman days, often, in the West, pronounced with a B, and we find a Christian maiden, named Bibiana, put to death by a Roman governor, under Julian the Apostate, under pretence of her having destroyed one of his eyes by magic, a common excuse for persecution in the days of pretended toleration. A church was built over her remains as early as 465, and, considering the accusation against her, it is curious to find Vyvyan or Viviana the enchantress of King Arthur’s court.

198Vivianus and Viviana were names from later Roman times, often pronounced with a B in the West. We have a record of a Christian woman named Bibiana, who was executed by a Roman governor during Julian the Apostate's rule, under the pretense that she had used magic to destroy one of his eyes, a common excuse for persecution during the era of supposed tolerance. A church was built over her remains as early as 465, and considering the accusations against her, it’s interesting to find Vyvyan or Viviana as the enchantress in King Arthur’s court.

Vivian has been a name for both sexes, and a Scottish Vivian Wemyss, bishop of Fife in 615, was canonized, and known to Rome as St. Bibianus.

Vivian has been used as a name for both genders, and a Scottish Vivian Wemyss, who was the bishop of Fife in 615, was canonized and recognized in Rome as St. Bibianus.

Vitus was the child whom St. Crescentia bred up a Christian, and who died in Lucania with her. His day was the 15th of June, and had the reputation of entailing thirty days of similar weather to its own.

Vitus was the child that St. Crescentia raised as a Christian, and who died in Lucania with her. His feast day is June 15th, and it was said to bring about thirty days of similar weather.

Vitus is Vita, in Bohemia; Vida, in Hungary; Veicht and Veidl, in Bavaria; and is used to Latinize Guy; but it is probable that this last is truly Celtic, and it shall be treated of hereafter.[85]

Vitus is Vita in Bohemia, Vida in Hungary, Veicht and Veidl in Bavaria, and it’s used as the Latin version of Guy; however, it's likely that the latter is genuinely Celtic, and it will be discussed later.[85]

85. Fleury, Histoire Ecclesiastique; Butler; Villemarque, Romans de la Table Ronde; Roscoe, Boiardo; Brand, Popular Antiquities; Grimm; Michaelis.

85. Fleury, Ecclesiastical History; Butler; Villemarque, Romance of the Round Table; Roscoe, Boiardo; Brand, Popular Antiquities; Grimm; Michaelis.

Section 17.—Wolves and Bears.

The Roman lupus had truly a right to stand high in Roman estimation, considering the good offices of the she-wolf to the founder, and the wolf and the twins will continue an emblem as long as Rome stands, in spite of the explanation that declared that the nurse was either named Lupa, or so called, because the Roman word applied to a woman of bad character, and in spite of the later relegation of the entire tale to the realms of mythology. Lupus was accordingly a surname in the Rutilian gens, and was borne by many other Romans, thus descending to the three Romanized countries. St. Lupus, or Loup of Troyes, curiously enough succeeded St. Ursus, or Ours, and was notable both for his confutation of the Pelagian heresy, and for having saved his diocese by his intercession with Attila. Another sainted Lupus, or Loup, was Bishop of Lyons. Italy has the Christian name of Lupo; Portugal, Lobo; Spain, Lope. The great poet, Lope de Vega, might be translated, the wolf of the meadow.

The Roman lupus had a solid reputation in Roman society, thanks to the she-wolf's support of the founder. The wolf and the twins will remain a symbol as long as Rome exists, despite the explanation suggesting that the nurse was either named Lupa or called that because the Roman term was used for a woman of ill repute, and despite the later relegation of the whole story to the realm of mythology. Lupus was therefore a surname in the Rutilian gens and was carried by many other Romans, thus spreading to the three Romanized countries. St. Lupus, or Loup of Troyes, interestingly succeeded St. Ursus, or Ours, and was well-known for disproving the Pelagian heresy and for saving his diocese through his intercession with Attila. Another sainted Lupus, or Loup, was Bishop of Lyons. Italy has the Christian name Lupo; Portugal has Lobo; Spain has Lope. The great poet, Lope de Vega, could be translated as the wolf of the meadow.

The bear was not in any remarkable favour at Rome; but the semi-Romans adopted Ursus as rather a favourite among their names. Ursus and Ursinus were early Gallic bishops; whence the Italian Orso and Orsino, the latter becoming the surname of the celebrated Roman family of Orsini. Ours is very common in Switzerland, in compliment to the bears of Berne.

The bear wasn't particularly popular in Rome, but the semi-Romans started using Ursus as a favorite name. Ursus and Ursinus were early bishops from Gaul, leading to the Italian names Orso and Orsino, the latter of which became the surname of the famous Roman family Orsini. Ours is a common name in Switzerland, in honor of the bears of Berne.

An old myth of the little bear and the stars seems to have been turned into the legend of Cologne, of Ursula, the Breton maiden who, on her way to her betrothed British husband, was shipwrecked on the German coast, and slain by Attila, King of the Huns, with 11,000 virgin companions. Some say that the whole 11,000 rose out 199of the V. M. for virgin martyr; others give her one companion, named Undecimilla, and suppose that this was translated into the 11,000. Skulls and bones, apparently from an old cemetery, are shown at Cologne, and their princess’s name has been followed by various ladies.

An old myth about the little bear and the stars seems to have become the legend of Cologne, involving Ursula, a Breton maiden who was shipwrecked on the German coast while on her way to meet her fiancé in Britain. She was killed by Attila, the King of the Huns, along with 11,000 virgin companions. Some say that the whole 11,000 represents the V. M. for virgin martyr; others mention one companion named Undecimilla and suggest this was misinterpreted as 11,000. Skulls and bones, seemingly from an old cemetery, are displayed in Cologne, and various women have taken the name of the princess.

French. Swiss. Italian.
Ours Ours Orso
  Orsvch Ursilo
    Ursello
FEMININE
English. French. Spanish. Portuguese.
Ursula Ursule Ursola Ursula
Ursel Dutch.    
Ursley Orseline    
Nullie      
Italian. German. Swiss. Russian.
Orsola Ursel Orscheli Urssula
  Urschel Urschel  
    Urschla  
Polish. Slavonic. Lusatian. Hungarian.
Urszula Ursa Wursla Orsolya
Bohemian.   Hoscha  
Worsula   Oscha  
DIMINUTIVE.
Roman. French. Polish.
Ursino Ursin Ursyn

Section 18.—Names from Places and Nations.

The fashion of forming names from the original birthplace was essentially Roman. Many cognomina had thus risen; but a few more must be added of too late a date to fall under the usual denominations of the earlier classical names.

The trend of creating names based on someone's original location was mainly Roman. Many surnames originated this way; however, a few more examples need to be included that are too recent to fit into the usual categories of the earlier classical names.

The island of Cyprus must at some time have named the family of Thascius Cyprianus, that great father of African birth, who was so noted as Bishop of Carthage; but though Cyprian is everywhere known, it is nowhere common, and is barely used at Rome as Cipriano. In 1811, Ciprian was baptized in Durham cathedral; but then he was the son of the divinity lecturer, which accounts for the choice.

The island of Cyprus must have at some point given its name to the family of Thascius Cyprianus, that renowned father of African descent, who was famously the Bishop of Carthage; however, while Cyprian is widely recognized, it's not a common name and is rarely used in Rome as Cipriano. In 1811, Ciprian was baptized in Durham cathedral; but at that time, he was the son of the divinity lecturer, which explains the choice of name.

200Neapolis, from the universal Greek word for new, and the Greek πόλις (a city), was the term bestowed as frequently by the Greeks as Newtown is by Keltic influence, or Newby and Newburgh by Teutonic. One Neapolis was the ancient Sychar, and another was that which is still known as Napoli or Naples.

200Neapolis, from the Greek word for new and πόλις (meaning city), was a name used by the Greeks just like Newtown comes from Celtic influence, or Newby and Newburgh from Germanic roots. One Neapolis was the old Sychar, and another is the city still called Napoli or Naples.

From some of these ‘new cities’ was called an Alexandrian martyr, whose canonized fame caused him to be adopted as patron by one of the Roman family of Orsini, in the course of the twelfth century. Neapolion, Neapolio, or Napoleone, continued to be used in that noble house, and spread from them to other parts of Italy, and thence to Corsica, where he received it who was to raise it to become a word of terror to all Europe, and of passionate enthusiasm to France, long after, in school-boy fashion, at Brienne, its owner had been discontented with its singularity.

From some of these 'new cities' came an Alexandrian martyr, whose canonized reputation led to him being chosen as a patron by one of the Roman families of Orsini during the twelfth century. Neapolion, Neapolio, or Napoleone, continued to be used in that noble house and spread from them to other parts of Italy, and then to Corsica, where it was adopted by someone who would turn it into a term of fear across Europe and passionate enthusiasm in France. This was long after, as a schoolboy at Brienne, the future owner had been unhappy with its uniqueness.

The city of Sidon formed the name Sidonius, which was borne by Caius Sollius Apollinaris Sidonius, one of the most curious characters of the dark ages, a literary and married bishop of Clermont, in the fifth century, an honest and earnest man, but so little according to the ordinary type of ecclesiastical sanctity, that nothing is more surprising than to find him canonized, and in possession of the 23rd of August for a feast day. It is curious, too, that his namesakes should be ladies. Sidonie is not uncommon in France; and, in 1449, Sidonia, or Zedena, is mentioned as daughter to George Podiebrand, of Silesia; and Sidonia, of Bavaria, appears in 1488.

The city of Sidon gave rise to the name Sidonius, which was held by Caius Sollius Apollinaris Sidonius, one of the most interesting figures of the dark ages. He was a literary and married bishop of Clermont in the fifth century—a genuine and sincere man, but not at all the typical example of ecclesiastical holiness, making it quite surprising that he was canonized and that August 23rd was designated as his feast day. It’s also fascinating that his namesakes are women. Sidonie is fairly common in France, and in 1449, Sidonia, or Zedena, is noted as the daughter of George Podiebrand of Silesia; additionally, Sidonia of Bavaria appears in 1488.

From the city of Lydia was named the seller of purple who hearkened to St. Paul at Thyatira, and to her is owing the prevalence of Lydia among English women delighting in Scriptural names.

From the city of Lydia came the seller of purple who listened to St. Paul in Thyatira, and because of her, the name Lydia is popular among English women who love Biblical names.

To these should be added, as belonging to the same class, though the word is Greek, Anatolius, meaning a native of Anatolia, the term applied in later times by the Greeks to Asia Minor, and meaning the sunrise. St. Anatolius, of Constantinople, was one of the sacred poets of the Greek Church; and after his death, in 458, his name and its feminine, Anatolia, became frequent in the countries where his hymns were used.

To these should be added, as belonging to the same class, though the word is Greek, Anatolius, meaning a native of Anatolia, the term applied in later times by the Greeks to Asia Minor, and meaning the sunrise. St. Anatolius, of Constantinople, was one of the sacred poets of the Greek Church; and after his death, in 458, his name and its feminine, Anatolia, became frequent in the countries where his hymns were used.

A Phocian is the most probable explanation of the name of Φοκας (Phocas), though much older in Greece than the date of most of those that have been here given. To us it is associated with the monster who usurped the imperial throne, and murdered Maurice and his sons; but it had previously belonged to a martyred gardener, under Diocletian, whose residence in Pontus made him well known to the Byzantine Church; and thus Phokas is still found among Greeks, and Foka in Russia.

A Phocian is the most likely explanation for the name Φοκας (Phocas), even though it predates most of the dates mentioned here in Greece. For us, it’s tied to the monster who took over the imperial throne and killed Maurice and his sons; however, it originally belonged to a martyred gardener from the time of Diocletian, who lived in Pontus and was well-known to the Byzantine Church. Because of this, Phokas is still common among Greeks, and Foka in Russia.

The Romans called their enemies in North Africa Mauri, from the Greek ἀμαυρός, which at first was twilight or dim, but came afterwards to signify dark, or black.

The Romans referred to their enemies in North Africa as Mauri, derived from the Greek ἀμαυρός, which initially meant twilight or dim, but later came to mean dark or black.

Maura was a Gallican maiden of the ninth century, whose name, it would seem highly probable, might have been the Keltic Mohr (great), still current in Ireland and the Highlands. She led a life of great mortification, died at twenty-three, was canonized, and becoming known to the Venetians, a church in her honour named the Ionian 201island of Santa Maura, which had formerly been Leucadia. There was, however, a genuine Greek St. Maura, the wife of Timothy, a priest, with whom she was crucified in the Thebaid, under Maximian. She is honoured by the Eastern Church on the 3rd of May, and is the subject of a poem of Mr. Kingsley’s. From her, many Greek girls bear the name of Maura, and Russian ones of Mavra and Mavruscha.

Maura was a Gallican maiden from the ninth century, and it’s very likely that her name comes from the Keltic Mohr (great), which is still used in Ireland and the Highlands. She lived a life of severe self-discipline, died at twenty-three, was canonized, and became known to the Venetians, who named a church in her honor on the Ionian island of Santa Maura, formerly known as Leucadia. However, there was also a real Greek St. Maura, the wife of Timothy, a priest, who was crucified with him in the Thebaid under Maximian. She is celebrated by the Eastern Church on May 3rd and is the subject of a poem by Mr. Kingsley. Because of her, many Greek girls are named Maura, and in Russia, some are named Mavra and Mavruscha.

Mauritius was naturally a term with the Romans for a man of Moorish lineage. The first saint of this name was the Tribune of the Theban legion, all Christians, who perished to a man under the blows of their fellow-soldiers, near the foot of the great St. Bernard. To this brave man is due the great frequency of Maurits, in Switzerland, passing into Maurizio on the Italian border, and Moritz on the German. The old French was Meurisse, the old English, Morris; but both, though still extant as surnames, have as Christian names been assimilated to the Latin spelling, and become Maurice. The frequent Irish Morris, and the once common Scottish Morris, are the imitation of the Gaelic Moriertagh, or sea warrior.

Maurice originally referred to a man of Moorish descent in Roman times. The first saint with this name was a Tribune of the Theban legion, all of whom were Christians and died at the hands of their fellow soldiers near the base of the great St. Bernard. This courageous man is why the name Maurits is popular in Switzerland, which turns into Maurizio along the Italian border and Moritz in Germany. The old French version was Meurisse, and the old English version was Morris; however, both have evolved into Maurice for Christian names, although they still exist as surnames. The common Irish name Morris, as well as the once-popular Scottish name Morris, are derived from the Gaelic Moriertagh, which means sea warrior.

Meuriz is in use in Wales, and appears to be the genuine produce of Maurice; but it is very difficult to disentangle the derivations from the Moor, from ἀμαυρός, and from the Keltic mohr (large) and mör (the sea).

Meuriz is used in Wales and seems to be the real product of Maurice; however, it's quite challenging to separate the origins from the Moor, from ἀμαυρός, and from the Celtic mohr (large) and mör (the sea).

The Saxon Moritz, who played a double game between Charles V. and the Protestant League, was brother-in-law to the great William the Silent, and thus his name was transmitted to his nephew, the gallant champion of the United Provinces, Maurice of Nassau, in whose honour the Dutch bestowed the name of Mauritius upon their island settlement in the Indian Ocean, and this title has finally gained the victory over the native one of Cerine, and the French one of the Isle of Bourbon.

The Saxon Moritz, who played both sides between Charles V and the Protestant League, was the brother-in-law of the great William the Silent. Because of this, his name was passed down to his nephew, the brave defender of the United Provinces, Maurice of Nassau. In his honor, the Dutch named their island settlement in the Indian Ocean Mauritius, which has ultimately replaced the native name Cerine and the French name Isle of Bourbon.

English. Welsh. Breton. French.
Morris Meuriz Noris Meurisse
Maurice     Maurice
Italian. Spanish. German. Danish.
Maurizio Mauricio Moritz Maurids
      Morets
Russian. Polish. Bohemian. Hungarian.
Moriz Maurycij Moric Moricz
Mavrizij      
Mavritij      

Germanus cannot be reckoned otherwise than as one of the varieties of names from countries given by the Romans. It does indeed come from the two Teutonic words gher (spear) and mann; but it cannot be classed among the names compounded of gher, since the Romans were far from thus understanding it, when, like Mauritius, it must 202have been inherited by some ‘young barbarian’ whose father served in the Roman legions.

Germanus can only be considered as one of the names from different countries given by the Romans. It actually comes from the two Teutonic words gher (spear) and mann; however, it can't be categorized with names that use gher, since the Romans didn't interpret it this way. It must have been passed down to some ‘young barbarian’ whose father served in the Roman legions. 202

St. Germanus was greatly distinguished in Kelto-Roman Church history, as having refuted Pelagius, and won the Hallelujah victory, to say nothing of certain unsatisfactory miracles. We have various places named after him, but it was the French who chiefly kept up his name, and gave it the feminine Germaine, which was borne by that lady of the family of Foix, who became the second wife of Fernando the Catholic by the name of Germana. Jermyn has at times been used in England, and became a surname.[86]

St. Germanus is well-known in the history of the Kelto-Roman Church for having disproven Pelagius and achieving a great victory, not to mention some miracles that were less than impressive. There are several locations named after him, but it was mainly in France that his name continued to be honored, where it evolved into the feminine form, Germaine. This was the name of a woman from the Foix family who became Fernando the Catholic's second wife, going by Germana. In England, the name Jermyn has been used occasionally and became a surname.[86]

86. Cave; Butler; Revue des deux Mondes; Le Beau, Bas Empire; Liddell and Scott; Lower; Les Vies des Saints.

86. Cave; Butler; Revue des deux Mondes; Le Beau, Fall of the Roman Empire; Liddell and Scott; Lower; Lives of the Saints.

Section 19.—Town and Country.

Urbanus is one who dwells in urbs (a city), a person whose courtesy and statesmanship are assumed, as is shown by the words civil, from civis (a city), and polite, politic, polish, from the Greek πὸλις of the same meaning; and thus Urbane conveys something of grace and affability in contrast to rustic rudeness.

Urbanus is someone who lives in a city, a person whose politeness and leadership skills are taken for granted, as shown by the words civil, from the Latin *civis* (a city), and polite, politic, polish, from the Greek *πόλις* with the same meaning; thus, Urbane suggests a sense of grace and friendliness, contrasting with the roughness of rural life.

Urbanus is greeted by St. Paul; and another Urbanus was an early pope, from whom it travelled into other tongues as Urbano, Urbani, and Urban.

Urbanus is welcomed by St. Paul; and another Urbanus was an early pope, from whom it spread into other languages as Urbano, Urbani, and Urban.

English. French. Roman. Russian. Slovak. Hungarian.
Urban Urbain Urbano Urvan Verban Orban
        Banej  

In opposition to this word comes that for the rustic, Pagus, signifying the country; the word that in Italian becomes paese, in Spanish pais, in French pays. The Gospel was first preached in the busy haunts of men, so that the earlier Christians were towns-folk, and the rustics long continued heathen; whence Paganus, once simply a countryman, became an idolater, a Pagan, and poetized into Paynim, was absolutely bestowed upon the Turks and Saracens in the middle ages. In the mean time, however, the rustic had come to be called paesano, pays, paysan, and peasant, independently of his religion; and Spain, in addition to her payo (the countryman), had paisano (the lover of his country); and either in the sense of habitation or patriotism, Pagano was erected into a Christian name in Italy, and Payen in France; whence England took Payne or Pain, still one of the most frequent surnames.

In contrast to this word is the term for the rural person, Pagus, which means the countryside; this word becomes paese in Italian, pais in Spanish, and pays in French. The Gospel was first preached in the bustling places where people gathered, so the early Christians were city-dwellers, while the rural folks remained pagans for a long time; thus, Paganus, originally just a countryman, evolved to mean an idolater, or Pagan, and poetically transformed into Paynim, which was specifically applied to the Turks and Saracens during the Middle Ages. Meanwhile, the rural person came to be known as paesano, pays, paysan, and peasant, regardless of his religious beliefs; and in Spain, apart from payo (the countryman), there was paisano (the lover of his country); and either in the context of dwelling place or patriotism, Pagano became established as a Christian name in Italy, and Payen in France; from which England derived Payne or Pain, still one of the most common surnames.

The two Latin words, per (through) and ager (a field), were the source of peregrinus (a traveller or wanderer), also the inhabitant of the country as opposed to the Roman colonist. The same word in time came to mean both a stranger, and above all, one on a journey to a holy place, when such pilgrimages had become special acts of 203devotion, and were growing into living allegories of the Christian life. This became a Christian name in Italy, because a hermit, said to have been a prince of Irish blood, settled himself in a lonely hut on one of the Apennines, near Modena, and was known there as il pellegrin, as the Latin word had become softened. He died in 643, and was canonized as St. Peregrinus, or San Pellegrino; became one of the patrons of Modena and Lucca, and had all the neighbouring spur of the Apennines called after him. Pellegrino Pelligrini is a name that we find occurring in Italian history; and when a son was born at Wesel, to Sir Richard Bertie and his wife, the Duchess of Suffolk, while they were fleeing from Queen Mary’s persecution, they named him Peregrine, “for that he was given by the Lord to his pious parents in a strange land for the consolation of their exile,” as says his baptismal register, and Peregrine in consequence came into favour in the Bertie family; but in an old register the names Philgram, Pilgerlam, and Pilggerlam, occur about 1603.

The two Latin words, per (through) and ager (a field), were the source of peregrinus (a traveler or wanderer), which also referred to someone from the region as opposed to a Roman colonist. Over time, this word came to mean both a stranger and, especially, someone on a journey to a holy place, as pilgrimages became significant acts of devotion and evolved into living symbols of the Christian life. This became a Christian name in Italy because a hermit, thought to be of Irish descent, settled in a lonely hut in the Apennines, near Modena, and was known there as il pellegrin, as the Latin term had softened. He died in 643 and was canonized as St. Peregrinus, or San Pellegrino; he became one of the patrons of Modena and Lucca, and the nearby mountains were named after him. Pellegrino Pelligrini is a name that appears in Italian history; when a son was born in Wesel to Sir Richard Bertie and his wife, the Duchess of Suffolk, while they were fleeing Queen Mary’s persecution, they named him Peregrine, “for that he was given by the Lord to his pious parents in a strange land for the consolation of their exile,” as stated in his baptismal record. Consequently, Peregrine gained favor in the Bertie family, but an old record shows the names Philgram, Pilgerlam, and Pilggerlam appearing around 1603.

English. French. Italian. German.
Peregrine Pérégrin Pellegrino Piligrim

To these may perhaps be added the Italian Marino and Marina, given perhaps casually to sea-side dwellers; and their Greek equivalents, Pelagios and Pelagia, both of which are still used by the modern Greeks. Pelagius was used by the Irish, or more properly Scottish, Morgan, as a translation of his own name, and thus became tainted with the connection of the Pelagian heresy; but it did not become extinct; and Pelayo was the Spanish prince who first began the brave resistance that rendered the mountains of the Asturias a nucleus for the new kingdom of Spain.

To these, we can maybe add the Italian names Marino and Marina, which might have been given casually to people living by the sea; and their Greek counterparts, Pelagios and Pelagia, both of which are still used by modern Greeks. Pelagius was used by the Irish, or more accurately Scottish, Morgan as a translation of his own name and ended up being associated with the Pelagian heresy; however, it did not disappear. Pelayo was the Spanish prince who first initiated the courageous resistance that turned the mountains of Asturias into a center for the new kingdom of Spain.

Some see in his name a sign that the Arian opinions of the Visigoths had some hereditary influence, at least, in nomenclature; and, indeed, Ario occurs long after as a Christian name; others consider Pelago’s classical name to be a sign that the old Celto-Roman blood was coming to the surface above the Gothic.

Some people view his name as evidence that the Arian beliefs of the Visigoths had some lasting impact, at least in terms of naming conventions; and, in fact, Ario appears long after as a Christian name; others think Pelago’s classical name indicates that the old Celto-Roman heritage was reemerging above the Gothic influence.

Switzerland likewise has this name cut down to Pelei, or Poli.[87]

Switzerland also goes by the shortened name Pelei, or Poli.[87]

87. Butler; Michaelis.

__A_TAG_PLACEHOLDER_0__. Butler; Michaelis.

Section XX.—Flower Names.

Flower names seem to have been entirely unknown to the ancient Romans, but the Latin language, in the mouths of more poetical races, has given several graceful floral names, though none perhaps are quite free from the imputation of being originally something far less elegant.

Flower names appear to have been completely unknown to the ancient Romans, but the Latin language, spoken by more poetic peoples, has produced several beautiful floral names, even though none are perhaps completely free from the suggestion that they originally referred to something much less refined.

Thus, oliva (the olive), the sign of peace and joy, is closely connected with the Italian Oliviero; but it is much to be suspected that it would never have blossomed into use, but for the Teutonic Olaf 204(forefather’s relic). Oliviero, or Ulivieri, the paladin of Charlemagne, may be considered as almost certainly a transmogrified Anlaf, or Olaf (ancestor’s relic); and perhaps it is for this reason that his name is one of the most frequently in use among all those of the circle of paladins. He was a favourite hero of Pulci, and seems to have so nearly approached Orlando in fame, as at least to be worthy of figuring in the proverb of giving a Rowland for an Oliver. The middle ages made great use of his name in France and England. Olier, as it was called at home by the Breton knights, whom the French called Olivier, was the name of the favourite brother of Du Guesclin, as well as of the terrible Constable de Clisson. Oliver was frequent with English knights, and of high and chivalrous repute, until the eminence of the Protector rendered ‘old Noll’ a word of hate and would-be scorn to the Cavaliers—an association which it has never entirely overcome. The feminine was probably first invented in Italy, but the Italian literature that flowed in on us in the Tudor reigns brought it to us, and we were wise enough to naturalize Olivia as Olive, a form that still survives in some parts of the country.

Thus, oliva (the olive), a symbol of peace and joy, is closely tied to the Italian Oliviero; however, it’s highly likely that it would never have gained popularity without the Teutonic Olaf. Oliviero, or Ulivieri, the paladin of Charlemagne, can almost certainly be seen as a transformed version of Anlaf, or Olaf (ancestor’s relic); and maybe that's why his name is so commonly found among the names of the paladins. He was a popular hero for Pulci and seems to have been nearly as famous as Orlando, at least enough to feature in the saying of giving a Rowland for an Oliver. The Middle Ages made great use of his name in France and England. Olier, as he was called by the Breton knights, whom the French referred to as Olivier, was the name of the beloved brother of Du Guesclin, as well as the formidable Constable de Clisson. Oliver was commonly used among English knights and held in high chivalric esteem, until the prominence of the Protector turned ‘old Noll’ into a term of contempt for the Cavaliers—an association it has never fully shaken off. The feminine form was likely first created in Italy, but the Italian literature that came to us during the Tudor reign introduced it, and we were clever enough to adapt Olivia as Olive, a version that still exists in some parts of the country.

Whether it is true that the “rose by any other name would smell as sweet,” never appears to have been tried, for all countries seem to express both the flower and its blushing tint by the same sound; and even the Syriac name for the oleander (the rose-laurel), “the blossoms red and bright” of the Lake of Tiberias, is rodyon.

Whether it's true that "a rose by any other name would smell as sweet" has never really been tested, since all countries seem to use the same word to refer to both the flower and its rosy color; even the Syriac name for oleander (the rose-laurel), "the blossoms red and bright" of the Lake of Tiberias, is rodyon.

The Greeks had their Rhoda, but the Romans never attained such a flight of poetry as a floral name, and the rose-wreath would hardly deserve to be relegated to a Latin root, were it not that the branches spread so widely, that it is more convenient to start from this common stem, to which all are bound by mutual resemblance; besides which, both the saints of this name were of Romance nations. Still, I believe, that though their names were meant for roses when given to them, that the first use of hrôs among the Teutons was a meaning sometimes fame, sometimes a horse—not the flower.

The Greeks had their Rhoda, but the Romans never reached the same level of poetic expression with a floral name, and the rose wreath would hardly deserve to come from a Latin root if it weren't for the fact that the branches spread so widely. It's easier to trace back to this common origin, which everyone is connected to through similarity. Plus, both saints with this name came from Romance-speaking countries. Still, I believe that even though their names were intended to refer to roses, the first use of hrôs among the Teutons sometimes meant fame and sometimes referred to a horse—not the flower.

Rohais, or Roesia, most probably the French and Latin of hrôs (fame), or else from hros (horse), is the first form in which the simple word appears in England. Rohais, wife of Gilbert de Gaunt, died in 1156; Roese de Lucy was wife of Fulbert de Dover, in the time of Henry II.; Roesia was found at the same time among the De Bohuns and De Veres; and some of these old Norman families must have carried it to Ireland, where Rose is one of the most common of the peasant names. Rosel and Rosette both occur at Cambrai between 900 and 1200.

Rohais, or Roesia, likely comes from the French and Latin of hrôs (fame) or from hros (horse). This is the first form in which the simple word appears in England. Rohais, the wife of Gilbert de Gaunt, died in 1156; Roese de Lucy was the wife of Fulbert de Dover during the time of Henry II. Roesia was also found among the De Bohuns and De Veres during the same period. Some of these old Norman families must have brought it to Ireland, where Rose is one of the most common names among peasants. Rosel and Rosette both appeared in Cambrai between 900 and 1200.

During the twelfth century, probably among the Normans of Sicily, lived Rosalia, “the darling of each heart and eye,” who, in her youth, dedicated herself to a hermit life in a mountain grotto, and won a saintly reputation for her name, which is frequent in her island, as is Rosalie in France, and at the German town of Duderstadt, where it is vilely tortured into Sahlke.

During the twelfth century, likely among the Normans of Sicily, there lived Rosalia, “the beloved of everyone,” who, in her youth, chose to live as a hermit in a mountain cave. She gained a saintly reputation, and her name is common on her island, much like Rosalie is in France and in the German town of Duderstadt, where it is unfortunately twisted into Sahlke.

St. Dominic arranged a series of devotions, consisting of the meditations, while rehearsing the recurring aves and paters marked 205by the larger and smaller nuts, or berries, on a string. These, which we call beads from beden (to pray), formed the rosarium, or rose garden, meaning originally the delights of devotion. This rosarium has a day to itself in the Roman calendar, and possibly may have named the Transatlantic saint, Rosa di Lima, the whole of which appellation is borne by Peruvian señoras, and practically called Rosita.

St. Dominic set up a series of prayers that included meditations while saying the repeated aves and paters marked by the larger and smaller nuts or berries on a string. These are what we now call beads, coming from beden (to pray), and formed the rosarium, or rose garden, originally meaning the joys of devotion. This rosarium has its own day in the Roman calendar and may have inspired the name of the Transatlantic saint, Rosa di Lima, a name commonly used by Peruvian women, often referred to as Rosita.

Rosa is found in all kinds of ornamental forms in different countries, and the contractions, or diminutives, of one become the names of another. Thus Rosalia, herself, probably sprang from the endearment Rosel, which together with Rosi is common in Switzerland and the Tyrol; the German diminutive Roschen is met again in the Italian Rosina, French Rosine, English Rosanne; the Rasine, or Rasche, of Lithuania; and Rosetta, the true Italian diminutive, is followed by the French Rosette.

Rosa appears in various decorative forms across different countries, and the short or affectionate versions of one name often become the names of another. For example, Rosalia likely originated from the term of endearment Rosel, which, along with Rosi, is popular in Switzerland and Tyrol; the German diminutive Roschen reappears as the Italian Rosina, French Rosine, and English Rosanne; the Rasine, or Rasche, from Lithuania; and Rosetta, the genuine Italian diminutive, is followed by the French Rosette.

These may be considered as the true and natural forms of Rose. Others were added by fancy and romance after the Teuton signification of fame had been forgotten, and the Latin one of the flower adopted.

These can be seen as the original and natural versions of the Rose. Others were created from imagination and romance after the German meaning of fame was forgotten, and the Latin meaning of the flower was embraced.

Of these, are Rosaura, Rosaclara; in English, Roseclear, Rosalba (a white rose), Rosabella, or Rosabel, all arrant fancy names.

Of these, there are Rosaura, Rosaclara; in English, Roseclear, Rosalba (a white rose), Rosabella, or Rosabel, all extravagant names.

Rosamond has a far more ancient history, but the rose connection must be entirely renounced for her. The first Hrosmond (famous protection, or horse protection) was the fierce chieftainess of the Gepidæ, who was compelled by her Lombard husband to drink to his health in a ghastly goblet formed of the skull of her slaughtered father, and who avenged this crowning insult by a midnight murder.

Rosamond has a much older history, but the link to roses must be completely rejected for her. The first Hrosmond (meaning famous protection or horse protection) was the fierce leader of the Gepidæ, who was forced by her Lombard husband to drink to his health from a horrific goblet made from the skull of her slain father. She avenged this ultimate insult with a midnight murder.

Even from the fifth century, the period of this tragedy, hers has remained a favourite name among the peasantry of the Jura, the land of the Gepidæ, but it does not appear how it came from them to the Norman Cliffords, by whom it was bestowed upon Fair Rosamond, whose fate has been so strangely altered by ballad lore, and still more strangely by Cervantes, who makes his Persiles and Sigismunda encounter her in the Arctic regions, undergoing a dreary penance among the wehr wolves. Her name, in its supposed interpretation, gave rise to the Latin epigram, Rosa mundi, sed non Rosa munda (the rose of the world, but not a pure rose). The sound of the word, and the popular interest of the ballad, have continued her name in England.

Even since the fifth century, the time of this tragedy, her name has remained a popular one among the peasants of the Jura, the land of the Gepidæ, but it's unclear how it passed from them to the Norman Cliffords, who then passed it on to Fair Rosamond. Her fate has been so remarkably changed by ballad tales, and even more so by Cervantes, who has his characters Persiles and Sigismunda meet her in the Arctic, enduring a grim penance among the werewolves. Her name, in its supposed meaning, inspired the Latin epigram, Rosa mundi, sed non Rosa munda (the rose of the world, but not a pure rose). The sound of the name, along with the popular interest in the ballad, has kept her name alive in England.

Hroswith, the poetical Frank nun, is certainly famous strength, or famous height, though when softened into Roswitha, she has been taken for a white rose, or a sweet rose.

Hroswith, the poetic Frankish nun, is undoubtedly known for her strength or notable stature, although when her name is softened to Roswitha, people have considered it to mean a white rose or a sweet rose.

Rosalind makes her first appearance in As You Like It, whether invented by Shakespeare cannot be guessed. If the word be really old, the first syllable is certainly hrôs, the last is our English lithe, the German lind, the Northern lindre, the term that has caused the Germans to call the snake the lindwurm, or supple worm. The Visigoths considered this litheness as beauty, and thus the word survives in Spanish as lindo, linda, meaning, indeed, a fair woman, but a soft effeminate man. Yet, the linda, meaning fair in Spanish, was reason enough in the sixteenth century for attaching it to many 206a name by way of ornament, and it is to be apprehended that thus it was that Rosalind came by her name, and possibly Rosaline, whom Romeo deserted for the sake of Juliet. However she began, she has ever since been one of the English roses.

Rosalind makes her first appearance in As You Like It, and it's hard to say if Shakespeare invented her. If the word is really old, the first syllable is definitely hrôs, the last is our English lithe, the German lind, and the Northern lindre, the term that has led Germans to refer to snakes as lindwurm, or supple worm. The Visigoths saw this litheness as beauty, which is why the word still exists in Spanish as lindo, linda, meaning a pretty woman, but also a soft, effeminate man. Nevertheless, the fact that linda means pretty in Spanish was enough in the sixteenth century to attach it to many names for decoration, and it's likely that this is how Rosalind got her name, possibly connecting her to Rosaline, whom Romeo left for Juliet. Regardless of her origins, she has since become one of the English roses.

Rosilde, or Roshilda, a German form, is in like manner either really the fame-battle, or else merely ilda tacked by way of ornament to the end of the rose.

Rosilde, or Roshilda, which is the German version, is either truly the fame-battle, or just ilda added as a decoration to the end of the rose.

Violante is a name occurring in the South of France and the North of Italy and Spain. Whence it originally came is almost impossible to discover. It may very probably be a corruption of some old Latin name such as Valentinus, or, which would be a prettier derivation, it may be from the golden violet, the prize of the troubadours in the courts of love.

Violante is a name found in the South of France and the North of Italy and Spain. Figuring out where it originally came from is nearly impossible. It's likely a corruption of an old Latin name like Valentinus, or, which would be a nicer origin, it could come from the golden violet, the prize of the troubadours in the courts of love.

The name of the flower is universal; it is viola, in Latin, vas in Sanscrit; and in Greek anciently Γιον, but afterwards ἴον, whence later Greeks supposed it to have been named from having formed a garland round the head of Ion, the father of the Ionians.

The name of the flower is universal; it's viola in Latin, vas in Sanskrit; and in ancient Greek, it was Γιον, but later became ἴον. Because of this, later Greeks thought it was named after the garland that decorated the head of Ion, the father of the Ionians.

That V is easily changed to Y, was plain in the treatment received by Violante, who was left to that dignified sound only in Spain; but in France was called Yolande, or for affection, Yolette; and in the confusion between y and j, figures in our own English histories in the queer-looking form of Joletta. The Scots, with much better taste, imported Yolette as Violet, learning it probably through the connections of the Archers of the Royal Guard, or it may be through Queen Mary’s friends, as Violet Forbes appears in 1571, and I have not found an earlier instance. At any rate, the Scottish love of floral names took hold of it, and the Violets have flourished there ever since. Fialka is both the flower and a family name in Bohemia; as is Veigel in the Viennese dialect. Eva Maria Veigel was the young danseuse, called by Maria Theresa, la Violetta, under which designation she came to England, and finally became the excellent wife of Garrick. Whether Viola has ever been a real Italian name I cannot learn, or whether it is only part of the stage property endeared to us by Shakespeare. The masculine Yoland was common at Cambrai in the thirteenth century; Yolante was there used down to the sixteenth.

That V easily becomes Y, as shown by how Violante was treated. In Spain, she was called by that dignified name, but in France, she was called Yolande, or more affectionately, Yolette. Due to the confusion between y and j, her name appears in our own English histories as the peculiar Joletta. The Scots, with much better taste, adapted Yolette into Violet, likely through the connections of the Archers of the Royal Guard, or perhaps through Queen Mary’s associates, as Violet Forbes appears in 1571, and I haven't found an earlier example. At any rate, the Scottish fondness for floral names embraced it, and Violets have thrived there ever since. Fialka is both a flower and a family name in Bohemia, just as Veigel is in the Viennese dialect. Eva Maria Veigel was the young danseuse whom Maria Theresa referred to as la Violetta, and under that name, she came to England, eventually becoming the wonderful wife of Garrick. I can't determine if Viola has ever been a genuine Italian name or if it's just part of the stage props that Shakespeare made so beloved. The masculine Yoland was common in Cambrai during the thirteenth century; Yolante was still used there up to the sixteenth.

Viridis (green, or flourishing) was not uncommon among Italian ladies in the fourteenth century, probably in allusion to some romance.

Viridis (green, or flourishing) was fairly common among Italian women in the fourteenth century, likely referring to some romance.

It is much to be feared that the lily, is as little traceable as the rose. There was a Liliola Gonzaga in Italy in 1340, but she was probably a softened Ziliola, or Cecilia. Lilias Ruthven, who occurs in Scotland, in 1557, was probably called from the old romantic poem of Roswal and Lillian, which for many years was a great favourite in Scotland. The Lillian of this ballad is Queen of Naples, and thus the name appears clearly traceable to the Cecilias of modern Italy, though it is now usually given in the sense of Lily; the English using Lillian; the Scots, Lillias. Indeed, it is quite possible that these, like Lilla, may sometimes have risen out of contractions of Elizabeth. Leila is a Moorish name, and Lelia is only the feminine of Lælius. On the whole, it may be said that only the Hebrew and 207Slavonic tongues present us with names really taken from individual flowers.[88]

It’s quite concerning that the lily is just as difficult to trace as the rose. There was a Liliola Gonzaga in Italy in 1340, but she was probably just a variation of Ziliola or Cecilia. Lilias Ruthven, who shows up in Scotland in 1557, likely got her name from the old romantic poem Roswal and Lillian, which was very popular in Scotland for many years. The Lillian in this ballad is the Queen of Naples, so the name can clearly be traced back to the Cecilias of modern Italy, although it’s now typically understood as referring to the flower Lily; the English use Lillian while the Scots use Lillias. In fact, it’s quite possible that these names, like Lilla, sometimes originated as shortened forms of Elizabeth. Leila is a Moorish name, and Lelia is merely the feminine version of Lælius. Overall, it can be said that only Hebrew and 207Slavic languages give us names that are truly derived from specific flowers.[88]

88. Michaelis; Munch; Pott; Roscoe, Boiardo; Anderson, Genealogies; Douglas, Peerage of Scotland; Ellis, Specimens of Early English Poetry; Butler, Cervantes; Sismondi.

88. Michaelis; Munch; Pott; Roscoe, Boiardo; Anderson, Genealogies; Douglas, Peerage of Scotland; Ellis, Specimens of Early English Poetry; Butler, Cervantes; Sismondi.

Section 21.—Roman Catholic Names.

The two names that follow are as thorough evidences of the teachings of the Roman Church as are the epithets of the Blessed Virgin, before mentioned, and can, therefore, only be classed together, though it is rather hard upon good Latin to be saddled with them, compounded as they are of Latin and Greek.

The two names that follow are just as strong evidence of the teachings of the Roman Church as the titles of the Blessed Virgin mentioned earlier, and so, they can only be categorized together. However, it’s somewhat unfair to good Latin to be burdened with them, since they are a mix of Latin and Greek.

The Latin verus (true), and the Greek εἰκών (an image), were strangely jumbled together by the popular tongue in the name of a crucifix at Lucca, which was called the Veraiconica, or Veronica; and was that Holy Face of Lucca by which William Rufus, having probably heard of it from the Lombard Lanfranc, his tutor, was wont to swear. Another Veronica is the same countenance upon a piece of linen, shown at St. Peter’s. Superstition, forgetting the meaning of the name, called the relic St. Veronica’s handkerchief, accounted for it by inventing a woman who had lent our Blessed Saviour a handkerchief to wipe His Face during the passage of the Via dolorosa, and had found the likeness imprinted upon it.

The Latin verus (true) and the Greek εἰκών (an image) were oddly mixed together in everyday language in the name of a crucifix at Lucca, known as the Veraiconica or Veronica; this was the Holy Face of Lucca that William Rufus, likely having heard about it from his tutor, the Lombard Lanfranc, often swore by. Another Veronica refers to the same image on a piece of linen displayed at St. Peter’s. Superstition, forgetting the name's meaning, called the relic St. Veronica’s handkerchief, creating a story about a woman who lent our Blessed Savior a handkerchief to wipe His Face during the journey along the Sorrowful path, and found His likeness imprinted on it.

In an old English poem on the life of Pilate, written before 1305, it appears that the Emperor of Rome learnt that a woman at Jerusalem named ‘Veronike’ possessed this handkerchief, which could heal him of his sickness. He sent for her, and

In an old English poem about the life of Pilate, written before 1305, it seems that the Emperor of Rome found out that a woman in Jerusalem named ‘Veronike’ had this handkerchief, which could heal him of his illness. He called for her, and

“Anon tho the ymage iseth, he was whole, anon,
He honoured wel Veronike, heo ne moste fram him gon;
The ymage he athuld that hit ne com nevereft out of Rome,
In Seint Peteres Church it is.”

Thence Veronica became a patron saint; and in the fifteenth century a real monastic Saint Veronica lived near Milan.

Thence, Veronica became a patron saint; and in the fifteenth century, a real monastic Saint Veronica lived near Milan.

Véronique is rather a favourite name among French peasant women, and Vreneli in Suabia. Pott and Michaelis suggest that Veronica may be the Latin form of Berenice, or Pherenike (victory-bringer); but the history of the relic is too clear to admit of this idea. The flower, Veronica, appears to have won its name from its exquisite blue reflecting a true image of the heavens; and the Scots, who have a peculiar turn for floral names, thus seem to have obtained it.

Véronique is a popular name among French peasant women, and Vreneli in Swabia. Pott and Michaelis suggest that Veronica might be the Latin version of Berenice, or Pherenike (meaning victory-bringer); however, the history of the relic is too clear to support this idea. The flower, Veronica, seems to have gotten its name from its beautiful blue color, which reflects a true image of the sky; and the Scots, known for their unique flair for floral names, appear to have taken it from this.

In 1802 an inscription, with the first and last letters destroyed, was found in the catacombs standing thus, lumena pax tecum fi. A priest suggested that Fi should be put at the beginning of the sentence instead of the end, and by this remarkable trick, produced Filumena. There was a real Greek name Philomena, which had fallen into disuse, and of course was derived from Love, but to please the ears of the Italians, the barbarous Latin Filumen was invented.

In 1802, an inscription with the first and last letters damaged was discovered in the catacombs reading as follows, lumena pax tecum fi. A priest suggested that Fi should go at the beginning of the sentence instead of at the end, and with this clever adjustment, he created Filumena. There was an actual Greek name, Philomena, which had fallen out of use and was, of course, derived from Love, but to appeal to Italian sensibilities, the awkward Latin term Filumen was created.

208Thereupon a devout artisan, a priest, and a nun, were all severally favoured by visions of a virgin martyr, who told them the story of Diocletian’s love for her, of her refusal, and subsequent martyrdom; and explained that, having once been called Lumena, she was baptized Filumena, which she explained as daughter of light! Some, human remains near the stone being dignified as relics of St. Filomena, she was presented to Mugnano; and, on the way, not only worked many miracles on her adorers, but actually repaired her own skeleton, and made her hair grow. So many wonders are said to have been worked by this phantom saint, the mere produce of a blundered inscription, that a book, printed at Paris in the year 1847, calls her “La Thaumaturge du 19me Siècle” and she is by far the most fashionable patroness in the Romish Church. Filomena abounds in Rome, encouraged by the example of a little Filomena, whose mosquito net was every night removed by the saint, who herself kept off the gnats. She is making her way in Spain; and it will not be the fault of the author of La Thaumaturge if Philomene is not common in France. The likeness to Philomela farther inspired Longfellow with the fancy of writing a poem on Florence Nightingale, as St. Philomena, whence it is possible that the antiquaries of New Zealand, in the twenty-ninth century, will imagine St. Philomena, or Philomela, to be the heroine of the Crimean war.[89]

208Then a devoted craftsperson, a priest, and a nun each experienced visions of a virgin martyr, who shared the story of Diocletian’s love for her, her refusal, and her eventual martyrdom. She explained that she was originally called Lumena and was baptized Filumena, which means daughter of light! Some human remains found near the stone were honored as the relics of St. Filomena, and she was presented to Mugnano; along the way, she not only performed many miracles for her followers but also repaired her own skeleton and made her hair grow. So many wonders are attributed to this imagined saint, created from a miswritten inscription, that a book published in Paris in 1847 refers to her as The 19th Century Thaumaturge, and she is by far the most popular patroness in the Roman Catholic Church. Filomena is thriving in Rome, inspired by a little Filomena, whose mosquito net was removed every night by the saint, who herself kept the gnats away. She is gaining popularity in Spain, and it won’t be the fault of the author of La Thaumaturge if Filomena isn’t common in France. The similarity to Philomela also inspired Longfellow to write a poem about Florence Nightingale as St. Philomena, which might lead to antiquarians in New Zealand in the twenty-ninth century believing St. Philomena, or Philomela, was the heroine of the Crimean War.[89]

89. Butler; Philological Society; Merriman, Church in Spain; La Thaumaturge du 19me Siècle.

89. Butler; Philological Society; Merriman, Church in Spain; The 19th Century Thaumaturge.

209

CHAPTER 7.

NAMES FROM HOLY DAYS.

Section I.

The great festivals of religion have supplied names which are here classed together for convenience of arrangement, though they are of all languages. Most, indeed, are taken from the tongue that first proclaimed the glory of the days in question; but in several instances they have been translated into the vernacular of the country celebrating them. Perhaps the use of most of these as Christian names arose from the habit of calling children after the patron of their birthday, and when this fell upon a holiday that was not a saint’s day, transferring the title of the day to the child. Indeed, among the French peasantry, Marcel and Marcelle are given to persons born in March, Jules and Julie to July children, and Auguste and Augustine to August children.

The major religious festivals have given us names that are grouped together here for convenience, even though they come from various languages. Most of them come from the language that first celebrated these significant days; however, in some cases, they have been translated into the local dialect of the country observing them. It’s likely that the usage of many of these as Christian names stems from the custom of naming children after the saint associated with their birthday. When the birthday fell on a day that wasn’t a saint’s day, the name of the holiday was often passed on to the child. In fact, among French farmers, Marcel and Marcelle are given to those born in March, Jules and Julie to kids born in July, and Auguste and Augustine to those born in August.

Section II.—Christmas.

The birthday of our Lord bears in general its Latin title of Dies Natalis; the latter word from nascor (to be born). The g, which old Latin places at the commencement of the verb and its participle, gnatus, shows its connection with the Greek γίγνομαι (to come into existence), with γένεσις (origin), and the Anglo-Saxon beginning.

The birthday of our Lord is generally referred to by its Latin title, Birthday Celebration; the last word comes from nascor (to be born). The g that old Latin puts at the start of the verb and its participle, gnatus, shows its link to the Greek γίγνομαι (to come into existence), γένεσις (origin), and the Anglo-Saxon beginning.

This word Natalis has furnished the title of the feast to all the Romance portion of Europe, and to Wales. There all call it the Natal day; Nadolig in Welsh. France has cut the word down into Noël, a word that at Angers was sung fifteen times at the conclusion of lauds, during the eight days before the feast, and which thus passed even into an English carol, still sung in Cornwall, where the popular tongue has turned the chorus into

This word Natalis has given the title of the feast to all the Romance regions of Europe and to Wales. There, everyone calls it the Natal day; Nadolig in Welsh. France has shortened the word to Noël, a term that at Angers was sung fifteen times at the end of lauds during the eight days leading up to the feast, and which eventually made its way into an English carol, still sung in Cornwall, where the local language has changed the chorus into

“Now well! now well! now well!”

This cry of Noël became a mere burst of joy; and in Monstrelet’s time was shouted quite independently of Christmas. Noel is a Christian name in France; Natale, in Italy; Natal, in the Peninsula. Indeed, the Portuguese called Port Natal by that title in honour of the time of its discovery, but the Spanish Natal must be distinguished from Natividad, which belongs to the Nativity of the Blessed Virgin, a feast established by Pope Sergius in 688, on the 8th of September.

This cry of Noël turned into just a burst of joy, and during Monstrelet’s time, it was shouted completely unrelated to Christmas. Noël is a Christian name in France; Natale is used in Italy; Natal is used in the Iberian Peninsula. In fact, the Portuguese named Port Natal in honor of the time it was discovered, but the Spanish Natal must be separated from Natividad, which refers to the Nativity of the Blessed Virgin, a feast established by Pope Sergius in 688, on September 8th.

That same 8th of September was chosen by the Greek Church as 210the festival day of St. Natalia, the devoted wife who attended her husband, St. Adrian, in his martyrdom, with heroism like that of Gertrude von der Wart. He is the same Adrian whose relics filled the Netherlands, and who named so many Dutchmen; but while the West was devoted to the husband and neglected the wife, the East celebrated the wife and forgot the husband. Natalia is one of the favourite Greek Christian names; Lithuania calls her Nastusche and Naste; Russia, Natalija, Nataschenka, and Natascha; and France has learned the word as Natalie from her Russian visitors. Natalie, however, occurs at Cambrai as early as 1212.

That same September 8th was chosen by the Greek Church as the festival day of St. Natalia, the devoted wife who supported her husband, St. Adrian, during his martyrdom, with bravery similar to that of Gertrude von der Wart. He is the same Adrian whose relics are spread throughout the Netherlands and who gave his name to many Dutch people; but while the West honored the husband and overlooked the wife, the East celebrated the wife and forgot about the husband. Natalia is one of the favorite Greek Christian names; Lithuania refers to her as Nastusche and Naste; Russia knows her as Natalija, Nataschenka, and Natascha; and France has adopted the name Natalie from her Russian visitors. However, Natalie appears in Cambrai as early as 1212.

Our own name for the feast agrees with one German provincial term Christfest. Christmas now and then occurs in old registers as a Christian name, as at Froxfield, Hants, in 1574, and is also used as a surname; but Noel is more usual for Christmas-born children.

Our name for the feast aligns with a German regional term, Christfest. Christmas occasionally shows up in old records as a given name, as seen in Froxfield, Hants, in 1574, and it’s also used as a last name; however, Noel is more commonly used for children born on Christmas.

The Eastern Church did not originally observe the Nativity at all, contenting itself with the day when the great birth was manifested to the Gentiles, and for this reason there is no genuine Greek name for Christmas-day, and Natalia, though now used as a Greek woman’s name, is of Latin origin.

The Eastern Church didn’t originally celebrate the Nativity at all, choosing instead to focus on the day the great birth was revealed to the Gentiles. Because of this, there isn’t a true Greek name for Christmas Day, and Natalia, while now used as a Greek woman’s name, actually has Latin roots.

The Slavonic nations have translated Christmas into Bozieni, and their Christmas children, among the Slovak part of the race, are the boys, Bozo, Bozko, Bozicko; the girls, Bozena.[90]

The Slavic nations have translated Christmas into Bozieni, and their Christmas children, among the Slovak part of the population, are the boys: Bozo, Bozko, Bozicko; and the girls: Bozena.[90]

90. Church Festivals and their Household Words (Christian Remembrancer); Michaelis; Butler; Jameson; Grimm.

90. Church Festivals and their Household Words (Christian Remembrancer); Michaelis; Butler; Jameson; Grimm.

Section 3.—The Epiphany.

The twelfth day after Christmas was the great day with the Eastern Church, by whom it was called Θεοφανεία, from Θεός and φαίνω (to make known, i.e., God’s manifestation), or Ἐπιφάνεια (forth showing).

The twelfth day after Christmas was a major celebration for the Eastern Church, known as Θεοφανεία, derived from Θεός and φαίνω (to reveal, i.e., God’s manifestation), or Ἐπιφάνεια (appearance).

The ancient Greek Church celebrated on the 6th of January the birth of Christ, His manifestation to the Gentiles, and the baptism in the Jordan. Their titles, Theophania and Epiphania, were adopted by the Latins, and when the Latin feast of the Nativity was accepted by the Greek Church, this latter was frequently called Epiphania, while the true manifestation-day was called by a name meaning the lights, from the multitude of candles in the churches in honour of the Light of the World and the Light of Baptism.

The ancient Greek Church celebrated on January 6th the birth of Christ, His appearance to the Gentiles, and His baptism in the Jordan. Their names, Theophania and Epiphania, were adopted by the Latins, and when the Latin feast of the Nativity was accepted by the Greek Church, this latter was often referred to as Epiphania, while the actual day of manifestation was called by a name that means the lights, due to the many candles in the churches honoring the Light of the World and the Light of Baptism.

But in the West, it was the visit of the Magi that gave the strongest impress to the festival. Early did tradition fix their number at three, probably in allusion to the three races of man descended from the sons of Noah, and soon they were said to be descendants of the Mesopotamian prophet Balaam, from whom they derived the expectation of the Star of Jacob, and they were promoted to be kings of Tarsus, Saba, and Nubia, also to have been baptized by St. Thomas, and afterwards martyred. Their corpses were supposed to be at that store-house of relics, Constantinople, whence the Empress Helena 211caused them to be transported to Milan by an Italian, from whom a noble family at Florence obtained the surname of Epiphania. Frederick Barbarossa carried them to Cologne.

But in the West, it was the visit of the Magi that had the biggest impact on the festival. Early on, tradition established their number as three, likely referring to the three races of humanity that came from the sons of Noah. Soon, they were said to be descendants of the Mesopotamian prophet Balaam, who inspired the expectation of the Star of Jacob. They were also said to be kings of Tarsus, Saba, and Nubia, and were believed to have been baptized by St. Thomas before being martyred. Their remains were thought to be at the treasure house of relics, Constantinople, from where Empress Helena had them transported to Milan by an Italian. This led a noble family in Florence to take the surname Epiphania. Frederick Barbarossa later brought them to Cologne.

By the eleventh century, these three kings had received names, for they are found written over against their figures in a painting of that date, and occur in the breviary of Mersburg. Though their original donor is unknown, their Oriental sound makes it probable that he was a pilgrim-gatherer of Eastern legends. Gaspar, Melchior, and Balthasar, are not according to European fancy, and are not easy to explain. The first may either be the Persian, gendshber (treasure master), or else be taken from the red or green stone called yashpah in the East, ἵασπις in Greek, jasper in Latin. This was the only one of these names ever used in England, where it was once common. Gasparde is the French feminine; in English the masculine is Jasper. It is extremely common in Germany; and has suffered the penalty of popularity, for Black Kaspar is a name of the devil, and Kaspar is a Jack Pudding.

By the eleventh century, these three kings had been given names, as seen in a painting from that time and in the breviary of Mersburg. Although the original donor is unknown, their Eastern-sounding names suggest that he might have been a pilgrim who collected Eastern legends. Gaspar, Melchior, and Balthasar are not names typically associated with European traditions and can be difficult to interpret. The first may refer to the Persian word, gendshber (treasure master), or could derive from the red or green stone known as yashpah in the East, ἵασπις in Greek, and jasper in Latin. This is the only name of the three that was ever commonly used in England. Gasparde is the French feminine form; in English, the masculine is Jasper. It is very popular in Germany but has also faced negative associations, as Black Kaspar is a name linked to the devil, and Kaspar has become a term for a buffoon.

English. French. Spanish. Italian.
Jasper Gaspard Gaspar Gaspare
      Gaspardo
      Casparo
German. Bavarian. Illyrian. Lett.
Kaspar Kaspe Gaso Kaspers
Frisjan. Kasperl Lusatian. Jespers
Jaspar Gaspe Kaspor  
  Gappe Kapo  
  Kapp    
  Kass    

Melchior is evidently the universal Eastern Malek, or Melchi (a king); but he is in much less favour than his companion; though sometimes found in Italy as Melchiorre, as well as in Germany and Switzerland in his proper form, and in Esthonia contracted to Malk.

Melchior is clearly the universal Eastern king, or Melchi; however, he is not as favored as his companion. He can sometimes be found in Italy as Melchiorre, and in Germany and Switzerland in his original form, while in Estonia, his name is shortened to Malk.

Balthasar may be an imitation of Daniel’s Chaldean name of Belteshazzar (Bel’s prince). Some make it the old Persian Beltshazzar (war council, or prince of splendour). It is not unlike the Slavonic Beli-tzar, or White-prince, called at Constantinople Belisarius; but indeed it is probably a fancy name invented at a period when bad Latin and rude Teutonic were being mixed up to make modern languages, and the Lingua Franca of the East was ringing in the ears of pilgrims. However invented, Balthasar flourished much in Italy, and in the Slavonic countries, and very nearly came to the crown in Spain.

Balthasar might be based on Daniel’s Chaldean name, Belteshazzar (Bel’s prince). Some suggest it comes from the old Persian Beltshazzar (war council, or prince of splendor). It’s similar to the Slavonic Beli-tzar, or White-prince, known in Constantinople as Belisarius; but it’s likely just a made-up name from a time when bad Latin and rough Germanic languages were blending to create modern languages, while the Lingua Franca of the East was resonating with pilgrims. However it was created, Balthasar became quite popular in Italy and the Slavonic countries, and nearly achieved the crown in Spain.

212
Italian. Spanish. Portuguese. Polish.
Baldassare Baltasar Bathasar Baltasar
Slovac. Bavarian. Swiss. Illyrian.
Boltazar Hanser Balz Baltazar
  Hansel Balzel Balta
Lusatian. Lett. Hungarian.  
Bal Balsys Boldisar  
Balk      
Baltyn      

Some of the Italians devoutly believed that Gaspardo, Melchiorre, and Baldassare, were the three sons of St. Beffana, as they had come to call Epiphania; but, in general, Beffana had not nearly so agreeable an association.

Some Italians firmly believed that Gaspardo, Melchiorre, and Baldassare were the three sons of St. Beffana, as they had come to refer to Epiphany; however, in general, Beffana did not have such a pleasant association.

In Italy the Epiphany was, and still is, the day for the presentation of Christmas gifts; and it is likely that the pleasant fiction that la Beffana brought the presents, turned, as in other cases, such as that of St. Nicholas, into the notion that she was a being who went about by night, and must therefore be uncanny. Besides, when the carnival was over, there was a sudden immolation of the remaining weeks of the Epiphany; and whether from thus personifying the season, or from whatever other cause, a figure was suspended outside the doors of houses at the beginning of Lent, and called la Beffana. It is now a frightful black doll, with an orange at her feet, and seven skewers thrust through her, one of which is pulled out at the end of each week in Lent; at least, this is the case in Apulia, where she is considered as a token that those who exhibit her, mean to observe a rigorous fast.

In Italy, the Epiphany was, and still is, the day for giving Christmas gifts; and it’s likely that the enjoyable myth of la Befana bringing the presents evolved, like with St. Nicholas, into the idea that she was a mysterious figure who traveled at night, making her seem spooky. After the carnival ended, there was a sudden celebration of the remaining weeks of the Epiphany; and whether because of the personification of the season or some other reason, a figure was hung outside houses at the start of Lent, known as la Befana. She is now a terrifying black doll with an orange at her feet and seven skewers stuck through her. One skewer is removed at the end of each week during Lent; at least, that’s the tradition in Apulia, where she represents that those displaying her intend to follow a strict fast.

Some parts of Italy account for the gibbeting of the unfortunate Beffana, by saying she was the daughter of Herod, i.e. Herodias; and Berni (as quoted by Grimm) says in his rhymes:

Some regions in Italy attribute the hanging of the unfortunate Beffana to the claim that she was Herod's daughter, specifically Herodias; and Berni (as cited by Grimm) mentions in his verses:

"On the day of Befania, I want to celebrate Befana at the window,"
"Why someone would give her a crossbow."

At Florence, however, the story was told in an entirely different way. There it is said that Beffana was the Christian name of a damsel of the Epifania family before-mentioned: that she offended the fairies, and was by them tempted to eat a sausage in Lent, for which transgression she was sawn asunder in the piazza, and has ever since been hung in effigy at the end of the carnival, as a warning to all beholders.

At Florence, though, the story was told quite differently. It's said that Beffana was the Christian name of a young woman from the Epifania family mentioned earlier: she offended the fairies and was tempted by them to eat a sausage during Lent. For this wrongdoing, she was sawed in half in the piazza and has since been displayed in effigy at the end of the carnival, serving as a warning to all who see it.

In fact, Beffana is the Italian bugbear of naughty children; and it is no wonder that this strange embodiment of the gift-bringing day should not be followed as a Christian name, though the masculine form, Epiphanius, once belonged to a Father, born near Mount 213Olympus, in whose honour is named Capa Pifani, a headland on that coast, and from whom Epifanio sometimes is found at Rome.

In fact, Beffana is the Italian bogeyman for naughty children; and it's no surprise that this unusual figure associated with gift-giving isn't used as a Christian name, although the male version, Epiphanius, was once the name of a Father, born near Mount 213Olympus. In his honor, the headland Capa Pifani is named, and you can sometimes find Epifanio in Rome.

The other form of the name of the day, Theophania, has been much more in favour; indeed, in the days of Christine de Pisane, the feast-day was called la Tiphaïne.

The other version of the name of the day, Theophania, has been much more popular; in fact, during the time of Christine de Pisane, the feast day was referred to as la Tiphaïne.

Theophano was a name in common use among the Byzantine ladies, and we hear of many princesses so called—one of whom married the German Emperor, Otho II., in 962, and was then called Théophania. Probably she made the name known in Western Europe, but it is curious that its chief home in the form of Tiphaïne, was in Armorica, whence, as the grumbling rhyme of the Englishman, after the Conquest, declared,

Theophano was a popular name among Byzantine women, and we hear of many princesses by that name—one of whom married the German Emperor, Otho II., in 962, and was then known as Théophania. She likely introduced the name to Western Europe, but it's interesting that its most common version, Tiphaïne, was in Armorica, where, as the complaining rhyme of the Englishman after the Conquest declared,

“William de Coningsby,
Came out of Brittany,
With his wife Tiffany,
And his maid Manfas,
And his dog Hardigras.”

Tiffany took up her abode in England, and left her progeny. The name occurs in an old Devon register, within the last two hundred years, but seems now extinct.

Tiffany settled in England and left her children behind. The name appears in an old Devon record from the last two hundred years, but now seems to be extinct.

The high-spirited wife of Bertrand du Guesclin, was either Theophanie, or Epiphanie Ragueuel, but was commonly called Tiphaïne la Fée, on account of the mysterious wisdom by which she was able to predict to her husband his lucky and unlucky days—only he never studied her tablets till the disaster had happened. Could she have first acquired her curious title through some report of her namesake, the Fairy Beffana? In a Cornish register I find Epiphany in 1672; Tiffany in 1682.

The lively wife of Bertrand du Guesclin was either Theophanie or Epiphanie Ragueuel, but she was usually called Tiphaïne la Fée due to her mysterious ability to predict her husband's lucky and unlucky days—though he never consulted her tablets until after the disaster had already occurred. Could she have earned her intriguing nickname from some story about her namesake, the Fairy Beffana? I found Epiphany in a Cornish register from 1672 and Tiffany in 1682.

In an old German dictionary, the feast Theophania is translated “Giperahta naht” (the brightened night), a curious accordance with its Greek title. Indeed, before the relic-worship of the Three Kings of Cologne had stifled the recollection of the real signification of the day of the Manifestation, the festival was commonly termed Perchten tac, Perchten naht (bright day, or bright night). Then went on in Germany much what had befallen Beffana in Italy. By the analogy of saints' days, Perahta, or Bertha, was erected into an individual character, called in an Alsatian poem, the mild Berchte; in whose honour all the young farming men in the Salzburg mountains go dancing about, ringing cattle bells, and blowing whistles all night. Sometimes she is a gentle white lady, who steals softly to neglected cradles, and rocks them in the absence of careless nurses; but she is also the terror of naughty children, who are threatened with Frau Precht with the long nose; and she is likewise the avenger of the idle spinners, working woe to those who have not spun off their hank on the last day of the year. Can this have anything to do with distaff day—the English name for the 7th of January, when work was resumed after the holidays? Herrings and oat-bread are put outside the door for her on her festival—a token of its Christian origin; but there is something of heathenism connected with her, for if the bread and fish are not duly put out for her, terrible vengeance is inflicted, with a plough-share, or an iron chain.

In an old German dictionary, the feast Theophania is translated “Giperahta naht” (the brightened night), which interestingly aligns with its Greek title. Before the relic-worship of the Three Kings of Cologne overshadowed the true meaning of the day of the Manifestation, the festival was commonly called Perchten tac or Perchten naht (bright day or bright night). Much like what happened to Beffana in Italy, in Germany, Perahta, or Bertha, became a distinct figure, referred to in an Alsatian poem as the gentle Berchte. In her honor, young farmers in the Salzburg mountains spend the night dancing, ringing cowbells, and blowing whistles. Sometimes she appears as a kind white lady who quietly visits neglected cradles to rock them when careless nurses are absent; but she is also the frightful figure for naughty children, threatened with Frau Precht, who’s known for her long nose. Moreover, she punishes lazy spinners, bringing trouble to those who haven’t finished their work by the year's end. Could this relate to distaff day—the English term for January 7, when work began again after the holidays? On her festival, herrings and oat bread are put outside the door for her, a sign of its Christian roots; however, there’s a connection to paganism as well, since failure to place the bread and fish out properly leads to severe retribution, often involving a ploughshare or an iron chain.

214That Frau Bertha is an impersonation of the Epiphany there seems little doubt, but it appears that there was an original mythical Bertha, who absorbed the brightened night, or if the bright night gave a new title to the old mythical Holda, Holla, Hulla, Huldr (the faithful, or the muffled), a white spinning lady, who is making her feather-bed when it snows. She, too, brings presents at the year’s end; rewards good spinners, punishes idle ones, has a long nose, wears a blue gown and white veil, and drives through the fields in a car with golden wheels. Scandinavia calls her Hulla, or Huldr the propitious; Northern Germany, Holda, probably by adaptation to hold (mild). Franconia and Thuringia recognized both Holda and Berchta; in Alsatia, Swabia, Switzerland, Bavaria, and Austria, Berchta alone prevails.

214There's little doubt that Frau Bertha represents the Epiphany, but it seems she has roots in an original mythical figure named Bertha, who embodied the brightened night. It's possible that the bright night gave a new name to the ancient mythical figure Holda, Holla, Hulla, or Huldr (the faithful, or the muffled), a white-spinning lady who creates her feather-bed when it snows. She, too, brings gifts at the end of the year; rewards good spinners, punishes the lazy ones, has a long nose, wears a blue gown and white veil, and travels through the fields in a carriage with golden wheels. Scandinavia knows her as Hulla, or Huldr the favorable; Northern Germany refers to her as Holda, likely adapting to hold (gentle). Franconia and Thuringia recognize both Holda and Berchta; in Alsatia, Swabia, Switzerland, Bavaria, and Austria, only Berchta is prominent.

Some have even tried to identify Holda with Huldah, the prophetess, in the Old Testament, but this is manifestly a blunder. And, on the other hand, Bertha is supposed to be a name of the goddess Freya, the wife of Odin; but it appears that though Huldr may possibly have been originally a beneficent form of this goddess, yet that there is no evidence of Bertha’s prevailing in heathen times, and therefore the most probable conclusion is that she is really the impersonation of the Epiphany, with the attributes of Holda.

Some have even tried to link Holda with Huldah, the prophetess in the Old Testament, but that's clearly a mistake. On the other hand, Bertha is thought to be another name for the goddess Freya, the wife of Odin. However, it seems that while Huldr may have originally been a positive version of this goddess, there's no proof that Bertha was commonly used during pagan times. So the most likely conclusion is that she actually represents the Epiphany, carrying the attributes of Holda.

Tradition made her into an ancestress, and she must have absorbed some of the legends of the swan maidens, for she is goose-footed in some of her legends; and she is sometimes, as in Franconia and Swabia, called Hildaberta or Bildaberta, either from the Valkyr, or as a union of both Hilda and Bertha. The goose-foot has been almost softened away by the time she appears as Berthe aux grands pieds (wife of Pepin, and mother of Charlemagne); and the connection with the distaff is again traceable in the story of Charlemagne’s sister Bertha, mother of Orlando, who, when cast off on account of her marriage, and left a widow, maintained herself by spinning, till her son, in his parti-coloured raiment, won his uncle’s notice by his bold demeanour.

Tradition turned her into an ancestor, and she must have absorbed some of the stories about the swan maidens, as she has goose feet in some of her tales; she is also sometimes referred to as Hildaberta or Bildaberta in Franconia and Swabia, possibly from the Valkyr or as a combination of both Hilda and Bertha. The goose foot has nearly faded away by the time she appears as Berthe aux grands pieds (wife of Pepin and mother of Charlemagne); and the connection to the distaff can again be seen in the story of Charlemagne’s sister Bertha, mother of Orlando, who, after being cast aside because of her marriage and left a widow, supported herself by spinning until her son, in his colorful outfit, attracted his uncle’s attention with his bold behavior.

Proverbs of a golden age when Bertha spun, are current both in France and Italy, and in Switzerland they are connected with the real Queen Bertha.

Proverbs from a golden age when Bertha spun are still used in both France and Italy, and in Switzerland, they're linked to the actual Queen Bertha.

Be it observed that Bertha is altogether a Frank notion, not prevailing among the Saxons, either English or Continental, nor among the Northern races. It is therefore quite a mistake to use Bertha, as is often done, as a name for an English lady, before the Conquest. One only historical person so called was Bertha, daughter of Chilperic, King of Paris, and wife of Ethelbert, of Kent, the same who smoothed the way for St. Augustine’s mission. She was probably called after the imaginary spinning ancestress, the visitor of Christmas night, but though bright was a common Saxon commencement or conclusion, we had no more Berthas till the Norman conquest brought an influx of Frank names.

It's important to note that Bertha is a purely Frankish name, not common among the Saxons, whether English or Continental, nor among the Northern races. Therefore, it's a mistake to use Bertha, as is often done, as a name for an English woman before the Conquest. The only historical figure with that name was Bertha, daughter of Chilperic, King of Paris, and wife of Ethelbert of Kent, the one who made it easier for St. Augustine’s mission. She was likely named after the legendary spinning ancestress, the visitor of Christmas night, but although "bright" was a common Saxon prefix or suffix, we didn't see any more Berthas until the Norman Conquest introduced a wave of Frankish names.

The name was, indeed, very common in France and Germany; and in Dante’s time it was so frequent at Florence, that he places Monna Berta with Ser Martino, as the chief of the gossips. Since those days 215it has died away, but has been revived of late years in the taste for old names; and perhaps, likewise, because Southey mentioned it as one of the most euphonious of female appellations. One of the early German princesses, called Bertha, marrying a Greek emperor, was translated into Eudoxia, little thinking that she ought to have been Theophano.[91]

The name was really common in France and Germany; and during Dante’s time, it was so popular in Florence that he mentions Monna Berta with Ser Martino as the top gossip. Since then, it has faded away, but it has come back in recent years due to a trend for old names; and maybe also because Southey called it one of the most pleasant-sounding female names. One of the early German princesses, named Bertha, who married a Greek emperor, was renamed Eudoxia, not realizing she should have been called Theophano.[91]

91. Church Festivals and Household Words; Maury-Essaisin; Les Légendes Picuses du Moyen Age; Die Stern du Weisen; Routh; Reliquia Sacra; Grimm; Brand; Stanhope, Belisarius.

91. Church Festivals and Household Words; Maury-Essaisin; The Legends Picuses of the Middle Ages; The Star of the Wise; Routh; Sacred Relic; Grimm; Brand; Stanhope, Belisarius.

Section IV.—Easter Names.

The next day of the Christian year that has given a name is that which we emphatically call Good Friday, but which the Eastern Church knows by the title that it bears in the New Testament, the Day of Preparation, Παρασκευή (Paraskewe), from πάρα (beyond), and σκεύη (gear or implements). Thence, a daughter born on that holy day, was christened among the Russians Paraskeva; and the name that has been corrupted by the French into Prascovie, and which is called for short Pascha, is very frequent in the great empire, and belonged to the brave maiden, Paraskeva Loupouloff, whose devotion to her parents suggested Madame Cottin’s tale of Elizabeth, or the Exiles of Siberia, where the adventures, as well as the name, are deprived of their national individuality in the fashion of the last century.

The next day of the Christian calendar that has a name is what we clearly call Good Friday, but the Eastern Church refers to it as the Day of Preparation, Παρασκευή (Paraskewe), which comes from πάρα (beyond) and σκεύη (gear or implements). As a result, a girl born on that holy day was named Paraskeva among the Russians; this name has been altered by the French into Prascovie and is often shortened to Pascha, which is quite common in the vast empire. It also belonged to the courageous young woman, Paraskeva Loupouloff, whose dedication to her parents inspired Madame Cottin’s story of Elizabeth, or the Exiles of Siberia, where the adventures and the name lose their distinct national identity in the style of the last century.

The Passover was known from the first to the Israelites as Pasach, or Pesach, a word exactly rendered by our Passover, and which has furnished the Jews with a name not occurring in the Scripture—Pesachiah, the Passover of God.

The Passover has always been known by the Israelites as Pasach, or Pesach, a term that perfectly translates to our Passover, and has given the Jews a name not found in the Scripture—Pesachiah, the Passover of God.

The Greek translators represented the word by Πάσχα. It is Pascha likewise in Latin; whence all modern languages have at least taken some of their terms for the great feast of the Resurrection that finally crowned and explained the Jewish Passover.

The Greek translators used the word Πάσχα. It's Pascha in Latin too; from this, all modern languages have borrowed some terms for the major celebration of the Resurrection that ultimately fulfilled and clarified the Jewish Passover.

Italy inherits Pasqua; Spain, Pascua; Portugal, Pascoa, terms that these two nations pass on to other festal Sundays. Illyria has Paska; Wales, Pasg; Denmark, Paaske; France, Pâques; and we ourselves once used Pasque, as is shown by the name of the anemone or pasque flower.

Italy has Pasqua; Spain has Pascua; Portugal has Pascoa, terms that these two countries also use for other festive Sundays. Illyria has Paska; Wales has Pasg; Denmark has Paaske; France has Pâques; and we once used Pasque, as seen in the name of the anemone or pasque flower.

About 844, Radbert, Abbot of Corbie, put forth a book upon the holy Eucharist, in honour of which he was surnamed Paschasius; and, perhaps, this suggested the use of words thence derived for children born at that season.

About 844, Radbert, Abbot of Corbie, published a book on the holy Eucharist, for which he was given the nickname Paschasius; and perhaps this inspired the use of words derived from it for children born during that time.

Cambrai has Pasqua, Pasquina, Pasquette, from 1400 to 1500. Pasquale, Paschino, Paschina, Pasquier, Pascal, all flourished in Italy and France; and in Spain a Franciscan monk, named Pascual, was canonized. Pascoe was married in St. Columb Major, in 1452; Paschal is there the feminine; and many other instances can be easily found to the further honour of the name. There lived, however, a cobbler at Rome, the butt of his friends, who gave his name of Paschino to a statue of an ancient gladiator that had been newly 216disinterred, and set up in front of the Orsini palace, exciting the waggery of the idle Romans by his likeness to the cobbler. Paschino, the gladiator, proved a convenient block for posting of lampoons and satires, insomuch that the generic term at Rome for such squibs became paschinado, whence our English word pasquinade.

Cambrai has Pasqua, Pasquina, and Pasquette, from 1400 to 1500. Pasquale, Paschino, Paschina, Pasquier, and Pascal all thrived in Italy and France; and in Spain, a Franciscan monk named Pascual was canonized. Pascoe got married in St. Columb Major in 1452; Paschal is the feminine form there; and many other examples can be easily found to further honor the name. However, there was a cobbler in Rome who became the joke of his friends, who gave his name, Paschino, to a statue of an ancient gladiator that had recently been dug up and placed in front of the Orsini palace, amusing the idle Romans due to its resemblance to the cobbler. Paschino, the gladiator, became a convenient spot for posting lampoons and satires, to the extent that the generic term for such pieces in Rome became paschinado, which is where our English word pasquinade comes from.

I have seen Easter as a Christian name upon a tombstone in Ripon Cathedral, bearing the date 1813; but as I have also seen it in a Prayer Book belonging to a woman who calls herself Esther, it is possible that this may be a blunder of the same kind.

I have seen Easter as a Christian name on a tombstone in Ripon Cathedral, dated 1813; but since I have also seen it in a Prayer Book belonging to a woman who calls herself Esther, it’s possible this might be a similar mistake.

There was, however, soon after the Reformation, an inclination in England to name children after the vernacular titles of holy days. In 1675, Passion occurs at Bovey Tracey, in Devon; another in 1712, at Hemiock; and Pentecost is far from uncommon in old registers. At Madron, in Cornwall, in 1632, appear the masculine, Pentecost, and feminine, Pentecoste; and in Essex, an aunt and niece appear, both called by this singular festal name, in honour of Whit Sunday. In 1643, I find it again at St. Columb Major. It means, of course, fifty, and is Greek.

There was, however, soon after the Reformation, a trend in England to name children after the common names of holidays. In 1675, Passion occurs at Bovey Tracey, in Devon; another in 1712, at Hemiock; and Pentecost is quite common in old records. At Madron, in Cornwall, in 1632, we see the male name Pentecost and the female name Pentecoste; and in Essex, an aunt and niece both share this unique festive name in honor of Whit Sunday. I find it again in 1643 at St. Columb Major. It means, of course, fifty, and is of Greek origin.

Easter is called Λάμπα (the bright day) in Greek, because of the lighting of candles that takes place at midnight in every church. Can it be from this that the Eastern saint of the 10th of February, who suffered at Antioch in Pisidia, was called Charalampios, Χαραλάμπιος, a name which is still used in the Ionian Islands, and is imitated in Russia as Kharalampia, or Kharalamm. Its component parts are καρα (joy), and a derivative from λαμπάς (a torch); and we might explain it either glad-light, or the joy of Easter.[92]

Easter is called Λάμπα (the bright day) in Greek because of the lighting of candles that happens at midnight in every church. Could it be that the Eastern saint of February 10th, who suffered in Antioch in Pisidia, was named Charalampios, Χαραλάμπιος, a name still used in the Ionian Islands, and echoed in Russia as Kharalampia, or Kharalamm? Its components are καρα (joy) and a derivative of λαμπάς (a torch), so we could interpret it as either glad-light or the joy of Easter.[92]

92. Kitto, Bible Cyclopædia; Church Festivals and their Household Words; Grimm, Acta Sanctorum; Pott; Michaelis.

92. Kitto, Bible Cyclopædia; Church Festivals and their Household Words; Grimm, Acts of the Saints; Pott; Michaelis.

Section V.—Sunday Names.

Sabbath (rest), in Hebrew, distinguished the seventh day, set apart from the service of the world in memory, first, of the cessation of the work of creation, and next, of the repose of the Israelites after their labours in Egypt.

Sabbath (rest), in Hebrew, marked the seventh day, separated from the activities of the world in remembrance, first, of the end of the creation work, and second, of the rest of the Israelites after their hard work in Egypt.

While the Sabbath was still the sacred day, it does not appear to have suggested any historical name, except that of the father of Joses Barsabas, whose father must have been Sabas. In 532, however, was born in Cappadocia, Sabas, who became one of the most distinguished patriarchs of the monks in Palestine; and in 372, one of the first converts to Christianity among the Goths, then stationed in Wallachia, who had taken the name of Sabas, was martyred by being thrown into the river Musæus, now Mussovi. The locality attached the Slavonians to his name, and Sava is still common among them, as is Ssava in Russia.

While the Sabbath was still a sacred day, it doesn’t seem to have suggested any historical name, except for that of the father of Joses Barsabas, whose father must have been Sabas. However, in 532, a man named Sabas was born in Cappadocia, who became one of the most notable patriarchs of the monks in Palestine. In 372, one of the first converts to Christianity among the Goths, who were then based in Wallachia and had taken the name Sabas, was martyred by being thrown into the river Musæus, now called Mussovi. The local connection made the name popular among the Slavs, and Sava is still common among them, as is Ssava in Russia.

Whether Sabea or Sabra, the king of Egypt’s daughter, whom St. George saved from the dragon, was named with any view to St. Sabas, cannot be guessed. I have seen the name in an old English register, no doubt in honour of the exploit of our patron saint.

Whether Sabea or Sabra, the daughter of the king of Egypt, whom St. George rescued from the dragon, was named with any reference to St. Sabas, is uncertain. I've come across the name in an old English register, likely in honor of the heroic deed of our patron saint.

217The day of rest gave place to the day of Resurrection, the Lord’s day, as we still emphatically call it, after the example of the Apostles.

217The day of rest turned into the day of Resurrection, the Lord’s day, as we still strongly refer to it, following the example of the Apostles.

St. John called it Κυριακή ἡμέρα (the Lord’s day), and in this he has been followed by the entire Greek Church, with whom Sundays are still Kyriakoi.

St. John called it Κυριακή ἡμέρα (the Lord’s day), and in this he has been followed by the entire Greek Church, with whom Sundays are still called Kyriakoi.

It seems to have been the translators of the Septuagint that first gave its highest sense to Κύριος (Kyrios), a lord or master, from the verb κυρέω (kyreo), to find, obtain, or possess.

It appears that the translators of the Septuagint were the first to assign the deepest meaning to Κύριος (Kyrios), which means lord or master, derived from the verb κυρέω (kyreo), meaning to find, obtain, or possess.

St. Kyriakos, or, as Rome spelt him, Cyriacus, was martyred under Diocletian, had his relics dug up afterwards, and his arm given to the abbey of Altdorff, in Alsace. From him came the Roman Ciriaco and the French Cyriac, all of which may mean either “the Lord’s,” or “the Sunday child.”

St. Kyriakos, or as Rome spelled it, Cyriacus, was martyred under Diocletian. His relics were later exhumed, and his arm was given to the abbey of Altdorff in Alsace. From him came the Roman name Ciriaco and the French name Cyriac, both of which can mean either “the Lord’s” or “the Sunday child.”

At the same time a little Kyriakos of Iconium, a child of three years old, fell, with his mother, Julitta, into the hands of the persecutors of Seleucia. The prefect tried to save the child, but he answered all the promises and threats alike with “I am a Christian,” till, in a rage, the magistrate dashed his head on the steps of the tribunal, and his mother, in her tortures, thanked Heaven for her child’s glorious martyrdom. Their touching story made a deep impression, perhaps the more from the wide dispersion of their supposed relics, which were said to have been brought from Antioch by St. Amator, to Auxerre, about the year 400, and thence were dispersed through many French towns, and villages, in which he was called St. Quiric or St. Cyr.

At the same time, a little boy named Kyriakos from Iconium, just three years old, along with his mother, Julitta, fell into the hands of the persecutors in Seleucia. The governor tried to save the child, but the boy responded to all his promises and threats with “I am a Christian.” In a fit of rage, the magistrate slammed his head against the steps of the court, while his mother, enduring her own suffering, thanked Heaven for her child's glorious martyrdom. Their heartbreaking story left a lasting impact, possibly heightened by the widespread belief in their supposed relics, which were said to have been brought from Antioch by St. Amator to Auxerre around the year 400, and from there were dispersed to many French towns and villages, where he was known as St. Quiric or St. Cyr.

The ancient British Church became acquainted with the mother and child through the Gallic. Welsh hagiology owns them as “Gwyl Gwric ac Elidan;” and Cwrig has been continued as a name in Wales, whilst, on the other hand, the child is equally honoured in his native East—by Russia, Armenia, Abyssinia, and even the Nestorian Christians. He is probably the source of the Illyrian names Cirjar and Cirko.

The early British Church learned about the mother and child through the Gallic. Welsh hagiology recognizes them as “Gwyl Gwric and Elidan;” and Cwrig has remained a name in Wales, while the child is also celebrated in his home region—by Russia, Armenia, Abyssinia, and even the Nestorian Christians. He is likely the origin of the Illyrian names Cirjar and Cirko.

English. French. Portuguese. Spanish.
Cyril Cyrille Cyrillo Cirilo
Italian. German. Russian. Illyrian.
Cirillo Cyrill Keereel Cirilo
      Ciril
      Ciro

Kyrillos (Κύριλλος) fell to the lot of two great doctors of the Church—patriarchs, the one of Alexandria, the other of Jerusalem; also to two martyrs, one a young boy, and thus it became widely known. The Welsh had it as Girioel, which really is nearer the pronunciation than our own Cyril, with a soft C. It is a name known everywhere, but more in favour in the East than the West, and of honourable memory to us for the sake of Kyrillos Lucar, the Byzantine patriarch, the correspondent of Laud, and afterwards a martyr. Latterly 218fashion has somewhat revived it in England; and the feminine, Cyrilla, is known in Germany.

Kyrillos (Κύριλλος) was associated with two great doctors of the Church—patriarchs, one from Alexandria and the other from Jerusalem; as well as two martyrs, one being a young boy, and this became widely recognized. The Welsh referred to him as Girioel, which is actually closer to the pronunciation than our own Cyril, with a soft C. It's a name that is known everywhere, though it is more popular in the East than the West, and it holds honorable mention for us because of Kyrillos Lucar, the Byzantine patriarch, who corresponded with Laud and later became a martyr. Recently, the name has somewhat made a comeback in England; and the feminine form, Cyrilla, is recognized in Germany.

Probably, however, this is only the diminutive of kyrios (a master), and did not begin with a religious import.

Probably, this is just the shortened form of kyrios (a master) and didn't originally have a religious meaning.

The Latin equivalent for the Greek, Kyriake, was Dies Emera Dominica. The immediate derivation of this word is in some doubt. It certainly is from Dominus; but there is some question whether this word be from domo (to rule), a congener of the Greek δαμάω, and of our own tame; or if it be from domus (a house), a word apparently direct from the Greek δόμος, from δέμω (to build); another branch from that same root, meaning to rule or govern.

The Latin equivalent of the Greek word Kyriake was Dies Emera Dominica. The exact origin of this word is somewhat uncertain. It's definitely derived from Dominus; however, there's a question about whether it's from domo (to rule), which is related to the Greek δαμάω, and our word tame; or if it's from domus (a house), a term that seems to come directly from the Greek δόμος, from δέμω (to build); another variation of that same root, meaning to rule or govern.

Dominicus, the adjective formed from this word, is found in the French term for the Lord’s prayer, l'Oraison Dominicale, and it likewise named the Lord’s Day, Dies Dominica; Domenica, in Italy; Domingo, in Spain; Dimanche, in France. The first saint, who was probably so called from being born on a Sunday, was San Dominico of the Cuirass, a recluse of the Italian Alps, whose mortification consisted in wearing an iron cuirass, which he never took off except to scourge himself. He died in 1024; and a still sterner disciplinarian afterwards bore the same name, that Dominico whom the pope beheld in a vision upbearing the Church as a pillar, and who did his utmost to extirpate the Albigenses; whose name is connected with the foundation of the Inquisition, and whose brotherhood spread wherever Rome’s dominion was owned. He is saint for namesakes out of Romanist lands, but in these it occurs, and has an Italian feminine, Domenica; for short, Menica. Perhaps this likewise accounts for the Spanish Mendez and Mencia. This last may, however, be from Monica, the mother of St. Augustine, whose name has never been accounted for. It may be from some unknown language; but is sometimes supposed to be from moneo, to advise. Monique is rather a favourite with French peasants, and Moncha was Irish, but it has not been as common as it deserves.

Dominicus, the adjective derived from this word, is found in the French name for the Lord’s Prayer, l'Oraison Dominicale, and it also refers to the Lord’s Day, Dies Dominica; Domenica in Italy; Domingo in Spain; Dimanche in France. The first saint, who likely got his name because he was born on a Sunday, was San Dominico of the Cuirass, a recluse from the Italian Alps. His form of self-discipline involved wearing an iron cuirass, which he only took off to whip himself. He died in 1024; a later and even stricter person with the same name is Dominico, who the pope saw in a vision holding up the Church like a pillar, and who worked hard to eliminate the Albigenses; his name is tied to the founding of the Inquisition, and his brotherhood spread wherever Rome had influence. He is the saint with namesakes outside of Roman Catholic areas, but this name is also used in these regions, along with its Italian feminine form, Domenica; informally, Menica. This might also explain the Spanish names Mendez and Mencia. Mencia could also come from Monica, the mother of St. Augustine, whose name has never been clearly explained. It might be from an unknown language, but is sometimes thought to come from moneo, meaning to advise. Monique is quite popular among French peasants, and Moncha was used in Ireland, though it hasn’t been as common as it should be.

Irish. French. Italian. Spanish.
Domnech Dominique Domenico Domingo
Dominic   Domenichino Mendez
    Menico  
Portuguese. Slavonic. Hungarian. Servian.
Domingos Dominik Domokos Dominic
  Domogoj   Menz
  Dinko   Menzel
  Dunko    

The Slavonians have, however, a name for their Sunday in their own tongue—Nedele; and have formed from it the Nedelco of the Bulgarians; the Nedeljko, Nedan, Nedo, and the feminine, Nedelijka and Neda, of the Illyrians.

The Slavonians have their own name for Sunday in their language—Nedele; they've also created the Nedelco for the Bulgarians; as well as Nedeljko, Nedan, Nedo, and the feminine forms, Nedelijka and Neda, for the Illyrians.

219I am aware of no other names from the days of the week, except the ‘Thursday October Christian’ of Pitcairn’s Island, who was probably so called in recollection of the Man Friday.

219I don't know of any other names from the days of the week, except for the 'Thursday October Christian' from Pitcairn Island, who was probably named in memory of Man Friday.

All Saints' Day has furnished Spain with Santos; and France, or rather San Domingo, with Toussaint, unless this last be a corruption, or, perhaps, a pious adaptation, of Thorstein—Thor’s stone, turned into All Saints.[93]

All Saints' Day has given Spain Santos and France, or more specifically San Domingo, Toussaint, unless this last one is a corruption or possibly a religious adaptation of Thorstein—Thor’s stone, transformed into All Saints.[93]

93. Grimm; Church Festivals and Household Words; Butler; Rees, Welsh Saints; Facciolati; Michaelis.

93. Grimm; Church Festivals and Household Words; Butler; Rees, Welsh Saints; Facciolati; Michaelis.

220

PART V.

CHAPTER 1.

Section I.—The Keltic Race.

We now pass to a class of names whose associations belong almost entirely to the modern world, yet whose history is far more obscure than that of those on which we have previously dwelt.

We now turn to a group of names whose connections are mostly tied to the modern world, yet whose history is much less clear than that of those we've discussed before.

From the Hebrew, the European family have derived their religion; from the Greek, their ideas; from the Roman, their laws; from the Teuton, their blood and their energy; but from the Kelt they have taken little but their fanciful romance. In only one country has the Kelt been dominant, and then with a Latinized speech, and a Teutonic name, testifying to the large modifications that he must have undergone.

From the Hebrew, the European family has taken their religion; from the Greek, their ideas; from the Roman, their laws; from the Teuton, their blood and energy; but from the Celtic people, they have received little more than their imaginative romance. The Kelt has only been dominant in one country, and even there, they spoke a Latinized language and had a Teutonic name, showing the significant changes they must have gone through.

Among the rugged moors and cliffs which fence Western Europe from the Atlantic waves, he did indeed preserve his freedom, but without amalgamation with other nations; and in lands where he fell under subjection, he was so lost among the conquerors as to be untraceable in language or feature, and with the exception of the Gaul, has bequeathed nothing of his character to the fused race upon his soil.

Among the rugged moors and cliffs that separate Western Europe from the Atlantic waves, he managed to keep his freedom, but without blending with other nations; and in areas where he was conquered, he became so mixed in with the conquerors that he was unrecognizable in language or appearance. Except for the Gaul, he left nothing of his identity to the combined people on his land.

We trace the Hebrew nation with certainty from its majestic source; the Greek shines on us in a dazzling sunrise of brilliant myth; the Roman, in a grave, stern dawn of characteristic legend; but of the earlier progress of the wild, impulsive Kelt we have but the faintest indications.

We can confidently follow the Hebrew nation from its grand beginnings; the Greek culture greets us with a stunning sunrise of vibrant myths; the Roman manifests in a serious, somber dawn of distinct legends; but for the earlier development of the wild, passionate Celt, we only have the faintest signs.

Much as he loved his forefathers, keen as was his delight in celebrating the glories of his race, oral tradition contented him, and very strong was the pressure from the neighbouring nations before his bards recorded anything in writing, even the long genealogies hitherto preserved in each man’s accumulated names. The beauty of their legends did indeed recommend them to the general store-house of European fancy, but though the spirit may be Keltic, the body through which it comes is almost always Teutonic.

Much as he cared for his ancestors, and how much he enjoyed celebrating the achievements of his people, he was satisfied with oral tradition. There was significant pressure from neighboring nations before his poets wrote anything down, even the long family trees that each person had kept in their collection of names. The charm of their stories did indeed appeal to the broader European imagination, but although the spirit might be Celtic, the medium through which it is expressed is almost always Germanic.

221

Section II.—The Keltic Languages.

The Keltic nations used languages which showed that they came from the Indo-European root, and which are still spoken in the provinces where they remain. They have no really ancient literature, and were left at the mercy of wild tongues, so that their losses have been very great, and the divergence of dialects considerable.

The Celtic nations spoke languages derived from the Indo-European root, which are still used in the regions where they exist today. They lack any truly ancient literature and were exposed to various wild languages, resulting in significant losses and considerable differences in dialects.

The great and distinguishing feature of the entire class is their peculiar inflections, which, among other puzzling features, insert an aspirate after the primary consonant, so as entirely to change its sound, as for instance in an oblique case, mor, great, would become mhor, and be pronounced vor, to the eternal confusion of people of other nations, who, however the vowel or the end of a word might alter, always trusted to know it by the main syllable. A large number of guttural sounds distinguished these languages, and some of these were annihilated by the ensuing aspiration; but when spelling began, the corpses of the two internecine letters were still left in the middle of the word, to cumber the writer and puzzle the reader, so that the very enunciation of a written sentence requires a knowledge of grammar.

The main and unique characteristic of the entire class is their unusual inflections, which, along with other confusing features, add a breathy sound after the primary consonant, completely changing its sound. For example, in an oblique case, mor, meaning great, would turn into mhor, and would be pronounced vor, causing endless confusion for people from other nations. They would usually rely on recognizing the main syllable, no matter how the vowel or end of a word might change. Many guttural sounds set these languages apart, and some of these were erased by the following aspiration. However, when spelling started, the remnants of the two conflicting letters would still be found in the middle of the word, complicating things for the writer and puzzling the reader. Therefore, even saying a written sentence requires an understanding of grammar.

The vowels likewise sometimes change in the body of the word when it becomes plural, and the identification of plurals and of cases with their parent word is so difficult that few persons ever succeed in the study of Keltic, except those who have learnt it from their mothers or nurses, and even they are not always agreed how to write it grammatically.

The vowels also sometimes change in the middle of a word when it becomes plural, and recognizing plurals and their cases in relation to the original word is so challenging that few people ever really master Keltic—except for those who learned it from their mothers or nurses. Even they don’t always agree on the correct way to write it grammatically.

The Keltic splits into two chief branches, so different that Cæsar himself remarked that the Gauls and Cimbrians did not use the same language. For the sake of convenience these two branches are called by philologists the Gaelic and the Cymric. The first is the stock which has since divided into the Gaelic of the Highlands, the Irish of Ireland, and the Manx of the little intermediate isle. In fact they are nearly one; old Gaelic and old Irish are extremely alike when they can be found written, and though they have since diverged, the general rules continue to be the same; and some of the chief differences may be owing to the fact, that while the Highlanders have adopted the Roman alphabet, the native Irish still adhere to the Anglo-Saxon.

The Keltic splits into two main branches, so distinct that even Cæsar noted that the Gauls and Cimbrians didn't speak the same language. For convenience, these two branches are referred to by linguists as the Gaelic and the Cymric. The first branch has since divided into the Gaelic of the Highlands, the Irish of Ireland, and the Manx of the small island in between. In fact, they are quite similar; old Gaelic and old Irish are very alike when they can be found in writing, and although they have diverged over time, the general rules are still the same. Some of the main differences might be because, while the Highlanders have adopted the Roman alphabet, the native Irish still use the Anglo-Saxon script.

The Cymric is still spoken in Wales and Brittany, and only died out a century ago in Cornwall. Welsh and Breton agree in so many points that the natives of either country are said to be able to understand one another, though they would be entirely unintelligible to an Irishman or Highlander. Indeed it may be doubted whether Greek and Latin are not more nearly akin than the two shoots of the Keltic tree. One great difference is that the p of the Kymric always becomes k or c hard in the Gadhaelic: thus plant or children in Wales, are the well-known Gaelic clan; Paisg, Easter, is Cisg; pen, 222a head, is caen; and the Cornish word Pentyr, the head of the land, or promontory, is the same as the Scottish Cantyre.[94]

The Cymric language is still spoken in Wales and Brittany, and it only died out in Cornwall about a hundred years ago. Welsh and Breton have so many similarities that people from either country can understand each other, although they would be completely unintelligible to an Irish person or a Highlander. In fact, one might question whether Greek and Latin are more closely related than the two branches of the Keltic language family. One major difference is that the p in Cymric always turns into k or c in Gaidhlig: for example, plant or children in Wales corresponds to the well-known Gaelic clan; Paisg, Easter, is Cisg; pen, meaning head, is caen; and the Cornish word Pentyr, which means the head of the land or promontory, is the same as the Scottish Cantyre.[94]

The Gauls had been completely Romanized in the South before they heard of Christianity. They gave up Greek and Roman idols rather than Druidism when they listened to the Gospel. It is thought that the first seeds were sown by St. Paul, and that afterwards the Eastern Church at Ephesus, under St. John, had much communication with them. Britain probably owed her first gleams of light to the imprisonment of Caractacus and his family at Rome; but however this might be, Gaul furnished hosts of martyrs in the persecution, and Britain did her part in testifying to the truth. Many districts long remained unconverted, however, in both countries. St. Martin is said to have completed the conversion of Gaul in the end of the third century, and in Wales St. Germain still found a host to baptize in the fifth century. Indeed, the predominance of heathen remains over Christian, have made antiquaries very doubtful whether Britain could have been by any means universally converted at the time of the fall of the Roman empire. It had, however, sent forth one great missionary, namely, St. Patrick, from the northern province of Valentia. He found a feeble Church in Ireland, but so enlarged its borders and won all hearts, that from his time that island was Christian in name, and filled with such clusters of hermitages and convents as to win its title of the Isle of Saints.

The Gauls in the South were fully Romanized before they heard about Christianity. They abandoned Greek and Roman idols rather than Druidism when they listened to the Gospel. It's believed that St. Paul planted the first seeds of faith, and later, the Eastern Church in Ephesus, led by St. John, had a lot of interaction with them. Britain likely got its first glimpse of Christianity from the imprisonment of Caractacus and his family in Rome; regardless, Gaul provided many martyrs during the persecution, and Britain contributed to the testimony of the truth. However, many areas in both countries remained unconverted for a long time. St. Martin is said to have completed the conversion of Gaul by the end of the third century, and in Wales, St. Germain still found many people to baptize in the fifth century. In fact, the dominance of pagan remnants over Christian ones has led historians to question whether Britain could have been fully converted by the time the Roman Empire fell. Nonetheless, it had produced one notable missionary, St. Patrick, from the northern province of Valentia. He discovered a weak Church in Ireland but expanded its reach and won the hearts of many, so that from his time, the island was known as Christian, filled with numerous hermitages and convents, earning it the title of the Isle of Saints.

This Keltic Church, with its eastern traditions, was the special missionary Church of these little heeded times. From Ireland, St. Columba went forth to Iona, whence he and his disciples gradually converted the Picts; and though St. Gregory’s mission laid the foundations of the polity of the Anglo-Saxon Church in Britain, there were the Scottish Aidan, the Welsh Chad, and Gallic Birinus doing the work quietly, in which the Roman monks had been less successful. From Ireland again, St. Columbanus, St. Gall, and many others set forth to complete the work of conversion in France and Switzerland, and many churches and convents regard as their founders and patrons, obscure Irish hermits forgotten in their own country. These have been the chief diffusers of Keltic names, being called after some hereditary native word, which their saintliness was to raise to high honour.[95]

This Keltic Church, with its eastern traditions, was the special missionary Church of these often-overlooked times. From Ireland, St. Columba went to Iona, where he and his disciples gradually converted the Picts. Although St. Gregory’s mission established the foundations of the Anglo-Saxon Church in Britain, there were Scottish Aidan, Welsh Chad, and Gallic Birinus quietly doing the work that the Roman monks had not been as successful with. From Ireland again, St. Columbanus, St. Gall, and many others set out to finish the work of conversion in France and Switzerland, and many churches and convents consider obscure Irish hermits forgotten in their own country as their founders and patrons. These have been the main spreaders of Keltic names, being named after some hereditary native word, which their saintliness was meant to elevate to high honor.[95]

94. Max Müller; Encyclopædia Britannica; Villemarqué, Legoindec’s Dictionary; Hanmer, Chronicle; Clark, Student’s Handbook of Comp. Grammar; Prichard, Celtic Nations.

94. Max Müller; Encyclopædia Britannica; Villemarqué, Legoindec’s Dictionary; Hanmer, Chronicle; Clark, Student’s Handbook of Comp. Grammar; Prichard, Celtic Nations.

95. Knight, Pictorial History; Mazzaroth; Knight, Celt, Roman, and Saxon; Grimm, DeutscheDeutsche Mythologie; Jones, Welsh Sketches; Irish Poems; Montalembert.

95. Knight, Pictorial History; Mazzaroth; Knight, Celt, Roman, and Saxon; Grimm, German Mythology; Jones, Welsh Sketches; Irish Poems; Montalembert.

Section III.—Keltic Nomenclature.

The Kelts were highly poetical and romantic in their nomenclature. In general their names were descriptive; many referred to complexion, and many more described either masculine courage or feminine grace 223and sweetness. But, unfortunately, the language is so uncertain, and its commentators are so much at war, that in dealing with these, after the well-criticized ancient tongues, is like passing from firm ground to a quaking bog, and in many cases there is but a choice of conjectures to deal with.

The Celts had a very poetic and romantic way of naming things. Generally, their names were descriptive; many referred to someone's appearance, and many more described either masculine bravery or feminine elegance and charm. Unfortunately, the language is quite uncertain, and its commentators often disagree, making it challenging to work with these names after analyzing the well-studied ancient languages. It feels like moving from solid ground to a shaky swamp, and in many cases, you’re left with only a range of guesses to consider. 223

The names to be examined are of various kinds. First, the historical ones that have come through Latin writers, terribly disguised, but the owners of them certain to have existed. These are usually more Cymric than Gaelic, and Welsh and Breton writers find explanations for them. A few truly mythological ones will be considered with these, and placed according to the order—if order it can be called—assigned to their supposed owners in the pedigree of Brut, in which England used to believe on the word of Geoffrey of Monmouth, and the Welsh on that of their native chronicle of Brut. Then follow a most controverted collection, chiefly of the two Gaelic nations. They were the property of a set of heroes called the Feen, who are the great ancestry of the chiefs of the Scottish race in both islands, and who are said to have performed fabulous exploits at some distant period, which gains some sort of date from the poem representing Ossian, the last survivor of the band, as extremely miserable under the teaching of St. Patrick. The fact was probably that the floating myths of the Gael attached themselves to some real adventurous band, and the date is no more to be depended on than those of Geoffrey of Monmouth; but it gives a point by which to arrange the names still in great part surviving both in Ireland and Scotland, though often confused with those imported from other languages.

The names we’ll look at are quite varied. First, there are the historical ones that have come through Latin writers, significantly altered, but the people behind them definitely existed. These names are usually more connected to the Welsh culture than the Gaelic, and writers from Wales and Brittany provide explanations for them. A few truly mythological names will also be considered and organized according to the order—if it can be called that—assigned to their supposed owners in the genealogy of Brut, which England once believed thanks to Geoffrey of Monmouth, and the Welsh based on their own native chronicle of Brut. This is followed by a highly debated group of names, mainly from the two Gaelic nations. These belonged to a group of heroes called the Feen, who are regarded as the great ancestors of the chiefs of the Scottish race across both islands, and who are said to have undertaken legendary exploits long ago, which can be somewhat dated by the poem depicting Ossian, the last survivor of the group, as deeply unhappy under the guidance of St. Patrick. In reality, the floating myths of the Gael likely attached themselves to some real adventurous group, and the date is as unreliable as those given by Geoffrey of Monmouth; however, it provides a reference to arrange the names that are still largely present in both Ireland and Scotland, though often mixed up with those borrowed from other languages.

After this follows the cycle of names made popular by the romances of King Arthur’s court, which naturally find their place at the time of the fall of the Roman power in England. These, as far as they can be understood or interpreted at all, are Cymric, and some have become tolerably well known throughout Europe.

After this comes the cycle of names made famous by the stories of King Arthur’s court, which naturally fit into the period of the decline of Roman power in England. These names, as much as they can be understood or interpreted, are Cymric, and some have become quite well known across Europe.

The different classes connected with one or other of these will nearly dispose of all the Keltic names worth notice. The remaining will chiefly belong to the saints, in which Wales, Brittany, and Ireland were particularly prolific. The odd thing is that all the Welsh saints were in some way or other of royal birth, so that the royalty of Wales must have been peculiarly pious. Brittany, likewise, had sundry hermits; and Ireland deserved its title of the Isle of Saints, though, as will be seen, some of them were of a strangely Irish order, and regarded as strong cursing powers.

The various classes associated with these will almost cover all the notable Keltic names. The rest will mainly be linked to saints, with Wales, Brittany, and Ireland being especially rich in them. Interestingly, all the Welsh saints were somehow of royal descent, suggesting that the royalty of Wales must have been particularly devout. Brittany also had several hermits, and Ireland earned its nickname the Isle of Saints, although, as we will see, some of them had a uniquely Irish character and were seen as powerful in cursing.

The Gaelic race had the remarkable custom of calling their children the servant, the disciple, or the votaress of the patron saint, and it is not till recent times that the prefixes Giolla, Maol, and Cailleach have been entirely dropped, and their traces are often remaining in appellations in Ireland and Scotland.

The Gaelic people had a unique tradition of naming their children after their patron saint, using terms like servant, disciple, or votaress. It's only in recent times that the prefixes Giolla, Maol, and Cailleach have been completely discarded, though you can still find remnants of these names in places throughout Ireland and Scotland.

The name was entirely personal, not hereditary; but the pride of ancestry caused the father’s, grandfather’s, forefather’s names, to the remotest generation, to be heaped upon one head, connected in Welsh by Mab, or, as it was contracted, Ap.

The name was completely personal, not something passed down; but the pride in ancestry led to the father's, grandfather's, and even the names of ancestors from far back being piled onto one person, linked in Welsh by Mab, or, as it was shortened, Ap.

224The Welsh, about the fifteenth century, found these pedigree names unmanageable in contact with ordinary society, and contented themselves each with one ancestral surname for good. Some incorporated their Ap, as Pryce, Ap Rhys, Pugh, or Ap Hugh; some, in English fashion, adding the possessive s to the end of the father’s name, like the hosts of Joneses and Williamses; others took some favourite name from the roll of ancestry, or called themselves after their estates.

224In the fifteenth century, the Welsh found it difficult to manage these family names in everyday life, so they settled on just one ancestral surname for good. Some included their "Ap," like Pryce, Ap Rhys, Pugh, or Ap Hugh; some, in English style, added an 's' to their father's name, like all the Joneses and Williamses; others chose a favorite name from their ancestry or named themselves after their estates.

In Gaelic the word Mac, the son, or O, or ua, the grandson, connected the person with the ancestor whose name was chosen.

In Gaelic, the word Mac means "the son," and O or ua means "the grandson," linking the person to the ancestor after whom they were named.

The Keltic taste in names was of the grand order, generally in many syllables, and lofty in sense and sound, much in the style of the Red Indian. Thus we find Brithomar, the great Briton; Bathanat, son of the boar; Louarn, the fox; Carvilius, friend of power, among the Kymric nations of England and the Continent: and in less complimentary style, Mandubrath, man of black treason. This man of black treason was, in Britain, Avarddwy Bras, also called one of the three disgraceful men of Britain. It is said that Caswallon had murdered Avarddwy’s father, and afterwards set out on what the Triads call one of the three unwise armaments, which weakened the force of the country. The cause is romantically described by the Triads to have been, that his lady-love, Flur, had been carried away by a Prince of Gascony to be presented to Julius Cæsar; moreover, the Mabinogion says, he and his two friends went as far as Rome to recover her, disguised as shoemakers, whence they are called the three bold shoemakers of the Isle of Britain. The aid that he gave the Gauls does, in fact, seem to have attracted the notice of Cæsar, and the black treason was Avarddwy’s invitation to the Romans. He was the father of Aregwydd Voeddog, whose second name, derived from victory, was certainly the same as Boadicea, though her deed identifies her with Cartismandua. Caswallon, or Cassivellaunus, as the Romans called him, is sometimes explained as Cas-gwall-lawn, chief of great hatred, sometimes as lord of the Cassi. The Gaels have many grand men’s names, but, perhaps, have used the most poetry in those of their women. Feithfailge, honeysuckle ringlets; Lassairfhina or Lassarina, flame or blush of the wine; Lassair, or flame, the same in effect as the Italian Fiamma; Alma, all good, a real old Erse name, before the babes of September 1854, were called Alma, after the Crimean river, which probably bore a Keltic name; Bebhirn, or, as Macpherson writes it, Vevina, the sweet woman; Essa, the nurse; Gelges, white swan; Luanmaisi, moon fairness; Ligach, pearly.

The Keltic preference for names was quite grand, typically multi-syllabic and impressive in both meaning and sound, similar to the style of Native Americans. For example, we find Brithomar, the great Briton; Bathanat, son of the boar; Louarn, the fox; Carvilius, friend of power, within the Kymric nations of England and the Continent; and in a less flattering light, Mandubrath, man of black treason. This man of black treason was, in Britain, Avarddwy Bras, also recognized as one of the three disgraceful men of Britain. It's said that Caswallon murdered Avarddwy’s father and then embarked on what the Triads call one of the three misguided military campaigns, which weakened the country's forces. The Triads romantically describe this as due to his love, Flur, being kidnapped by a Prince of Gascony to be presented to Julius Cæsar. Moreover, the Mabinogion states that he and his two friends traveled all the way to Rome to rescue her, disguised as shoemakers, which is why they’re known as the three bold shoemakers of the Isle of Britain. The support he gave to the Gauls did seem to catch Cæsar's attention, and the black treason refers to Avarddwy’s invitation to the Romans. He was the father of Aregwydd Voeddog, whose second name, meaning victory, was definitely the same as Boadicea, though her actions link her to Cartismandua. Caswallon, or Cassivellaunus, as the Romans named him, is sometimes interpreted as Cas-gwall-lawn, chief of great hatred, or lord of the Cassi. The Gaels have many impressive names for men, but may have put even more creativity into the names of their women. Feithfailge, means honeysuckle ringlets; Lassairfhina or Lassarina, translates to flame or blush of the wine; Lassair, or flame, is comparable to the Italian Fiamma; Alma, meaning all good, is a truly ancient Erse name, predating the use of Alma for the babies of September 1854 after the Crimean river, which likely had a Keltic name; Bebhirn, or as Macpherson writes it, Vevina, means the sweet woman; Essa, the nurse; Gelges, white swan; Luanmaisi, moon fairness; Ligach, pearly.

Yet thirst had her namesake, Ita; Diédrè was fear; Dorvenn, sullen; Uailsi, pride; Unchi, contention.

Yet thirst had her namesake, Ita; Diédrè was fear; Dorvenn, gloomy; Uailsi, pride; Unchi, conflict.

All of these, and many besides, have entirely fallen into desuetude, and all the Keltic countries have a practice of adopting names from their neighbours, supposed to answer to their own, but often without the slightest affinity thereto.

All of these, along with many others, have completely fallen out of use, and all the Celtic countries have a habit of adopting names from their neighbors, which are thought to correspond to their own, but often have no real connection at all.

Thus Anmcha, courageous, is supposed to be translated by Ambrose; Aneslis is rendered by Stanislaus; Fachtna, is Festus; Baothgalach, or rashly courageous, Boethius.

Thus Anmcha, brave, is meant to be translated by Ambrose; Aneslis is translated by Stanislaus; Fachtna is Festus; Baothgalach, or recklessly brave, is Boethius.

Corruptions must be permitted to our English tongues and throats, 225which break down at a guttural, so it is no wonder that Dorchaidha, or patronymic O'Dorchaidhe, should be sometimes turned into D'Arcy, sometimes D'Orsay, and sometimes into Darkey, which really translates the word; and sometimes Darcy; but it is rather hard when we have to read Archibald for Gillespie, and Edward for Diarmaid.[96]

Corruptions must be allowed in our English tongues and throats, 225 which struggle with guttural sounds, so it's no surprise that Dorchaidha, or the surname O'Dorchaidhe, sometimes gets turned into D'Arcy, D'Orsay, and even Darkey, which actually translates the word; and at times it’s Darcy; but it's pretty tough when we have to read Archibald for Gillespie, and Edward for Diarmaid.[96]

96. Villemarqué; O'Donovan; Highland Society’s Gaelic Dictionary.

96. Villemarqué; O'Donovan; Highland Society’s Gaelic Dictionary.

226

CHAPTER 2.

ANCIENT KELTIC NAMES.

Section I.—Welsh Mythic Names.

Welsh myths we say advisedly, for whether these were really Druidical myths or not, they have become so much disguised by Welsh bards, down to Christian times, that there is no knowing what was the original framework. Our concern is with the names connected with these traditions.

Welsh myths, as we say, since it's hard to tell if they were truly Druidic myths or not. They have been so transformed by Welsh poets, even into Christian times, that there’s no way to know what the original structure was. Our focus is on the names associated with these traditions.

The primary personages of semi-divine rank in these traditions are Hu Gadarn, or the Mighty, the sun god, and his wife Ceridwen. It is believed that the two sacred islands of Iona and Mona were both originally Ynysgwaw Hu, the island of the worship of Hu. Others, however, say, that Iona was only I-thon, or isle of the waves.

The main figures of semi-divine status in these traditions are Hu Gadarn, or the Mighty, the sun god, and his wife Ceridwen. It's believed that the two sacred islands of Iona and Mona were originally Ynysgwaw Hu, the island dedicated to the worship of Hu. However, others argue that Iona was simply I-thon, or isle of the waves.

The word Hu is not explained; but it has passed into a name in Wales and Brittany. Old French has the name inflected as Hue, Hues, Huon, and the feminine Huette; and the true Anglicized Welsh form is Hu or Hew, though it is now universally confounded with the Teutonic Hugh, from hugur, thought, with which it may be cognate, and the Welsh patronymic Ap Hu is always spelt Pugh.

The word Hu isn't defined, but it has become a name in Wales and Brittany. In Old French, it appears as Hue, Hues, Huon, and the feminine form Huette. The true Anglicized Welsh version is Hu or Hew, though it's often mixed up with the Teutonic Hugh, which comes from hugur, meaning thought, and may be related to it. The Welsh patronymic Ap Hu is always spelled Pugh.

The Triads speak of Aed Mawr, or Aedd, as father of Pridain, but he may have been either a title of Hu, or else the god himself. Aodh is, in fact, in sound and sense, closely related to the Greek αίθω (aitho), and our heat is of the same kin.

The Triads mention Aed Mawr, or Aedd, as the father of Pridain, but he could have been a title for Hu, or he might be the god himself. Aodh is actually, in terms of sound and meaning, closely related to the Greek αίθω (aitho), and our word heat comes from the same origin.

Dr. Meyer thinks this Aed Mawr of the Triads was the forefather from whom the Ædui mentioned by Cæsar were called, and further derives from him Cæer Aeddon, or Dun Aeddon, Dun Edin, or Edinburgh. Yet, on the other hand, it is a part of our English faith that Auld Reekie is our Northumbrian Edwin’s burgh.

Dr. Meyer believes that this Aed Mawr from the Triads was the ancestor of the Ædui mentioned by Cæsar, and he also connects him to Cæer Aeddon, or Dun Aeddon, Dun Edin, or Edinburgh. However, it's also a part of our English belief that Auld Reekie is our Northumbrian Edwin’s town.

Aed, Aeddon, Aodh, Aedhan, were far more popular names than those derived from Hu. Aeddan is lamented by Aneurin as a British warrior slain among the victims of Henghist’s treachery; and two Aoidhs reigned, the one in Connaught, the other in Scotland, in 570; and to the latter of these, called by Scottish historians Aidan, or Edan, they ascribe the foundation of their capital; but it was at that time in the possession of the Angles, and if called after any Aodh, it must have been after an earlier one. The Irish Aodh is said to have been about to expel the bards, but to have been prevented by the intercession of St. Columb.

Aed, Aeddon, Aodh, and Aedhan were much more popular names than those based on Hu. Aeddan is mourned by Aneurin as a British warrior killed among the victims of Henghist’s betrayal; and two Aoidhs ruled, one in Connaught and the other in Scotland, in 570. To the latter, known to Scottish historians as Aidan or Edan, they credit the founding of their capital; however, at that time, it was under the control of the Angles, and if it was named after any Aodh, it must have been after an earlier one. The Irish Aodh is said to have been about to oust the bards but was stopped by the intercession of St. Columb.

At one time Ireland was afflicted with thirteen contemporary Aodhs; and at least two so called reigned in Scotland—Aodhfin, or 227the white, the Ethfine of historians, and Aoidh, or Eth, the swift-footed. So common was the name among the Irish that one hundred Aodhs and one hundred Aidans or Oédans were killed in the battle of Maghrath. The MacAodhas of Ireland were once many in number; and became MacHugh or Magee; in Scotland, Mackay; or were sometimes translated into Hughson or Hewson. But the most interesting person so called is known to us as Aidan. He visited Wales and Scotland, became a monk of Iona, and then went forth as a missionary to the North of England. He was the friend of the admirable Oswald, free of hand, king of Deira, who used to interpretinterpret his Keltic speech to the Angle population; and his gentle teaching won to the Church multitudes whom the harshness of former missionaries had repelled. He is reckoned as first bishop of Lindisfarn, and has left his name to sundry churches of St. Aidan. Aoidhne, or Eithne, was the Irish feminine once distinguished, but now disused.

At one time, Ireland had thirteen people named Aodh, and at least two ruled in Scotland—Aodhfin, or "the White," known as Ethfine to historians, and Aoidh, or Eth, the swift-footed. The name was so popular among the Irish that one hundred Aodhs and one hundred Aidans (or Oédans) were killed in the battle of Maghrath. The MacAodhas of Ireland were once numerous; they became known as MacHugh or Magee, and in Scotland, they were called Mackay or sometimes translated to Hughson or Hewson. The most notable person with this name is Aidan. He traveled to Wales and Scotland, became a monk on Iona, and then went as a missionary to North England. He was a friend of the admirable Oswald, a generous king of Deira, who translated his Celtic language for the Angle populace; and his gentle teachings attracted many to the Church, whom the earlier missionaries had pushed away. He is considered the first bishop of Lindisfarne and has given his name to various churches dedicated to St. Aidan. Aoidhne, or Eithne, was once a distinguished feminine name in Ireland, but it is no longer in use.

Aidan is still a female name among some Welsh families.

Aidan is still a girl's name in some Welsh families.

Another Irish St. Aeddan, who was bishop of Ferns about the year 632, has a most curious variety of namesakes—some from his baptismal name, others from his pet appellation Móedóg, that is M'Óedóg, namely Ma Otdóg, my little Aodh. This strange custom of prefixing the possessive pronoun, first person singular, to the proper name of a saint was very general. Maodhòg, as it has since become, is still common in Wexford, where the Irish language has disappeared. It is pronounced and written Mogne, and is perpetuated in honour of the Saint of Ferns. Madog, or Madawc, was the usual form in Wales, where it has always been in great favour. Madawc, prince of Powysland, who died in 1158, in great favour with Henry II. The Latin translation of Aidan, Aideus, or Aidanus, has adhered to him in Basse Bretagne, but has there been cut down into Dé, St. Dé being the appellation of a village there, the church of which is dedicated to Mogne, is by Irish Protestants often Anglicized as Aidan, by the Roman Catholics as Moses.

Another Irish St. Aeddan, who was bishop of Ferns around the year 632, has a fascinating variety of namesakes—some derived from his baptismal name, others from his nickname Móedóg, meaning M'Óedóg, which translates to Ma Otdóg, or my little Aodh. This unusual custom of adding the possessive pronoun, first person singular, to a saint's proper name was quite common. Maodhòg, as it has evolved, is still prevalent in Wexford, despite the Irish language having disappeared. It is pronounced and written as Mogne, and is maintained in honor of the Saint of Ferns. Madog, or Madawc, has been the usual form in Wales, where it has always been popular. Madawc, the prince of Powysland, who died in 1158, was well-regarded by Henry II. The Latin version of Aidan, Aideus, or Aidanus, has stuck with him in Basse Bretagne, but there it has been shortened to Dé, with St. Dé serving as the name of a village there, whose church is dedicated to Mogne and is often Anglicized as Aidan by Irish Protestants and as Moses by Roman Catholics.

The leek is said to have been used by the Welsh in the worship of Ceridwen, the wife of Hu. Afterwards a story rose that, in one of Cadwallawn’s battles, his Welshmen marked themselves with leeks from a garden hard by, and the story was later transferred to the Welsh troops of the Black Prince in France.

The leek is said to have been used by the Welsh in the worship of Ceridwen, the wife of Hu. Later, a story emerged that during one of Cadwallawn’s battles, his Welsh soldiers marked themselves with leeks from a nearby garden, and this tale was eventually passed on to the Welsh troops of the Black Prince in France.

Ced, or Cyridwen, shows no namesakes; but buadh, or budd, victory, furnished for her the epithet of Buddug, or Buddud; and, perhaps, she is the Boundonica mentioned by Dion Cassius as a Keltic goddess. Probably it was either as a victorious omen, or else in honour of her, that the name of Buddug was given to that fierce chieftainess of the Iceni, whose savage vengeance for her wrongs has won for her a very disproportionate fame, as much changed as her name, when we call it Bonduca, or, more usually, Boadicea. It has not met with much repetition, yet we have heard of a family so patriotic as to contain both Caractacus and Boadicea. Buadhach was, however, long a man’s name in Ireland, and Budhic was one of the early Armorican princes.

Ced, or Cyridwen, has no known namesakes; but buadh, or budd, which means victory, gave her the nickname Buddug, or Buddud; and perhaps she is the Boundonica mentioned by Dion Cassius as a Celtic goddess. It’s likely that the name Buddug was given due to a victorious omen, or in her honor, referring to that fierce chieftainess of the Iceni, whose brutal revenge for her injustices has earned her a remarkably exaggerated fame, just as her name has changed when we call her Bonduca, or more commonly, Boadicea. The name hasn’t been repeated much, but we’ve heard of a family so patriotic that it included both Caractacus and Boadicea. Buadhach was, however, a common man's name in Ireland, and Budhic was one of the early Armorican princes.

228Gwion, an unlucky dwarf, destroyed by Ceridwen, seems to have left his name behind him, whether it be as M. Pitre Chevalier explains it, esprit, sense, or be connected with the Welsh gwyth, and Cornish gwg, anger.

228 Gwion, an unfortunate dwarf, was ruined by Ceridwen. It seems he has left his name behind, which M. Pitre Chevalier explains as either esprit, meaning spirit or sense, or linked to the Welsh gwyth and the Cornish gwg, both meaning anger.

Aneurin mentions a knight named Gwiawn as having been slain in the battle of Cattraeth; and Gwion is a knight of Arthur’s court, figuring as Sir Guy among the knights of the Round Table, and furnishing Spenser with his Sir Guyon, the hero of the second ‘Book of Courtesie’ in his Faerie Queen.

Aneurin talks about a knight named Gwiawn who was killed in the battle of Cattraeth; and Gwion is a knight at Arthur’s court, known as Sir Guy among the knights of the Round Table, and providing Spenser with his Sir Guyon, the hero of the second ‘Book of Courtesie’ in his Faerie Queen.

Guy has since been a favourite name, but it has become so entangled with the Latin Vitus that it is almost impossible to distinguish the Keltic from the Roman name. It appears to have prevailed in France very early as Guy, Guies, Guyon, in the feminine Guiette; and besides the Sicilian infant martyr, Vitus, obtained two patrons, St. Guy, the Poor Man of Anderlecht, a pilgrim to Jerusalem, who died in 1014; and the Italian, St. Guido, abbot of Pomposa, in Ferrara, who died in 1042. Both lived long after their name had become so popular, that it could not have depended upon them. Queen Matilda, in her Bayeux tapestry, labels as Wido, the Count Guy of Ponthieu, who captured Harold on his ill-starred expedition to Normandy, and thus she evidently does not consider him as Vitus.

Guy has become a popular name, but it's so tied to the Latin Vitus that it's nearly impossible to separate the Celtic name from the Roman one. It seems to have been commonly used in France early on as Guy, Guies, or Guyon, and in the feminine form Guiette; in addition to the Sicilian infant martyr Vitus, it also gained two patrons: St. Guy, the Poor Man of Anderlecht, a pilgrim to Jerusalem who died in 1014, and the Italian St. Guido, abbot of Pomposa in Ferrara, who died in 1042. Both lived long after their name had gained so much popularity that it couldn't have relied on them. Queen Matilda, in her Bayeux tapestry, refers to Count Guy of Ponthieu as Wido, the man who captured Harold on his ill-fated expedition to Normandy, indicating that she doesn't see him as Vitus.

Guy and Guido were both fairly frequent with us, until ‘Gunpowder Treason’ gave a sinister association to the sound of Guido Fawkes, and the perpetual celebrations of the 5th of November, with the burning of Guy Fawkes in effigy, have given a meaning to the term of Guy, that will probably continue long after the last tar-barrel has flamed and the last cracker exploded over his doom.

Guy and Guido were both pretty regular visitors until ‘Gunpowder Treason’ gave a dark vibe to the name Guido Fawkes, and the ongoing celebrations of November 5th—complete with burning Guy Fawkes in effigy—have added a lasting meaning to the term Guy that will probably stick around long after the last tar barrel has burned and the last firecracker has gone off in his memory.

Guido and Guidone were the proper Italian forms, much used in the whole Peninsula, and appearing in Ariosto’s poem in the person of Guidon Selvaggio, a rustic, uncivilized knight. From the sound it was long imagined that the names came either from guide or from guidon, a banner or ensign; but there can be no doubt that either the Keltic Gwion or the Latin Vitus was their true origin.

Guido and Guidone were the correct Italian names, commonly used throughout the whole Peninsula, and featured in Ariosto’s poem as Guidon Selvaggio, a rough, uncivilized knight. Due to the way they sound, people once thought the names came from guide or from guidon, meaning a banner or ensign; however, it's clear that their true origin lies in either the Keltic Gwion or the Latin Vitus.

Section II.—Lear and his Daughters.

Geoffrey of Monmouth made the eleventh of his kings, descended from Brute, to be called Leir, and live at Leircester, or Leicester, on the river Sore, somewhere about the time of the prophet Elisha.

Geoffrey of Monmouth listed the eleventh of his kings, descended from Brute, named Leir, who lived in Leircester, or Leicester, by the river Sore, around the time of the prophet Elisha.

He is one of the earliest authorities for the story of Lear and the ungrateful daughters, whom he calls Gonorilla and Regan. He gives the name of Cordeilla to the reserved but faithful daughter who could not pay lip service, but redeemed her father’s kingdom when he was exiled and misused by her flattering sisters. It was a very remarkable conception of character, even thus barely narrated, without the lovely endowments with which we have since learnt to invest the good daughter. The sequel in Geoffrey’s chronicle related, that after 229his kingdom was restored, old Leir died in peace at Leicester, and was buried by Cordeilla “in a certain vault which she ordered to be made for him under the river Sore, at Leicester, and which had been built originally under the ground to the honour of the god Janus; and here all the workmen of the city, upon the anniversary solemnity of that festival, used to begin their yearly labours.”

He is one of the earliest sources for the story of Lear and the ungrateful daughters, whom he calls Gonorilla and Regan. He refers to the reserved but loyal daughter who wouldn’t flatter as Cordelia, who saved her father’s kingdom after he was exiled and mistreated by her deceitful sisters. This was a remarkable depiction of character, even in this brief account, without the lovely traits we later came to associate with the good daughter. The follow-up in Geoffrey’s chronicle states that after his kingdom was restored, old Leir passed away peacefully in Leicester and was buried by Cordelia “in a certain vault which she had ordered to be made for him under the river Sore, in Leicester, and which had originally been built underground to honor the god Janus; and here all the workers of the city, on the anniversary of that festival, used to start their yearly labor.”

He further narrates that Cordeilla was dethroned by her nephews, and committed suicide in despair. To this story adhered both the old ballad-monger and Spenser, in the history studied by Sir Guyon; but Shakespeare loved his sweet Cordelia too well to stain her with self-murder, and, though omitting all allusion to Christianity, made her in all her ways and actions a true Christian, and never perhaps showed more consummate art than in producing so perfect an effect with a person so chary of her words.

He goes on to say that Cordelia was overthrown by her nephews and took her own life in despair. Both the old ballad writer and Spenser included this story in the tale studied by Sir Guyon; however, Shakespeare cared for his sweet Cordelia too much to tarnish her with suicide. Although he didn't reference Christianity, he portrayed her in all her actions as a true Christian, showing incredible skill in creating such a powerful impact with a character who was so careful with her words.

Whence did Geoffrey get the story which has produced such fruits?

Where did Geoffrey get the story that has yielded such results?

Lear (gen.), Lir, is the sea. He is also a mythological personage, a god in the elder Irish belief, and father of Mănănnán, the Erse Neptune.

Lear (gen.), Lir, is the sea. He is also a mythological figure, a god in ancient Irish belief, and the father of Mănănnán, the Irish Neptune.

Afterwards, later ballads humanized Lear, and made him the father of Mănănnán, one of the Tuath De Danan, or early conquerors of Ireland, and Lord of the Isle of Man, which is said to be called after him. There is a tradition in Londonderry that his spirit lives in an enchanted castle in the waves of Magilligan, and that his magic ship appears every seventh year. Moreover, the daughters of Mănănnán, granddaughters of Lear, were called Ainè and Aoiffè, and had a desperate quarrel about their husbands' excellence in hunting.

Afterwards, later ballads depicted Lear as a more relatable character, making him the father of Mănănnán, one of the Tuath De Danan, or the early conquerors of Ireland, and the Lord of the Isle of Man, which is said to be named after him. There’s a tradition in Londonderry that his spirit resides in an enchanted castle within the waves of Magilligan, and that his magical ship appears every seventh year. Additionally, Mănănnán's daughters, who were Lear's granddaughters, were named Ainè and Aoiffè, and they had a fierce rivalry over their husbands' hunting skills.

Wales, on its side, shows in the Isle of Anglesea a cromlech, called the tomb of Bronwen, daughter of King Llyr or Leirus. The tomb was opened in 1813, and an ancient urn, once probably containing ashes, was found there. It seems that a somewhat more substantial Llyr lived about the time of the Roman conquest, and was the father of Bronwen, who married the king of Ireland, was ill-treated by him, and received a box on the ear, which was one of the three fatal insults of the Isle of Britain. This lady is very probably the Bronwen of the cromlech; but the conjecture of the Rev. Edward Davies is, that in the story of King Lear, we may have the remains of an ancient myth.

Wales, for its part, features in the Isle of Anglesey a cromlech known as the tomb of Bronwen, the daughter of King Llyr or Leirus. The tomb was opened in 1813, and an ancient urn, which likely once held ashes, was discovered there. It appears that a more prominent Llyr lived around the time of the Roman conquest and was the father of Bronwen, who married the king of Ireland, was mistreated by him, and received a slap in the face, which was one of the three major insults in the Isle of Britain. This woman is likely the Bronwen associated with the cromlech; however, the Rev. Edward Davies speculates that the story of King Lear might contain remnants of an ancient myth.

It is certainly remarkable that the notion of Lyr, in connection with turbulent daughters or granddaughters, should be common to both Britain and Ireland. Mr. Davies explains Cordelia to have been originally Creirdyddlydd, the token of the overflowing, also called Creirwy, or the token of the egg. Creir is a token, the sacred article on which a man makes oath, whence it came to mean either a relic or a jewel. Creirdyddlydd might thus be the jewel of the sea, or the token of the flood. At any rate, Creirdyddlydd or Creirwy is a creation of ancient Welsh poetry, once mythical, the daughter of the sea, Llyr or Llud, on which Geoffrey seized for his history. Bronwen, or white bosom, is either another daughter of Lyr, or else Creirdyddlydd under another name, and is supposed to have been the British Proserpine. Both Bronwen and Creirwy are called Gwrvorwyn, man-maid, or 230virago, and it does not seem impossible that here we see the origin of Cordelia, Regan, and Goneril, as they have been adapted to English pronunciation, the token of the overflowing, the fair bosom, and the virago. Surely these are the daughters of the ocean, rebellious and peaceful. Dynwen, too, is the white wave, the patroness of lovers; and as we shall find by-and-by wave names are remarkably common among the Welsh.

It’s quite fascinating that the idea of Lyr, related to turbulent daughters or granddaughters, is found in both Britain and Ireland. Mr. Davies explains that Cordelia was originally called Creirdyddlydd, symbolizing abundance, also known as Creirwy, or the symbol of the egg. Creir refers to a symbol, a sacred object upon which someone swears an oath, which is why it came to mean a relic or a jewel. Therefore, Creirdyddlydd might represent the jewel of the sea or the symbol of the flood. In any case, Creirdyddlydd or Creirwy is a creation from ancient Welsh poetry, once mythical, and is a daughter of the sea, Llyr or Llud, which Geoffrey adopted for his history. Bronwen, meaning white bosom, is either another daughter of Lyr or Creirdyddlydd under a different name and is thought to represent the British Proserpine. Both Bronwen and Creirwy are referred to as Gwrvorwyn, man-maid, or virago, and it doesn’t seem far-fetched to think this might be the source of Cordelia, Regan, and Goneril, adapted to English pronunciation, representing abundance, beauty, and the virago. Clearly, they are daughters of the ocean, both rebellious and calm. Dynwen, too, signifies the white wave and is the patroness of lovers; as we will find, names related to waves are quite common among the Welsh.

Lear is also called Llwyd, the grey, or the extended, a fitting title for the sea, and which has passed on to form Lloyd, so common as a Welsh Christian and surname, and adopted in England as Floyd.

Lear is also known as Llwyd, meaning the grey or the extended, which is an appropriate name for the sea, and this has evolved into Lloyd, a name widely used as a Welsh Christian name and surname, and adopted in England as Floyd.

Creirdyddlydd has due justice done her in the Mabinogion, where we further learn that she remains with her father till the day of doom, and that in the mean time two kings, Gwyn ab Nudd and Gwythir mab Graidiawn, have a battle for her hand on every May-day.

Creirdyddlydd gets her rightful recognition in the Mabinogion, where we also find out that she stays with her father until the end of days, and in the meantime, two kings, Gwyn ab Nudd and Gwythir mab Graidiawn, fight for her hand every May Day.

Cordula is set down in Welsh and German calendars on the 22nd of October as one of the 11,000 virgins, her feast following that of St. Ursula. It may be remembered that St. Ursula was said to be Cornish; and that her only recorded companion should bear a Cymric name, is in favour of some shade of foundation for her story. Kordula is in consequence a German name. Kordula was a princess of Lingen in 1473; and Michel and Kordel are two children in German household tradition so constantly falling into mishaps as to have become a proverb for folly.

Cordula is noted in Welsh and German calendars on October 22nd as one of the 11,000 virgins, with her feast following that of St. Ursula. It's worth remembering that St. Ursula was said to be from Cornwall, and the fact that her only recorded companion has a Welsh name supports the idea that there may be some basis for her story. Kordula, therefore, is a German name. Kordula was a princess of Lingen in 1473, and Michel and Kordel are two children in German folklore whose constant misadventures have made them a proverb for foolishness.

The Germans fancy Cordula is a diminutive of the Latin cor, a heart; others have wildly made it the feminine of Cordeleo, lion heart, and it has been confused with Delia, the epithet of Diana, from Delos, her birthplace; but Creirdyddlydd is certainly its origin, and remembering that in Welsh d is softened and aspirated by being doubled, is not far from it in sound. Cordelia is hereditary in some Irish families; but is chiefly used for love of Shakespeare’s heroine of filial love.

The Germans believe that Cordula is a short form of the Latin word cor, meaning heart; others have wildly claimed it’s the feminine version of Cordeleo, which means lion heart, and it’s also been mixed up with Delia, a name for Diana from her birthplace, Delos; however, Creirdyddlydd is definitely its true origin, and considering that in Welsh, d is softened and aspirated when doubled, it sounds quite similar. Cordelia is a name passed down in some Irish families, but it’s mainly used out of love for Shakespeare’s heroine who represents filial love.

Bronwen makes her appearance again in the romance of Sir Tristram, under the name of Brengwain, the maid of Yseulte. When the Lady Yseulte was sent from her home in Ireland, under the escort of Tristram, to be married to King Mark, of Cornwall, her mother entrusted a love potion to Brengwain to be given on the wedding night.

Bronwen reappears in the story of Sir Tristram as Brengwain, Yseulte's maid. When Lady Yseulte was sent from Ireland, accompanied by Tristram, to marry King Mark of Cornwall, her mother gave Brengwain a love potion to be used on the wedding night.

Unfortunately, a tempest arose on the voyage, and, in the consequent exhaustion, “Swete Ysonde, the fre, asked Brengwain a drink.” And Brengwain, bringing the magic cup by mistake, caused the fatal passion between Yseulte and the knight.

Unfortunately, a storm hit during the journey, and in the resulting exhaustion, “Sweet Ysonde, the fair, asked Brengwain for a drink.” And Brengwain, accidentally bringing the enchanted cup, triggered the doomed romance between Yseulte and the knight.

Even the “hound that was there biside, yclept Hodain,” who licked up the drops that were spilt of the philtre, became attached to the knight and lady with the same magic love.

Even the “hound that was there beside, called Hodain,” who licked up the drops that were spilled from the potion, became attached to the knight and lady with the same magical love.

Bronwen or Brengwain has since been in use as a Welsh female Christian name.

Bronwen or Brengwain has since been used as a Welsh female Christian name.

The names of the granddaughters of the Irish King Lear were Aine and Aoidheal, a spark, and their dispute was whose husband was the best hunter. Aine means joy or praise, and also fasting. Friday is Diah-Aoine, or fasting day in Irish. Aine, the daughter of 231Eogah-hal, was looked on as queen of the fairies of South Munster, and her abode was said to be Cnoc Aine or Knockany, the Hill of Aine, in county Limerick; Aoibhinn was queen of the fairies in Thomond or North Munster; Una, of those in Ormond.

The names of the granddaughters of the Irish King Lear were Aine and Aoidheal, a spark, and they argued over whose husband was the best hunter. Aine means joy or praise, and also fasting. Friday is called Diah-Aoine, or fasting day in Irish. Aine, the daughter of 231Eogah-hal, was regarded as the queen of the fairies of South Munster, and her home was said to be Cnoc Aine or Knockany, the Hill of Aine, in County Limerick; Aoibhinn was the queen of the fairies in Thomond or North Munster; Una, of those in Ormond.

Aine continued to be a favourite name in Ireland for many centuries; but in later times it has become the practice to Anglicize it as Anna and Hannah, and possibly Anastasia, though this may have come more directly from the Greek. In 705 reigned a Scottish king called Ainbhceallach the Good. He is turned by different authors into Arinchellar, Armkelleth, Amberkelletus, etc., and his right one is either joyful war, or agile war, or if with the b, ferocious war. He was too good for his savage people, and was dethroned at the end of a year, and is usually mentioned by the few historians, who name him, as Amberkelleth.

Aine remained a popular name in Ireland for many centuries; however, over time it became common to Anglicize it to Anna and Hannah, and possibly Anastasia, although that may have come more directly from the Greek. In 705, there was a Scottish king named Ainbhceallach the Good. Different authors have adapted his name to Arinchellar, Armkelleth, Amberkelletus, and so on, with his true meaning being either joyful war or agile war, or if taken with the b, ferocious war. He was too good for his brutal people and was dethroned after a year. The few historians who mention him usually refer to him as Amberkelleth.

It is evident then that Aine had come to Scotland with other Gaelic names, and it is probable that this is the word that had come forth as Anaple or Annabell in Scotland long before the period of devotion to St. Anne. In 1158 Annabel Fitz Duncan, daughter to Duncan, Earl of Moray, carried the name into the Lucie family; Annabella of Strathern appears in 1244; Annaple Drummond was wife to King Robert III. of Scotland, about 1390; and thenceforth Anaple has been somewhat common in Scotland, while Anabla and Anabella are equally frequent in Ireland, and Annabella is occasionally used in England as Anna made a little finer.

It’s clear that Aine came to Scotland with other Gaelic names, and it’s likely that this is the name that became Anaple or Annabell in Scotland long before people devoted themselves to St. Anne. In 1158, Annabel Fitz Duncan, the daughter of Duncan, Earl of Moray, brought the name into the Lucie family; Annabella of Strathern appears in 1244; Annaple Drummond was the wife of King Robert III of Scotland around 1390; and since then, Anaple has been fairly common in Scotland, while Anabla and Anabella are also quite common in Ireland, and Annabella is sometimes used in England, making Anna sound a bit fancier.

Aoiffe was more generally used than Aine, but most likely is the origin of the Effie of Scotland, now always used as short for Euphemia, though the Highland version of this name is now Aoirig, or Oighrigh. In other places Aoiffe seems to have been turned into Affrica. In the beginning of the twelfth century ‘Affrica,’ daughter of Fergus of Galway, married ‘Olaus’ the Swarthy, King of Man, and her daughter ‘Effrica’ married Somerled, Thane of Argyle and Lord of the Isles, by whose genealogists she seems to have been translated into Rachel. Africa is still used as a female name in the Isle of Man and in Ireland. Aoiffe was the wife of Cuchullin in the Ossianic poetry, and Evir Allin and Evir Coma, properly Aoibhir Aluin and Aoibhir Caomha, the pleasantly excellent and pleasantly amiable, both appear there.

Aoiffe was used more commonly than Aine, but she is probably the origin of Effie, a name that is now often a nickname for Euphemia in Scotland. However, the Highland version of this name is currently Aoirig or Oighrigh. In other regions, it seems Aoiffe was adapted into Affrica. In the early twelfth century, ‘Affrica,’ daughter of Fergus of Galway, married ‘Olaus’ the Swarthy, King of Man, and her daughter ‘Effrica’ married Somerled, Thane of Argyle and Lord of the Isles, and it seems her genealogists transformed her into Rachel. Africa is still used as a female name in the Isle of Man and in Ireland. Aoiffe was the wife of Cuchullin in the Ossianic poetry, and Evir Allin and Evir Coma, originally Aoibhir Aluin and Aoibhir Caomha, meaning the pleasantly excellent and pleasantly amiable, both appear there.

The recognized equivalent for Aoiffe was, however, Eva, beginning almost from the first Christian times, so that, until I found Aoiffe in such unquestionably heathen company as Lear and MănănnánMănănnán, I had made up my mind that she was the Gadhaelic pronunciation of our first mother.

The known equivalent for Aoiffe was, however, Eva, starting almost from the early Christian times, so that, until I found Aoiffe in such undeniably pagan company as Lear and MănănnánMănănnán, I had concluded that she was the Gadhaelic pronunciation of our first mother.

Eva is found in the oldest documents extant in Scotland, and high in their genealogies: Eva O'Dwhine carried the blood of Diarmaid to the Anglo-Norman Campbells; Eva of Menteith married one of the first Earls of Lennox; and Alan, the first High Steward of Scotland, married Eve of Tippermuir, and made her the ancestress of the Stuarts; about the same time that the Irish Aoiffe or Eva, for she at least is known to have borne both names, was being wedded to stout Earl Strongbow.

Eva is mentioned in the oldest documents surviving in Scotland and is prominent in their family trees: Eva O'Dwhine brought the bloodline of Diarmaid to the Anglo-Norman Campbells; Eva of Menteith married one of the first Earls of Lennox; and Alan, the first High Steward of Scotland, married Eve of Tippermuir, making her the ancestor of the Stuarts; around the same time, the Irish Aoiffe or Eva—she is known to have had both names—was marrying the formidable Earl Strongbow.

Aevin, or Evin, is occasionally found in the house of Kennedy, but 232Eveleen is by far the most common form of both names in Ireland, and has held its ground unchanged. Eibhlin in Irish.

Aevin, or Evin, is sometimes seen in Kennedy's household, but 232Eveleen is definitely the most common version of both names in Ireland, and it has remained consistent. Eibhlin in Irish.

To our surprise, however, Aveline or Eveline make their appearance among the Normans long before the marriage of the Earl of Pembroke. Aveline was the name of the sister of Gunnar, the great-grandmother of William the Conqueror; and Aveline or Eveline was so favourite a Norman name that it well suits the Lady of the Garde Douloureuse in the Betrothed. Avelina de Longo-Campo, as the name is Latinized in old chronicles, married the last Earl of Lancaster, and was the mother of that heiress Avelina or Eveline, who, though short-lived and childless herself, carried to her husband, Edmund Crouchback, and the sons of his subsequent marriage, the great county of Lancaster, which made the power of the Red Rose formidable.

To our surprise, Aveline or Eveline showed up among the Normans long before the Earl of Pembroke got married. Aveline was the name of Gunnar's sister, who was the great-grandmother of William the Conqueror; and Aveline or Eveline was such a popular Norman name that it really fits the Lady of the Garde Douloureuse in the Betrothed. Avelina de Longo-Campo, as the name appears in old chronicles, married the last Earl of Lancaster and was the mother of the heiress Avelina or Eveline, who, although she had a short life and no children, brought to her husband Edmund Crouchback and the sons from his later marriage the grand county of Lancaster, which greatly increased the power of the Red Rose.

Eveline has never been frequent, but was never entirely forgotten in England, (for instance, an Eveline Elstove was baptized in 1539,) and was revived as an ornamental name by Miss Burney’s Evelina. At present it is one of those most in vogue, but it ought not to be spelt with a y, unless it be intended to imitate the surname Evelyn, the old French form of the Latin avellana, a hazel. It was well that the tree-loving author of the Sylva should bear such a surname, and from him and his family, men have frequently been christened by it; but ladies do not follow the old Eveline of song and romance unless they use the true feminine termination.

Eveline hasn’t been common, but it hasn’t been completely forgotten in England— for example, an Eveline Elstove was baptized in 1539— and it made a comeback as a stylish name thanks to Miss Burney’s Evelina. Right now, it’s one of the most popular names, but it shouldn’t be spelled with a y unless it’s meant to mimic the surname Evelyn, which is the old French version of the Latin avellana, meaning hazel. It’s fitting that the tree-loving author of the Sylva has such a surname, and because of him and his family, many men have been named after it; however, women don’t follow the old Eveline of songs and romance unless they use the proper feminine ending.

It is curious that several Keltic names should have come to us with the Normans. They may either have been of the set interchanged with the Northmen at some pre-historical time, or old Keltic ones picked up from the Gallic inhabitants of Neustria, or from the Bretons on the border. In the present case, the latter supposition is the most likely, as the Scandinavians do not seem to have used Eveline. It may of course be after all a diminutive of Eve, but the alternate use of the initial A and E seems to contradict this, and identify it with Aoiffe, daughter of the Irish King Lear.

It's interesting that several Celtic names came to us with the Normans. They may have either been ones exchanged with the Northmen at some earlier time, or old Celtic names picked up from the Gallic inhabitants of Neustria, or from the Bretons on the border. In this case, the latter theory is the most plausible, as the Scandinavians don't seem to have used Eveline. Of course, it might still be a diminutive of Eve, but the alternating use of the initial A and E seems to contradict this and links it to Aoiffe, daughter of the Irish King Lear.

Section 3.—Bri.

The root brig, meaning force or strength, is found in many branches of the Indo-European tongues. It is considered to be akin to the Sanscrit virja, strength, and is found in the Greek verb βρίθω (britho), to be heavy, or to outweigh, and the adjective βριαρός (briaros), strong. And thus it named the hundred-handed Titan, whom gods called Briareus, and men Ægeon, and who, in the Titanic revolution, was disposed of either in the Ægean Sea, or under Mount Ætna. Briennios, the surname of some of the eastern emperors, must have come from this root.

The root brig, meaning force or strength, is found in many branches of the Indo-European languages. It is thought to be similar to the Sanskrit virja, meaning strength, and appears in the Greek verb βρίθω (britho), which means to be heavy or to outweigh, as well as in the adjective βριαρός (briaros), meaning strong. This is also the name of the hundred-handed Titan, whom the gods called Briareus and humans called Ægeon, and who, during the Titan revolution, was either cast into the Ægean Sea or buried under Mount Ætna. Briennios, the title of some of the eastern emperors, must have originated from this root.

In the Keltic tongues it again appears in Irish as bri or brigh, force or valour, and Bryn, height, answering to the Roman virtus (a near connection, as we shall presently see), and the old French word brie, peculiarly expressive of the gay, light Gallic courage, was a now 233forgotten legacy from the ancient population. Thence came Brenhin, Bren, or Bran, or, as the Romans made it, Brennus, a king or chief—well known for the forays on Italy, and capture of Rome.

In the Celtic languages, it appears in Irish as bri or brigh, meaning force or valor, and Bryn, meaning height, which corresponds to the Roman virtus (a close connection, as we will soon see). The old French word brie, notably expressing the joyful, lighthearted Gallic courage, was a now forgotten legacy from the ancient population. From there came Brenhin, Bren, or Bran, which the Romans turned into Brennus, a king or chief—famous for the raids into Italy and the capture of Rome. 233

Another Brennus was the leader of a division of the great host of Gauls, that, about B.C. 279, came out of Pannonia, and made a backward rush towards the East. One of their bands settled in Asia Minor, and were the parents of the Galatians; but Brennus was less successful. He marched upon Delphi, promising his followers the plunder of the Temple; but was totally defeated by the Delphians; and finding his army destroyed, and himself severely wounded, put an end to his own life.

Another Brennus was the leader of a division of the great host of Gauls who, around BCE 279, came out of Pannonia and made a retreat back towards the East. One of their groups settled in Asia Minor and became the ancestors of the Galatians; however, Brennus was not as fortunate. He advanced on Delphi, promising his followers the loot from the Temple, but was completely defeated by the Delphians. After witnessing his army's destruction and suffering serious injuries, he took his own life.

Next time Bran comes to light, it is altogether in Welsh setting. The Triads and the prolific Genealogy of Welsh Saints, are the authorities for the existence of a prince of that name. Bran the Blessed, the son of Llyr Lledaith, and father of Caradwg, is, we are told, one of the three blessed princes of Britain, having brought home the faith of Christ from Rome, where he had been seven years as a hostage for his son Caradwg, whom the Romans put in prison after being betrayed through the enticement, deceit, and plotting of Cartismandua, or by her Welsh name, Avegwydo Foeddog, the daughter of Avarwy, who betrayed Caswallon. Her act is called by the Triads one of the three secret treasons of Britain.

Next time Bran appears, it's entirely in a Welsh setting. The Triads and the extensive Genealogy of Welsh Saints are the sources confirming the existence of a prince by that name. Bran the Blessed, son of Llyr Lledaith and father of Caradwg, is considered one of the three blessed princes of Britain. He is said to have brought back the faith of Christ from Rome, where he spent seven years as a hostage for his son Caradwg, who was imprisoned by the Romans after being betrayed by Cartismandua, or her Welsh name, Avegwydo Foeddog, the daughter of Avarwy, who also betrayed Caswallon. The Triads describe her deed as one of the three secret treasons of Britain.

Now Caradwg is, without a doubt, the Caractacus of Roman history, and the captivity of his family exactly coincides with the time of St. Paul’s first journey to Rome. Moreover, as has been already shown under the head of Aristobulus, there is great reason to consider that Aristobulus, the friend of St. Paul, was the same as the Arwystli, whom the Triads commemorate as among their first missionaries. A farm-house in Glamorganshire, called Trevran, house of Bran, is pointed out as the place where Bran used to reside, and it is near Llanilid, which is considered as the oldest church in Britain.

Now Caradwg is definitely the Caractacus of Roman history, and the captivity of his family coincides perfectly with the time of St. Paul’s first journey to Rome. Additionally, as discussed in the section about Aristobulus, there’s strong reason to believe that Aristobulus, St. Paul’s friend, was the same person as the Arwystli, who the Triads recognize as some of their first missionaries. A farmhouse in Glamorganshire called Trevran, or the house of Bran, is identified as the place where Bran used to live, and it’s near Llanilid, which is regarded as the oldest church in Britain.

Such is the British account of the father of Caradwg. The Roman account is, that Cunobelinus was king of the Silures, and husband of Cartismandua, queen of the Brigantes, and was a prosperous and powerful prince in league with the Romans.

Such is the British story about Caradwg's father. According to the Romans, Cunobelinus was the king of the Silures and the husband of Cartismandua, the queen of the Brigantes. He was a successful and influential prince allied with the Romans.

Cunobelinus is in like manner a title, though not of man. Cûn is, as will be shown in due time, a chief or lord. Bel or Belin was the Keltic god of light and of war, in whose honour British coins were struck in the heathen days of Bran, whose own name the Romans thought they were reading on his coins. Beli also meant war, and more than one king was called from him.

Cunobelinus is similarly a title, though not for a person. Cûn is, as will be explained later, a chief or lord. Bel or Belin was the Celtic god of light and war, in whose honor British coins were minted during the pagan times of Bran, whose name the Romans mistakenly believed they were seeing on his coins. Beli also meant war, and more than one king was named after him.

Bran the Blessed may thus be our old friend Cymbeline, a name repeated in Cornwall, but from literature, not tradition. Cartismandua, or Aregwydd, is the wicked queen, and Caradwg one of the sons.

Bran the Blessed might actually be our old friend Cymbeline, a name that's mentioned in Cornwall, but it's from literature, not from tradition. Cartismandua, or Aregwydd, is the evil queen, and Caradwg is one of the sons.

As to Imogen, the real charm of the play, no British lady either accounts for or explains her name; but in German genealogies we fall upon Imagina of Limburg, in 1400; and there are various other instances of the like, so that Shakespeare may be supposed to have 234heard of one of them, and adopted her as the heroine of the old story of the deserted and betrayed wife, which he so strangely placed at the court of the last independent British prince. Or Imogen may be a Shakespearian version of Ygnoge, daughter of Pandrasus, emperor of Greece, and wife of Brutus, according to Geoffrey of Monmouth. In Anne of Brittany’s funeral oration, in 1514, her birth was deduced from this last.

As for Imogen, the real charm of the play, no British woman really explains or justifies her name; however, in German genealogies, we come across Imagina of Limburg from 1400, and there are several other similar examples. So, it’s likely that Shakespeare heard of one of them and chose her as the heroine of the old tale of the abandoned and betrayed wife, which he intriguingly set at the court of the last independent British prince. Alternatively, Imogen might be a Shakespearian adaptation of Ygnoge, the daughter of Pandrasus, the emperor of Greece, and the wife of Brutus, as mentioned by Geoffrey of Monmouth. In Anne of Brittany’s funeral oration in 1514, her ancestry was traced back to this last example.

Caradwg’s own proper name comes from the same root as the Greek χάρις, grace, and the Latin carus, dear. It means beloved, and has the Breton form Keridak. Caer Caradoc, in Shropshire, retains the name of his camp. He had a worthy namesake in Caradawc Vreichfras, or strong armed, called the pillar of the Kymry, and one of the three battle knights of Britain. Vreichfras means the strong arm, but the French trouveurs rendered it Brise-bras, the wasted arm; and told of an enchanter who fixed a serpent on the knight’s arm, from whose torture nothing could relieve him but that she whom he loved best should undergo it in his stead. His faithful wife offered herself; the serpent was just about to seize on her, when her brother smote off its head with his sword; but her husband thus never recovered the strength of his arm! Others, however, read Vreich-fras as Fer-a-bras, iron arm; and thus, perhaps, from some Breton romance, was one of the Hauteville brothers called William Ferabras. Hence, again, did the French and Italian romancers name their fierce Moorish champion Ferraù, or Ferragus, the same who lost his helmet, and possessed the healing salve, valued by Don Quixote as the balsam of Fierabras!

Caradwg’s name comes from the same root as the Greek χάρις, meaning grace, and the Latin carus, meaning dear. It translates to beloved and has the Breton version Keridak. Caer Caradoc in Shropshire still holds the name of his camp. He had a notable namesake in Caradawc Vreichfras, or strong-armed, who was known as the pillar of the Kymry and one of the three battle knights of Britain. Vreichfras means strong arm, but the French trouvères translated it to Brise-bras, meaning the wasted arm; they told a story about an enchanter who placed a serpent on the knight’s arm, and only the one he loved most could relieve him from its torment. His devoted wife volunteered; just as the serpent was about to strike her, her brother cut off its head with his sword; however, her husband never regained the strength of his arm! Others interpret Vreich-fras as Fer-a-bras, meaning iron arm; thus, one of the Hauteville brothers was named William Ferabras, possibly drawn from a Breton romance. Consequently, the French and Italian romancers named their fierce Moorish champion Ferraù or Ferragus, the same character who lost his helmet and had the healing salve that Don Quixote valued as the balsam of Fierabras!

Caradwg’s wife, Tegan Euvron, or golden beauty, was mentioned by the Triads as one of the three fair ladies and chaste damsels of Arthur’s court, possessing three precious things, of which she alone was worthy,—the mantle, the goblet, and the knife. Later romance and ballad have expanded these into the story of the three tests of the faithful wife; and Sir Caradoc and his lady remain among the prime worthies of the Round Table.

Caradwg's wife, Tegan Euvron, also known as golden beauty, was mentioned by the Triads as one of the three beautiful ladies and virtuous maidens of Arthur’s court, possessing three priceless items, of which she alone deserved—the cloak, the cup, and the knife. Later stories and ballads have developed this into the tale of the three trials of the loyal wife; and Sir Caradoc and his lady continue to be celebrated among the notable figures of the Round Table.

In the twelfth century a saint named Caradwg retired from the world in disgust at the violence shown to him by his master, Rhys, prince of South Wales, on learning the loss of two greyhounds that had been in Caradwg’s charge. He lived in various hermitages in Wales and left a well in the parish of Haroldstone, called by his name. Moreover, soon after his death, he was said to have suddenly closed his hand, in frustration of the designs of the historian, William of Malmsbury, who wanted to cut off his little finger for a relic. Our insular saints were decidedly of Shakespeare’s opinion, and had no desire to have their ‘bones moved’ or be made relics of.

In the twelfth century, a saint named Caradwg withdrew from society out of frustration with the violence he faced from his master, Rhys, the prince of South Wales, after losing two greyhounds that Caradwg was responsible for. He lived in various hermitages throughout Wales and left behind a well in the parish of Haroldstone that bears his name. Additionally, shortly after his death, it’s said that he suddenly closed his hand to thwart the plans of the historian William of Malmsbury, who wanted to take his little finger as a relic. Our island saints clearly shared Shakespeare's views and had no desire to have their ‘bones moved’ or be turned into relics.

Caradwg, Caradoc, and Keriadek continue to be used in Wales, Scotland, and Brittany.

Caradwg, Caradoc, and Keriadek are still in use in Wales, Scotland, and Brittany.

Cara, friend, was sometimes prefixed to a saint’s name by the Christian Gael, as Cara Michil, friend of St. Michael, as the name of his devout client, and thus arose such surnames as Carmichael.

Cara, which means friend, was sometimes added to a saint’s name by the Christian Gael, like Cara Michil, meaning friend of St. Michael, as the name for his devoted follower, and this is how surnames like Carmichael came about.

This pursuit of Cymbeline and his family has carried us far from Bran the Blessed. Under this, his proper name, he stands forth in 235old Welsh, romance as the original importer of the Sanc-greal. One very old and wild version says that King Bran brought from Ireland a magic vessel, given him by a great black man in Ireland, which healed wounds and raised the dead.

This quest for Cymbeline and his family has taken us far from Bran the Blessed. Under this name, he appears in old Welsh stories as the original bringer of the Sanc-greal. One very ancient and wild version says that King Bran brought a magical vessel from Ireland, given to him by a great black man in Ireland, which healed wounds and brought the dead back to life.

In the twelfth century the Sanc-greal had assumed its Christian character, and Bran the Blessed, as the first Christian prince of Britain, was said to have received it from St. Joseph of Arimathea, and guarded it to the end of his life. No wonder, therefore, that Brittany loved and honoured his name.

In the twelfth century, the Holy Grail had taken on its Christian significance, and Bran the Blessed, recognized as the first Christian prince of Britain, was said to have received it from St. Joseph of Arimathea and protected it for the rest of his life. It's no surprise, then, that Brittany cherished and respected his name.

Bran was a Pictish prince, killed in 839, in battle with the Danes, and it is highly probable that St. Birinus, the Keltic apostle of Wessex, was another form of Bran.

Bran was a Pictish prince who was killed in battle with the Danes in 839, and it's very likely that St. Birinus, the Celtic apostle of Wessex, was another version of Bran.

Brian has been from very old times a favourite Christian name in both Brittany and Ireland, the first no doubt from the Christian honours of the blessed Bran, the second from the source whence he was named.

Brian has long been a popular Christian name in both Brittany and Ireland, likely due to the Christian reverence for the blessed Bran in the first case, and from the origin of his name in the second.

The great glory of Brian in Ireland was in the renowned Brian Boromhe, King of Leinster, or of the tribute, so called from the tribute, once shaken off by Ulster, but which he re-imposed. He defeated the Danes in twenty-five battles, and finally was slain in the great battle of Clontarf, on the Good Friday of 1014. Around that battle has centered a wonderful amount of fine legendary poetry on both sides.

The great glory of Brian in Ireland came from the famous Brian Boromhe, King of Leinster, or of the tribute, named for the tribute once rejected by Ulster, which he reintroduced. He defeated the Danes in twenty-five battles and was ultimately killed in the major battle of Clontarf on Good Friday in 1014. Around that battle, a remarkable amount of beautiful legendary poetry has emerged on both sides.

Brian, or Bryan, is a very frequent Christian name, but according to the usual lot of its congeners, has an equivalent, i. e. Bernard, chiefly in Ulster, with which it has not the most distant connection.

Brian, or Bryan, is a very common Christian name, but like many of its counterparts, it has an equivalent, namely Bernard, mainly in Ulster, although they are not closely related.

Brien was always a favourite in Brittany, and is very common as a surname with the peasantry there. The Bretons, who joined in the Norman conquest, imported it to England. Two landholders, so called, are recorded in Domesday Book; and during the first century of Norman rule it was far more common than at present, when it is considered as almost exclusively Irish. Some of our older etymologists have been beguiled into deriving it from the French bruyant, noisy.

Brien was always a favorite in Brittany and is a very common surname among the local people there. The Bretons, who participated in the Norman conquest, brought it to England. Two landholders with that name are recorded in the Domesday Book; and during the first century of Norman rule, it was much more common than it is now, when it is seen as almost exclusively Irish. Some of our older etymologists have mistakenly suggested that it comes from the French bruyant, meaning noisy.

The feminine Brennone is given in German dictionaries, but it, as well as Brennus, are there derived from old German, and explained as protection, which is clearly a mistake.

The feminine Brennone is listed in German dictionaries, but both it and Brennus are derived from Old German and are explained as meaning protection, which is clearly a mistake.

Brieuc was a Breton saint; Breasal was once common in Ireland, and survives in a few families, but is generally turned into Basil, and sometimes to Brazil, in which shape the Manxmen frequently bore it.

Brieuc was a Breton saint; Breasal was once common in Ireland and still exists in a few families, but it's usually changed to Basil and sometimes to Brazil, in which form the Manxmen often used it.

Brîgh or strength, is the most satisfactory explanation of Brighid, the daughter of the fire-god, and the goddess of wisdom and song, skill and poetry.

Brîgh or strength, is the most satisfying explanation of Brighid, the daughter of the fire-god, and the goddess of wisdom, song, skill, and poetry.

Cormac, king and bishop of Cashel, explains the word as a ‘fiery dart;’ but this looks like one of the many late and untrustworthy interpretations of Keltic names.

Cormac, king and bishop of Cashel, describes the word as a ‘fiery dart;’ but this seems to be one of the many later and unreliable interpretations of Celtic names.

Brighid was always a favourite female name in Ireland, and has become one of the very few Keltic ones of European popularity. This was owing to a maiden who was brought up by a bard, and 236afterwards became a pupil of St. Patrick; and from a solitary recluse at Kildare, rose to be the head of five hundred nuns, and was consulted by the synod of bishops. She died in 510, and after her death, a copy of the Gospels was found in her cell, too beautiful to have been written by mortal hand, “with mystical pictures in the margent, whose colours and workmanship were, at first blush, dark and unpleasant, but in the view marvellously lively and artificiall.”

Brighid has always been a popular female name in Ireland and has become one of the few Celtic names that are popular across Europe. This is due to a young woman who was raised by a bard and later became a student of St. Patrick. From being a solitary recluse in Kildare, she rose to lead five hundred nuns and was consulted by the synod of bishops. She died in 510, and after her death, a copy of the Gospels was found in her cell, too beautiful to have been written by a human. “With mystical pictures in the margins, whose colors and craftsmanship were, at first glance, dark and unappealing, but upon closer inspection were remarkably vibrant and artistic.”

It was long kept at Kildare, and a little hand-bell, such as was much used by the Irish missionaries, and which had belonged to her, and was, therefore, called Clogg Brighde, or Bridget’s Bell, was exhibited to the devout, in both England and Ireland, until it was suppressed by a prohibition from Henry V., perhaps, because it tended to keep up a national spirit.

It was kept for a long time at Kildare, along with a small hand-bell, commonly used by Irish missionaries, which belonged to her and was therefore called Clogg Brighde, or Bridget’s Bell. This bell was displayed to the faithful in both England and Ireland until it was banned by a decree from Henry V., possibly because it helped maintain a sense of national pride.

She was one of the patron saints of Ireland, and was regarded with such devotion, both there and in Scotland, that children were baptized as her servants, Maol Brighde, Giollabrid; and to the present day, hers is the favourite name in Ireland.

She was one of the patron saints of Ireland and was held in such high regard, both there and in Scotland, that children were baptized as her servants, Maol Brighde and Giollabrid; and to this day, her name remains a favorite in Ireland.

St. Bride’s churches are common, both in England and Scotland, and the village of Llanaffraid, in Wales, records her in her Welsh form of Ffraid. Bridewell was once the palace of St. Bride, and after its conversion into a prison, spread its sinister name to other like buildings. The Portuguese believe themselves to possess the head of St. Bridget at Lisbon, and have accordingly more than one Doña Brites among their historical ladies.

St. Bride's churches are common in both England and Scotland, and the village of Llanaffraid in Wales remembers her by her Welsh name, Ffraid. Bridewell was once St. Bride's palace, and after it was turned into a prison, it lent its ominous name to other similar buildings. The Portuguese believe they have the head of St. Bridget in Lisbon, which is why they have more than one historical lady named Doña Brites.

Sweden has also a St. Bridget, or rather Brigitta; but her name is in her own tongue Bergljot, shortened to Berglit, and then confounded with the Irish Bridget. It unfortunately means mountain-fright, or guardian defect, though German antiquaries have twisted both Bridgets into Beraht Gifu, bright gift. Be that as it may, the Swedish Brigitta was a lady of very high birth, who, in her widowhood, founded an order of Brigittin nuns, somewhere about 1363, made a pilgrimage to Rome, and was greatly revered for her sanctity. 237She named the very large class of Norwegian, German, and Swedish Bridgets or Berets, who are almost as numerous as the Irish.

Sweden also has a St. Bridget, or rather Brigitta; but her name in her own language is Bergljot, shortened to Berglit, and then mixed up with the Irish Bridget. Unfortunately, it means mountain-fright or guardian defect, though German scholars have twisted both Brigids into Beraht Gifu, meaning bright gift. That said, the Swedish Brigitta was a woman of very high birth who, as a widow, founded an order of Brigittine nuns around 1363, made a pilgrimage to Rome, and was greatly respected for her holiness. 237 She named the large group of Norwegian, German, and Swedish Brigids or Berets, who are almost as numerous as the Irish.

English. Irish. Scotch. French.
Bridget Brighid Bride Brigitta
Bride Biddy    
Italian. Portuguese. Swedish. German.
Brigida Brites Brigitta Brigitta
Brigita   Brita Esth.
    Begga Pirrit
    Bergliot  
    Beret  
Lusatian. Lettish. Lith. Lapp.
Brischia Britte Berge Pirket
Brischa Birte Berzske Pikka
  Pirre   Pikke

Section 4.—Fear, Gwr, Vir.

The free days of the Kelt were fast ending. He fell before Roman discipline, though not without a worthy struggle.

The Kelt's days of freedom were quickly coming to an end. He succumbed to Roman discipline, but not without a valiant fight.

In Cisalpine Gaul, Marcellus and Scipio themselves found Britomartus, or Viridomarus, king of the Boii, so worthy an antagonist that Marcellus, having slain him in single fight, dedicated his spolia opima in the temple of Jupiter Feretrius. In Spain, a Lusitanian hunter or shepherd, named Viriathus, carried on a guerilla warfare with the Roman legions for fourteen years. In Gaul, Cæsar mentions Virdumarus among his allies the Æduans, and says that their chief magistrate was termed vergobretus, and among his enemies, the Unelli and Arverni, he records Viridovix, Vergosillanus, and Vercingetorix.

In Cisalpine Gaul, Marcellus and Scipio encountered Britomartus, or Viridomarus, the king of the Boii, who proved to be a formidable opponent. After Marcellus defeated him in single combat, he dedicated his spolia opima in the temple of Jupiter Feretrius. In Spain, a Lusitanian named Viriathus, who was either a hunter or a shepherd, waged guerrilla warfare against the Roman legions for fourteen years. In Gaul, Caesar refers to Virdumarus among his allies, the Æduans, mentioning that their chief magistrate was called vergobretus. Among his enemies, the Unelli and Arverni, he notes Viridovix, Vergosillanus, and Vercingetorix.

The last chieftain was one of the most gallant men who struggled in vain against the eagles.

The last chieftain was one of the bravest men who fought in vain against the eagles.

However, our concern is chiefly with his name. In fact, these Virs of Cæsar might have been placed in our preceding division, for they are from the same root, bri, or force, and still more resemble the Sanscrit virja, as well as the Latin virtus and vir. Exactly answering to vir, though coming in an independent stream from the same source, the Gaelic man is fear, plural fir; the Cymric is gwr, gen. gyr, plural wyr. Again, valour or virtue is in Welsh gwyrth, and gwr is the adjective for excelling.

However, our main focus is on his name. In fact, these Virs of Cæsar could have been included in our previous section, as they come from the same root, bri, meaning force, and are even more similar to the Sanskrit virja, as well as the Latin virtus and vir. Corresponding exactly to vir, but developing independently from the same origin, the Gaelic word for man is fear, plural fir; in Cymric, it is gwr, genitive gyr, plural wyr. Additionally, courage or virtue is expressed in Welsh as gwyrth, and gwr serves as the adjective for excelling.

Thus there can be no reasonable doubt, that the ver or vir of the Latin version of these Keltic heroes was a rendering of the fear of the Gael, or of the gwr of the Cymry, both not infrequent commencements; and the double name of the hero of Cisalpine Gaul, Viridomarus, or Britomartus, brings us back to the original root. It may be that Britomartus referred to his great strength.

There’s no reasonable doubt that the ver or vir in the Latin version of these Celtic heroes was a translation of the fear of the Gael or the gwr of the Cymry, both common beginnings. The double name of the hero from Cisalpine Gaul, Viridomarus, or Britomartus, takes us back to the original root. It’s possible that Britomartus referred to his great strength.

Vergobretus, the magistrate of the Ædui, is explained either as Fear-co-breith, man who judges, or War-cy-fraith, man placed over the laws; or, taking gwr as excelling, and brawd, as justice, he would be excelling in justice.

Vergobretus, the magistrate of the Ædui, is understood either as Fear-co-breith, the man who judges, or War-cy-fraith, the man in charge of the laws; or, if we take gwr to mean excelling and brawd to mean justice, he would be the one excelling in justice.

Viriathus must be referred to fear, man, and, perhaps, to aodh, fire.

Viriathus must be associated with fear, man, and, maybe, with aodh, fire.

Vercingetorix himself may be translated into Fear-cuin-cedo-righ, man who is chief of a hundred heads; and his cousin, Vergosillanus, is the man either of the banner or the spear, according as sillanus is referred to saighean, a banner, or to saelan, a spear.

Vercingetorix can be translated to Fear-cuin-cedo-righ, meaning "man who is the chief of a hundred heads"; and his cousin, Vergosillanus, is the man of either the banner or the spear, depending on whether sillanus refers to saighean, a banner, or to saelan, a spear.

Here, then, are the tokens of kindred between the Gauls of the continent and the Gael of our islands, for Fear, the frequent commencement in both Ireland and Scotland, is assuredly the word that Cæsar rendered by Vir, more correctly both in sense and sound than he knew.

Here are the signs of connection between the Gauls on the continent and the Gaels of our islands, because Fear, the often-used name in both Ireland and Scotland, is definitely the word that Cæsar translated as Vir, more accurately in both meaning and sound than he realized.

238Fearghus, man-deed, from gus, a deed, is the rendering of one of the most national of Gaelic names, though Macpherson makes it Fearguth, man of the word.

238Fearghus, meaning "man-deed," comes from gus, which means a deed. It’s one of the most traditional Gaelic names, although Macpherson translates it as Fearguth, "man of the word."

Bold genealogists place Feargus at the head of the line of Scottish kings, and make him contemporary with Alexander the Great. Another Fergus was son of Finn, and considered as even a greater bard than his nephew, Oisean. Poems said to be by him are still extant, in one of which he describes his rescue of his brother, Oisean, who had been beguiled into a fairy cave, and there imprisoned, till he discovered himself to his brother by cutting splinters from his spear, and letting them float down the stream that flowed out of the place of his captivity.

Bold genealogists position Feargus as the first in line of Scottish kings and claim he lived at the same time as Alexander the Great. Another Fergus was the son of Finn and is considered an even greater bard than his nephew, Oisean. Poems attributed to him still exist, including one where he narrates how he rescued his brother, Oisean, who had been lured into a fairy cave and imprisoned there. Oisean revealed his location to his brother by carving splinters from his spear and allowing them to float down the stream that flowed out of his prison.

Fearghus, the son of Erc, a Dalriad prince, was, in 493, blessed by St. Patrick, and led the great migration of Scots to Albin, together with his brothers Loarn and Aonnghus, who each named their own district, while he reigned over the whole region of the Scots,—that around Argyle; whither he had transported the stone of dominion, that sooner or later brought conquest to the race who possessed it. From these Fearghus or Farghy in Ireland, Fergus in Scotland, and the feminine Fergusiana still continue in use.

Fearghus, the son of Erc, a prince of Dalriada, was blessed by St. Patrick in 493 and led the major migration of Scots to Albin, along with his brothers Loarn and Aonnghus, who each named their own territories. Fearghus ruled over the entire area of the Scots around Argyle, where he brought the stone of dominion, which eventually led to victory for whoever held it. From these names, Fearghus or Farghy is still used in Ireland, Fergus in Scotland, and the feminine form Fergusiana continues to be used.

Fearachar is another Scottish form. Ferquard is given as prince of the Scots in Ireland, at some incalculable time; and Fearchur or Ferchar was the king of the Scots just after St. Columbus' death. He is Latinized as Ferquardus; and this was the name of an Earl of Ross in 1231; and as Farquhar has continued in favour in the Highlands. Feardorcha is the blind man. Fardorougha is an incorrect modernism, and Ferdinand and Frederick the supposed equivalent.

Fearachar is another Scottish version. Ferquard is listed as a prince of the Scots in Ireland from an unknown time; and Fearchur or Ferchar was the king of the Scots right after St. Columbus' death. He is Latinized as Ferquardus; and this was the name of an Earl of Ross in 1231; and as Farquhar has remained popular in the Highlands. Feardorcha means the blind man. Fardorougha is an incorrect modern version, while Ferdinand and Frederick are considered supposed equivalents.

Gwr, or Wr, is the Cymric form of the same word, and the parallel to Fergus among the Picts was Wrguist, or Urguist, a prince who lived about 800, and whose daughter was called after him, married the Scottish Eacha or Fergusiana, and thus led to the union of the two races under her descendant, Kenneth MacAlpin.

Gwr, or Wr, is the Welsh version of the same word, and the equivalent of Fergus among the Picts was Wrguist, or Urguist, a prince who lived around 800. His daughter, named after him, married the Scottish Eacha or Fergusiana, which eventually led to the unification of the two races through her descendant, Kenneth MacAlpin.

Gwrtigearn, excelling king, is a Silurian prince of doubtful fame. Through Latinism we know him as Vortigern. It would seem that when the usurpation of Maximus had involved the Roman empire in confusion, and left Britain without any legions to defend it against the robber nations round, that he made some attempt at a partial revival of national spirit; but, failing this, entered into a treaty with the Anglo-Saxon invaders, and was thought to have betrayed the cause of his country.

Gwrtigearn, the remarkable king, is a Silurian prince with an uncertain reputation. We know him as Vortigern through Latin. It seems that when Maximus's usurpation threw the Roman Empire into chaos and left Britain without legions to protect it from surrounding barbaric nations, he tried to spark some sense of national pride. However, when that failed, he made a deal with the Anglo-Saxon invaders and was seen as having betrayed his country.

What these doings were is another matter. We all know the romantic history of Vortigern’s letter to Henghist and Horsa; of his visit to the Saxon camp; of Rowena and her cup; of the Isle of Thanet marked out by strips of cow-hide; and of the treachery of the Saxons at Stonehenge. There is nothing morally impossible in the story as it was dished up for modern history, and it used to satisfy our ancestors before they had found out that a small king on the Welsh border could hardly have dealt with Thanet, and, moreover, that the Teutonic immigration had been going on for many years past on the eastern coast.

What these events were is another story. We all know the romantic history of Vortigern’s letter to Henghist and Horsa; of his visit to the Saxon camp; of Rowena and her cup; of the Isle of Thanet marked out by strips of cow-hide; and of the Saxons' betrayal at Stonehenge. There’s nothing morally impossible about the tale as it was presented in modern history, and it once satisfied our ancestors before they realized that a small king on the Welsh border could hardly have dealt with Thanet, and, furthermore, that the Teutonic immigration had been happening for many years along the eastern coast.

239As to the cow-hide and the massacre, they are said to be old Thuringian traditions; and the Welsh seem to have either invented or preserved the story of the fascinations of Rowena. At any rate, they named her; for, alas for Saxon Rowena, there is nothing Teutonic in the word, and the Kymric form Rhonwen, white skirt, betrays its origin. Rhonwen, or Bradwen, is the name by which she is called in the Gododin, a poem ascribed to the bard Aneurin, and, perhaps, containing some germs of truth, though its connection with the Stonehenge massacre is hotly disputed.

239Regarding the cowhide and the massacre, these are believed to be old Thuringian traditions; and the Welsh either created or maintained the story about Rowena's charms. In any case, they gave her a name; for, sadly for Saxon Rowena, there’s nothing Teutonic about that word, and the Welsh version Rhonwen, meaning "white skirt," reveals its roots. Rhonwen, or Bradwen, is the name she’s referred to in the Gododin, a poem credited to the bard Aneurin, which might hold some elements of truth, though its connection to the Stonehenge massacre is fiercely debated.

240

CHAPTER 3.

GAELIC NAMES.

Section I.—Scottish Colonists.

The strange and wild beliefs that prevailed regarding the original settlement of ancient Ireland, have left strong traces on the names still borne by the population, both there and in Scotland.

The unusual and wild beliefs that existed about the original settlement of ancient Ireland have had a lasting impact on the names still used by the people, both in Ireland and in Scotland.

We need not go back quite to Adam’s great-grandson, and the wicked race that sprang from him, and all perished, except one giant, who took up his abode in a cave, and there lived till he was baptized by St. Patrick; nor to Fintan, who was changed into a salmon during the time that the flood prevailed, and afterwards gave rise to the proverb, “I could tell you many things were I as old as Fintan.” A bard, so called, was said to have existed, and a poem is attributed to him, which gives a very queer account of the first settlers, though he does not there claim quite such a startling experience.

We don’t need to go all the way back to Adam’s great-grandson, along with the evil lineage that came from him, which all faded away except for one giant who made his home in a cave and lived there until he was baptized by St. Patrick. We also don’t have to reference Fintan, who was turned into a salmon during the flood and later inspired the saying, “I could tell you many things if I were as old as Fintan.” There was said to be a bard of that name, and a poem is credited to him that provides a very strange account of the first settlers, though he doesn’t claim to have had quite such a shocking experience.

Fomorians, Fir Bolg, men dwelling in caves, or, more probably, ravaging men, and Tuath De Danan, i.e. chiefs, priests, and bards, are all conducted in turn to Erin by tradition and poetry; but none equal in fame or interest the tribe called Milesian, from whom the purest Irish blood is supposed to descend.

Fomorians, Fir Bolg, cave-dwelling men, or more likely, raiding men, and Tuath De Danan, meaning chiefs, priests, and bards, are all brought to Ireland through tradition and poetry; but none are as well-known or intriguing as the tribe called Milesian, from whom the purest Irish blood is believed to come.

The favourite legends start this famous colony from the East, where Phenius, the head of the family, was supposed to have taught the Phœnicians letters, and left them his name! His son, Niul, not to be behindhand with him, named the Nile, having been sent on an embassy to Egypt, where he married Pharaoh’s daughter! Whether her name was Scota or not, authorities are not agreed; but all declare that it was her father who was drowned in the Red Sea, and that a subsequent dispute with the Egyptians caused either Niul or his son to migrate to Spain.

The popular stories say that this famous colony started in the East, where Phenius, the family leader, was thought to have taught the Phoenicians the alphabet and gave them his name! His son, Niul, wanting to keep up with him, named the Nile after he was sent on a mission to Egypt, where he married the Pharaoh’s daughter! It’s unclear whether her name was Scota, as experts can’t agree; but everyone agrees that her father drowned in the Red Sea, and that a later conflict with the Egyptians led either Niul or his son to move to Spain.

It is this Niul, or Niale, to whom the whole legion of Niales are to be referred. The name, from niadh, means a champion, and was probably carried backwards to the ancestor from the various Neills, who thought they might as well claim the Nile as their namesake.

It is this Niul, or Niale, to whom all the Niales are connected. The name, from niadh, means a champion, and was likely passed down from the various Neills, who thought they might as well claim the Nile as their namesake.

Neill of the Nine Hostages, was one of the greatest of the ancient heroes; he was the last but one of the pagan kings of Ireland, and himself most unconsciously imported the seed of the Gospel, for it was his men who, in a piratical descent on the Roman colony of Valentia, carried off the boy who, in after days, was to become the Apostle of Ireland,—one of the many slaves by whom the Gospel 241has been extended. Neill of the Nine Hostages was killed by an assassin about the year 405; but his family, the Hy Neill, or children of Neill, became one of the leading septs in the North of Ireland. Of them the story is told, that on going to settle on the Ulster coast, one of them resolved to take seisin of the new country by touching the shore before any one else, and finding his boat outstripped, he tore out his dagger, cut off his right hand at the wist, and threw it on the beach, so that his fingers were the first laid on the domain. Such, at least, is the tale that accounts for the O'Neill’s war-cry, Lamhdearg Aboo (Red hand set on), and for the red hand on the shield of the O'Neills and of Ulster, afterwards given by James I. to the knights baronets, whom he created as ‘undertakers’ of the new colony of English, which he wished to found in Ulster.

Neill of the Nine Hostages was one of the greatest ancient heroes. He was one of the last pagan kings of Ireland and, unknowingly, brought the seed of the Gospel to the land. It was his men who, during a pirate raid on the Roman colony of Valentia, captured the boy who would later become the Apostle of Ireland — one of many slaves who helped spread the Gospel. Neill of the Nine Hostages was assassinated around the year 405, but his family, the Hy Neill, or the children of Neill, became one of the prominent clans in Northern Ireland. According to legend, when one of them went to settle on the Ulster coast, he decided to claim the new land by touching the shore before anyone else. When he found his boat was too slow, he drew his dagger, cut off his right hand at the wrist, and threw it onto the beach, ensuring that his fingers were the first to touch the territory. This is said to explain the O'Neill's war-cry, Lamhdearg Aboo (Red hand set on), and the red hand on the shields of the O'Neills and the people of Ulster, which was later granted by James I to the knights baronets he created as “undertakers” of the new English colony he wanted to establish in Ulster.

Ireland thus frequently used Neill, or Niall, and Scotland Niel, as it is there spelt, but it is far more surprising to meet with it among the Scandinavian races. It is evidence that there must have been some considerable intercourse between Ireland and the North before the days of the piracies of the historical ages. The old Irish legends constantly speak of Norway as Lochlinn, or the land of lakes, and show visits taking place between the inhabitants; and there are names to be found in both countries, borrowed from one another, too far back to be ascribed to the Norse invasions.

Ireland often used Neill, or Niall, while Scotland spelled it Niel. However, it's even more surprising to find it among the Scandinavian peoples. This suggests there must have been significant contact between Ireland and the North long before the historical pirate raids. The old Irish legends frequently refer to Norway as Lochlinn, or the land of lakes, and they describe interactions between the people. There are also names in both countries that were borrowed from each other, dating back too far to be attributed to the Norse invasions.

In the Landnama Bok, the Domesday Book of Iceland, no less than three Njals appear, and the Njalssaga, the history of the noble-spirited yet peaceful Icelander, who, even in the tenth century, had never shed blood, and preferred rather to die with his sons than to live to avenge them, is one of the finest histories that have come down to us from any age. Njal’s likeness to the contraction Nils, has caused many to suppose that it also is a form of Nicolas, but the existence of Nial both in Ireland and Iceland before the conversion of either country contradicts this. Nielsen is a frequent Northern patronymic, and our renowned name of Nelson probably came to us through Danish settlers.

In the Landnamen Book, the Domesday Book of Iceland, there are three Njals mentioned, and the Njalssaga, the story of the noble yet peaceful Icelander who, even in the tenth century, had never taken a life and would rather die alongside his sons than live to seek revenge for them, is one of the finest narratives that have survived from any era. Njal’s similarity to the name Nils has led many to believe it’s a variant of Nicolas, but the existence of Nial in both Ireland and Iceland before either country converted contradicts this. Nielsen is a common Northern last name, and our well-known name Nelson likely came to us through Danish settlers.

The Northmen apparently took their Njal to France with them, and it there was called Nesle or Nêle. Chroniclers Latinized it as Nigellus, supposing it to mean black; and in Domesday book, twelve landholders called Nigellus appear, both before and after the Conquest, so that they may be supposed to be Danish Niels, left undisturbed in their possessions.

The Northmen seem to have brought their Njal to France, where it was referred to as Nesle or Nêle. Chroniclers translated it into Latin as Nigellus, assuming it meant black; and in the Domesday Book, twelve landholders named Nigellus appear both before and after the Conquest, suggesting they might be Danish Niels who were left undisturbed in their lands.

Nigel de Albini, brother to him who married the widow of Henry I., must have been a genuine Norman Niel; and through the numerous Anglo-Norman nobles who were adopted into the Scottish peerage, this form was adopted in addition to the old Gaelic Nial, or as a translation of it, for the young brother of Robert Bruce is called by both names, Nigel and Nial. At present this Latinized Normanism of the old Keltic word is considered as peculiarly Scottish, chiefly because it has been kept up in that form in old Scotch families.

Nigel de Albini, brother of the man who married the widow of Henry I, must have been a true Norman Niel; and because of the many Anglo-Norman nobles who became part of the Scottish nobility, this version was adopted alongside the old Gaelic Nial, or as a translation of it, since the younger brother of Robert Bruce is known by both names, Nigel and Nial. Today, this Latinized Norman version of the old Celtic word is seen as distinctly Scottish, mainly because it has been maintained in that form in old Scottish families.

Fergus, Loarn, and Aonghus are said to have been the three brothers who led the migration from Erin to Caledonia, and transferred 242the name of Scotland from one isle to the other in 503, and Loarn and Angus gave their names to two districts in Scotland.

Fergus, Loarn, and Aonghus are said to be the three brothers who led the migration from Ireland to Scotland and brought the name of Scotland from one island to another in 503. Loarn and Angus also named two regions in Scotland.

Anguss was indeed a popular name both in Scotland and Ireland. It comes from the numeral aon, one; it also conveys the sense of pre-eminence, means excellent strength, and it is generally pronounced Haoonish in Gaelic. Irish genealogists make Aongus Turimheach king two hundred and thirty-three years before the Christian era; and we are afterwards told of another Aongas, king of Munster, who had a family of forty-eight sons and daughters, of whom he gave half to St. Patrick to be monks and nuns. In Hanmer’s Chronicle, King Arthur visits Ireland and converses with King Anguish, which painful title is precisely that which Henry VIII., in his correspondence, gives his brother-in-law, the Earl of Angus.

Angus was definitely a popular name in both Scotland and Ireland. It comes from the word aon, meaning one; it also suggests a sense of superiority, represents excellent strength, and it's usually pronounced Haoonish in Gaelic. Irish genealogists recognize Aongus Turimheach as a king who ruled 233 years before the Christian era; and later, we hear about another Aongus, king of Munster, who had a family of forty-eight sons and daughters, half of whom he gave to St. Patrick to become monks and nuns. In Hanmer’s Chronicle, King Arthur visits Ireland and talks with King Anguish, a painful title that’s exactly what Henry VIII referred to his brother-in-law, the Earl of Angus, in his letters.

Angus is specially at home in Scotland, but there it has been called Hungus and Ungus, likewise Enos, and is now generally translated into Æneas, the christened name of many a Scot who ought to be Angus; and the Irish are too apt to change it in the same way.[97]

Angus feels most at home in Scotland, where it's been referred to as Hungus and Ungus, as well as Enos, and is now typically translated to Æneas, the name many Scots should actually be called Angus; the Irish tend to change it the same way.[97]

97. Hanmer, Chronicle; Ossianic Society’s Transactions; Taylor, Hist. of Ireland; Dasent, Nialsaga; Highland Society’s Dictionary; Ellis, Domesday Book.

97. Hanmer, Chronicle; Ossianic Society’s Transactions; Taylor, Hist. of Ireland; Dasent, Nialsaga; Highland Society’s Dictionary; Ellis, Domesday Book.

Section II.—The Feen.

A remarkable cycle of traditions are cherished by the Gaelic race regarding a band of heroes, whom they call the Fiann, or Fenians, and whose exploits are to them what those of Jason, or Theseus, were to the Greeks.

A remarkable set of traditions are cherished by the Gaelic people about a group of heroes they call the Fiann, or Fenians, whose adventures are to them what those of Jason or Theseus were to the Greeks.

Scotland and Ireland claim them both alike, and point to places named after them and their deeds; but the balance of probability is in favour of Ireland, as their chief scene of adventure, although they may also have spent some time in Morven, as their legends call the West of Scotland, since the Gaelic race was resident in both countries, and kept together in comparative union by its hatred to the Cymry in both. This supposition is confirmed by the semblance of a date that is supplied through the conversion of the last survivor of the band by St. Patrick, which would place their era in the end of the fourth century, just when the migrations of the Scots were taking place, supposing these to have lasted from about A.D. 250 to 500. Still, the Fian may be only one of the ancient imaginations of the Gael, and either never have had any corporeal existence at all, or else, genuine ancient myths may have fixed themselves upon some forefathers, who under their influence have been magnified into heroic—not to say gigantic—proportions.

Scotland and Ireland both claim them and point to places named after them and their actions; however, the odds favor Ireland as their main area of adventure, even though they may have also spent some time in Morven, as the legends refer to the West of Scotland. The Gaelic people lived in both countries and were somewhat united by their shared animosity towards the Cymry. This theory is supported by a possible date linked to the conversion of the last surviving member of the group by St. Patrick, which would place their timeline at the end of the fourth century, coinciding with the migrations of the Scots, which are believed to have occurred from around A.D. 250 to 500. Still, the Fian might just be one of the ancient legends of the Gael, and may have never existed in reality, or perhaps, authentic ancient myths have attached themselves to some ancestors who, under their influence, have been exaggerated into heroic—not to mention gigantic—figures.

These tales, songs, and poems lived among the story-telling Highlanders and Irish, unnoticed, until the eighteenth century, when the Scottish author, James Macpherson, perceived that they contained a mine of wild beauty and heroic deeds, and were, in fact, the genuine national poetry of his race.

These stories, songs, and poems existed among the storytelling Highlanders and Irish, unnoticed, until the 18th century, when the Scottish writer, James Macpherson, realized that they held a wealth of wild beauty and heroic actions, and were, in fact, the true national poetry of his people.

He put his fragments together into the books of an epic, and 243wrought up the measured metre of the Gaelic into a sort of stilted English prose, rhythmical, and not without a certain grandeur of cadence and expression; moreover, he left out a good deal of savagery, triviality, repetition, and absurdity; and produced an exceedingly striking book, by expanding the really grand imagery of the ancient bards, and, perhaps, unconsciously imparting Christian heroism to his characters.

He pieced his fragments together into epic books and transformed the rhythmic Gaelic into a kind of elevated English prose, which had a noticeable flow and a certain impressive quality in its cadence and expression. Additionally, he omitted a lot of brutality, trivial details, repetition, and nonsense, resulting in a remarkably powerful book that expanded on the truly grand imagery of the ancient poets, possibly adding a sense of Christian heroism to his characters without even realizing it.

There had been some unscrupulousness from the first. Either from nationality or ignorance, Macpherson had entirely ignored the connection with St. Patrick, and made his heroes altogether Scottish, though passing into Ireland; and when a swarm of critics arose, some questioning, some mocking, he did not make a candid statement of what were his materials, but left the world to divide itself between the beliefs that the whole was Ossian’s, or the whole Macpherson’s. Had he been truthful, he would have gained high credit, both as poet and antiquary; but he brought on himself the reputation of an impostor, his literary talents have been forgotten, and the poems themselves are far less regarded than they deserve.

From the start, there had been some dishonesty. Whether due to his nationality or simply ignorance, Macpherson completely overlooked the connection with St. Patrick and made his heroes entirely Scottish, even though they were set in Ireland. When critics emerged—some questioning, some mocking—he didn’t openly share his sources, leaving people to choose between believing that the entire work was by Ossian or entirely by Macpherson. If he had been honest, he would have earned great respect as both a poet and a historian. Instead, he became known as a fraud, his literary skills faded into obscurity, and the poems are now far less appreciated than they should be.

Be the truth what it may, the names of the Fianna were in constant use long before Macpherson was heard of.

Be that as it may, the names of the Fianna were widely used long before Macpherson was known.

In Ireland and West Scotland, the early poems represent Finn and his friends performing high feats of prowess.

In Ireland and Western Scotland, the early poems feature Finn and his friends showcasing impressive acts of bravery.

Finally, the Feen either invaded Ireland, or became obnoxious to the natives, and were set upon at the battle of Garristown, or Gabhra, pronounced Gavra, loud shouting. The last survivor of them was the poet Oisean, or Ossian, as he is now called, who was said to have lived till the coming of St. Patrick, and to have been taken into his monastery, where old Irish poems show him in most piteous case, complaining much of fasts, and of the “drowsy sound of a bell.”

Finally, the Feen either invaded Ireland or became a nuisance to the locals and were attacked at the battle of Garristown, or Gabhra, pronounced Gavra, meaning loud shouting. The last survivor among them was the poet Oisean, or Ossian, as he is now known, who was said to have lived until the arrival of St. Patrick and was taken into his monastery, where old Irish poems depict him in a very sad state, complaining a lot about fasts and the “drowsy sound of a bell.”

Section 3.—Finn.

Leader of the Fianna, and bestowing on them their very title, stands the great Fion, the grand centre of ancient Gaelic giant lore; his full title being Fionn Mac Cumhail, pronounced Coul. Fingal, the name the Scots have known him by ever since the time of Barbour, is really a confusion of Faingall, the toilers of the Gaul.

Leader of the Fianna, and giving them their name, is the great Fion, the central figure in ancient Gaelic giant legends; his full name is Fionn Mac Cumhail, pronounced Coul. Fingal, the name the Scots have used for him since Barbour’s time, is actually a mix-up of Faingall, the workers of the Gaul.

There is no doubt of the meaning of fion. It is the same with the Cymric Gwynn, or Wynn, and like them signifies white, fair, or clear, as in the name of Lough Fyne.

There’s no doubt about the meaning of fion. It’s the same as the Cymric Gwynn, or Wynn, and like them, it signifies white, fair, or clear, as in the name of Lough Fyne.

One very remarkable feature in the history of Finn is that the same meaning of white attaches to it in ancient or poetical Scandinavian, though not in the other Teutonic languages; nor is the name found in any Teuton nation but the northern ones, except that in the Saxon chronicle, Finn is Odin’s fourth forefather, whereas he is his grandfather in the Edda.

One very notable aspect of Finn's history is that the same meaning of "white" is associated with it in ancient or poetic Scandinavian, although this isn't the case in other Teutonic languages. Additionally, the name only appears in northern Teutonic nations, except in the Saxon chronicle, where Finn is mentioned as Odin’s fourth ancestor, while he is referred to as Odin's grandfather in the Edda.

In the great Anglian poem of Beowolf, Finn is king of the Frisians, but is conquered by the Danes, strangely enough, under Henghist; 244another poem, called the Battle of Finnsburh, records the strife—Finn lost half his kingdom, but the next year he killed Henghist; then being set upon by the other Danes, lost his crown and life. It is likely that, old as the poem is, it has been much altered, and that it really existed before the Anglian colonization of our island; indeed, there is reason to suppose that it was in memory of the burgh of this Frisian Finn, that Finsbury manor in the city of London acquired its name.

In the epic Anglian poem Beowulf, Finn is the king of the Frisians but gets defeated by the Danes, interestingly enough, under Hengist. 244 Another poem, called The Battle of Finnsburh, tells the story of the conflict—Finn lost half of his kingdom, but the following year he killed Hengist. Then, after being attacked by the other Danes, he lost both his crown and his life. It’s likely that, despite its age, the poem has undergone significant changes and that it actually existed before the Anglian colonization of our island. In fact, there’s reason to believe that the name of Finsbury manor in London was derived from the memory of this Frisian Finn’s stronghold.

Finn is a giant in Norway, compelled by the good Bishop Laurence to erect the church at Lund, after which he was turned into stone by way of payment, wife, child, and all, as may still be seen. Again in Denmark as a trolld, he did the same service for Esbern Snare, building Kallundborg church, on condition that if his name was not guessed by the time the church was finished, his employer should become his property. As in the German tale of Rumpel Stitzchen, the danger was averted by the victim, just in time, overhearing this amiable lullaby in the hole of a rock—

Finn is a giant in Norway, forced by the good Bishop Laurence to build the church at Lund. After completing the task, he was turned into stone as payment, along with his wife and child, which can still be seen today. Later, in Denmark as a trolld, he performed the same service for Esbern Snare, constructing Kallundborg church, on the condition that if his name wasn’t guessed by the time the church was done, his employer would become his property. Just like in the German tale of Rumpel Stitzchen, the danger was averted when the victim overheard this friendly lullaby coming from a rock just in time—

“Be still, my babe, be still,
To-morrow comes thy father Finn,
Esbern’s heart and eyes for a toy thou shalt win.”

Next morning Esbern saluted Finn by his name, as he was bringing the last half-pillar, whereupon he flew away, pillar and all, wherefore the church only stands to this day on three pillars and a half!

Next morning, Esbern greeted Finn by name as he was bringing the last half-pillar, then he flew away with the pillar and all, which is why the church still stands today on three and a half pillars!

Finn alone, and in combination, is rather a favourite in the North. The Landnama-bok, which gives the Icelandic genealogies from the settlements there in the ninth century down to the middle of the thirteenth, has five men named Finnr, two, Finni, and three ladies called Finna; and in the three countries in the, mainland it has been equally common, even to comparatively recent times, when Finn Magnusson was one of the chief authorities for Scandinavian antiquities. Among the compounds of the name, the Swedes have Finngaard, which their pronunciation contrives to make sound like Fingal, with what is called the “thick l;” and in modern times it is so spelt in allusion to Macpherson’s hero. The name Finnketyl, or Finnkjell, with the feminine Finnkatla, is explained as the cauldron or vessel of some semi-divine Finn. Kettles are rather common in the North, but almost always belong to some divinity of high rank. Finn has his weapons, as Finnbogi, or Finbo, a white bow; Finngeir, a white spear; his sport, as Finleik, white game or reward; his forest, as Finnvidr, or white wood; as well as his guardianship, as Finn-vardr, or white ward, all represented in northern nomenclature, in a manner analogous to those of the national deities.

Finn, both by himself and in combination, is quite popular in the North. The Landnama Book, which lists Icelandic genealogies from the settlements in the ninth century up to the middle of the thirteenth century, has five men named Finnr, two named Finni, and three women called Finna. The name has been equally common in the mainland countries, even up until fairly recently, as seen with Finn Magnusson, who was one of the main experts on Scandinavian antiquities. Among the variations of the name, the Swedes have Finngaard, which their pronunciation makes sound like Fingal, using what they call a “thick l;” and in modern times, it is spelled that way in reference to Macpherson’s hero. The name Finnketyl, or Finnkjell, along with the feminine version Finnkatla, is interpreted as the cauldron or vessel of some semi-divine Finn. Kettles are quite common in the North, but they almost always belong to a high-ranking deity. Finn has his weapons, such as Finnbogi or Finbo, a white bow; Finngeir, a white spear; his sport, called Finleik, white game or reward; his forest, known as Finnvidr, or white wood; as well as his guardianship, referred to as Finn-vardr, or white ward, all represented in Northern naming conventions in a way similar to that of the national deities.

All this makes it highly probable that Finn was an idea borrowed from the Gael by the Norsemen, especially as the hammer of Thor is sometimes to be heard in Scottish legend resounding in the hand of Finn. Fionn is still a name in Ireland, but in English is translated into Albany; and in Scotland Fionnlaoch, white soldier, has become Finlay.

All this makes it very likely that Finn was an idea taken from the Gaels by the Norsemen, especially since the hammer of Thor is sometimes heard in Scottish legend echoing in the hand of Finn. Fionn is still a name used in Ireland, but in English, it's translated to Albany; and in Scotland, Fionnlaoch, meaning white soldier, has become Finlay.

245There are many other Keltic names connected with Finn in the sense of white, such as Finghin, or the fair offspring, which became Finian or Fineen; and as such was the name of two saints, one a friend of St. Patrick, and that teacher of St. Columb, who, when Columb had written out the Psalms from a book lent by him, claimed the copy on the plea that it was the offspring of his manuscript. Nevertheless, St. Columb took care that St. Finan should be duly revered in Scotland, where he has various churches, and one royal namesake, for probably he was the real original of the Finnan, whose reign is placed B.C. 134. Another St. Finghin is patron of Ulster, and left his name to be a favourite in the families of M'Carthy, O'Sullivan, and O'Driscoll, until Finghin M'Carthy Anglicized himself as Florence, in which he has ever since been imitated by his countrymen, though the change did not bring him much good fortune, as his enemies represented that his alias showed sinister intentions; and for other more definite misdeeds, he was thirty-six years imprisoned in the Tower of London. It was a mistake in Lady Morgan to make Florence M'Carthy a woman, for Florence and Flory in Ireland were always men. We do find a Florence mentioned as contemporary with St. Patrick; but this is doubtless meant as a translation of Finghin.

245There are many other Celtic names linked with Finn that mean white, such as Finghin, or the fair offspring, which turned into Finian or Fineen. This was the name of two saints, one of whom was a friend of St. Patrick, and the other was the teacher of St. Columb. When Columb had copied the Psalms from a book lent to him, he claimed ownership of the copy, arguing that it was the descendant of his manuscript. Still, St. Columb ensured that St. Finan was honored in Scotland, where he has several churches and even a royal namesake, as he was likely the real original of Finnan, whose reign is said to be B.C. 134. Another St. Finghin is the patron of Ulster and left his name as a favorite among the families of M'Carthy, O'Sullivan, and O'Driscoll, until Finghin M'Carthy changed his name to Florence, which has since been adopted by his fellow countrymen. However, this change did not bring him much luck, as his enemies claimed that his new name suggested bad intentions; for other more serious offenses, he was imprisoned in the Tower of London for thirty-six years. Lady Morgan mistakenly made Florence M'Carthy a woman, as Florence and Flory in Ireland have always been male names. We do find a Florence mentioned as being contemporary with St. Patrick, but this is likely a translation of Finghin.

The ladies, however, have not been behindhand in spoiling their derivative from Fionn. Fionn-ghuala, or white shoulder, was a tough-looking name enough, though no one need complain of it as Finnuala, as it actually is spoken, still less as Fenella. Early Keltic maidens used it frequently, and it is found in all manner of shapes in genealogies. In the clouds at the opening of Scottish history, we find Fynbella, or Finella, recorded as the cruel Lady of Fettercairn, who, in 994, killed King Kenneth III.

The women, however, have not fallen behind in embracing their heritage from Fionn. Fionn-ghuala, or white shoulder, is a pretty tough-sounding name, yet no one should complain about it being Finnuala, as it's actually pronounced, and even less so as Fenella. Early Celtic maidens often used it, and it appears in various forms in genealogies. In the early records of Scottish history, we find Fynbella, or Finella, noted as the ruthless Lady of Fettercairn, who killed King Kenneth III in 994.

Another Fynbella was Lady of the Mearns in 1174; Finvola is found in the M'Leod pedigree twice in the fourteenth and fifteenth centuries. The Macdonnells called her Finwald in 1497. Finvola and Finola thickly stud the Irish pedigrees; and it was perfectly correct in Scott to make Fenella the name of the little wild dumb sprite, whom he placed in the Isle of Man as a daughter of the house of Christian. In almost all its original homes, however, Fenella has been discarded, having been ousted by its supposed equivalent, Penelope (a weaver), and only in a few Irish families is it still retained, and then in the form of Nuala. In Scotland it has turned into the well-known Flora or Florie.

Another Fynbella was Lady of the Mearns in 1174; Finvola appears in the M'Leod family history twice in the fourteenth and fifteenth centuries. The Macdonnells referred to her as Finwald in 1497. Finvola and Finola are common in Irish family trees; it was absolutely fitting for Scott to give Fenella as the name of the little wild, silent sprite, whom he placed on the Isle of Man as a daughter of the house of Christian. However, in almost all its original settings, Fenella has fallen out of use, replaced by the supposedly similar name Penelope (which means a weaver), and it’s only found in a few Irish families today, and then in the form of Nuala. In Scotland, it has evolved into the well-known Flora or Florie.

The other feminine forms of Finn have entirely passed away. They were Finbil and Finscoth, white blossom and white flower, answering to the Blanche-fleur of Romance, which it is possible was really meant as a translation; Findelvh, fair countenance; Finnabhor, of the fair eyelids; Finni, the fair; and Findath, fair colour.

The other feminine versions of Finn have completely disappeared. They were Finbil and Finscoth, meaning white blossom and white flower, corresponding to the Blanche-fleur of Romance, which might have actually been intended as a translation; Findelvh, meaning fair countenance; Finnabhor, of the fair eyelids; Finni, the fair; and Findath, meaning fair color.

Section 4.—Cu, Cun, Gal.

We have treated the name of Fionn alone, because that is, comparatively, plain sailing, while the second syllable of the name by which we call him is beset with interminable perplexities.

We focused on the name Fionn by itself because that's relatively straightforward, while the second part of the name we use for him is filled with endless complications.

246If he was only Fingal, it would be easy enough to translate him by ‘white courage;’ but unluckily we know that this was a Lowland contraction, used indeed in Barbour’s Bruce, in the fourteenth century, but not the original form. He was Finn Mac Cumhail; or, according to Hector Boece, in 1526, Finn, filius Cœli, Finn, the son of Heaven; thus making him—as every mythic worthy from Hercules to Arthur has been made—an astronomical parable.

246If he were just Fingal, it would be simple to translate his name as ‘white courage;’ but unfortunately, we know that this was a Lowland shortening, also used in Barbour’s Bruce in the fourteenth century, and not the original version. He was Finn Mac Cumhail; or, as Hector Boece stated in 1526, Finn, filius Cœli, Finn, the son of Heaven; thus turning him—like every legendary figure from Hercules to Arthur—into an astronomical allegory.

In the first place, it may be observed that Cumhail is in pronunciation nothing but Coul, or Coyl. That murderous letter h has destroyed the m, and itself into the bargain, and their only use is to testify to what the etymology of the word has been.

In the first place, it can be noted that Cumhail is pronounced just like Coul or Coyl. That deadly letter h has wiped out the m, and taken itself out too, and their only purpose is to show what the origin of the word used to be.

Here we unite with the other branch of the language in a most curious manner, for Col, Coel, or Coll, was a highly mythic personage in Kymric legend, connected with the original population of Britain.

Here we come together with the other branch of the language in a very interesting way, because Col, Coel, or Coll, was a legendary figure in Welsh mythology, linked to the original inhabitants of Britain.

He is one of the three great swineherds of Britain, in the Triads, the other two being Pwll and Tristram; also, he is one of those who conferred benefits upon Britain, and appears in company with Hu Gadarn.

He is one of the three great pig keepers of Britain, in the Triads, the other two being Pwll and Tristram; also, he is one of those who did good for Britain and is seen alongside Hu Gadarn.

The title of the swineherd is accounted for in the Welsh tale of a sow called Henwen, the old lady, who was placed under his charge, and came swimming straight for Britain, with Coll holding by her bristles, wherever she swam. There were predictions that Britain would suffer harm from her progeny, and Arthur therefore collected his forces to oppose her landing; but at Aber Tarrogi she came to the shore, and at Wheatfield in Gwent she laid three grains of wheat and three bees, whence corn and honey are the great pride of the district. At Dyved she produced a barleycorn and a pig, to the subsequent benefit of Dyved beer and bacon. She favoured Lleyn with rye, but on Snowdon she bestowed the wolf and the eagle, and on Mona a kitten.

The swineherd's title comes from the Welsh story about a sow named Henwen, the old lady, who was put under his care and swam straight to Britain, with Coll holding onto her bristles the whole way. It was predicted that Britain would face trouble from her offspring, so Arthur gathered his forces to stop her from landing; however, at Aber Tarrogi, she reached the shore and at Wheatfield in Gwent, she dropped three grains of wheat and three bees, which is why corn and honey are highly valued in that area. In Dyved, she produced a barleycorn and a pig, leading to the famous Dyved beer and bacon. She blessed Lleyn with rye, but on Snowdon, she gave them the wolf and the eagle, and on Mona, a kitten.

Without going back, like Mr. Davies, to make the sow either into the ark, or a Phœnician ship, it is worth observing that there are traces in Ireland of some pig myth. There is a famous poem called The Hunting of the Pig, resulting in its being slain at Muckamore; and muc, a pig, and torc, a boar, are constantly found in old names of places, as if the swine cult had been of a higher kind than that at present received by the species.

Without going back like Mr. Davies to turn the pig into either the ark or a Phoenician ship, it's worth noting that there are signs of some pig myth in Ireland. There's a well-known poem called The Hunting of the Pig, which ends with the pig being killed at Muckamore; and muc, meaning pig, and torc, meaning boar, are often found in the old names of places, suggesting that the swine cult was considered more significant than what is currently accepted by the species.

Not wholly substantial is the next British Coel-ap-Cyllin, who with Bran the Blessed, and his own son Lleurig, makes up a triad of promoters of Christianity in Britain.

The next British Coel-ap-Cyllin isn't very significant, as he joins Bran the Blessed and his own son Lleurig to form a trio of supporters of Christianity in Britain.

We are scarcely sure of more than his existence; not quite that he left his name to Colchester, and far less that he is the father of the Empress Helena, the mother of Constantine.

We hardly know more than that he existed; not really that he gave his name to Colchester, and even less that he is the father of Empress Helena, who is the mother of Constantine.

Col or Gall was the name of a companion of St. Columbanus, and, like him, one of the great missionary saints of Ireland, who finished the imperfect work of conversion of the Kelts, scattered in the borders of France, Germany, and Switzerland. His name of St. Gall is still attached to the great monastery near the Lake of Constance.

Col or Gall was the name of a companion of St. Columbanus and, like him, one of the great missionary saints of Ireland. He completed the unfinished work of converting the Celts scattered across the borders of France, Germany, and Switzerland. His name, St. Gall, is still associated with the large monastery near Lake Constance.

The prefix cu is, in its primary meaning, a dog, and is thus declined: cu (nom.), con (gen.), coin (dat.); thus showing its kindred 247with the Sanscrit çvan, Greek κυων (cyon), and Latin canis, the chien of France, and cane of Italy; hund and hound elsewhere. Only the land of the magnificent wolf-hound would have made his designation (elsewhere a term of scorn) into the title of the brave warrior, and thence into that of a chieftain. And so again it is the Kelts of Britain that transmuted the mungoose and snake of the Indian legend into the faithful dog and wild wolf of Bedgelert, the grave of the hound. Caleb, and an occasional Danish Hund, have alone elsewhere endured the name of the most faithful of animals; but in Gaelic it is a most favourite prefix. By the author of the Annals of Ulster, it is literally translated Canis, making us wonder whether, in the Scala family, Cane, so famous in Dante’s time, could have been a rendering of some ancient Celtic Cu.

The prefix cu primarily means dog, which is declined as follows: cu (nominative), con (genitive), coin (dative), showing its connection to the Sanskrit çvan, Greek κυων (cyon), and Latin canis, as well as the French chien and Italian cane; hund and hound elsewhere. Only the land of the impressive wolf-hound would have transformed a term of derision into a title for a brave warrior, and from there into that of a chieftain. Similarly, it is the Celts of Britain who changed the mongoose and snake of Indian legend into the loyal dog and wild wolf of Bedgelert, the grave of the hound. Only Caleb and the occasional Danish Hund have retained the name of the most loyal of animals elsewhere, but in Gaelic, it is a very popular prefix. The author of the Annals of Ulster translates it literally as Canis, making us wonder if, in the Scala family, Cane, famous in Dante’s time, could have been a version of some ancient Celtic Cu.

Conn, when standing alone, as in the case of Conn of the Hundred Battles, means wisdom.

Conn, when standing alone, like in the case of Conn of the Hundred Battles, means wisdom.

Several of the most distinguished Fenians have this prefix, and have handed it on to a great number of successors. Conghal would seem to have been the proper name of Finn’s father; and, in Macpherson’s poem, a Congal reigns over Ulster, as many a Congal assuredly did both before and after his time.

Several of the most notable Fenians have this prefix and have passed it down to many successors. Conghal appears to have been the actual name of Finn’s father; and in Macpherson’s poem, a Congal rules over Ulster, as many Congals certainly did both before and after his time.

Connal, or Connel, a name sometimes said to mean friendship, is given to one of the Ossianic heroes, who makes a great figure in Macpherson’s epic, and is said to have named Tirconnel. The name continued in great favour, and the popular tales of the Highlands describe a certain ingenious Conall, whose adventures are a most curious mixture of those of Ulysses and Sindbad the Sailor, and are related in the same way as those of the Three Calenders and other worthies in the Arabian Nights. History says that Congal Claen, king of Ulster, slew Suibne, king of Ireland, but was then attacked and defeated by Domnall II., Suibne’s successor; that he then fled to Donald-brec, or the Freckled, king of the Scots, and brought him to Ireland to be defeated at Magrath, in 637. An Irish saint, called Congal, founded the Great Abbey of Ben-chor, in Ulster, answering to Ban-chor, in Wales, and thus formed the nursery of the great missions of the Irish Church in the sixth century.

Connal, or Connel, a name sometimes thought to mean friendship, is given to one of the Ossianic heroes who plays a prominent role in Macpherson’s epic and is said to have named Tirconnel. The name remained quite popular, and the folk tales of the Highlands describe a clever Conall, whose adventures are a fascinating blend of Ulysses and Sindbad the Sailor, told in a similar manner to those of the Three Calenders and other notable characters in the Arabian Nights. History states that Congal Claen, king of Ulster, killed Suibne, king of Ireland, but was then attacked and defeated by Domnall II, Suibne’s successor. He then fled to Donald-brec, or the Freckled, king of the Scots, and brought him to Ireland, where they were defeated at Magrath in 637. An Irish saint named Congal founded the Great Abbey of Ben-chor in Ulster, corresponding to Ban-chor in Wales, which became the foundation for the major missions of the Irish Church in the sixth century.

Conan of small renown, as Macpherson calls him, was an unfortunate Fenian, who always served as the butt of the rest, and is called in other legends Conan Maol, the bald. He is in character a good deal like the Sir Kay of Arthur’s court. The M'Connans now have borrowed the English names of Kenyon and Canning. His name comes to light in the Cymric branch, in the person of the British Conan, or Kynan Meriadech, who is said to have led a migration of Britons to Armorica, and to be the patriarch of the Dukes of Brittany. Of him is told the pretty tale of the spotless ermine, that took refuge under his shield, and was spared by him, its skin thenceforth forming the cognizance of Brittany, with the motto, Malò mori quàm fœdari.

Conan, who isn't very well-known, as Macpherson puts it, was an unlucky Fenian who often became the target of others' jokes, and in other legends, he’s referred to as Conan Maol, the bald guy. His character is somewhat similar to Sir Kay from Arthur's court. The M'Connans have now taken on the English surnames Kenyon and Canning. His name appears in the Welsh branch as the British Conan, or Kynan Meriadech, who is said to have led a migration of Britons to Armorica and to be the ancestor of the Dukes of Brittany. There's a lovely story about him and a pure ermine that took shelter under his shield, which he spared, and from then on, its skin became the symbol of Brittany, with the motto, Malò mori quàm fœdari.

He is also said to have been the intended husband of St. Ursula; and, at any rate, suggested the name of many a Conan among the Breton princes, until the father of the unfortunate Constance, a name very possibly given as a supposed feminine to Conan, since Constantine 248has devoured all manner of varieties of cu and con, and thus occasions the numerous occurrences of this imperial designation as labels to the grim portraits in the hall at Holyrood, who, after all, look more like Roman Constantines than Caledonian Congals, Conaires, or Conchobars.

He is also said to have been meant to marry St. Ursula; and, in any case, inspired the name of many Conans among the Breton princes, until the father of the unfortunate Constance, a name that was likely given as a feminine version of Conan, since Constantine 248 has taken on all kinds of variations of cu and con, leading to the many instances of this imperial title as labels for the stern portraits in the hall at Holyrood, which, after all, resemble Roman Constantines more than Caledonian Congals, Conaires, or Conchobars.

Connchobhar is also translated as Cornelius and Charles. Here conn means strength, and cobhair, aid, or if the spelling ought to be Conchobhar, it would be wolf-dog aid, and it is a word as variously rendered by those who wish to retain its native form as by those who try to change it into an ordinary name. Macpherson calls it Conachar, and thence we have the assumed name of the unfortunate young chieftain whom Sir Walter Scott placed in the deadly fight between Clan Chattan and Clan Kay, to exemplify the struggle between constitutional timidity and fear of shame. Conchabhar, who reigned in Scotland in 847, and Cunechat or Conquhare, who was Maormar of Angus in the tenth century, are both forms of Connchobhar, which in the North-East of Ireland is vulgarly called Crogher and Crohoore. The last is said to be the best representation of the spoken word; but Connor is the usual version, and much the most euphonious to English ears; but then it is said also to represent Connaire, one endowed with strength, aire being a word added to form an adjective, and Conmor, also in use in the days of the Fenians. Indeed, Ireland had many royal Connors, one dignified as the Great; but Conchobar. Conmor, and Connaire, are all confused in them.

Connchobhar is also translated as Cornelius and Charles. Here conn means strength, and cobhair means aid. If the spelling is supposed to be Conchobhar, it would mean wolf-dog aid. It's a word that's been interpreted in various ways by those who want to keep its original form and by those who try to turn it into a common name. Macpherson calls it Conachar, which leads to the adopted name of the unfortunate young chieftain that Sir Walter Scott placed in the deadly battle between Clan Chattan and Clan Kay, illustrating the conflict between constitutional timidity and fear of shame. Conchabhar, who ruled in Scotland in 847, and Cunechat or Conquhare, who was Maormar of Angus in the tenth century, are both variations of Connchobhar. In the North-East of Ireland, it's commonly referred to as Crogher and Crohoore. The latter is said to be the closest representation of the spoken word; however, Connor is the usual version and sounds much nicer to English speakers. It's also said to represent Connaire, meaning one endowed with strength, as aire is a term added to create an adjective, along with Conmor, which was also used in the times of the Fenians. Indeed, Ireland had many royal Connors, one notably known as the Great; but Conchobar, Conmor, and Connaire all get mixed up among them.

Constantine is used in the Maguire family as a rendering of Cú Connacht, the hound of Connaught; Munster’s hound is Cú Mumhan; Cashel’s, Cú Chaisil. The river Shannon has Cú Sionnan; the mountain has Cú-sleibhe; and, strangest of all, there is Cugan-mathair, hound without a mother. Cú-Mhidhe, hound of Meath, is simply pronounced Cooey; but in the O'Kane family has been turned into Quentin, and it may be concluded that a similar process in Scotland changed the hound of Meath into the Latin fifth, and accounts for the various Quentins.

Constantine is used in the Maguire family as a version of Cú Connacht, the hound of Connaught; Munster’s hound is Cú Mumhan; Cashel’s is Cú Chaisil. The river Shannon has Cú Sionnan; the mountain has Cú-sleibhe; and, oddly enough, there is Cugan-mathair, the hound without a mother. Cú-Mhidhe, the hound of Meath, is simply pronounced Cooey; but in the O'Kane family, it has been changed to Quentin, and it's suggested that a similar transformation in Scotland turned the hound of Meath into the Latin fifth, explaining the various Quentins.

Meath Cuchullin is the name of the hero with which Macpherson’s epic opens: “Cuchullin sat by Tara’s wall, by the tree of the rustling leaf.” His name is explained in the note, to mean, the voice of Ullin or Ulster; Gath Ullin, voice of Ulster; but Ullin does not mean Ulster at all. It was not the hero’s original name; but when young he killed a wolf-hound belonging to Culain, the smith of Ulster. He answered the owner’s complaints by saying, “I will be your hound,” and thus obtained the nickname of Cú Culain, Culain’s dog. Cuchullin was a great hero, and a Gaelic proverb, “as strong as Cuchullin,” is still in use. To Cuchullin belongs the Keltic version of the story of the single combat between the unknown father and son, only recognized too late by the tokens left with the mother. In Persia and Ireland the son is killed; in Greece, the father; in Germany alone the conclusion is happy!

Meath Cuchullin is the name of the hero with which Macpherson’s epic begins: “Cuchullin sat by Tara’s wall, by the tree of the rustling leaf.” His name is explained in the note to mean the voice of Ullin or Ulster; Gath Ullin, voice of Ulster; but Ullin doesn’t actually mean Ulster at all. That wasn’t the hero’s original name; when he was young, he killed a wolf-hound belonging to Culain, the smith of Ulster. He responded to the owner’s complaints by saying, “I will be your hound,” and thus got the nickname Cú Culain, Culain’s dog. Cuchullin was a great hero, and the Gaelic saying, “as strong as Cuchullin,” is still used today. Cuchullin is part of the Keltic version of the story of the single combat between the unknown father and son, only recognized too late by the tokens left with the mother. In Persia and Ireland, the son is killed; in Greece, the father; and only in Germany does it have a happy ending!

As to the MacCuinns, they have dignified themselves as MacQueen in Scotland, while their cousins in Ireland from O'Cuinn have become Quin.

As for the MacCuinns, they have established themselves as MacQueen in Scotland, while their relatives in Ireland from O'Cuinn have become Quin.

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Section V.—Diarmaid and Graine.

Of all the heroes of the Feen, Diarmaid, whose name means free man, was one of the most distinguished, and though not brought in by Macpherson, his legend bears the same sort of relation to the main cycle, as does the story of Orlando to the Court of Charlemagne, or that of Lancelot to the Round Table.

Of all the heroes of the Feen, Diarmaid, whose name means "free man," was one of the most notable. Although Macpherson didn't include him, his legend is related to the main cycle in a similar way to how Orlando's story connects to the Court of Charlemagne or Lancelot's tale relates to the Round Table.

Grainne was the daughter of Cormac MacArt, king of the fifth part of Ulster, who built at Tara for her the Grianan of one pillar, or royal palace. She was a lady of extremely quick wit, and gained the heart of Fionn by her answers to a series of questions, which tradition still preserves.

Grainne was the daughter of Cormac MacArt, king of the fifth part of Ulster, who built for her the Grianan of one pillar, or royal palace, at Tara. She was a woman of sharp wit and won Fionn's heart with her clever responses to a series of questions that tradition still remembers.

Fionn met with the usual fate of uncles in romance, for his nephew, Diarmaid, fell in love with her too, and was the more irresistible, as he had a beauty spot, which made every woman who saw it fall in love with him. The young pair fled away together, and there is an extremely long poem on their adventures and mutual affection, but fate at length overtook Diarmaid. A great hunting took place, at which all the Feen were present; in the course of which they came on the track of a venomous boar, whose back was sixteen feet long, and soon after they found some shavings of wood made by Diarmaid in cutting out dishes with his knife. Having thus discovered his retreat, Fionn summoned his rival, and commanded him to join in the hunt, in hopes that he would thus meet his death; but Diarmaid killed the animal without receiving damage. Fionn then remembered that Diarmaid, like Achilles and Siegfried, had a fatal spot in his foot, and desired him to measure the boar by pacing it against the hair. One of the bristles went into the fatal spot, and Diarmaid fell dying; he asked for some water, and Fionn was bringing him some from the stream between his hands, when he thought on Grainne, and let it run through. Diarmaid died, and his corpse was brought home to his wife, whose lamentation is given as a separate poem. Diarmaid was also called Doun, the brown, and the clan descended from him were the O'Duine. The heiress of this line, Aoiffe or Eva, married Gillaspick Campbell, of an Anglo-Norman family, and Campbell has ever since been the Lowland surname of the great clan; but in the North they are still the sons of Diarmid; and their crest, the boar’s head, is in memory of the fatal hunting.

Fionn met the typical fate of uncles in romance, as his nephew, Diarmaid, also fell in love with her. Diarmaid was even more charming, having a beauty spot that made every woman who saw it fall for him. The young couple ran away together, and there's actually a really long poem about their adventures and deep love, but eventually, fate caught up with Diarmaid. A big hunt took place, with all the Feen present, during which they followed the trail of a dangerous boar, whose back was sixteen feet long. Soon after, they found some wooden shavings where Diarmaid had been carving dishes with his knife. Realizing his hiding spot, Fionn summoned Diarmaid and ordered him to join the hunt, hoping he would meet his end. However, Diarmaid managed to kill the boar without getting hurt. Fionn then recalled that Diarmaid, like Achilles and Siegfried, had a vulnerable spot in his foot and asked him to measure the boar by stepping over it. One of the bristles pierced the fatal spot, and Diarmaid fell, dying. He asked for water, and as Fionn was bringing him some from the stream in his hands, he thought about Grainne and let it slip through his fingers. Diarmaid died, and his body was taken home to his wife, whose mourning is recounted in a separate poem. Diarmaid was also known as Doun, the brown, and his descendants are the O'Duine. The heiress of this line, Aoiffe or Eva, married Gillaspick Campbell from an Anglo-Norman family, and since then, Campbell has been the Lowland surname of the great clan; but in the North, they are still recognized as the sons of Diarmid, and their crest, the boar’s head, honors the tragic hunt.

Diarmaid continued in use both in Scotland and Ireland; and in historical times it was Diarmaid, king of Leinster, who acted the part of Paris, and ruined his country by the abduction of Dervorgil of Meath; and then, when forced by the superior king to give up the lady, revenged himself by calling in Earl Strongbow and the English.

Diarmaid remained in use in both Scotland and Ireland; and in historical times, it was Diarmaid, the king of Leinster, who played the role of Paris, bringing devastation to his country by abducting Dervorgil of Meath. Then, when he was pressured by a more powerful king to return her, he sought revenge by inviting Earl Strongbow and the English.

Diarmid, or, as it is commonly called, Dermot or Darby, is still common among the Irish. Where the saying about Darby and Joan arose, I cannot discover. Darby is the form of Diarmid in Limerick and Tipperary; Jeremiah, strange to say, is used for it in Cork and Kerry. Napoleon, in his enthusiasm for the Ossianic poems of Macpherson, 250named two of his heroes therefrom, but Diarmaid Murat died in childhood.

Diarmid, or as it’s often called, Dermot or Darby, is still common among the Irish. I can’t find out where the saying about Darby and Joan came from. Darby is the version of Diarmid used in Limerick and Tipperary; oddly enough, Jeremiah is used for it in Cork and Kerry. Napoleon, in his enthusiasm for the Ossianic poems by Macpherson, 250named two of his heroes from those poems, but Diarmaid Murat died in childhood.

Grainne’s name has been equally popular with that of her lover. Ancient Irish ladies constantly use it; the most celebrated being Grainne O'Maille, a notable sailor chieftainess of the south-western coast, whence she once sallied forth to pay a friendly visit to Queen Elizabeth; and when the two high-spirited women were together, the semi-barbarian was more than a match for the civilized queen.

Grainne’s name has been just as popular as that of her lover. Ancient Irish women frequently use it; the most famous being Grainne O'Maille, a renowned female chieftain and sailor from the south-western coast, who once set out to pay a friendly visit to Queen Elizabeth. When the two strong-willed women were together, the semi-barbarian was more than a match for the cultured queen.

Graine was soon after translated into Grace; indeed, the piratess was also called Grace O'Malley; and ever since, Grace has been a favourite national name in Scotland and Ireland, wherever Graine has been used; it has been accepted for its English meaning and pleasant sound, and is now very frequent.

Graine was soon translated into Grace; in fact, the pirate was also known as Grace O'Malley; and ever since, Grace has been a popular name in Scotland and Ireland, wherever Graine has been used. It has been embraced for its English meaning and pleasant sound, and is now very common.

Section 6.—Cormac.

Cormac is a name that makes a great figure in the Ossianic poems, and perhaps the son of Corb, i. e., a chariot, that is, a charioteer. Cormac, king of Ulster, was the young ward of Cuchullin; and another Cormac, called Cairbar, or the strong, was the father of a lady called Morna, or more properly, Muirne, who when one lover returned from battle, announcing that he had slain his rival, demanded his sword stained with the blood, and then took revenge by plunging it into his breast, and finally killed herself with it. A still more misty Cormac figures in ancient pedigrees, as having been choked by the bone of an enchanted salmon; and Cormac Cas is a more remote ancestor of the O'Briens than the great Brien Boromhe himself.

Cormac is a prominent name in the Ossianic poems, possibly referring to the son of Corb, which means chariot, or charioteer. Cormac, king of Ulster, was the young ward of Cuchullin. Another Cormac, known as Cairbar, or the strong, was the father of a woman named Morna, or more accurately, Muirne. When one of her lovers returned from battle, claiming he had killed his rival, she demanded his sword, stained with blood, and then took revenge by driving it into his heart, ultimately ending her own life with it. An even more enigmatic Cormac appears in ancient family trees, reportedly having choked on the bone of an enchanted salmon; and Cormac Cas is a more distant ancestor of the O'Briens than the notable Brien Boromhe himself.

Another Cormac is named in Irish calendars, as an abbot of eminent sanctity in the days of St. Columba. He is further thought to have visited Iona, and at home enjoys the credit of having endowed the sept of the Hy Muireadach with “prosperity of cattle, the gift of eloquence, success in fosterage, the gift of good counsel, and the headship of peace and protection.” His name has since been common in Ireland.

Another Cormac is mentioned in Irish calendars as a highly revered abbot during the time of St. Columba. He is also believed to have visited Iona, and at home, he is credited with providing the Hy Muireadach clan with “prosperity in cattle, the gift of eloquence, success in fostering, the gift of good counsel, and leadership in peace and protection.” His name has since become common in Ireland.

Cormac used to be barbarously spelt Cormick and Cormuck, and the MacCarthy family have substituted Charles for it. There is a long Icelandic poem on a hero named Kormak, who, though his parents and brothers have Norse names, evidently had Milesian blood as well as name, for he is described as having dark eyes and hair, with a fair skin. He was an admirable warrior and poet, but was the victim of hopeless love for a lady named Steingerda.

Cormac used to be harshly spelled as Cormick and Cormuck, and the MacCarthy family has replaced it with Charles. There is a long Icelandic poem about a hero named Kormak, who, even though his parents and brothers have Norse names, clearly had Milesian ancestry and name, as he is described with dark eyes and hair, along with a fair complexion. He was an excellent warrior and poet but fell hopelessly in love with a woman named Steingerda.

Cairbre, strong man, is likewise one of the Ossianic names, as well as a soubriquet of Cormac. Cairbre again is reckoned as the first of the Milesians to settle in Ulster; and another Cairbre, son of Niall of the Nine Hostages, bequeathed his name to the district now called Carbury.

Cairbre, a strong man, is also one of the names from the Ossianic tradition, as well as a nickname for Cormac. Cairbre is considered the first of the Milesians to settle in Ulster; another Cairbre, the son of Niall of the Nine Hostages, passed his name on to the area now known as Carbury.

Cairbre appears as the Irish sovereign who was the greatest foe of the Fenians, and commanded at the battle of Gabhra, in which their force was broken; and the son of Oisean, the grandson of Fionn, the 251beloved Osgar, was treacherously slain, by a thrust in the side, by Cairbre himself. The tears shed by the great Fionn were for his grandson Osgar, and for his faithful dog Bran; and a great quantity of poetry has clustered round the death of this young hero. Oscar Bernadotte, another of Napoleon’s Ossianic godsons, recently sat upon the Swedish throne, though amongst us, this, like others of the Fenian names, has descended to dogs. It is explained as the bounding warrior, and the MacOscars, in Ireland, have been turned into Cosgrove and Costello.

Cairbre is recognized as the Irish king who was the biggest enemy of the Fenians and led the fight at the battle of Gabhra, where their forces were defeated. He personally killed Osgar, the son of Oisean and the beloved grandson of Fionn, with a treacherous stab to the side. The tears shed by the great Fionn were for his grandson Osgar and his loyal dog Bran, and a wealth of poetry has been created around the death of this young hero. Oscar Bernadotte, another of Napoleon’s Ossianic godsons, has recently sat on the Swedish throne; however, among us, this, like other Fenian names, has become associated with dogs. It's interpreted as the bounding warrior, and the MacOscars in Ireland have been transformed into Cosgrove and Costello.

The like fate has befallen the object of Osgar’s love, Malvina, as Macpherson calls her. The name is a mere invention of his own, formed perhaps from Maol, a handmaid. It has been adopted by French women to such an extent, that Malvine is one of the regular Parisienne’s names, and it has further travelled to Germany. Thus Osgar and Malvina, though with few namesakes in their own country, are the only Fenians who have been commemorated in continental nomenclature.

The same fate has happened to Osgar’s love, Malvina, as Macpherson calls her. The name is just something he made up, possibly based on Maol, which means a handmaid. It has become so popular among French women that Malvine is now a common name in Paris, and it has even made its way to Germany. So, Osgar and Malvina, despite having few namesakes in their own country, are the only Fenians who have been recognized in continental naming conventions.

Múirne means affection, and when Anglicized as Morna, is considered as a Highland name.

Múirne means affection, and when changed to Morna, it's seen as a Highland name.

Section 7.—Cath.

Universal among the Kelts is Cath or Cad, a battle or defence, such a prefix that is sure to flourish in every war-like nation.

Universal among the Celts is Cath or Cad, meaning battle or defense, a prefix that is bound to thrive in every warrior nation.

Cathuil, a derivative of Cath, is a great chieftain attended by three hundred followers; and Cathal, as the name became, continued in use among the O'Connors, who translate it as Charles. The favourite hero there was Cathal Crobhdearg, red-handed, who fought hard against the English invaders; and, therefore, was described by them as a blood-thirsty ruffian, and by native historians as pious and amiable, probably being both characters in turn. His name was probably the parent of the Scottish surname, Cadell; but a Welsh saint, named Cadell, a battle-defence or shield, lived in the twelfth century. He had been a fierce warrior, and a great enemy to the English; but during his recovery from some severe wounds, he repented, went to the Holy Land as a penitent, and finally became a monk, and the patron of many a Cadell besides.

Cathuil, derived from Cath, was a prominent chieftain with three hundred followers. The name evolved into Cathal, which the O'Connors translated as Charles. The most beloved hero there was Cathal Crobhdearg, known for his fierce resistance against English invaders. Consequently, the English labeled him a bloodthirsty thug, while local historians regarded him as devout and kind, likely embodying both personas at different times. His name may have inspired the Scottish surname Cadell; however, there was also a Welsh saint named Cadell, linked to battle and defense, who lived in the twelfth century. He had been a fierce warrior and a staunch enemy of the English, but after suffering serious injuries, he repented, traveled to the Holy Land as a penitent, and eventually became a monk, gaining the patronage of many other Cadells.

Cathbarr means tumult of battle. Cathbarr was so renowned a chief, that to strike his shield with a spear was the summons to his clan to arm. The Welsh made great use of the same prefix. Cadwallon, apparently from cadw, to defend, has always been common among them. Cadwallon was the brother of the Madoc of Southey, and a much earlier Cadwallon was the father of Cadwaladyr, or battle-arranger, regarded by the two parties much as Cathal was; for by the Saxons, Ceadwalla, as they call him, the slayer of the good Edwin and Oswald, is regarded with unmixed horror, while his own Cymric countrymen revere him as a glorious patriotic prince, second only to Arthur, and worthy of saintly honours; indeed he was canonized by Pope Sergius in 688, and is surnamed the Blessed. 252Cadwaldr in Breton, and Cadwalladyr in Welsh, continue to the present day. Cadwallader is also used in the Highlands, though, perhaps, this may be a blunder for some Gaelic Cath.

Cathbarr means chaos of battle. Cathbarr was such a famous chief that striking his shield with a spear called his clan to arms. The Welsh frequently used the same prefix. Cadwallon, derived from cadw, meaning to defend, has always been common among them. Cadwallon was the brother of the Madoc from Southey, and an earlier Cadwallon was the father of Cadwaladyr, or battle-arranger, viewed by both sides similarly to how Cathal was perceived; for the Saxons, Ceadwalla, as they call him, the killer of the good Edwin and Oswald, is seen with pure horror, while his own Cymric countrymen honor him as a glorious patriotic prince, second only to Arthur, and deserving of saintly honors; in fact, he was canonized by Pope Sergius in 688 and is referred to as the Blessed. 252Cadwaldr in Breton, and Cadwalladyr in Welsh, continue to this day. Cadwallader is also used in the Highlands, although this might be a mistake for some Gaelic Cath.

Saints of this name were numerous. Among them was Cedd, as his adopted people called him, the Good Bishop, whose Keltic ecclesiastical habits were so distasteful to the fiery Wilfred of York, and who finally is revered at Lichfield as “good St. Chad,” a form in which his appellation lingered among the midland peasantry. The grandfather of Cadwalladyr was Cadvan, whose Latin epitaph calls him “Catamarus, rex sapientissimus,” and whose name means battlehorn. Another Caduan, or Cadvan, was a hermit who migrated from Brittany to live on the coast of Caernarvonshire, on the isle called Bardsey by the English, and Ynis Eolli, Isle of the Current, by the Welsh. It was reputed a place of so much sanctity, that it was called the Rome of Britain; and so many saints were buried there, that it was a saying of the bards—

Saints with this name were many. Among them was Cedd, known as the Good Bishop by his adopted people, whose Celtic church practices were so disliked by the passionate Wilfred of York. He is ultimately honored at Lichfield as “good St. Chad,” a name that continued among the local farmers. Cadwalladyr's grandfather was Cadvan, whose Latin inscription describes him as "Catamarus, most wise king," and whose name means battlehorn. Another Caduan, or Cadvan, was a hermit who came from Brittany to live on the coast of Caernarvonshire, on the isle known as Bardsey by the English, and Ynis Eolli, Isle of the Current, by the Welsh. It was believed to be such a holy place that it was called the Rome of Britain; so many saints were buried there that the bards used to say—

“Twenty thousand saints of yore,
Came to lie on Bardsey’s shore.”

Cattwg, or Cadoc, was of princely blood, founded a monastery, and trained the veritable bard, Taliessin.

Cattwg, or Cadoc, came from royal lineage, established a monastery, and mentored the renowned bard, Taliessin.

The Greek Adelphios was translated by the Welsh into Cadffrawd. Sir Cados is one of gentle Enid’s enemies, in the French romance of her constancy; but Cado, her son, in Welsh pedigree, swells the roll of saints. Cadfar, or stout in battle, is almost certainly one of the Armorican contributions to the Paladins of Charlemagne, in the shape of Sir Gadifer, the Don Gayferos of Spanish ballad and of Don Quixote.

The Greek Adelphios was translated by the Welsh into Cadffrawd. Sir Cados is one of gentle Enid’s enemies in the French romance of her loyalty; however, Cado, her son, in Welsh lineage, adds to the list of saints. Cadfar, meaning brave in battle, is almost certainly one of the Armorican influences on the Paladins of Charlemagne, appearing as Sir Gadifer, the Don Gayferos of Spanish ballads, and in Don Quixote.

Section 8.—Fiachra.

Fiachra, or Fiaghra, is, as the Fiach is in Irish, a raven. Fiachere MacFhinn is a son of Fingal, who does his part among the traditions of the Fenians; and another Fiachra was the father of the last pagan king of Ireland, who, as Erse lore relates, reigned over Erin, Albin, and Britain, and as far as the mountains of the Alps. He succeeded his uncle Niall of the Nine Hostages, in 405, and went to the Alps to revenge his death. Being still a pagan, he demolished a tower of sods and stones sixty feet high, in which lived a saint, eleven feet from the light, and was accordingly cursed by the saint, and killed by a flash of lightning; but his servants put a lighted sponge in his mouth to imitate his breath, by way of concealing his death for some time.

Fiachra, or Fiaghra, is, as Fiach means in Irish, a raven. Fiachere MacFhinn is a son of Fingal, who plays his role in the traditions of the Fenians; and another Fiachra was the father of the last pagan king of Ireland, who, according to Irish legend, ruled over Ireland, Scotland, and Britain, and as far as the Alps. He took over from his uncle Niall of the Nine Hostages in 405 and traveled to the Alps to avenge his death. Being a pagan at the time, he destroyed a tower made of earth and stones, sixty feet high, where a saint lived, eleven feet away from the light. As a result, he was cursed by the saint and struck down by a bolt of lightning; however, his servants placed a lighted sponge in his mouth to mimic his breath, in an effort to hide his death for a while.

Fiachra was the name of a hermit who left home to seek for solitude in France, and lived at Brenil, about two leagues from Meaux. He particularly applied himself to the cultivation of his little garden, and has ever since been considered as the patron of gardeners; and his austerity was such, that no woman was allowed to come within his precincts. He died about 670, and his relics began to obtain a 253miraculous reputation, which increased so much, that, though little known in his own country, France is full of churches dedicated to him.

Fiachra was a hermit who left home to find solitude in France, living in Brenil, about two leagues from Meaux. He focused on tending to his small garden and has since been recognized as the patron of gardeners. His strict lifestyle was such that no women were allowed in his area. He died around 670, and his relics began to gain a miraculous reputation that grew so much that, although he was not well-known in his own country, France is filled with churches dedicated to him.

Anne of Austria was particularly devoted to him; she thought the recovery of her husband, and the birth of the great Louis XIV. himself, were due to his intercessions; and she made a pilgrimage to his shrine, remembering so well his objections to womankind, that she never attempted to cross his threshold, but knelt before the door.

Anne of Austria was especially devoted to him; she believed that her husband's recovery and the birth of the great Louis XIV himself were thanks to his intercessions. She made a pilgrimage to his shrine, keeping his objections toward women in mind, so she never tried to enter his space but instead knelt before the door.

It does not appear, however, that the name of Fiacre was adopted by any one in deference to this devotion, except, perhaps, the Fiak of Brittany. All it did was to pass to the first hackney-coaches of Paris, which, from being used as a commodious mode of going on pilgrimage to the shrine of St. Fiacre, received the appellation they have had ever since. It is a whimsical concatenation that has named the fiacres of Paris after the misty raven of the race of Fingal.

It doesn’t seem that anyone took on the name Fiacre out of respect for this devotion, except maybe the Fiak of Brittany. What actually happened was that the first horse-drawn cabs in Paris, which were used as a convenient way to travel to the shrine of St. Fiacre, got that name and have been called that ever since. It’s a quirky connection that the fiacres of Paris are named after the misty raven from the line of Fingal.

Rín means a seal or sea-calf in Gaelic. Ronan is the derivative. He is a hero whose death is lamented in the Ossianic poetry, and his name was afterwards borne by a large number of Irish and Scottish saints, from whom came Ronan in Scotland, Ronayne in Ireland, once with the feminine Ronat.[98]

Rín means a seal or baby seal in Gaelic. Ronan comes from that. He is a hero whose death is mourned in Ossianic poetry, and his name was later adopted by many Irish and Scottish saints, leading to names like Ronan in Scotland and Ronayne in Ireland, along with the feminine version, Ronat.[98]

98. O'Donovan; Macpherson; Maitland, History of Scotland; Cosmo Innes; Saturday Review; Butler.

98. O'Donovan; Macpherson; Maitland, History of Scotland; Cosmo Innes; Saturday Review; Butler.

Section 9.—Names of Complexion.

Names of complexion were very frequent among the various branches of Kelts, often as mere affixed soubriquets, but growing from thence into absolute individual names. Dhu and ciar, the black; dorchaid, the dark; dearg and ruadh, red; don, brown; boid, yellow; finn, white; odhar, pale; flann and corcair, ruddy; lachtna and uaithne, green; glas, which is blue in Wales, green in Ireland, and grey in the Highlands; gorm, blue; liath, grey; riabhach, greyish, have all furnished their share of names and epithets.

Names describing complexion were quite common among the different branches of Celts, often starting as simple nicknames but evolving into distinct individual names. Dhu and ciar, meaning black; dorchaid, meaning dark; dearg and ruadh, meaning red; don, meaning brown; boid, meaning yellow; finn, meaning white; odhar, meaning pale; flann and corcair, meaning ruddy; lachtna and uaithne, meaning green; glas, which is blue in Wales, green in Ireland, and gray in the Highlands; gorm, meaning blue; liath, meaning gray; and riabhach, meaning grayish, have all contributed to names and titles.

Dougall and Dugald have been from time immemorial Highland names, and, together with Donald, serve as the national nickname of the Gael among the Lowlanders. Dowal is used in Ireland. Donald is the Anglicism of Donghal, brown stranger, an early Scottish and Irish name, and likewise of Domhnall, which is probably really the same, though the Irish glossographers translated it a proud chieftain, and now have turned it into Donat and Daniel, or Dan.

Dougall and Dugald have always been traditional Highland names, and along with Donald, they make up the national nickname for the Gael among the Lowlanders. Dowal is used in Ireland. Donald is the English version of Donghal, which means "brown stranger," an early Scottish and Irish name, and it also comes from Domhnall, which is likely the same name, even though Irish scholars translated it as "a proud chieftain," and have now adapted it into Donat and Daniel, or Dan.

Donald is reckoned as the first Christian king of Scotland.

Donald is considered the first Christian king of Scotland.

To Beath, life, may be referred Betha, an old hereditary English name, and the Latinism of Bega or Begga, for a saint, called otherwise Hien or Hayne. She was of Irish birth; but about 620, was imported by some of the Keltic missionaries of the North of England, and St. Aidan consecrated her at Whitby as the first nun in Northumbria. Leaving St. Hilda to govern there in her stead, she founded the abbey, known by her English name of St. Bees, and at present serving as a university. A French St. Begga, whose mother was Northumbrian, 254was wife to a man whose strange destiny was to be, first, Maire du Palais, then, Bishop of Metz, and lastly to be killed in the chace. After his death, she founded a monastery, which is considered by some to have been the germ of the admirable institution of béguines, who did the work of sisters of charity in the Netherlands long before the French order was established by St. Vincent de Paul. Some, however, deduce them from a priest at Liege, called Lambert le bégue, or the stammerer. Begga was probably imported by the Danes to Scandinavia, where it is still in use, though there it may be a contraction for either Bergljot or Brigitta. The Venerable Bede himself, the father of English history, called Beda in Latin, is referred to the Welsh Bedaws, another form of the word life; but it has been more usual to explain his name by reference to the Teuton verbs, meaning to bid or to pray. However, that several Keltic forms did prevail is certain, especially among the churchmen of the northern counties.

To Beath, life may be referred to as Betha, an old hereditary English name, and the Latin version of Bega or Begga, for a saint also known as Hien or Hayne. She was born in Ireland, but around 620, she was brought over by some of the Celtic missionaries from North England, and St. Aidan consecrated her at Whitby as the first nun in Northumbria. After leaving St. Hilda to govern in her place, she founded the abbey known by her English name of St. Bees, which currently serves as a university. A French St. Begga, whose mother was Northumbrian, was married to a man whose unusual fate was to be, first, Mayor of the Palace, then Bishop of Metz, and ultimately to be killed while hunting. After his death, she founded a monastery, which some believe was the root of the remarkable institution of béguines, who performed the duties of charity sisters in the Netherlands long before the French order was established by St. Vincent de Paul. However, some trace their origin to a priest in Liege, named Lambert le bégue, or the stammerer. Begga was likely brought to Scandinavia by the Danes, where it is still used, although it may also be a contraction of either Bergljot or Brigitta. The Venerable Bede himself, known as the father of English history and referred to as Beda in Latin, is linked to the Welsh Bedaws, another form of the word life; however, it is more commonly explained by referring to the German verbs meaning to bid or to pray. Nonetheless, it is certain that several Celtic forms did prevail, especially among the church leaders of the northern counties. 254

Macduff no doubt was so called from Dubhoda, Maormar of Fife. Another Duff had exchanged the Gaelic Maormar for the English Earl, in 1115, and Dubican was Maormar of Angus, in 939.

Macduff was definitely named after Dubhoda, the Maormar of Fife. Another Duff replaced the Gaelic Maormar with the English Earl in 1115, and Dubican was the Maormar of Angus in 939.

Among ladies the Irish had Dubhdeasa, dark beauty, Dubhchoblaith (pronounced Duvcovla), or black victory, and Dubhessa, or black nurse. Duvessa O'Farrell died in 1301; and this same appellation Spenser must afterwards have heard in Ireland, when, struck, no doubt, by the du at the commencement sounding like two, as did the other Irish name Una resemble one, he called his emblem of falsehood, or perhaps of the Church of Rome, the false Duessa, while he gave the title of Una to his lovely personation of the one truth, the one true undivided Church, the guide of the Red Cross Knight. Irish antiquaries assure us that Una means dearth or famine; but it hardly suits this etymology. Una is queen of the fairies in the county of Ormond, in which character she appears in one version of the story of the soldier billeted on a miser. The man was amazed at his hospitable reception and entertainment, as he thought, by the avaricious squire in question, until morning disclosed that the fairy queen Una had raised the mansion and provided the supper, but from the prime cow in the miser’s herd.

Among women, the Irish had Dubhdeasa, meaning dark beauty, Dubhchoblaith (pronounced Duvcovla), or black victory, and Dubhessa, or black nurse. Duvessa O'Farrell died in 1301; and this same title Spenser likely heard in Ireland later. He was probably struck by the du at the beginning sounding like two, just as the name Una sounded like one. He called his emblem of falsehood, or maybe of the Church of Rome, the false Duessa, while he gave the title of Una to his beautiful representation of the one truth, the one true undivided Church, the guide of the Red Cross Knight. Irish scholars tell us that Una means dearth or famine, but that doesn't quite fit with this origin. Una is the queen of the fairies in County Ormond, where she appears in one version of the story about a soldier staying with a miser. The soldier was amazed by the generous reception and hospitality he thought he was receiving from the greedy squire, until morning revealed that the fairy queen Una had magically created the mansion and provided the dinner, using the best cow from the miser’s herd.

Una has continued in use among the Irish peasantry, though much corrupted, being often pronounced Oonagh, and Anglicized as Winny, the contraction of Winifred, the English version of the Welsh Gwenfrewi.

Una is still commonly used among the Irish peasantry, though it’s changed quite a bit, often pronounced Oonagh, and anglicized as Winny, which is a shortened form of Winifred, the English version of the Welsh Gwenfrewi.

The female Christian name of Douglas, which belonged to one of the unfortunate wives of Queen Elizabeth’s Earl of Leicester, was either a free version of one of those varieties of ‘dark ladyes,’ or else was one of the first specimens of a surname converted into a Christian name, perhaps in compliment to Lady Margaret Douglas, the niece of Henry VIII. and mother of Lord Darnley. Douglas was, without doubt, a territorial designation from the dark vale and stream of Douglas; but the heralds and genealogists of the gallant lineage of the bleeding heart made out an ancestor, ‘Sholto Dhu Glas’ (see the dark grey man), and then Sholto was adopted as a name in the Douglas family, and crept from thence to others. I have found no 255instance of it before the seventeenth century in looking through the peerage of Scotland, and the probable derivation of the word would be sioltaich, a sower.

The female Christian name Douglas, which was used by one of the unfortunate wives of Queen Elizabeth’s Earl of Leicester, was either a variation of those 'dark ladies' or possibly one of the first instances of a surname turned into a first name, maybe in honor of Lady Margaret Douglas, the niece of Henry VIII and mother of Lord Darnley. Douglas was definitely a place name from the dark valley and stream of Douglas; however, the heralds and genealogists of the noble lineage of the bleeding heart traced an ancestor, ‘Sholto Dhu Glas’ (see the dark grey man), and then Sholto became a name within the Douglas family and spread to others. I have not found any example of it before the seventeenth century while reviewing the peerage of Scotland, and the likely origin of the word would be sioltaich, meaning a sower.

Duncan was either Donnachu, brown chief, or Donngal, brown stranger, both which names were rife among the Scots, and Duncan has so continued ever since. Duncan and Donald both occur as Keltic slaves in Iceland, in the Saga of Burnt Njal; and, perhaps, not only the Irish, but even the saintly Scottish David, may have been at first an Anglicized Domnhall.

Duncan was either Donnachu, the brown chief, or Donngal, the brown stranger, both of which names were common among the Scots, and Duncan has remained that way ever since. Duncan and Donald both appear as Celtic slaves in Iceland, in the Saga of Burnt Njal; and, perhaps, not only the Irish but even the saintly Scottish David may have initially been an Anglicized Domnhall.

Don stands alone as a name in Hanmer’s list of Finn’s warriors; Donnan was an Irish name, and Donchada became Donoghoe, sometimes even now baptismal, but best known as the O'Donoghoe, the great visionary horseman of Killarney.

Don stands out as a name in Hanmer’s list of Finn’s warriors; Donnan was an Irish name, and Donchada became Donoghoe, sometimes even now used in baptisms, but most recognized as the O'Donoghoe, the legendary visionary horseman of Killarney.

The word is really the same as our dun, though that has now come to express a misty dark grey, while don evidently means brown-haired, as in the feminine Duinsech. Don, as it stands at the end of the name of ‘The O'Connor,’ simply shows that he is the head of the brown branch of that sept, which anciently split into brown and red—O'Connor Don and O'Connor Roe, like the black and red Douglases of Scotland.

The word is basically the same as our dun, but that now refers to a misty dark grey, while don clearly means brown-haired, like in the feminine Duinsech. Don, at the end of 'The O'Connor,' indicates that he is the leader of the brown branch of that family, which in ancient times split into brown and red—O'Connor Don and O'Connor Roe, similar to the black and red Douglases of Scotland.

Roe is the Anglicism for ruadh, the colour that goes by the same title in all our cognate tongues, from the Greek ροδος to the Gadhaelic ruadh, and Cymric rud, rhud. It plays the chief part in nomenclature in Ireland and Scotland, where the true undiluted Gaels are divided between the black and the red.

Roe is the English version of ruadh, the color that shares the same name in all our related languages, from the Greek ροδος to the Gaelic ruadh, and Welsh rud, rhud. It holds a prominent role in names in Ireland and Scotland, where the true, pure Gaels are divided between black and red.

The Irish Ruadri, Ruadhan, Ruadhaic, the Scottish Ruaridh, and Welsh Rhydderch, have all alike disguised themselves as Roderick, which is in each case supposed to be the full name of those who in ordinary parlance call themselves Rory or Roy.

The Irish Ruadri, Ruadhan, Ruadhaic, the Scottish Ruaridh, and Welsh Rhydderch, have all similarly been represented as Roderick, which is thought to be the complete name of those who commonly go by Rory or Roy.

In Welsh myths we meet with Rhwddlwan Gawr, the red bony giant, and in Merddhyn’s time we come upon Rhydderch Hoel, or the liberal, the champion of the Christian faith, who was the friend of St. Columba, restored St. Kentigern to Glasgow, and was promised by the former that he should never fall into the hands of his enemies, but should die with his head on his pillow—a promise that a Saxon long after would have scorned. He was a discourager of Druidism, and is reviled by Merlin. His name may come from rhydez, the exalted.

In Welsh myths, we encounter Rhwddlwan Gawr, the red bony giant, and during Merddhyn’s era, we find Rhydderch Hoel, known for his generosity and as a champion of the Christian faith. He was a friend of St. Columba, helped restore St. Kentigern to Glasgow, and was promised by Columba that he would never fall into the hands of his enemies but would die peacefully in his bed—a promise that a Saxon would have scoffed at years later. He opposed Druidism and is criticized by Merlin. His name may derive from rhydez, meaning the exalted.

Several less shadowy kings reigned in Wales, the most distinguished of whom united all the three principalities till the year 877, and was called Rydderch Mawr, or, as it is barbarously called in our histories, Roderick Maur; much resembling what has been done with Roderick Dhu.

Several less notorious kings ruled in Wales, the most notable of whom united all three principalities until the year 877, and was called Rydderch Mawr, or, as it's awkwardly referred to in our histories, Roderick Maur; similar to what has been done with Roderick Dhu.

Dearbhforgail, or Derforgal, is translated by the Four Masters, ‘purely fair daughter;’ but later critics make it ‘the true oath,’ from dearbh, an oath, and fior-glan, true.

Dearbhforgail, or Derforgal, is translated by the Four Masters as 'purely fair daughter;' but later critics interpret it as 'the true oath,' from dearbh, meaning an oath, and fior-glan, meaning true.

Dearbhforghal was a very tough name for the genealogists, and they had a good deal of it, for it was very fashionable in the twelfth century both in Scotland and Ireland, and was turned into Dervorgilla and Dornadilla by the much tormented chroniclers.

Dearbhforghal was a tough name for genealogists, and they encountered it quite a bit, as it was very popular in the twelfth century in both Scotland and Ireland. The name was transformed into Dervorgilla and Dornadilla by the often distressed chroniclers.

256Lachtnan, from the Erse lachtna, green, is less easily accountable, unless it meant fresh and flourishing. It is now turned, in Ireland, into Loughnan, and more often into Lucius. The Scottish name so like in sound Lachlan or Loughlan, is however more probably from laochail, warlike.

256Lachtnan, derived from the Irish lachtna, meaning green, is harder to explain, unless it signifies fresh and thriving. In Ireland, it has now transformed into Loughnan and more frequently into Lucius. The Scottish name that sounds similar, Lachlan or Loughlan, likely comes from laochail, meaning warlike.

Glas, grey, blue, or green, changes its meaning wherever it goes; but Glasan, in Irish, is its only Christian name, though it was a great epithet in all its countries, and has resulted in many a surname of Glass, besides the Highland Maglashan.

Glass, whether grey, blue, or green, takes on different meanings depending on where it appears; however, Glasan, in Irish, is its only Christian name, even though it was a significant term in all its regions, leading to many surnames like Glass, in addition to the Highland Maglashan.

Cearan, or Ceirin, from ciar, black, was the name of one of the twelve Irish bishops whom St. Patrick consecrated. He betook himself to solitude in a place surrounded with bogs in Ireland, called from him Saiger, or Sier Kieran; but a tribe of disciples followed him, and a monastery arose; so, in search of loneliness, he fled to Cornwall, where he lived in a cell, and taught the inhabitants so much, that they ascribed to him even their knowledge of mining; and the 5th of March, his day, was considered as the tinners' holiday, in honour of their patron saint. His name, however, following the rule of the Cymric p for a Gaelic k, has turned into Pirin, or Perran, and is, in this form, not yet lost among the Cornish miners. His cell had a church built over it, called St. Pierans in Sabulo, or in the sand, and now Peranzabuloe. And in the sand it is, for it was absolutely choked by drifting sands, and abandoned in favour of a new one. In 1835 it was disinterred, and found to be a very curious specimen of ancient architecture. Another Ceiran was the patron of the Scots who first came from Ireland; and left his name to many a Kilkeran on the west coast. He is sometimes called St. Queran.

Cearan, or Ceirin, from ciar, meaning black, was the name of one of the twelve Irish bishops consecrated by St. Patrick. He sought solitude in a place surrounded by bogs in Ireland, called Saiger, or Sier Kieran after him; but a group of disciples followed him, and a monastery was established. In pursuit of isolation, he fled to Cornwall, where he lived in a cell and taught the locals so much that they credited him with their mining knowledge. March 5th, his feast day, became known as the tinners' holiday in honor of their patron saint. His name, however, has evolved following the Cymric transformation of p for a Gaelic k, turning into Pirin, or Perran, and this form is still recognized among the Cornish miners. His cell had a church built over it, called St. Pierans in Sabulo, or in the sand, which is now known as Peranzabuloe. It is indeed in the sand, as it was completely buried by drifting sands and was abandoned for a new site. In 1835, it was excavated and found to be a fascinating example of ancient architecture. Another Ceiran was the patron of the Scots who first arrived from Ireland, and his name is linked to many Kilkeran locations on the west coast. He is sometimes referred to as St. Queran.

Cear is the soubriquet of Caoinnach I. of Scotland, who was killed in 621, after a reign of three months. The meaning of the epithet is questioned in his case, some calling it ciar, black; others, cearr, left-handed. The king himself rejoices in many varieties of name,—Caoinnach, in Irish, Coinadh; then, again, Conchad, Connadh, Kinat, and Cinead; till, finally, it has settled into the national Scottish Christian name of Kenneth in the Lowlands, Caioneach, in the Gaelic, denoting a fair and comely, or mild-tempered or peaceablepeaceable man.

Cear is the nickname of Caoinnach I of Scotland, who was killed in 621, after ruling for three months. The meaning of this nickname is debated; some say it comes from ciar, meaning black, while others argue it’s from cearr, meaning left-handed. The king is known by many names—Caoinnach in Irish, Coinadh, as well as Conchad, Connadh, Kinat, and Cinead; eventually, it has become the common Scottish name Kenneth in the Lowlands, and Caioneach in Gaelic, which means a fair and handsome, or mild-tempered, or peacefulpeaceable man.

Caoin and Caomh are closely related, and both mean kind or fair. Caoimghin was that Irish saint who is commonly known as Kevin, and owns one of the seven churches of Glendalough, as well as the cave, whence a very modern legend, versified by Moore, shows him rejecting Kathleen’s visit by hurling her into the lake.[99]

Caoin and Caomh are closely related, and both mean kind or fair. Caoimghin was that Irish saint who is commonly known as Kevin, and is associated with one of the seven churches of Glendalough, as well as the cave, where a very modern legend, versified by Moore, depicts him rejecting Kathleen’s visit by throwing her into the lake.[99]

99. O'Donovan; Macpherson; Maitland, History of Scotland; Cosmo Innes; Scottish Surnames; Saturday Review; Butler; Highland Society’s Dictionary; Pugh; Crofton Croker; Irish Legends; Chalmers; Hayes, Irish Ballads.

99. O'Donovan; Macpherson; Maitland, History of Scotland; Cosmo Innes; Scottish Surnames; Saturday Review; Butler; Highland Society’s Dictionary; Pugh; Crofton Croker; Irish Legends; Chalmers; Hayes, Irish Ballads.

Section X.—Feidlim, &c.

Feidlim was a very early Irish name, meaning the ever good, and Feidhlim Reachtmar, or the lawgiver, gained himself high reputation early in the second century, from which time Feidlim flourished in 257Ireland as Felimy or Felim, until a fashion arose of spelling it like a Greek word, Phelim, and then one Sir Phelim O'Neill, who was deeply implicated in the great Popish massacre of 1641, changed his name to Felix. He was seized by the English army and condemned, but was offered his life by Cromwell if he would inculpate King Charles, and on his gallant refusal, was executed. His new name caused the Irish poet M’Gee to exclaim—

Feidlim was an early Irish name that means "the ever good," and Feidhlim Reachtmar, or "the lawgiver," earned a great reputation in the early second century. From that time on, Feidlim thrived in 257Ireland as Felimy or Felim, until a trend started to spell it like a Greek word, Phelim. Then, a man named Sir Phelim O'Neill, who was heavily involved in the major Catholic massacre of 1641, changed his name to Felix. He was captured by the English army and sentenced to death, but Cromwell offered him his life in exchange for implicating King Charles. When he bravely refused, he was executed. His new name led the Irish poet M’Gee to exclaim—

“Why when that hero age you deify,
Why do you pass unlucky Felix by?”

A later Phelim O'Neill, in the last century, who made the same change, and called himself Felix Neele, was indignantly addressed in a Latin epigram:—-

A later Phelim O'Neill, in the last century, who made the same change and called himself Felix Neele, was indignantly addressed in a Latin epigram:—-

“Poor paltry skulker from thy noble race,
Infelix Felix, blush for thy disgrace.”

Felim once had a feminine Fedlimi, now either forgotten or transmuted into Felicia.

Felim once had a feminine Fedlimi, now either forgotten or transformed into Felicia.

Tadhg is translated a poet, and was always a favourite in Ireland, where it has degenerated into Teague, Teige, or Thady, and then has been translated into Timothy, Thaddeus, Theodore, Theodosius, according to the fancy of the owner, though Tim is perhaps the most usual.

Tadhg translates to "poet" and has always been a favorite in Ireland, where it has become Teague, Teige, or Thady, and then has been translated into Timothy, Thaddeus, Theodore, or Theodosius, depending on the preference of the person, though Tim is probably the most common.

Mathew is in like manner the Anglicism of Mathghamhain, pronounced Mahoone, or Mahon, and meaning a bear.

Mathew is also the Anglicization of Mathghamhain, pronounced Mahoone or Mahon, which means a bear.

Here again we meet with that universal Amal, as in the Roman Æmilii and Teutonic Amaler, and probably like them originally meaning work, though the direct meaning of Amuil in Gaelic is now, a hindrance, possibly as increasing labour. Amalgaid was a good deal in use in the elder times. The seven sons of Amalgith are said by Nennius to have been baptized by St. Patrick, and the race formed a sept called the Ui Amalghaid, who left their designation to the barony of Tir Awlay, in Ireland; while their Scottish cousins became the memorable clan Macaulay, the sons of labour. Awlay is the genuine Anglicism, not entirely disused in Scotland; but in Ireland, intercourse with the Danish conquerors led to the substitution of Amlaidh, as the Erse spelt the Danish Anlaff, ancestor’s relic, the same name as Olaf, and now this is likewise called Auley.[100]

Here again we encounter that universal Amal, similar to the Roman Æmilii and Teutonic Amaler, which likely originally meant work, although the direct meaning of Amuil in Gaelic now translates to a hindrance, possibly implying increased labor. Amalgaid was commonly used in earlier times. Nennius states that the seven sons of Amalgith were baptized by St. Patrick, and their lineage formed a clan called the Ui Amalghaid, which gave their name to the barony of Tir Awlay in Ireland; meanwhile, their Scottish counterparts became the notable clan Macaulay, meaning the sons of labor. Awlay is the authentic Anglicism, still somewhat in use in Scotland; however, in Ireland, contact with the Danish conquerors led to the replacement with Amlaidh, as the Irish spelled the Danish Anlaff, a relic of their ancestors, the same name as Olaf, which is now also referred to as Auley.[100]

100. O'Donovan; Macpherson; Nennius; Munch; Highland Society’s Dictionary.

100. O'Donovan; Macpherson; Nennius; Munch; Highland Society’s Dictionary.

Section 11.—Names of Majesty.

Foremost among these names of greatness must stand tighearn, a king, a word of most ancient lineage, recurring in the Greek tyrannos.

Foremost among these names of greatness must stand tighearn, a king, a word with a very old heritage, appearing in the Greek tyrannos.

Tighearnach was an Irish saint, who flourished at the end of the fifth century, and whose dish is still preserved at Rappa Castle, in 258Tirawley, by the name of Mior Tigearnan, or the dish of St. Tiernan. Tigearnach became common among Irish princes, and even appears in English history, when Tigearnach O'Rourke was robbed of his wife. It was long in dying out among the Erse population, and remains as a surname in the form of Tiernay.

Tighearnach was an Irish saint who lived at the end of the fifth century, and his dish is still kept at Rappa Castle, in 258Tirawley, called Mior Tigearnan, or the dish of St. Tiernan. Tigearnach became popular among Irish princes and even shows up in English history when Tigearnach O'Rourke was robbed of his wife. It took a long time for the name to fade away among the Irish people, and it still exists as a surname in the form of Tiernay.

Tigern was also used by the Cymry. Vortigern, as has already been shown, was Gwrthigern, the excelling king, and his far braver and better son was Kentigern, head chief; whence he is sometimes called Categern, in modern Welsh, Cyndeyrn.

Tigern was also used by the Welsh. Vortigern, as previously mentioned, was Gwrthigern, the superior king, and his much braver and better son was Kentigern, the chief leader; which is why he is sometimes referred to as Categern, in modern Welsh, Cyndeyrn.

Kentigern in the North, Cyndeyrn in Wales, was the name of an early Pictish saint, who recalled his countrymen from Pelagianism, and is regarded as the apostle and patron of Glasgow. Persecution obliged him to take refuge in Wales, where he founded the church of Llandwy, being guided, as saith the legend, to the spot by a milk-white boar, which ran before him, and on arriving at the spot began to stamp and root up the ground with his tusks. Returning to Glasgow, the saint thence sent missionaries to Iceland, who no doubt were the teachers of the few inhabitants whose descendants were long after found there by the Norse settlers, and called by them Papa, from the title of their priests, a title still lingering in many a bay and islet of the Hebrides, attesting that there the Culdee clergy had been owned as the fathers of their flocks. After a custom that does not seem to have been uncommon among the Keltic saints, Kentigern used every night to sing through the whole Book of Psalms, standing up to his neck in water. He obtained for himself the epithet, Mwyngu, or Munghu, the amiable, by which he is best known in his own city, and which has named both it and a large number of the inhabitants and of his other countrymen, one of whom, namely, Mungo Park, has made it memorable.

Kentigern in the North, Cyndeyrn in Wales, was the name of an early Pictish saint who turned his fellow countrymen away from Pelagianism and is seen as the apostle and patron of Glasgow. Persecution forced him to seek safety in Wales, where he founded the church of Llandwy, guided, as the legend says, by a milk-white boar that led the way and began to root up the ground with its tusks upon arrival. After returning to Glasgow, the saint sent missionaries to Iceland, who likely taught the few residents there, whose descendants were later found by Norse settlers and called Papa, from the title of their priests. This title still exists in many bays and islets of the Hebrides, showing that the Culdee clergy were recognized as the fathers of their communities. Following a practice that seems common among Celtic saints, Kentigern would sing through the entire Book of Psalms every night while standing neck-deep in water. He earned the nickname Mwyngu, or Munghu, meaning "the amiable," by which he is best recognized in his own city, a name that has also become associated with many of its inhabitants and with another known figure, Mungo Park, who made it famous.

Wales had a feminine St. Kentigern, perhaps named after him; perhaps derived from the Irish Caintigern, or fair lady.

Wales had a feminine St. Kentigern, possibly named after him; maybe it comes from the Irish Caintigern, meaning fair lady.

Cean, head, the first syllable of the saint’s name, is found in all the Keltic tongues, forming many geographical terms, generally in the form of can or ken.

Cean, the first syllable of the saint’s name, appears in all the Celtic languages, creating many geographical terms, usually in the form of can or ken.

Either this or cian, vast, was the Irish name Cian or Kean, hereditary in the O'Hara family, but often supposed to be short for Cornelius. So common was it once that fifty Cians were killed in the battle of Magh Rath.

Either this or cian, vast, was the Irish name Cian or Kean, hereditary in the O'Hara family, but often thought to be short for Cornelius. It was so common at one time that fifty Cians were killed in the battle of Magh Rath.

Tuathal, lordly, turned into Toole and O'Toole, are his descendants, and the feminine, Tuathflaith, is entirely lost. The ladies had several of these majestic names; Uallach, the proud; So-Domina, good lady, which must have had a Latin origin; Dunflaith, lady of the fort; besides Mor, which the Scots are pleased to translate by Sarah, and the Irish by Mary and Martha, though it really means a large woman. Morrigu had been the goddess of battle among the Tuath de Danan.

Tuathal, who was noble, transformed into Toole and O'Toole, are his descendants, while the feminine version, Tuathflaith, has completely faded away. The women had several of these grand names: Uallach, the proud; So-Domina, good lady, which likely came from Latin; Dunflaith, lady of the fort; along with Mor, which the Scots like to translate as Sarah, and the Irish as Mary and Martha, although it actually means a large woman. Morrigu had been the goddess of battle among the Tuath de Danan.

Martha, Maud, and Mabel, are employed to distinguish Meadhbh, Meave, or Mab, one of the very oldest and most famous of Irish names. It would be most satisfactory to take it from meadhail, joy; but this is far from certain, and it may come from an old comparative 259of mor, great. But Mirth is analogous with the meaning of Ainè, the other fairy queen; and mear, or merry, has furnished another Irish name, namely, the masculine Meaghar or Meara. Meadhbh was the daughter of Eochaid Freidhleach, king of Erin, as it is said, A.M. 3922, and was so brilliant a heroine of Irish romance, that Congal Claen bids the men of Connaught, her husband’s kingdom, to “Remember Meave in the battle.” Afterwards, like other favourite Irish heroines, she became queen of the fairies; and some of the Irish settlers must have carried tidings of her to England, when Shakespeare, Drayton, and Ben Jonson made Queen Mab our own peculiar possession, if knowing how to make the best use of her establishes a claim. Meave, or Mab, has not entirely lost ground among the Irish peasantry, though generally it has an equivalent.

Martha, Maud, and Mabel are tasked with distinguishing Meadhbh, Meave, or Mab, one of the oldest and most famous Irish names. It would be satisfying to derive it from meadhail, which means joy; however, that’s not certain, as it might come from an old comparative of mor, meaning great. But Mirth is similar in meaning to Ainè, the other fairy queen; and mear, or merry, has led to another Irish name, the masculine Meaghar or Meara. Meadhbh was the daughter of Eochaid Freidhleach, king of Erin, as it is noted, AM 3922, and was such a brilliant heroine of Irish romance that Congal Claen commands the men of Connaught, her husband’s kingdom, to "Remember Meave in battle." Later, like other beloved Irish heroines, she became queen of the fairies; some Irish settlers must have brought news of her to England, which led to Shakespeare, Drayton, and Ben Jonson making Queen Mab our own unique possession, if knowing how to use her well gives a legitimate claim. Meave, or Mab, hasn't entirely faded among the Irish peasantry, though it generally has an equivalent.

Toirdelvach, tall as a tower, or, more properly, tower-like, must have been taken from those riddles of Ireland, the mysterious towers, scattered throughout the island, and generally supposed to have been erected in the earliest period of Christian art, if art it may be called.

Toirdelvach, as tall as a tower, or more accurately, like a tower, must have been inspired by those riddles of Ireland, the mysterious towers scattered across the island, which are generally believed to have been built in the earliest days of Christian art, if we can even call it art.

Toirdelvach was king of Connaught at the time that Dermot M'Morough carried off Devorgoil, and as supreme king of Ireland he punished the offender; nor was it till after his death that the invitation to Earl Strongbow was given. In English history, he is usually called Turlough, the later form of the name, which is still in some use, though more often turned into Terence, which has been oddly borrowed from the Latin dramatist to translate the tall Irishman.

Toirdelvach was the king of Connaught when Dermot M'Morough took off with Devorgoil, and as the supreme king of Ireland, he punished the offender. It wasn’t until after his death that the invitation to Earl Strongbow was extended. In English history, he is usually referred to as Turlough, the later version of the name, which is still used sometimes, though it’s more often turned into Terence, a name that has strangely been borrowed from the Latin playwright to describe the tall Irishman.

Sealbh, cattle or possessions (for in Gaelic they are the same; just like pecus and pecunia, vieh and fee, cattel and chattels), is the origin of Sealbhach, pronounced Selvach, owned by two kings of the Scots, and of the feminine Sealbhflaith, lady of possessions, now become Sally.[101]

Sealbh, cattle or belongings (since they're the same in Gaelic; much like pecus and pecunia, vieh and fee, cattle and chattels), is the source of Sealbhach, pronounced Selvach, owned by two kings of the Scots, and of the feminine Sealbhflaith, which means lady of possessions, now turned into Sally.[101]

101. Diefenbach; O'Donovan; Davies; Jones, Welsh Sketches; Rees, Welsh Saints.

101. Diefenbach; O'Donovan; Davies; Jones, Welsh Sketches; Rees, Welsh Saints.

Section 12.—Devotional Names.

The early Gadhaelic Christians were too reverent to call themselves by the same name as the objects of their devotion, whether Divine or human. They were the servants, or at most the friends, of those to whom they thus looked up. They used in this manner the prefixes, Ceile, the companion or vassal; Cear, the friend; Cailleach, the handmaid; and far more frequently Giolla and Maol.

The early Gaelic Christians were too respectful to call themselves by the same name as the beings they devoted themselves to, whether divine or human. They saw themselves as servants, or at most, friends of those they admired. They commonly used prefixes like Ceile, meaning companion or vassal; Cear, meaning friend; Cailleach, meaning handmaid; and much more often Giolla and Maol.

Giolla is the very same word as the Scottish vernacular gillie, a servant; and in Ireland, the giolla eachaid, or horse servant, resulted in the term gallowglass, which is so constantly used in English narratives of Irish wars.

Giolla is the same word as the Scottish term gillie, meaning a servant; and in Ireland, the giolla eachaid, or horse servant, led to the term gallowglass, which is frequently used in English accounts of Irish wars.

The primary meaning of Maol, or Mael, is bald; thus it came to mean one who has received the tonsure, or a student of theology, and was given in the sense of a disciple.

The main meaning of Maol, or Mael, is bald; so it also came to refer to someone who has received the tonsure, or a theology student, and was used in the sense of a disciple.

Cealleach originally meant a devotee, one living in a cell, and was 260once perhaps a Druidess, but she afterwards was a female disciple, or nun, and finally in Scotland has become only an old woman.

Cealleach originally meant a devotee, someone living in a cell, and was 260once maybe a Druidess, but later she became a female disciple, or nun, and eventually in Scotland has come to mean just an old woman.

It will be endless work to go through all the list of servants and disciples, and yet some of these present some of the most whimsical facts in the history of names.

It will take a lot of effort to sort through the entire list of servants and disciples, but some of these provide some of the most amusing facts in the history of names.

Gilla is sometimes used alone, and not only in the two Gaelic languages, for we have it Latinized as Gildas, the doleful Welsh historian who rates all the contemporary princes so soundly. Culdee, the term for the first missionaries of Scotland, is also explained as Giolla De. This was in use, with Cealleach De, the handmaid of God, but are both now extinct; but not so either the servant or disciple of Jesus. Giolla Iosa was used in both countries, but sank in Scotland into the homely surname of Gillies, whilst in Ireland it was wildly transformed, in the person of the primate of Armagh, at the time of the conquest, into the Greek Gelasius, laughter; a curious specimen of the consequences of supposing that Greek must be better than their natural tongue. Maol Ioso grew into the Scottish Christian name of Malise, by which we know the Earl of Strathern at the battle of the Standard, and again, the bearer of the Fiery Cross in the Lady of the Lake. Nor has it ever become disused in the Highlands. Giolla Christ was a Christian name in many Scottish families of the old Keltic blood. In 1174, one Gilchrist was Earl of Angus, and another, Earl of Mar; it has not, even to the present day, fallen into disuse at baptism, and is a not uncommon surname. This may perhaps have been the origin of some of the Christians, and others may once have been Cealleach Christ.

Gilla is sometimes used alone, not just in the two Gaelic languages; it has also been Latinized as Gildas, the melancholic Welsh historian who critiques all the contemporary princes quite harshly. Culdee, a term for the first missionaries of Scotland, is also interpreted as Giolla De. This was used along with Cealleach De, the handmaid of God, but both have now faded away; however, the terms for either the servant or disciple of Jesus remain. Giolla Iosa was common in both countries but became the simple surname Gillies in Scotland, while in Ireland, it was dramatically transformed in the case of the primate of Armagh during the conquest into the Greek name Gelasius, which means laughter; this exemplifies the oddity of assuming that Greek is superior to their native language. Maol Ioso evolved into the Scottish Christian name Malise, by which we recognize the Earl of Strathern at the Battle of the Standard, and again the bearer of the Fiery Cross in the Lady of the Lake. It has also remained in use in the Highlands. Giolla Christ was a Christian name in many Scottish families of old Celtic descent. In 1174, one Gilchrist was Earl of Angus, and another was Earl of Mar; it has not disappeared from baptisms to this day and is still a fairly common surname. This might have been the origin of some Christians, while others may have once been known as Cealleach Christ.

The Archangel St. Michael was the subject of much devotion: Cara Michael has now become Carmichael; but Gilliemichael was more common, and turned into Gilmichal. The influence of the great Keltic mission at Lindisfarn, on the North of England, is visible as late as the Norman Conquest; for Domesday Book shows four northern proprietors, called respectively, Ghilemicel, Ghilander, Ghillepetair, and Ghilebrid.

The Archangel St. Michael was the focus of a lot of devotion: Cara Michael has now become Carmichael; but Gilliemichael was more common and changed into Gilmichal. The impact of the great Celtic mission at Lindisfarne, in the North of England, is evident even as late as the Norman Conquest; for Domesday Book lists four northern landowners, named Ghilemicel, Ghilander, Ghillepetair, and Ghilebrid.

Votaries of the Twelve Apostles are not, however, very common. Ireland shows Ceile Petair, and also, Mail Eoin; but what is remarkable, it has no servant, male or female, to the Blessed Virgin. In Scotland only was there Gilmory and Gilmour; both masculine, and now surnames. Maolmhuire was the daughter of King Kenneth M'Alpin of Scotland, and marrying into Ireland, was the mother of many kings.

Votaries of the Twelve Apostles aren’t very common, though. Ireland has Ceile Petair and Mail Eoin, but notably, there are no servants, male or female, dedicated to the Blessed Virgin. In Scotland, there were only Gilmory and Gilmour, both masculine and now used as surnames. Maolmhuire was the daughter of King Kenneth M'Alpin of Scotland, and after marrying into Ireland, she became the mother of many kings.

Some persons were servants of all the saints, collectively; as Giolla-na-naomh, very frequent in Irish genealogies. In the Highlands it becomes Gille-ne-ohm, and thence has occasioned the modern surnames Niven and Macniven. They are, probably, all connected with the Welsh nen, sky.

Some people were servants of all the saints together; like Giolla-na-naomh, which is common in Irish family histories. In the Highlands, it turns into Gille-ne-ohm, which has led to the modern surnames Niven and Macniven. They are likely all related to the Welsh nen, meaning sky.

This word, in Cymric, leads us to the name of Ninius, prince of Cumberland, who there established Christianity, and of Nennius the British historian; though these are too much disguised by the Latin to be easily recognized. St. Ninidh, the pious, was one of the Twelve Apostles of Ireland, and left a hand bell, which is still preserved in 261the county of Fermanagh. Another bell, kept as a tenure of land, is still extant in Galloway, and is said to have belonged to St. Ninian, who is called by the Irish, Ringan, a prince of Cumbrian birth, who became a monk, in 412 built the first stone church between the Forth and Clyde, earned the title of Apostle of the Picts, and died in 432; leaving Ninian and Ringan both to be Christian names in Scotland.

This word, in Welsh, brings us to the name of Ninius, the prince of Cumberland, who established Christianity there, and of Nennius, the British historian; although these are too altered by Latin to be easily recognized. St. Ninidh, the pious, was one of the Twelve Apostles of Ireland and left behind a hand bell, which is still kept in 261 the county of Fermanagh. Another bell, held as a right to land, is still present in Galloway and is said to have belonged to St. Ninian, known in Irish as Ringan, a prince from Cumberland who became a monk, built the first stone church between the Forth and Clyde in 412, earned the title of Apostle of the Picts, and died in 432; leaving Ninian and Ringan as both Christian names in Scotland.

The great object of Keltic veneration was, however, St. Patrick. Nobody ventured to be Patrick alone, but many were Giolla Phadraig, or Mael Phadraig, and the descendants were Mag Giolla Phadraig, whence arises the surname Fitzpatrick, translating the Mac, and omitting the Gillie. Others, again, were Killpatrick; but it is not easy to tell whether this Kil is the contraction of Gillie, or territorial, from the Cell or Church of St. Patrick. The first syllable of Cospatric, or Gospatrick, the Christian name of the Earls of Northumberland in the tenth and eleventh centuries, is less easily explained; but I believe (on Mr. Lower’s authority) it is the Gossoon, the boy of St. Patrick.

The main figure of Keltic worship was St. Patrick. No one dared to claim they were Patrick himself, but many identified as Giolla Phadraig or Mael Phadraig, and their descendants became known as Mag Giolla Phadraig, which led to the surname Fitzpatrick, translating the Mac and dropping the Gillie. Others were named Killpatrick; however, it's unclear if this Kil is a shortened form of Gillie or if it refers to the Cell or Church of St. Patrick. The first part of Cospatric, or Gospatrick, the Christian name of the Earls of Northumberland in the tenth and eleventh centuries, is harder to explain, but I believe (based on Mr. Lower’s authority) it comes from Gossoon, meaning the boy of St. Patrick.

St. Patrick’s pupil, Bridget, had her votaries in large numbers, Giolla Brighde, Gilbrid, Maelbridh, all now lost but for the occasional surnames of Macbride and Kilbride, which last is sometimes the Church of Bride. Possibly, too, the Scottish Gilbert may have been taken up as an equivalent to Gilbrid.

St. Patrick’s student, Bridget, had many followers, Giolla Brighde, Gilbrid, Maelbridh, all of whom are now forgotten except for the occasional surnames of Macbride and Kilbride, the latter of which sometimes refers to the Church of Bride. It’s also possible that the Scottish name Gilbert was adopted as an equivalent to Gilbrid.

The great St. Columba, who established the centre of his civilizing and Christianizing efforts at Iona, had many a grateful disciple, as Gillecolumb, or Maelcolum. The latter form rose to the throne of Scotland in 936, when the father, who had thus dedicated his son to the missionary saint, retired into a convent. The second Malcolm was the persecutor of Lady Macbeth’s family, the third was Duncan’s grandson, he of the Great Head, who, by the help of his sweet wife, St. Margaret, was the first to lift Scotland out of her barbarism, and begin that assimilation with the English which was in full progress at the time of the death of his great grandson, Malcolm the Maiden, and perhaps was the reason why no more kings were called by this Keltic name, so puzzling to Latinizers, that in utter oblivion of St. Columb, they call it Milcolumbus. However, the people of Scotland have kept it up, and in 1385, Sir Malcolm Drummond received 400 francs from France, and is designated in the conveyance as Matorme Dromod! Callum is considered in the Highlands as the form of Malcolm, and Cailein of Colin. Probably Kilian, one of the Keltic missionary saints, popular in Germany, is another pronunciation of the word.

The great St. Columba, who set up the center of his efforts to civilize and Christianize at Iona, had many grateful followers, like Gillecolumb or Maelcolum. The latter took the throne of Scotland in 936, after his father, who had dedicated his son to the missionary saint, retired to a convent. The second Malcolm was the enemy of Lady Macbeth’s family, the third was Duncan’s grandson, known for his great intellect, who, with the support of his loving wife, St. Margaret, became the first to lift Scotland out of barbarism and started the process of assimilation with the English, which was well underway by the time of his great-grandson, Malcolm the Maiden. This may explain why no further kings were given this Celtic name, which baffled Latin scholars to the point where they mistakenly called it Milcolumbus. Nevertheless, the people of Scotland have kept the name alive, and in 1385, Sir Malcolm Drummond received 400 francs from France, and is referred to in the document as Matorme Dromod! Callum is regarded in the Highlands as a form of Malcolm, and Cailein is a variation of Colin. It’s likely that Kilian, one of the Celtic missionary saints popular in Germany, is another pronunciation of the name.

Secundinus was another pupil of St. Patrick, whom the Irish first made into Seachnall, and then termed their children Mael-seachlain, as his pupils. The great Irish king, Malachy with the collar of gold, was thus rendered to suit the weak Saxon capacity.

Secundinus was another student of St. Patrick, whom the Irish first called Seachnall, and then named their children Mael-seachlain, as his students. The great Irish king, Malachy with the gold collar, was adapted to fit the limited understanding of the Saxons.

Cailleach-Coeimlighin and Gilla Coeimghin are the votaries of St. Kevin, a very unpromising object of hero-worship, if we were to believe the legend with which Moore and other moderns have quite gratuitously favoured Glendalough. Cœimghin itself means fair offspring.

Cailleach-Coeimlighin and Gilla Coeimghin are the followers of St. Kevin, who might seem like a pretty unlikely hero if we take the legend that Moore and other modern writers have arbitrarily attached to Glendalough at face value. Coeimghin itself means fair offspring.

262Giolla Cheallaigh was common in honour of Ceallach, a very local saint, of royal birth, who was educated by St. Kieran. On his father’s death, he was about to ascend the throne, when his tutor interfered, probably considering this an infraction of his vows, and on his persisting, laid him under a curse, after the usual fashion of Irish saints. He lost his kingdom, and became a bishop, but resigned his see for fear of his enemies, and retired to a hermitage on Lough Con, where, however, he was murdered by four ecclesiastical students, whose names all began with Maol. His corpse was hidden in a tree, where for once it did not show the incorruptibility supposed to be the property of sanctity. The murderers were all put to death on an eminence, called from them Ardna-maol, or hill of the shavelings, and his admirers have resulted in the surname O'Killy-kelly, or, for short, Kelly.

262Giolla Cheallaigh was common in honor of Ceallach, a very local saint from royal lineage, who was educated by St. Kieran. After his father's death, he was about to take the throne when his tutor intervened, likely seeing it as a violation of his vows. When Giolla persisted, the tutor placed a curse on him, as was the custom among Irish saints. He lost his kingdom and became a bishop, but resigned his position out of fear for his enemies and retreated to a hermitage by Lough Con, where he was eventually murdered by four ecclesiastical students, all of whom were named Maol. His body was hidden in a tree, where it did not exhibit the incorruptibility that was thought to be a sign of holiness. The murderers were executed on a hill known as Ardna-maol, or hill of the shavelings, and over time, his supporters adopted the surname O'Killy-kelly, or simply, Kelly.

Scotland had several instances of bishop’s servant, Gillaspick in Scotland, or in Northern Ireland, Giolla Easbuig, the Keltic form of episcopus. Gillaspich Campbell, already Scotticized enough to have been christened by this Gaelic term, married Aioffe O'Duinne, the daughter of the line of Diarmid; and thenceforth Gillaspick, or Gillespie, was the hereditary Christian name in the family, till, in the twelfth century, his fourth descendant called himself Archibald, and thenceforth the heads of the house of Campbell have been Archibald to the Lowlands, to their own clan, Gillespik. It is a curious fact that Gillespie Grumach and his son, the two Covenanting Argyles, should thus have proclaimed themselves ‘Bishop’s gillies.’ Gillespie has become a frequent surname in Scotland.

Scotland had several instances of bishop's servant, Gillaspick in Scotland, or in Northern Ireland, Giolla Easbuig, the Keltic form of episcopus. Gillaspich Campbell, already localized enough to have been given this Gaelic name, married Aioffe O'Duinne, the daughter of the line of Diarmid; and from then on, Gillaspick, or Gillespie, became the hereditary Christian name in the family, until, in the twelfth century, his fourth descendant took the name Archibald, and since then the heads of the house of Campbell have been called Archibald in the Lowlands, while to their own clan, they remained Gillespik. It's interesting that Gillespie Grumach and his son, the two Covenanting Argyles, called themselves ‘Bishop’s gillies.’ Gillespie has become a common surname in Scotland.

Maelgwn, or Maelgwas, was his successor in Powys and Gwynned, and is desperately abused by the indignant Gildas for all manner of crimes; while even Taliessin, who praises his beauty, rebukes his licentiousness. Three centuries later, a bard alleges that he hid himself in a wood, waylaid and carried off the wife of King Arthur. In the twelfth century, Caradoc, abbot of Llancarven, adds that Arthur besieged him in his castle, and had challenged him to single combat, when the sage Gildas and the abbot of Glastonbury interposed, and obtained the lady’s restoration. Walter of Oxford adds that this Maelgwn reigned after King Arthur, and finally died of terror in a convent, having seen the Yellow Spectre, namely the plague, through the chinks of the church door. Dr. Owen Pugh further tells us, that Jack-in-the-Green, on May-day, was once a pageant representing Melva, or Melvas, king of the country now called Somersetshire, disguised in green boughs, as he lay in ambush to steal King Arthur’s wife as she went out hunting.

Maelgwn, or Maelgwas, succeeded in Powys and Gwynned, and Gildas fiercely criticizes him for all sorts of wrongdoings; even Taliessin, who admires his looks, calls out his immoral behavior. Three centuries later, a poet claims he hid in a forest, ambushed, and abducted King Arthur's wife. In the twelfth century, Caradoc, the abbot of Llancarven, adds that Arthur besieged him in his castle and challenged him to a duel, but the wise Gildas and the abbot of Glastonbury intervened and secured the woman's return. Walter of Oxford states that this Maelgwn ruled after King Arthur and eventually died in fear at a convent after seeing the Yellow Spectre, or the plague, through the cracks in the church door. Dr. Owen Pugh further informs us that Jack-in-the-Green, on May Day, was once a festival representing Melva, or Melvas, king of what is now Somerset, disguised in greenery as he lay in wait to steal King Arthur’s wife while she was out hunting.

Maél-was, a servant boy, was translated into old Romance French as the former, by the word Ancel, or Ancelot, otherwise L'Ancelot; Villemarqué quotes a mention of the ‘fable Ancelot et Tristan,’ from the romance of Ogier, to show that in earlier days Mael, or Ancelot, was mentioned without the article, which has since become incorporated with it, so that Lancelot has grown to be the accepted name, and so universally supposed to mean a lance, that the Welsh themselves, re-importing his history, called him Palladr, a shivered lance. 263Ancelot and Ancelin were certainly early chivalrous names, the latter perhaps confused with the Ansir or Æsir of the Teutons. Ancilée and Anselote are feminine names in the register of Cambrai, of the dates of 1169 and 1304; and as there most of the feminines are changed from those of men, it is evident that Ancil and Anselot must once have existed there, either named from the hero of romance, or translated from some Walloon Mael; and thence no doubt the Asselin, Ascelin of our old Norman barons, and the Atscelina Fossard, mentioned in a curious old tract on female names, as having lived in the North of England. It is curious that even romance does not profess that Launcelot was the true name of the knight, thus formed from the Cambrian chieftain, though Galahad is there said to have been his proper name, afterwards given to his worthier son. Launcelot was bestowed on him by Vivian, the Lady of the Lake, who stole him in infancy from his father, King Ban, and brought him up under her crystal waves, till he was eighteen, when, as Sir Lancelot du Lac, he appeared at King Arthur’s court, and became the principal figure there, foremost in every feat of chivalry, the flower of knighthood; but in the noble severity of the English romance, he was withheld from counsels of perfection, by his guilty love for Gwenever, and lying spell-bound in a dull trance when the holy vision of the Sanc-greal past by. Finally, he broke with King Arthur, and opened the way to Mordred’s fatal rebellion by his defection, too late repenting, and after Arthur’s fall becoming a hermit and a penitent.

Maél was a servant boy who was translated into old Romance French as Ancel, or Ancelot, also known as L'Ancelot. Villemarqué cites a reference to the ‘fable of Ancelot and Tristan,’ from the romance of Ogier, to show that in earlier times, Mael, or Ancelot, was mentioned without the article, which has since become part of the name, so Lancelot has become the accepted name. It's now so universally thought to mean a lance that even the Welsh, re-importing his story, called him Palladr, meaning a shattered lance. 263 Ancelot and Ancelin were definitely early chivalrous names, with the latter possibly confused with the Ansir or Æsir of the Teutons. Ancilée and Anselote are feminine names found in the registry of Cambrai from 1169 and 1304; since many feminine names are derived from men's names there, it’s clear that Ancil and Anselot must have once existed, either named after the romantic hero or translated from some Walloon Mael. This likely led to names like Asselin and Ascelin among our old Norman barons, and the Atscelina Fossard, who is mentioned in an interesting old text on female names as having lived in Northern England. Interestingly, romance does not claim that Launcelot was the true name of the knight, which was formed from the Cambrian chieftain; instead, it is said that Galahad was his real name, later given to his more honorable son. Launcelot was named by Vivian, the Lady of the Lake, who took him as an infant from his father, King Ban, and raised him beneath her crystal waves until he turned eighteen. As Sir Lancelot du Lac, he then appeared at King Arthur’s court, becoming the central figure there, excelling in every act of chivalry, the epitome of knighthood. However, due to his guilty love for Gwenever, he was kept from the path of perfection in the noble and serious tone of the English romance, lying spellbound in a dull trance when the holy vision of the Sanc-greal passed by. Ultimately, he broke with King Arthur and set the stage for Mordred’s tragic rebellion through his defection, regretting his actions too late, and after Arthur’s demise, he became a hermit and a penitent.

His story was told with deep warning in England, but in Italy it was ‘Lancilotto’ that Francesca di Rimini looked back to as the tale that had been the spark to awaken fatal passion.

His story was shared with a strong warning in England, but in Italy it was ‘Lancelot’ that Francesca di Rimini remembered as the story that ignited her doomed passion.

He has ever since been regarded as the type of penitence for misdirected love and chivalrous prowess, and in consequence Lancelot, and its contraction Lance, have never been entirely out of use in England, though not universal.

He has since been seen as the example of regret for misguided love and heroic skill, and as a result, Lancelot, along with its shortened form Lance, has never completely fallen out of use in England, though it's not everywhere.

264

CHAPTER 4.

NAMES OF CYMRIC ROMANCE.

Section I.—The Round Table.

It is a very remarkable fact, that the grand cycle of our national romance and poetry, has been made to centre round the hero of a people whom we have subdued, and were holding in our power with difficulty, at the very time that minstrels were singing the adventures of the leader who had for the longest time kept our forces in check.

It’s quite remarkable that the grand cycle of our national romance and poetry revolves around the hero of a people we’ve conquered and are struggling to control, all while minstrels were singing about the adventures of the leader who had for the longest time held our forces in check.

Many a patriot has fought as boldly as Arthur, many a nation has held out as bravely as the remains of the Britons; but as the “battle is not to the strong,” so renown is not to the most able; and it was to a very peculiar concatenation of circumstances that the Britons owed it that their struggles in Somerset, Cornwall, and Strathclyde should have been magnified into victories over Rome and half Europe, and themselves metamorphosed from wild Cymry, with a little Roman polish and discipline, into ideal models of chivalry.

Many patriots have fought as bravely as Arthur, and many nations have persevered as courageously as the remnants of the Britons; but just as "the battle isn't always to the strong," recognition doesn't always go to the most capable. The Britons owed their transformation of struggles in Somerset, Cornwall, and Strathclyde into victories over Rome and much of Europe to a very unique set of circumstances, turning themselves from wild Cymry, with just a touch of Roman refinement and discipline, into ideal examples of chivalry.

That they did fight there can be no doubt. If the dismal groans of the Britons were ever sent at all, it was but a small number who groaned. As to the Anglo-Saxons, they had been coming even before the Romans, and Carausius and his fleet held them in check for awhile; but there can be no doubt that they came in much greater numbers, and with more intent to settle, than in former times, in the decay of the empire. Moreover, the resistance evidently became more resolute and valid, as the tide flowed westward over the diagonally arranged strata of the island; the alluvial lands to the east have no traditions of battles, but at the chalk downs, the rounded hills have names and dim legends of fights and of camps, and cities begin to claim to be the scene of Arthur’s court.

There’s no doubt they fought there. If the sad groans of the Britons were ever heard, it was only a small number who groaned. As for the Anglo-Saxons, they had been arriving even before the Romans, and Carausius and his fleet kept them at bay for a while; but it’s clear they came in much larger numbers and with a stronger intention to settle than in earlier times during the decline of the empire. Furthermore, the resistance became evidently more determined and effective as the tide flowed westward over the island's slanted layers; the fertile lands to the east have no stories of battles, but on the chalk hills, the rounded peaks have names and old legends of fights, camps, and cities that claim to be the site of Arthur’s court.

Westward again, with the sandstone hill and smiling valley, the tales multiply spots where the court was held in perplexing multitude; river upon river puts forth its old Keltic name of Cam, the crooked, and calls itself the place of the last decisive fight. And when the moorland and mountain are actually reached, and the heather stretches wide over the granite moor, with the igneous peak of stone crowning the lofty crag, there the Briton is still free, and points to his rocky summits as his hero’s home.

Westward again, with the sandstone hill and lush valley, stories increase about the many places where court was held in confusing abundance; river after river carries its ancient Celtic name of Cam, the crooked, and claims to be the site of the final battle. And when you actually reach the moors and mountains, with heather spreading wide over the granite terrain, topped by the volcanic peak of stone on the high cliff, there the Briton remains free and points to his rocky peaks as his hero’s home.

To those fastnesses were the Cymry finally limited, if they would enjoy their native government; and though many remained as serfs, 265and some as clergy, in the open country, the national spirit was confined to those who dwelt in the strongholds of the West. There did their bards sing and tell tales, and compose Triads on the past glories of their race, with a natural tendency to magnify the exploits of their most able defender. At the same time, the Armoricans on the other side of the water, some of whom had, probably, according to their tradition, migrated from Britain, told their own legends, and sung their songs on the chief who had maintained the cause of their countrymen.

To those remote areas were the Welsh finally limited, if they wanted to enjoy their own government; and although many stayed as serfs, 265 and some as clergy, in the open country, the national spirit was kept alive mainly by those who lived in the strongholds of the West. There, their bards sang and shared stories, and created Triads about the past glories of their people, often exaggerating the achievements of their most skilled defender. Meanwhile, the Armoricans on the other side of the water, some of whom likely migrated from Britain according to their tradition, shared their own legends and sang songs about the leader who fought for their countrymen.

When the Normans settled in Neustria, their lively fancy caught up all that was imaginative among those around them. It is from their arrival that the first dawn of French literature dates, and it seems to have been they who first listened to the Breton lays, and brought them forward in the French tongue. At the central court of France, the Norman trouvère met the Provençal troubadour, and their repertory of tales was exchanged, the one giving his native Norse myths, tinctured with Keltic heroic tales, the other the Greco-Roman and Arabic stories that had travelled to him. And there, both sets of stories were steeped in that mysterious atmosphere of chivalry, which could dream of no court that was not based on the model of feudal France, no warrior without a horse and an esquire, a cone-shaped helmet, and kite-shaped shield.

When the Normans settled in Neustria, their vibrant imagination absorbed everything creative from those around them. This is when French literature began to take shape, as they were the first to listen to the Breton lays and present them in the French language. At the central court of France, the Norman trouvère met the Provençal troubadour, and they exchanged their collections of tales—one sharing Norse myths mixed with Celtic heroic stories, and the other sharing Greco-Roman and Arabic tales that he had learned. Together, both sets of stories were immersed in that enigmatic atmosphere of chivalry, which could only envision a court modeled after feudal France, and a warrior equipped with a horse, an squire, a cone-shaped helmet, and a kite-shaped shield.

That true knights were all equal, was a maxim held, though hardly carried out, in the eleventh century, and the floating notion of a table, where all were on an equality, was ready to fix itself on the golden age of chivalry. And when the Normans themselves became the owners of Britain, and brought with them a fair sprinkling of Bretons, no wonder they decided that the heroes, who, at least, were not Saxon, should be their own property. Siegfried and Brynhild had fallen into oblivion, and the British chiefs did veritably flourish on their native soil. Geoffrey of Monmouth pretended to hunt up their history in Wales and Brittany; Marie of France more faithfully reproduced her native lays in Norman-French; and as fresh tales were discovered or invented, metrical romances spread them far and wide, and began all to place their scene at the court of Arthur. Most noted among these, was the story of the San-grail, the cup of healing and lance of wounding, that may have been a shadow of a mighty truth, but which became myth in many countries, until, in the hands of the Cymry, they assumed to be the veritable original Cup of Blessing of the Last Supper, and the lance of the soldier at the Cross.

The idea that all true knights were equal was a principle acknowledged, although not consistently practiced, in the eleventh century. The concept of a round table, where everyone had equal status, was starting to take root during the golden age of chivalry. When the Normans took ownership of Britain and brought along a good number of Bretons, it’s no surprise they decided that the heroes, who were at least not Saxon, should belong to them. Siegfried and Brynhild had been forgotten, while the British leaders truly thrived on their own land. Geoffrey of Monmouth claimed to search for their history in Wales and Brittany, while Marie of France more accurately recreated her local stories in Norman-French. As new tales emerged or were invented, poetic romances spread them widely, often setting them in the court of Arthur. The most famous of these was the story of the Holy Grail, the cup of healing and the lance of wounding, which might have hinted at a significant truth but became a legend in many places. In the hands of the Cymry, it was believed to be the genuine original Cup of Blessing from the Last Supper, and the lance of the soldier at the Cross.

A relic-adoring age willingly believed, that to find these treasures was the great task of the knights it had invented. Thenceforth, English imagination beheld the glorious past as a feudal court, where all the good Knights of the Round Table, now an order of chivalry, had bound themselves to seek the holy relics, that could only be revealed to the perfectly pure and worthy. Mallory’s beautiful book preserves the main line of the allegory, though it is full of episodes, and it is the veritable prose epic of the Round Table.

An age that revered relics eagerly believed that discovering these treasures was the knights' main mission that it had created. From then on, the English imagination envisioned the glorious past as a feudal court, where all the noble Knights of the Round Table, now an order of chivalry, had committed to seeking the holy relics, which could only be revealed to those who were perfectly pure and deserving. Mallory’s beautiful book keeps the central theme of the allegory alive, even though it is filled with various episodes, and it is the true prose epic of the Round Table.

France and Lombardy likewise believed in the Round Table, but 266not with the same national faith. As was natural, their poems centered about the great Frank emperor, and what they wrote or told of the British knights rather dealt in the less creditable adventures of individuals, than in the ennobling religious drift of the main story.

France and Lombardy also believed in the Round Table, but 266not with the same national conviction. As expected, their poems focused on the great Frankish emperor, and what they wrote or recounted about the British knights tended to highlight the less admirable exploits of individuals rather than the uplifting religious themes of the main story.

However, it is these Round Table names that are the most widely known and used of all the Keltic nomenclature, with a reputation almost entirely romantic, and very seldom saintly. Among the Arthurian names there is not one that is Teutonic; all are either genuine Cymric, or else such modifications of Latin nomina as citizenship was sure to leave to the Britons.

However, these Round Table names are the most recognized and used of all the Celtic names, known mostly for their romantic associations and rarely for their saintly ones. Among the Arthurian names, there isn’t a single one that is Teutonic; all are either authentic Welsh or modified Latin names that the Britons would have adopted.

Section II.—Arthur.

No Keltic name approaches in renown to that of the central figure of the Round Table; yet, in the very dazzle of his brightness, his person has been so much lost, that, as the author of Welsh Sketches observes, “Whereas Peter Schlemihl lost his shadow, Arthur has lost his substance.”

No Celtic name comes close in fame to that of the central figure of the Round Table; however, in the brilliance of his stature, his true essence has become so obscured that, as the author of Welsh Sketches notes, “Whereas Peter Schlemihl lost his shadow, Arthur has lost his substance.”

To begin with his name. He may have been a Romanized Briton named from Arctus, “Arthur’s slow wain rolling his course round the pole,” and Arcturus, the bear’s-tail, far behind him in Boötes; and Arth, perhaps from them, does indeed mean a bear in British.

To start with his name. He might have been a Romanized Briton named after Arctus, “Arthur’s slow wagon moving its way around the pole,” and Arcturus, the bear’s tail, far behind him in Boötes; and Arth, possibly derived from them, does mean a bear in British.

Ard, the consonant softening into th in composition, means high or noble, in all the Keltic tongues but Welsh, and had been a name from time immemorial in Ireland, as Scott knew when he made the Bertram family tree bear fruit of Arths in fabulous ages. Art, a Milesian, is said to have lived B.C. 233; Art MacCormac appears in the Ossianic legends, “Art Oge MacMorne kept Dundorme;” according to Hanmer’s catalogue of Finn MacCoul’s comrades, Art and Arth recur for ever in Erse Highland pedigree; and in the end of the fourteenth century, Art MacMorough was the great hero of Ireland, who slew Roger Mortimer, and sorely puzzled Richard II., reigned in Leinster for forty years, and cost the English treasury twelve million marcs; so that when he died,

Ard, where the consonant softens to th in combinations, means high or noble in all the Celtic languages except Welsh, and has been a name in Ireland since ancient times, as Scott recognized when he made the Bertram family tree trace back to Arths in legendary eras. Art, a Milesian, is said to have lived around BCE 233; Art MacCormac appears in the Ossianic legends, “Art Oge MacMorne kept Dundorme;” according to Hanmer’s list of Finn MacCoul’s comrades, Art and Arth are constantly mentioned in Gaelic Highland ancestry; and by the late 14th century, Art MacMorough was the great hero of Ireland, who defeated Roger Mortimer and troubled Richard II., ruling in Leinster for forty years and costing the English treasury twelve million marcs; so that when he died,

“Since Brien’s death in Erin
Such a mourning had not been.”

Arthmael, bear’s servant or worshipper, was a Welsh prince, but here, as in Ireland, all the Arths are now merged in Arthur.

Arthmael, a servant or worshipper of the bear, was a Welsh prince, but here, just like in Ireland, all the Arths have now blended into Arthur.

Ardghal, or Ardal, of high valour, is an Erse name, and was long used, though it has now been suppressed by the supposed Anglicism Arnold, eagle-power. It explains the name of Arthgallo, who, in Geoffrey of Monmouth’s legendary history, is the persecuting brother, whom Elidure’s untiring love and generosity finally won from his cruel courses to justice and mercy. Artegal and Elidure was one of the best ante-Shakesperian dramas; and Artegal was selected by Spenser as one of the best and noblest of his knights-errant, representing Arthur Lord Grey.

Ardghal, or Ardal, is a name of great bravery from Irish origins, and it was widely used for a long time, although it has now been overshadowed by the supposed Anglicized version, Arnold, meaning eagle-power. This also relates to the name Arthgallo, who appears in Geoffrey of Monmouth’s legendary history as the oppressive brother. It was Elidure’s unwavering love and kindness that eventually turned him away from his cruel ways towards justice and compassion. Artegal and Elidure was one of the finest dramas before Shakespeare; and Spenser chose Artegal as one of the best and noblest of his knights-errant, representing Arthur Lord Grey.

Ardrigh was an Erse term for the supreme monarch over their five lesser realms, and is still applied by the native Irish to the king of 267France,—much as the Greeks were wont to style the Persian monarch the Great King. This most probably accounts for the term Arviragus, which we picked up by the Romans, and applied to that son of Cymbeline who was really the brave Caradwg. Ardheer is another form of this same title of the highest chief, and the later critics tell us to consider this as the origin of our hero.

Ardrigh was an Irish term for the supreme ruler over their five lesser kingdoms, and it’s still used by native Irish to refer to the king of 267 France—similar to how the Greeks referred to the Persian ruler as the Great King. This likely explains the term Arviragus, which we picked up from the Romans and used for that son of Cymbeline who was actually the brave Caradwg. Ardheer is another variation of this same title for the highest leader, and later critics suggest we view this as the origin of our hero.

He is not, indeed, mentioned by Gildas, unless he be the “dragon of the island;” but his omission from that letter is only to his credit, and the individuality of Arthur stands on the testimony of Welsh bards up to his own date, and of universal tradition.

He isn't specifically mentioned by Gildas, unless he is the “dragon of the island;” but his absence from that letter actually enhances his reputation. The uniqueness of Arthur is supported by the accounts of Welsh bards up to his time and by widespread tradition.

Arthur, or Arthwys, seems to have been the son of Uthyr, and Emrys, whom he succeeded, bearing the title of Pendragon in his own tongue, and of Imperator in Latin, which was the language of politics to the Britons. A Silurian like Caradwg, his spirit was the same, and his hereditary possessions would seem to have been on the Welsh border, with Caerleon on Uske for their capital; but he was born at Tintagel in Cornwall, and he was prompt in flying to the aid of the British cause in all quarters. The West Saxons were his chief enemies, and his battles, twelve in number, are almost all in the kingdom of Wessex; but he must also have been acknowledged by the northern Britons of the old province of Valentia, and have ruled over “fair Strathclyde and Reged wide” from his fortress at Carlisle. After a brave reign of forty years, he at length perished through the treachery of his nephew; but whether his last fatal battle was fought in Strathclyde, Cornwall, or in Somerset, it seems impossible to determine.

Arthur, or Arthwys, appears to be the son of Uthyr and Emrys, whom he succeeded, holding the title of Pendragon in his own language and Imperator in Latin, which was the political language of the Britons. Like Caradwg, he was a Silurian, sharing the same spirit, and his inherited lands were likely along the Welsh border, with Caerleon on Uske as their capital. However, he was born at Tintagel in Cornwall and was quick to respond to the British cause everywhere. His main enemies were the West Saxons, and he fought twelve battles, almost all of which took place in the kingdom of Wessex. He was also probably recognized by the northern Britons of the old province of Valentia and ruled over "fair Strathclyde and Reged wide" from his fortress at Carlisle. After a courageous reign of forty years, he ultimately fell victim to the betrayal of his nephew; however, it seems impossible to determine whether his final battle took place in Strathclyde, Cornwall, or Somerset.

The Cymry mourned passionately. The Welsh bards made Triads, and the Armoricans sang songs.

The Welsh mourned deeply. The Welsh bards created Triads, and the Armoricans sang songs.

Nennius mentions Arthur in the sixth century.

Nennius talks about Arthur in the sixth century.

In 720, a person called Eremita Britannus, or the British hermit, is said to have written about King Arthur; the Welsh Mabinogion, or children’s tales, were all centering on him; and when, in the early part of the twelfth century, Geoffrey of Monmouth brought out his chronicle, it was translated all over Europe, even into Greek, and furnished myriads of romances, metrical and otherwise.

In 720, a man named Eremita Britannus, or the British hermit, reportedly wrote about King Arthur; the Welsh Mabinogion, or children's stories, all focused on him; and when Geoffrey of Monmouth released his chronicle in the early twelfth century, it was translated throughout Europe, even into Greek, and inspired countless romances, both in verse and prose.

The outline of the Arthur of romance scarcely needs to be here traced; the prince, brought up in concealment, establishing his claim by pulling the sword out of the stone whence no one else could detach it; the Christian warrior, conquering all around, and extending his victories to Rome; the band of Knights; the vow and quest of the Holy Grail that breaks the earthly league; the fall and defection of the two most accomplished knights through unhallowed love, the death of one, and the rebellion of the other, the lover of Arthur’s own faithless wife,—all opening the way to the fatal treason of the nephew; and the last battle, when the wounded king causes his sword to be thrown into the river, as a signal to the fairies, who bear him away to their hidden isle. All this is our own peculiar insular heritage of romance, ennobled as it has been by old Mallory’s prose in the fifteenth century, and in the nineteenth by Tennyson’s poetry, the best of all the interpretations of the import of Arthur himself.

The story of Arthur in romance hardly needs to be rehashed; the prince, raised in secret, claiming his right by pulling the sword from the stone when no one else could; the Christian warrior, conquering everyone around him and extending his victories all the way to Rome; the group of Knights; the vow and quest for the Holy Grail that disrupts earthly bonds; the fall and betrayal of the two greatest knights due to forbidden love, the death of one, and the rebellion of the other, who loved Arthur’s own disloyal wife,—all leading to the tragic betrayal by the nephew; and the final battle, where the wounded king has his sword thrown into the river as a signal to the fairies, who take him away to their hidden island. All of this is our unique national legacy of romance, enriched by Mallory’s prose in the fifteenth century and Tennyson’s poetry in the nineteenth, the finest interpretations of Arthur’s true significance.

268As to his name, it was not very common even in Wales. It only came forth as a matter of romance, and was given occasionally either from fancy or policy.

268His name wasn’t very common, even in Wales. It showed up mainly because of romance and was sometimes given out of whim or strategy.

Constance of Brittany gave her little son this popular name, perhaps in the hope that in time British Arthur would be restored to England, and thenceforth Arzur, as the Bretons call it, was occasionally used in the duchy.

Constance of Brittany gave her little son this popular name, maybe hoping that British Arthur would eventually be brought back to England, and from then on, Arzur, as the Bretons call it, was sometimes used in the duchy.

An old prophecy of Merlin was said to have declared that Richmond should come from Brittany to conquer England, and this prediction caused Henry V. to refuse all requests to allow Arthur, Comte de Richemont, son of the Duke of Brittany, to be ransomed when taken prisoner at Agincourt. His name of Arthur no doubt added to the danger, and Henry’s keen eyesight might have likewise detected in him the military skill which made him so formidable an enemy to the English on his own soil, not theirs.

An old prophecy of Merlin supposedly said that Richmond would come from Brittany to take over England, and this prediction made Henry V refuse all requests to ransom Arthur, Comte de Richemont, the son of the Duke of Brittany, when he was captured at Agincourt. The name Arthur likely added to the threat, and Henry’s sharp perception may have also noticed in him the military talent that made him such a formidable opponent to the English on his own ground, not theirs.

When Richmond really came out of Brittany and conquered England, he named his first son Arthur, but that son never wore the British crown, nor did the infant Arthur of Scotland, so named by James V., survive to be known in history. Arthur, however, had become an occasional name; but it was reserved for the great Arthur Wellesley, whose name had perhaps more to do with the old Art of Erse times than with the king of the Round Table, to make it, as it is at present, one of the most universally popular of English names. Even the French use it, for its sound, it may be presumed, rather than for its recent distinction, and they have ceased to spell it in the old form, Artus, and adopted our own. The Italians know, but do not use, Arturo; however, the name changes so little that Madame Schopenhauer’s husband was justified in choosing it for his son as a useful name for a merchant, because it does not alter in being translated.

When Richmond came out of Brittany and took over England, he named his first son Arthur, but that son never wore the British crown, and the infant Arthur of Scotland, named by James V, didn't survive to make it into history. Arthur did become a name used occasionally, but it was primarily associated with the great Arthur Wellesley, whose name likely has more connections to the old Erse times than to the king of the Round Table. This association helped it become one of the most popular English names today. Even the French use it, probably for its sound rather than its recent significance, and they have stopped spelling it in the old way, Artus, adopting our spelling instead. The Italians know the name as Arturo but don't commonly use it; however, the name changes so little that Madame Schopenhauer’s husband was right to choose it for his son as a suitable name for a merchant, as it remains the same when translated.

The English feminine Arthurine is occasionally used.

The English feminine Arthurine is sometimes used.

Section 3.—Gwenever.

The staunchest supporters of Arthur’s existence give him three wives. One of them was she who was stolen by Maelwas, the origin of Lancelot, and she it is who is the dame of romance.

The most dedicated supporters of Arthur's existence claim he had three wives. One of them was the woman taken by Maelwas, who is the mother of Lancelot, and she is the lady of romance.

Gwen, the commencement of her name, is used in Welsh, in the double sense of the colour, white, and of a woman, perhaps for the same reason that ‘the fair’ so often stands for a lady in poetry. The word is closely related to the finn and ban, both meaning white in the other branch of the Keltic tongue, and, save for the fulness of interest belonging to both, all might have been treated of together. Gwen, the feminine of Gwyn, white, becomes wen in composition, and as such we have already met it at the end of words.

Gwen, the beginning of her name, is used in Welsh, meaning both the color white and a woman, perhaps for the same reason that "the fair" often refers to a lady in poetry. The word is closely related to finn and ban, both meaning white in another branch of the Celtic language, and aside from the unique significance of each, they could have all been discussed together. Gwen, the feminine form of Gwyn, meaning white, becomes wen when combined with other words, and we've already seen it at the end of words.

Gwendolen is made by the Brut, and by Geoffrey of Monmouth, the daughter of Corineus, Duke of Cornwall, and wife of Locrine, son of the original Brutus. He deserted her for the sake of Estrild, a fair German captive, and she made war upon him, in the course of 269which he was killed, and Estrild and her daughter Sabrina, or Avern, made prisoners; whereupon, the jealous and revengeful queen caused both to be drowned in the river, thenceforth called Sabrina or Severn; in Welsh, Hafreu, where we may hope that the damsel became the lovely nymph who “listened and saved” the lady from Comus and his crew. Estrild is Essylt (or Iseulte) in the Welsh which Geoffrey copied.

Gwendolen is described by the Brut and Geoffrey of Monmouth as the daughter of Corineus, Duke of Cornwall, and the wife of Locrine, the son of the original Brutus. He abandoned her for Estrild, a beautiful German captive, which led her to wage war against him. During the conflict, he was killed, and Estrild and her daughter Sabrina, also known as Avern, were captured. In response, the jealous and vengeful queen ordered both to be drowned in the river, which was thereafter named Sabrina or Severn; in Welsh, it is called Hafreu. We can hope that the girl became the enchanting nymph who “listened and saved” the lady from Comus and his followers. Estrild is known as Essylt (or Iseulte) in the Welsh version that Geoffrey used.

The Welsh saints give us St. Gwendolen or Gwen as the mother of Caradog Vreichfras, the excellent Sir Cradocke of the Round Table. In the Triads and the Mabinogion, Gwendolen is a beauty of Arthur’s court, and in the bardic enumeration of the thirteen wonders of Britain appears the gold chess-board of Gwendolen, on which, when the silver men were placed, they would play of themselves. Gwendolen, Gwen, and Gwyn have never been disused in Wales. The first was the daughter of the last native prince, and her name is increasingly in favour with the lovers of archaisms.

The Welsh saints introduce us to St. Gwendolen, or Gwen, as the mother of Caradog Vreichfras, the esteemed Sir Cradocke of the Round Table. In the Triads and the Mabinogion, Gwendolen is portrayed as a beauty at Arthur’s court, and in the bardic list of the thirteen wonders of Britain, her gold chessboard is mentioned, on which the silver pieces would play by themselves. Gwendolen, Gwen, and Gwyn are still popular names in Wales. Gwendolen was the daughter of the last native prince, and her name is increasingly favored by those who appreciate old-fashioned names.

Gwenhwyfar is the swelling white wave; but the ocean names of the Britons are worth noting, when we remember that they also had Llyr, with Bronwen and Creirdydlydd, all certainly mythical.

Gwenhwyfar is the rising white wave; but the ocean names of the Britons are worth mentioning, especially considering they also had Llyr, along with Bronwen and Creirdydlydd, all definitely mythical.

Without consigning Queen Gwenhwyfar to the regions of Regan, it is likely that hers was a hereditary name descended from some part of the ancient faith. A Welsh couplet describes her as—

Without sending Queen Gwenhwyfar to the lands of Regan, it's likely that her name was passed down as a hereditary title from some aspect of the ancient faith. A Welsh couplet describes her as—

“Gwenhwyfar, daughter of Gogyrfan the Great,
Bad when little, worse when great.”

And the various early tales in the Mabinogion, as well as the metrical romances, always give the same character of the beautiful queen of light conduct. In the Morte d'Arthur, guilty love for her paralyzes Lancelot’s eyes when the San-grail passes before him, the same passion drives him to his rebellion, and finally the repentant queen takes refuge in the convent at Ambresbury, where Tennyson has described the parting between her and Arthur in the most noble and beautiful of all his poetry.

And the various early stories in the Mabinogion, along with the metrical romances, consistently portray the same character of the beautiful queen of light. In the Morte d'Arthur, her illicit love blinds Lancelot when the San-grail passes by him, the same desire leads him to rebel, and ultimately, the remorseful queen seeks refuge in the convent at Ambresbury, where Tennyson captures the farewell between her and Arthur in the most noble and beautiful poetry he has written.

Guenever was her full English name, contracted into Ganivre, or Ganore, a form that occurs in old Welsh registers. Jennifer, as they have it in Cornwall, is still frequent there; but nowhere else in our island has the name been followed. Scotland has a tradition of her crimes that calls her Queen Wanders, or Vanora, and Boece actually imprisons her in the great old fort on Barra Hill, in Perthshire; but abroad she met with more favour, as Génièvre in France, and in Italy as Ginevra, or Zinevra.

Guenever was her full English name, shortened to Ganivre or Ganore, which appears in old Welsh records. Jennifer, as they say in Cornwall, is still quite common there; but the name hasn't really caught on anywhere else in the UK. Scotland has a legend about her wrongdoings that refers to her as Queen Wanders or Vanora, and Boece actually locks her up in the ancient fort on Barra Hill, in Perthshire; but abroad, she was received more favorably, known as Génièvre in France and as Ginevra or Zinevra in Italy.

Observing that the French call Gwenhwyfar, Génièvre, we can hardly doubt that either this, or Gwenfrewi, holy calm or fair peace, must have been the origin of their own Généviève, though the German etymologists try to construe her as gan, magic, vaips, a crown. But Généviève was a Gaul, born at Nanterre in 422, and could hardly have borne anything but either a Keltic or a Roman name; and the whole family of Gwens were, as has been shown, dear to the Cymric race, whose religion was the same in Gaul and Britain. 270A shepherd-maid, like Joan of Arc, Généviève anticipated her deeds of patriotism, though she wore no armour and carried no sword. When Paris was besieged by the Franks, she, unarmed, and strong only in her pious confidence, walked forth as the escort of the citizens in search of provisions, and when the city was taken, her heroic holiness so impressed the heathen Franks, Hlodwig and Hilderik, that her entreaties in behalf of their prisoners were always granted. When she died, in her 90th year, she was erected into the primary patron saint of Paris, and has so continued ever since, leaving Généviève in high esteem among Parisiennes of all degrees down from Anne Généviève de Bourbon, the sister of Condé. The numerous contractions testify to the popularity of the gentle patriot. Some of the German forms may, however, be ascribed to the apocryphal Saint Genovefa, of Brabant, to whom has attached the story, of suspicious universality, of the wife who was driven by malicious accusations to the woods, there to give birth to an infant, and to be nourished by a white doe until the final discovery of her innocence. From whatever cause the name is widely used on the Continent.

Noticing that the French refer to Gwenhwyfar as Génièvre, we can hardly doubt that this name, or Gwenfrewi, which means holy calm or fair peace, must be the source of their own Généviève. Despite German etymologists trying to interpret her name as gan, meaning magic, and vaips, meaning crown, Généviève was a Gaul, born in Nanterre in 422, and would likely have had either a Celtic or a Roman name. The entire lineage of Gwens was cherished by the Cymric people, whose beliefs were shared in both Gaul and Britain. 270A shepherdess, like Joan of Arc, Généviève foreshadowed her acts of patriotism, though she wore no armor and carried no sword. When Paris was under siege by the Franks, she, unarmed and bolstered only by her deep faith, stepped out to guide the citizens in search of supplies. When the city fell, her heroic holiness left such an impression on the pagan Franks, Hlodwig and Hilderik, that they always granted her requests on behalf of their prisoners. When she passed away at 90, she was honored as the primary patron saint of Paris and has remained so ever since, keeping Généviève in high regard among Parisians of all ranks, including Anne Généviève de Bourbon, the sister of Condé. The many variations of her name attest to the popularity of this gentle patriot. Some of the German names may, however, be linked to the legendary Saint Genovefa of Brabant, who is associated with the story, of dubious authenticity, of a wife falsely accused and forced into the woods to give birth to a child, nourished by a white doe until her innocence was finally revealed. Whatever the reason, the name continues to be widely used on the Continent.

English. French. Breton. Italian.
Winifred Généviève Jenovefa Genoveffa
Jennifer Javotte Fa-ik  
  Genevion    
  Vevette    
German. Russian. Illyrian.  
Genovefa Zenevieva Genovefa  
Vevay   Genovefica  
Vefele   Veva  

Gwenfrewi was the Welsh nun whose head was cut off by a furious prince called Caradoc, because she refused his addresses; whereupon, in the usual fashion of Welsh saints, she caused a well to spring up on the spot of her martyrdom. But unlike other such wells, it is intermitting, and sufficiently impregnated with mineral substances to support its high character to miraculous powers, and, in addition, the stones are marked with red veins, which represent the blood of St. Wenefred, as our Anglo-Saxon tongues have long since made her. Such undoubted wonders made Winifred a most flourishing name in Wales, and it is occasionally found in England, though usually through a Welsh connection, and so spelt as to confuse it with the true Saxon masculine Winfrith, or friend of peace. The Irish take Winny as the equivalent of Una.

Gwenfrewi was a Welsh nun who had her head cut off by an angry prince named Caradoc because she rejected his advances. In typical fashion for Welsh saints, she caused a well to spring up at the site of her martyrdom. However, unlike other such wells, this one is intermittent and has enough minerals to support its reputation for miraculous powers. Additionally, the stones are marked with red veins that signify the blood of St. Wenefred, as she has long been known in our Anglo-Saxon language. These undeniable wonders have made Winifred a very popular name in Wales, and it is occasionally seen in England, though usually through a Welsh connection and often spelled in a way that confuses it with the true Saxon masculine name Winfrith, meaning "friend of peace." The Irish consider Winny to be the equivalent of Una.

In Breton, Guennolé, also called Wingallok, in Cornish, Gunwallo, was a celebrated saint, and was the counsellor who saved King Gradlon in the inundation. Guennola is the feminine, and is used, very correctly, to translate the French Candide, as is Guennéan, the white spirit, for angel, both the being and the name.

In Breton, Guennolé, also known as Wingallok, and in Cornish, Gunwallo, was a well-known saint, and he was the advisor who rescued King Gradlon during the flood. Guennola is the feminine form and is correctly used to translate the French Candide, just as Guennéan, which means the white spirit, is used for angel, referring to both the being and the name.

Dwynwen, or the white wave, was invoked as the patroness of 271lovers, and became a Welsh name. It is just possible that an echo of this, on the other side of the water, may be Damhnait, or Devnet, Latinized as Dymphna, or Dympna, though the more obvious likeness in sound is damhna, a reason. An Irish princess, so called, was obliged, about the year 600, to fly from the persecutions of her father, protected by a priest, a jester, and his wife, until near Antwerp her father overtook her and cut off her head. Hanmer adds, “the Irish in the county of Lowth do honour her; belike her father dwelt there:” and Dympna, or Demmy, is not wholly extinct as a name.

Dwynwen, or the white wave, was recognized as the patroness of lovers and became a Welsh name. It's possible that a similar name across the water is Damhnait, or Devnet, which was Latinized as Dymphna or Dympna, though the more obvious similarity in sound is damhna, meaning reason. An Irish princess by that name was forced, around the year 600, to flee from her father's persecutions, with protection from a priest, a jester, and his wife, until her father caught up with her near Antwerp and beheaded her. Hanmer adds, “the Irish in the county of Lowth honor her; her father likely lived there:” and Dympna, or Demmy, is still used as a name.

This same wen, the poetical form of a woman, or fair one, enters into the composition of two other saintly Keltic names. The first, St. Mawdwen, or Modwen, was one of St. Patrick’s Irish nuns; and another later Modwen, also Irish, came to England in 840, educated Edith, daughter of King Ethelwolf, and founded an abbey at Polsworth. She was rather a favourite saint; her name is traceable in various places; and Modwenna continued in Cornwall. Perhaps it comes from modh, manners.

This same wen, the poetic form for a woman or a beautiful one, is part of the names of two other holy Keltic figures. The first, St. Mawdwen, or Modwen, was one of St. Patrick’s Irish nuns; and another later Modwen, also Irish, came to England in 840, educated Edith, the daughter of King Ethelwolf, and established an abbey at Polsworth. She was quite a popular saint; her name can be found in various places, and Modwenna persisted in Cornwall. It possibly originates from modh, meaning manners.

Cainwen is said to be Cain, the virgin. The first half means splendid or beautiful things or jewels, and is connected with the Latin Candalus. The Welsh declare that she was of princely birth; but being determined to live a holy life, she travelled on foot beyond the Severn, and there found a solitary place where no one had ever lived, because it was infested with snakes and vipers, which she forthwith, by her prayers, turned to stone, and they may still be picked up in a petrified state in the fields. Keynsham, in Somersetshire, is, in fact, famous for ammonites, which thus have given rise to another legend like those of St. Cuthbert and St. Hilda. Camden himself saw one of these stones, and was somewhat perplexed thereby.

Cainwen is known to be Cain, the virgin. The first part means splendid or beautiful things or jewels, and it's connected to the Latin Candalus. The Welsh claim she was of royal descent; however, wanting to live a holy life, she walked beyond the Severn and found a deserted place where no one had ever lived because it was plagued with snakes and vipers. Through her prayers, she turned them to stone, and you can still find them in a petrified state in the fields. Keynsham, in Somersetshire, is actually famous for ammonites, which has led to another legend similar to those of St. Cuthbert and St. Hilda. Camden himself saw one of these stones and was somewhat puzzled by it.

She afterwards repaired to St. Michael’s Mount, in Cornwall, where she met her nephew, St. Cadoc, and there her name became attached to a well, in the parish of St. Neots, arched over by four trees—oak, ash, elm, and withy, all apparently growing from one root. The water was further supposed to endow whichever of a married pair first tasted it with the mastery for life. No one can forget that best of all Southey’s humorous ballads, where the Cornishman confesses,—

She later went to St. Michael’s Mount in Cornwall, where she met her nephew, St. Cadoc. There, her name became linked to a well in the parish of St. Neots, which is covered by four trees—oak, ash, elm, and willow, all seemingly growing from a single root. The water was also believed to give whichever person in a married couple tasted it first the power for life. No one can forget that hilarious ballad by Southey, where the Cornishman admits,—

“I hastened, as soon as the wedding was done,
And left my wife in the porch;
But, i' faith, she had been wiser than I,
For she took a bottle to church.”

Cornishmen, apparently, never forgave St. Keyne for the properties of her well; for Carew, in his Survey of Cornwall, terms her “no over holy saint;” and Norden thus vituperates her: “this Kayne is sayde to be a woman saynte, of whom it (the well) taketh name; but it better resembleth Kayne, the devil, who had the shape of a man, the name of an apostle, and the qualitie of a traitor.” Gwenllian, white linen, is still sometimes used.

Cornish people, it seems, never forgave St. Keyne for the qualities of her well; for Carew, in his Survey of Cornwall, refers to her as “not an especially holy saint;” and Norden harshly criticizes her: “this Kayne is said to be a woman saint, after whom the well is named; but it better resembles Kayne, the devil, who had the form of a man, the name of an apostle, and the qualities of a traitor.” Gwenllian, white linen, is still sometimes used.

Gwyn also signifies blessed or happy, and this gwynnedd is an epithet of some of the favourite kings. Gwynaeth, a state of bliss, is a female name still in use, and often written Gyneth, though it gets 272translated into Venetia, and, in the latter form, named the lady whom Sir Kenelm Digby rendered famous.

Gwyn also means blessed or happy, and this gwynnedd is a title for some of the favored kings. Gwynaeth, which means a state of bliss, is a female name that is still used today, often spelled Gyneth, though it gets translated into Venetia, and in that form, it became associated with the lady whom Sir Kenelm Digby made famous.

Section IV.—Gwalchmai, Sir Gawain, and Sir Owen.

No knight is more distinguished, either in the Triads or in romance, than Gwalchmai, perhaps from Gwalch, a hawk, and maedd, a blow.

No knight is more distinguished, either in the Triads or in romance, than Gwalchmai, possibly derived from Gwalch, meaning a hawk, and maedd, meaning a blow.

In Welsh pedigrees, he is Arthur’s nephew, son of his sister Ernnos and of Llew, king of Lothian and Orkney. He probably had a real existence, for the Triads celebrate him as one of the three golden-tongued knights of Britain, one of the three learned ones of Britain, and one of the three most courteous men towards strangers. In a Welsh poem, he is represented as using his courteous tongue in behalf of his friend Trystan; and in the Mabinogion, in the ‘Lady of the Fountain,’ he takes such a prominent part, that the French romance is called that of Sir Yvaine and Sir Gawaine. Walganus and Walwyn had Latinized the Hawk of Battle, and have caused it to be confounded with the Teutonic Walwine, slaughter-lover; but the Gwalchmai of Wales can be identified with the Gawain, or Wawyn, of romance by his friendship with Trystan, his relationship to Arthur, and his title in the romances of the Flower of Courtesy.

In Welsh family trees, he's Arthur’s nephew, the son of his sister Ernnos and Llew, the king of Lothian and Orkney. He likely existed in reality, as the Triads honor him as one of the three golden-tongued knights of Britain, one of the three wise ones of Britain, and one of the three most courteous men towards strangers. In a Welsh poem, he’s shown using his charming words to help his friend Trystan; and in the Mabinogion, in ‘Lady of the Fountain,’ he plays such a major role that the French romance is called that of Sir Yvaine and Sir Gawaine. Walganus and Walwyn had Latinized the Hawk of Battle, causing it to be confused with the Teutonic Walwine, or slaughter-lover; however, the Gwalchmai of Wales can be linked to Gawain, or Wawyn, of romance through his friendship with Trystan, his relation to Arthur, and his title in the romances of the Flower of Courtesy.

It was Sir Gawaine who in the ballad boldly adventured himself to wed the “Loathly Lady,” and was rewarded by breaking the spell, and discovering her loveliness. Gawaine was the hero of the great battle with the giant Rhyence, and, though unsuccessful, was one of the foremost in the quest of the San-grail, until warned by a dream how the enterprise was to result. Finally, Sir Gawaine took his uncle’s side first in the war with Lancelot, then with Mordred, and died of the renewal of a wound received in battle with the former, writing on his death-bed a letter that brought Lancelot to repentance.

It was Sir Gawaine who bravely took on the challenge of marrying the “Loathly Lady,” and he was rewarded by breaking the spell and discovering her true beauty. Gawaine was a hero in the great battle against the giant Rhyence, and even though he did not succeed, he was one of the leaders in the quest for the Holy Grail, until a dream warned him of how the mission would end. In the end, Sir Gawaine sided with his uncle first in the war against Lancelot, then against Mordred, and he died from a reopened wound suffered during the fight with Lancelot, writing a letter on his deathbed that led Lancelot to feel remorse.

His name, whether as Walwyn, Gawain, or Gavin, was popular in England and Scotland in the middle ages; and in the last-mentioned shape named the high-spirited bishop of Dunkeld, the one son of old Bell the Cat, who could “pen a line,” and who did so to such good purpose when “he gave rude Scotland Virgil’s page.” Nor is Gavin by any means extinct in Scotland.

His name, whether as Walwyn, Gawain, or Gavin, was well-known in England and Scotland during the Middle Ages; and in the last form, it belonged to the spirited bishop of Dunkeld, the only son of old Bell the Cat, who could “write a line,” and did so effectively when “he introduced rude Scotland to Virgil’s page.” Moreover, Gavin is far from being rare in Scotland.

Sir Gawain is coupled in English romance with his intimate friend, Sir Ywaine, as in French with Sir Yvaine; and in the Welsh story, in the Mabinogion, he is Sir Owain. He there sets forth from court in search of adventures, and falls in with a knight in black armour, whom he conquers, and thereupon is conducted to a castle, where he becomes guardian of an enchanted fountain, and husband of a lady in yellow satin, with long yellow hair, and a hundred maids always embroidering satin. Of course, when Sir Gawain came in quest of him, and he was allowed to go back to King Arthur’s court, he forgot the whole affair, until at the end of three years, he was recalled by his lady’s confidential handmaid, Luned, and proceeded to atone for his unfaithfulness by another severe course of adventures, during 273which he delivered a black lion from a serpent, thus binding the faithful beast to his service for ever, and after a due slaughter of giants, rejoined his wife, and lived happy ever after. The French of the thirteenth century knew him as Sir Yueins, le Chevalier du Lion; and even the Scandinavians had his story in their Ivent Saga. In the Morte d'Arthur, he is Sir Gareth, and brother to Gawain; but he must have been his cousin, as he was the son of Urien, and of Arthur’s sister, Morgwen. In the Morte d'Arthur, Luned is Linet, and in the French romances she is Lunette. Her name seems to be derivable from llun, a shape or form, and if so, would mean the shapely; but the hagiologists identify it with that Elined, the daughter of Brychan, who suffered martyrdom on the hill of Penginger, and was canonized as St. Almedha, a name still to be seen on the sign of an inn at Knaresborough.

Sir Gawain is paired in English romance with his close friend, Sir Ywaine, just like in French he’s known as Sir Yvaine; in the Welsh story, the Mabinogion, he is called Sir Owain. He sets out from court looking for adventures and encounters a knight in black armor, whom he defeats. Afterward, he is taken to a castle, where he becomes the guardian of an enchanted fountain and the husband of a lady in yellow satin, with long yellow hair, and a hundred maids constantly embroidering satin. Naturally, when Sir Gawain came looking for him and he was allowed to return to King Arthur’s court, he forgot all about it, until three years later when his lady’s trusted handmaid, Luned, reminded him. He then went on to make up for his unfaithfulness by taking on another series of tough adventures, during which he saved a black lion from a serpent, thus binding the loyal animal to his service forever. After defeating some giants, he reunited with his wife and lived happily ever after. The French of the thirteenth century knew him as Sir Yueins, le Chevalier du Lion; and even the Scandinavians had his story in their Ivent Saga. In the Morte d'Arthur, he is Sir Gareth and brother to Gawain; however, he must have been his cousin because he was the son of Urien and Arthur’s sister, Morgwen. In the Morte d'Arthur, Luned is Linet, and in the French romances, she is Lunette. Her name seems to come from llun, meaning shape or form, which might suggest it means shapely; but hagiologists connect it with Elined, the daughter of Brychan, who was martyred on the hill of Penginger and canonized as St. Almedha, a name still visible on the sign of an inn at Knaresborough.

Owain, Oen in Brittany, continued popular in Wales, though, perhaps, rather more usual at a late than an early period. The notable Owen Glendower, as Shakespeare has taught us to call him, was really Owain ap Gruffydd of Glendfrdwy, his estate in Merionethshire, where he kept a grand household.

Owain, known as Oen in Brittany, remained popular in Wales, though he was probably more common later than earlier. The notable Owen Glendower, as Shakespeare referred to him, was actually Owain ap Gruffydd of Glendfrdwy, his estate in Merionethshire, where he maintained a lavish household.

It was he who made Owen the most common of Welsh names, in honour of the last Welshman who lived and died free of the English yoke.

It was he who made Owen the most popular Welsh name, in honor of the last Welshman who lived and died free from English oppression.

Owain is so like the word oen that in Welsh stands for a sheep or lamb, that it is generally so translated; but it is most likely that this is a case of an adaptation of a derivative from an obsolete word to a familiar one, and that Owen ought to be carried much further back to the same source as the Erse Eoghan, which comes from êoghunn, youth, from og, young, and is translated, young warrior. It has the feminine Eoghania, of course turned into Eugenia.

Owain is so similar to the Welsh word oen, which means sheep or lamb, that it is often translated that way. However, it's more likely that this is a case of adapting a derivative from an outdated word to a more familiar one. The name Owen likely goes back much further to the same origin as the Irish Eoghan, which comes from êoghunn, meaning youth, derived from og, meaning young, and is translated as young warrior. There is also the feminine version Eoghania, which has been transformed into Eugenia.

There were many Eoghans in Ireland. One of them, a king of Connaught, when dying of his wounds, commanded himself to be buried upright, with his red javelin in his hand, and his face turned towards Ulster, as though still fighting with his foes. As long as he thus remained, Connaught prevailed and Ulster lost; but the Ultonians discovered the spell, and re-buried him in an opposite direction, thereby changing the tide of success.

There were many Eoghans in Ireland. One of them, a king of Connaught, when dying from his wounds, ordered to be buried standing up, with his red spear in his hand, and his face directed towards Ulster, as if he were still battling his enemies. As long as he stayed that way, Connaught triumphed and Ulster struggled; but the Ultonians figured out the trick and re-buried him facing the other way, which changed the course of fortune.

Eoghan, in Scotland, is pronounced Yō-hăn, and indiscriminately translated by Evan, Ewan, and Hugh. Several of the early kings, who are all numbered together in Scotland as Eugenius, were properly Eoghan, and Evan or Ewan is certainly the right Anglicism, though Hugh is made to do duty for these as well as for Aodh.

Eoghan, in Scotland, is pronounced Yō-hăn and is often translated as Evan, Ewan, and Hugh. Many of the early kings, who are all counted together in Scotland as Eugenius, were actually Eoghan. Evan or Ewan is definitely the correct English version, although Hugh is also used for these names as well as for Aodh.

The same Eoghan seems in ăanother form to have supplied the Welsh Evan, or Evan may be intended for John. A certain Evan of Wales, claiming the blood of the Welsh princes, who became a mercenary under Charles V. of France, made a bold descent upon Guernsey, and was killed at the siege of Mortain-sur-mer, by what Froissart calls a short Spanish dagger, but his illuminator has made to look much more like a very large arrow. Welsh history takes no cognizance of him, but he is thought to be traceable in the national songs as Jevan Dovy.

The same Eoghan seems to have also taken a different form and become the Welsh Evan, or Evan might be meant for John. A certain Evan from Wales, claiming descent from the Welsh princes, served as a mercenary under Charles V of France and made a daring attack on Guernsey. He was killed at the siege of Mortain-sur-Mer, by what Froissart refers to as a short Spanish dagger, though his artist made it appear more like a very large arrow. Welsh history doesn’t acknowledge him, but he is believed to be referenced in the national songs as Jevan Dovy.

274Another translation of Owain is “apt to serve.” A British prince of Strathcluyd was called Uen or Hoen.[102]

274Another translation of Owain is “ready to serve.” A British prince of Strathclyde was named Uen or Hoen.[102]

102. Mabinogion; Morte d'Arthur; Tracts on Antiquities of the Northern Counties, by R. D. D.; Cambro-Briton; Jones, Welsh Sketches; Chalmers; Percy, Relics; Rees, Welsh Saints; O'Donovan; Hy Fiachrach; Owen Pugh; Highland Society’s Dictionary.

102. Mabinogion; Death of Arthur; Tracts on Antiquities of the Northern Counties, by R. D. D.; Cambro-Briton; Jones, Welsh Sketches; Chalmers; Percy, Relics; Rees, Welsh Saints; O'Donovan; Hy Fiachrach; Owen Pugh; Highland Society’s Dictionary.

Section 5.—Trystan and Ysolt.

The episode of Trystan is one of the most celebrated incidents of Arthur’s court, and has not failed to be treated by Davies as a magnificent emblematic myth.

The episode of Trystan is one of the most famous stories from Arthur’s court and has been viewed by Davies as a powerful symbolic myth.

The Triads begin by declaring that the three mighty swineherds of the Isle of Britain were Pryderi, Coll, and Trystan.

The Triads start by stating that the three great swineherds of the Isle of Britain were Pryderi, Coll, and Trystan.

Another adds,—

Another adds, —

The third swineherd was Trystan, son of Tallwch, who kept the swine of March, the son of Meirchion, while the swineherd was conveying a message to Essylt, to appoint an assignation with her.

The third swineherd was Trystan, son of Tallwch, who looked after the pigs of March, the son of Meirchion, while the swineherd was delivering a message to Essylt to set up a meeting with her.

Again, he is one of the three heralds of Britain, also one of the three diademed chiefs, also one of the three knights who had the conducting of mysteries.

Again, he is one of the three heralds of Britain, one of the three crowned leaders, and one of the three knights responsible for overseeing mysteries.

Besides, the three unchaste matrons of Britain are Penarwen, Bun, and Esyllt Fingwen.

Besides, the three unfaithful women of Britain are Penarwen, Bun, and Esyllt Fingwen.

And the tale told by the Cymric race in Cambria and Armorica has resounded throughout southern Europe. There the mighty swineherd is the son of Roland and Blanchefleur, sister of Mark, king of Cornwall. Almost at the moment of his birth, she hears the tidings of his father’s death, and expires from the shock, calling her babe Tristan, or the sad. He grows up to be an accomplished knight, and after various adventures, is sent by his uncle, King Mark, to Ireland, to bring home the promised bride Ysolt the fair.

And the story told by the Welsh people in Wales and Brittany has echoed across southern Europe. There, the great swineherd is the son of Roland and Blanchefleur, who is the sister of Mark, the king of Cornwall. Almost right after he was born, she hears the news of his father's death and dies from the shock, naming her baby Tristan, or the sad one. He grows up to be a skilled knight, and after various adventures, is sent by his uncle, King Mark, to Ireland to bring back the promised bride, Ysolt the fair.

The mother of Ysolt gives her maid, Brengwain, a magic draught, which was to be administered to the pair on their bridal day, to secure their mutual affection. A storm rises on the voyage, and, intending to refresh her lady and the knight after his exertions and her alarm, Brengwain, in her confusion, gives them the fatal draught, and their passion for one another became the theme of the storytellers who preferred guilty love to high aspirations. Tristrem was married to another Ysolt called of the white hands, or of Brittany; he was dangerously wounded, and lay sick in her castle in Brittany. Nothing could cure him but the presence of Ysolt of Cornwall, and to her he sent his squire, with his ring, entreating, like the father of Theseus, that if she came to him the sails of the ship might be white, if she refused, the squire should hoist a black sail.

The mother of Ysolt gives her maid, Brengwain, a magic potion meant to be given to the couple on their wedding day to ensure their love for each other. During their journey, a storm hits, and wanting to help her lady and the knight after his efforts and her fright, Brengwain, in her confusion, mistakenly gives them the fatal potion. Their intense love story became popular among storytellers who favored forbidden love over noble ambitions. Tristrem was married to another Ysolt, known as Ysolt of the White Hands or of Brittany. He was seriously injured and lay sick in her castle in Brittany. Nothing could heal him except the presence of Ysolt of Cornwall, so he sent his squire with his ring, asking, like the father of Theseus, that if she came to him, the ship's sails should be white, but if she refused, the squire should raise a black sail.

She came, but the wife, Ysolt of the white hands, falsely told the sick man that the sails were black; he sank back in despair and died, and Ysolt died of grief beside him.

She came, but Ysolt of the white hands, the wife, tricked the sick man by saying the sails were black; he fell back in despair and died, and Ysolt died of grief beside him.

Such is the story told by Thomas of Ercildoune, in the thirteenth century, as well as by hosts of romances.

Such is the story told by Thomas of Ercildoune in the thirteenth century, as well as by many romances.

275Trust was really a Cymric name, and was called among the Picts Drust, or Drest. There is a Trust or Drust, MacTallaghi among the Pictish kings, who possibly may be the origin of Tristan, since many of the legends are common to Strath Clyde, Wales, and Cornwall. The Pictish Pendragon, who was elected at the time the Romans quitted Britain, was called by his countrymen Drust of the Hundred Battles, and many of his successors bore the same name, which means din, tumult, or loud noise, and thus may poetically be translated as a proclaimer or herald. Trwst ap Taran (tumult the son of thunder) was the poetical name of another of the line. The influence of Latin upon Welsh, however, made trist really mean sad, so that it was there accepted as suited to the melancholy circumstance of the hero’s birth; and Tristram, or sad face, became identified with the notion of sorrow; so that the child of St. Louis, born while his father was in captivity on the Nile, and his mother in danger at Damietta, was named Jean Tristan. Never would the cheerful Greeks have accepted such a name as Tristrem, Tristan, Tristano; but in Europe it regularly entered the ranks of the names of sorrow, and it was, no doubt, in allusion to it that Don Quixote accepted the soubriquet of the Knight of the Rueful Countenance. The earliest form of the name was Adsalutta, a Keltic goddess, whose name occurs in two inscriptions, one at Laybach and the other at Ratschöck in Istria. It is identified by the learned with Esyltt, and connected with Suraya, the Sungod of the Vedas.

275Trust was actually a Welsh name, and among the Picts, it was called Drust or Drest. There is a Trust or Drust, MacTallaghi, among the Pictish kings, who may be the origin of Tristan, since many of the legends are shared by Strath Clyde, Wales, and Cornwall. The Pictish Pendragon, elected when the Romans left Britain, was known to his people as Drust of the Hundred Battles, and many of his successors carried the same name, which means din, tumult, or loud noise, and could be poetically interpreted as a proclaimer or herald. Trwst ap Taran (tumult the son of thunder) was the poetic name of another king from the line. However, the influence of Latin on Welsh made trist mean sad, so it was understood there as fitting for the hero’s sorrowful circumstances at birth; therefore, Tristram, or sad face, became associated with the idea of grief. This is why the child of St. Louis, born while his father was held captive in the Nile and his mother was in danger at Damietta, was named Jean Tristan. The cheerful Greeks would never have accepted a name like Tristrem, Tristan, or Tristano; but in Europe, it consistently became part of the names associated with sorrow, likely inspiring Don Quixote to adopt the title of the Knight of the Rueful Countenance. The earliest form of the name was Adsalutta, a Celtic goddess whose name appears in two inscriptions, one at Laybach and the other at Ratschöck in Istria. Scholars connect it with Esyltt and associate it with Suraya, the Sun God of the Vedas.

Esyltt was the French Yseulte, or Ysoude, the Italian Isolta, and English Ysolte, Isolda, or Izolta, and in all these shapes was frequent in the families of the middle ages; recurring again and again in registers, down to the seventeenth century: indeed, within the last fifty years a person was alive who bore this romantic name in the form of Izod.

Esyltt was the French Yseulte, or Ysoude, the Italian Isolta, and English Ysolte, Isolda, or Izolta, and in all these variations was common in families during the Middle Ages; appearing repeatedly in records, all the way to the seventeenth century: in fact, within the last fifty years, someone was still alive who had this romantic name in the form of Izod.

Tallwch is the torrent, and seems to have been translated into Roland, from the sound of rolling, when the Armorican bards laid claim to the great Paladin of Charlemagne’s court, on the score of his having been Warden of the Marches of Brittany, and wanted to make out that Roland was a name of their own. They had thus caused Rowland to be considered as a regular Cymric name.

Tallwch is the torrent and seems to have been translated into Roland, from the sound of rolling, when the Armorican bards claimed the great Paladin of Charlemagne’s court, because he had been Warden of the Marches of Brittany, and wanted to assert that Roland was a name of their own. They had thus led to Rowland being regarded as a true Cymric name.

King Mark himself was most probably a compromise between the Roman Marcus and the native march, which belongs to all the Kelts—nay, Pausanias tells us, meant a horse, in the dialect of the tribe who tried to take Delphi. Its fellow, mar, passed into Teutonic; named Marshalls, as Marskalk, or horse servant; and lives among us as our mare, in the feminine. Indeed, Marcus may itself be another instance of the Keltic element in Latin.

King Mark was likely a blend of the Roman name Marcus and the native word march, which is common among all the Celts. In fact, Pausanias tells us that it meant horse in the dialect of the tribe that attempted to seize Delphi. Its counterpart, mar, made its way into the Teutonic languages; it’s referred to as Marshalls, or Marskalk, which means horse servant; and it still exists in our language as mare, in the feminine form. In fact, Marcus might be another example of the Celtic influence in Latin.

Marchell was the daughter of Tewdrig, king of North Wales, and, in 382, married Brychan, son of Cormac Mac Cairbre, one of the kings of Ireland.Ireland. Her name was, no doubt, a mixture of the Keltic March and the Latin Marcella; and it was she who must have rendered the name of Marcella so common in Ireland.

Marchell was the daughter of Tewdrig, king of North Wales, and in 382, she married Brychan, the son of Cormac Mac Cairbre, one of the kings of Ireland.Ireland. Her name likely combined the Keltic March and the Latin Marcella, and she is probably the reason the name Marcella became so common in Ireland.

The more common Gadhaelic word is, however, each, first cousin to equus, aspa, and many another word for the gallant animal.

The more common Gaelic word is, however, each, a close relative of equus, aspa, and many other words for the noble animal.

276Each was the saint who spent his life in Boyne Water, and was said to have uttered the curse that caused the battle of Magh Rath, a libel disproved by his previous death.

276Each was the saint who dedicated his life to Boyne Water and was said to have spoken the curse that triggered the battle of Magh Rath, a claim disproven by his earlier death.

Each, in combination, has formed sundry names,—Eachmarchach, a sort of reduplication; Eachmilidh, horse-warrior; Eachaid, horseman, the most famous of them belonging to many kings, and rendered into Latin—Eochodius, or Equitius, the last not so incorrect. Auhy, or Atty, were the usual ways of rendering it; but these have been confounded with Arthur, and the name is lost.

Each of these has led to various names—Eachmarchach, a kind of repetition; Eachmilidh, horse-warrior; Eachaid, horseman, with the most notable of these associated with many kings, translated into Latin as Eochodius or Equitius, the latter being somewhat accurate. Auhy or Atty were the common translations, but these have been mixed up with Arthur, and the name is now lost.

Several other Eochaids were kings of Scotland, but they are grievously confused by Latinity, and, with the owners of the following name, turned into Eugenius; Eochaidbuidhe, or the fair-haired, appearing as Eugenius Flavus; and Eochoid Rinne Mhail as Eugenius Crooked Nose!

Several other Eochaids were kings of Scotland, but they are badly mixed up due to Latin influence, and along with others with the same name, turned into Eugenius; Eochaidbuidhe, or the fair-haired, appearing as Eugenius Flavus; and Eochoid Rinne Mhail as Eugenius Crooked Nose!

Another Eochaid has, by the capricious fancy of Scotland, been transmitted to us as Achaius. He is said to have been an ally of Charlemagne, and begun the custom of lending auxiliaries to the French, numerous Scotsmen coming to honour and dignity for their assistance in their conquest of Saxony. Achaius is also said to have married the sister of the king of the Picts, and formed an alliance with him against the Anglo-Saxons. While marching against the English forces, the cross of St. Andrew suddenly appeared in the sky giving assurance of victory, and, in consequence, was adopted as the ensign of the Picts, and afterwards of the Scots.

Another Eochaid has, through the whimsical nature of Scotland, been passed down to us as Achaius. He is believed to have been an ally of Charlemagne and started the practice of sending reinforcements to the French, with many Scotsmen rising to honor and prominence for their help in conquering Saxony. Achaius is also said to have married the sister of the king of the Picts, creating an alliance with him against the Anglo-Saxons. While advancing against the English forces, the cross of St. Andrew suddenly appeared in the sky, providing reassurance of victory, and as a result, it was adopted as the symbol of the Picts and later the Scots.

The “double tressure, flory and counterflory,” that surrounds the field where “the ruddy lion ramps in gold,” is also said to have been “first by Achaius worn,” though he was probably innocent of all armorial bearings, as he died in 819.

The “double tressure, flory and counterflory,” that surrounds the field where “the red lion stands on its hind legs in gold,” is also said to have been “first used by Achaius,” although he probably didn't have any heraldic symbols, since he died in 819.

Eachan is the most usual form of the Highland name, and has for many years been, by general consent, converted into Hector.

Eachan is the most common form of the Highland name and has, by general agreement, been turned into Hector for many years.

The feminine Eacha is an old Irish name.[103]

The feminine Eacha is an old Irish name.[103]

103. Chalmers; Villemarque; Mabinogion; O'Donovan; Pugh; Pitre; Chevalier; Sir W. Scott, Ed. of Sir Trestram.

103. Chalmers; Villemarque; Mabinogion; O'Donovan; Pugh; Pitre; Chevalier; Sir W. Scott, Ed. of Sir Trestram.

Section 6.—Hoel and Ryence.

The romances of Arthur give him, among his many nephews, one named Hoel, Duke of Brittany, whose niece Helena was seized upon by the horrible giant Ritho, and devoured upon the top of Tombelaine.

The stories about Arthur mention one of his many nephews, Hoel, Duke of Brittany, whose niece Helena was captured by the terrible giant Ritho and eaten on top of Tombelaine.

This Hoel does not seem to have been a real character. His name Higuel, the lordly or conspicuous, was a common one in Wales and Brittany; and a prince so called seems really to have fled to Arthur for aid against the Franks, and to have returned with a fresh colony of Britons, by whose aid he became king of Armorica.

This Hoel doesn’t seem to have been a real person. His name, Higuel, which means lordly or conspicuous, was a common one in Wales and Brittany; and a prince with that name actually seems to have fled to Arthur for help against the Franks and returned with a new group of Britons, with whose help he became king of Armorica.

He reigned for thirty years, and died in 545, Other Hoels reigned after him, the third of whom is said to have been killed at Roncevalles.

He ruled for thirty years and died in 545. Other Hoels took over after him, and the third one is said to have been killed at Roncevalles.

In Wales, Hywel continued in favour, and Hywel-Dha, or the Good, who reigned in the tenth century, is famous for having gone to Rome 277to study law, by which he so profited as afterwards to draw up the famous code that has thrown so much light on the manners of the Cambrian mountaineers, the order of precedence in the king’s household, and even the price of animals. He signs King Athelstan’s charter as Hoel-Subregulus, or under king.

In Wales, Hywel remained in favor, and Hywel-Dha, or the Good, who ruled in the tenth century, is well-known for traveling to Rome to study law. He gained so much from this experience that he later wrote the famous code that has illuminated the customs of the Welsh mountaineers, the hierarchy in the king’s household, and even the prices of livestock. He signs King Athelstan’s charter as Hoel-Subregulus, or under king.

Hywel was a name in frequent use among the Welsh princes, and ‘highborn Hoel’s harp’ was frequently sounded, for various bards were so called.

Hywel was a common name among the Welsh princes, and ‘highborn Hoel’s harp’ was often played, as many bards were named after him.

Another Hoel was that unfortunate relative of Owen Glendower whom he was said to have killed and hidden in the blasted tree.

Another Hoel was that unfortunate relative of Owen Glendower whom he was said to have killed and hidden in the blasted tree.

The giant Ritho is evidently a relation of Rhitta Gawr, who, in the Welsh stories, interfered to put a stop to a furious battle between two kings named Nynniaw and Peibiaw, who had quarrelledquarrelled about the moon and stars. Rhitta Gawr defeated them both, and cut off their beards, and afterwards the beards of seventy-eight more kings who collected to avenge them. Of these eighty beards he made a mantle that reached from his head to his heels, for he was the largest man in Britain, and wore it as a warning to all to maintain law and order.

The giant Ritho is clearly related to Rhitta Gawr, who, in Welsh tales, intervened to stop a fierce fight between two kings named Nynniaw and Peibiaw, who had arguedquarrelled over the moon and stars. Rhitta Gawr defeated both of them and cut off their beards, as well as the beards of seventy-eight other kings who came to seek revenge. From these eighty beards, he made a cloak that reached from his head to his heels, since he was the tallest man in Britain, and wore it as a warning to everyone to uphold law and order.

The romances of Arthur turned Rhitta Gawr into a fierce monarch called Rhyence, king of North Wales, an aggressor instead of a defender of justice, who, however, had his scarlet mantle purfled with the moderate number of eleven royal beards, and politely demanded that of King Arthur to complete the trimming, with what consequences no one acquainted with King Arthur can doubt.

The stories about Arthur transformed Rhitta Gawr into a ruthless king named Rhyence, ruler of North Wales, who became an aggressor rather than a protector of justice. However, he had his scarlet cloak adorned with a modest total of eleven royal beards and politely requested King Arthur to add to the collection, with results that no one who knows King Arthur could possibly question.

Whence come the names of Ryence and Rhittar? They connect themselves closely with the universal words for ruler, the Gadhaelic righ, Teuton rik, Latin rex, and the rajah of India. Rhys is, in Welsh, a rushing man or warrior, and most likely comes from the same source; and Rhesus, the chieftain, slain by Ulysses and Diomed, on the night of his arrival before Troy, probably was called from some extinct word of the same origin.

Where do the names Ryence and Rhittar come from? They are closely linked to the universal terms for ruler, like the Gadhaelic righ, Teuton rik, Latin rex, and the rajah of India. Rhys means a rushing man or warrior in Welsh and likely has the same origin. Rhesus, the chief who was killed by Ulysses and Diomed on the night he arrived at Troy, probably got his name from some now-extinct word with the same roots.

At any rate Rhys has ever since been a Welsh name, sometimes spelt in English according to its pronunciation as Reece, and sometimes as Rice. It has furnished the surnames of Rice, Rees.

At any rate, Rhys has since become a Welsh name, sometimes spelled in English based on its pronunciation as Reece, and sometimes as Rice. It has given rise to the surnames Rice and Rees.

In Brittany we meet a saint called by the diminutive of Rhys, Riok, or Rieuk. His legend begins with one of the allegories that arose from the prophecy, that the weaned child should put his hand on the cockatrice’s den, for when he was almost an infant he was employed by the holy knight Derrien, to lead away in a scarf a terrible basilisk, whom the saint had tamed by making the sign of the cross over him. His parents were heathens, but were convinced by this miracle; and he became, in after years, a great saint, living for forty-one years on a rock on the sea-coast, eating nothing but herbs and little fish, and wearing a plain garment which when it wore out was supplied by a certain ruddy moss growing all over his body. His name has continued in use in Brittany.[104]

In Brittany, we come across a saint known by the nickname Rhys, Riok, or Rieuk. His story starts with an allegory from the prophecy that a weaned child would put his hand on the den of a cockatrice. When he was still a baby, he was tasked by the holy knight Derrien to lead away a fearsome basilisk using a scarf, which the saint had tamed by making the sign of the cross over it. His parents were pagans, but this miracle convinced them; later on, he became a significant saint, living for forty-one years on a rocky coastline, eating only herbs and small fish, and wearing a simple garment that was replenished by a certain reddish moss that grew all over his body. His name is still used in Brittany.[104]

104. Mabinogion; Pitre Chevalier, Bretagne; Mallory, Morte d'Arthur; Jones, Welsh Sketches.

104. Mabinogion; Pitre Chevalier, Brittany; Mallory, Death of Arthur; Jones, Welsh Sketches.

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Section 7.—Percival.

No name has had more derivations suggested for it than this. The Norman family so called came from Perche-val, the valley of the Perche; but as to the knight of romance, he was at first supposed to be Perce-val, pierce the valley, on the principle on which Percy was hatched out of Pierce-eye, and the story invented of the Piercie who thrust his spear with the keys dangling on it into the eye of Malcolm Ceanômor at Alnwick Castle. The romance of Perceforest was even named on the principle that it was as suitable to pierce the forest as the valley. Mr. Keightley derives the name from the Arabic Parse, or Parschfal, poor dummling, who appears to have been the hero of an Eastern tale of a wonderful cup, whence arose the mysterious allegory of the Holy Greal. A Provençal Troubadour, named Kyot, or Guiot, professes to have found at Toledo a book written in heathen characters by a magician, Saracen on the father’s side, but descended by his mother from Solomon. His book is lost, but two founded on it survive,—the German romance of Parzifal, by Wolfram von Eschenbach, and the Norman French, Sir Perceval, of Walter Mapes, Archdeacon of Oxford under Henry II.

No name has had more variations suggested for it than this one. The Norman family named came from Perche-val, the valley of the Perche; but regarding the knight of romance, he was initially thought to be Perce-val, meaning "pierce the valley," based on how Percy originated from Pierce-eye, along with the story invented about the Piercie who drove his spear with the keys hanging from it into the eye of Malcolm Ceanômor at Alnwick Castle. The romance of Perceforest was named with the idea that it was as fitting to pierce the forest as it was the valley. Mr. Keightley traces the name back to the Arabic Parse, or Parschfal, meaning poor simpleton, who seems to have been the hero of an Eastern tale about a magical cup, which led to the mysterious allegory of the Holy Grail. A Provençal Troubadour named Kyot, or Guiot, claims to have found a book written in pagan script by a magician, who was a Saracen on his father's side but was descended from Solomon through his mother. His book is lost, but two that were based on it still exist—the German romance of Parzifal by Wolfram von Eschenbach, and the Norman French Sir Perceval by Walter Mapes, Archdeacon of Oxford under Henry II.

Equally old, however, is a Welsh legend of Peredur, who is perhaps Pair-kedor, the warrior of the cauldron; Pair-cyfaill would then be champion of the cauldron, or bowl; Peredur was certainly a historical person, and may perhaps be the same as Perceval. Chrétien de Troyes has a long poem on the story of Perceval, and his adventures are almost identical with those of the Peredur of the Mabinogion.

Equally old, however, is a Welsh legend of Peredur, who might be Pair-kedor, the warrior of the cauldron; Pair-cyfaill could then mean champion of the cauldron or bowl; Peredur was definitely a historical figure and might be the same as Perceval. Chrétien de Troyes wrote a lengthy poem about the story of Perceval, and his adventures are almost identical to those of Peredur from the Mabinogion.

The story of the orphan, stirred up to chivalry by the sight of the knight whom he took for an angel, the same as that of Mervyn les Breiz, here appears, and Perceval or Peredur shows some kindred with the dummling of Persia by his ignorance and dulness till he comes to the castle, where he sees the wounded king, the bleeding lance, and the Greal or bowl of pure gold, that are the great features in his history. Probably, the magic bowl was an Indo-European idea, but there seems to have been Druidic traditions about a magic bowl, which Bran the Blessed obtained from a great black man in Ireland, and which cured mortal wounds and raised the dead. It was one of the thirteen wonders of the Isle of Britain, and disappeared with Merddin in his glass vessel.

The story of the orphan, inspired to become a knight by the sight of a knight he believed to be an angel, is similar to that of Mervyn les Breiz. In this tale, Perceval or Peredur shares similarities with the simpleton from Persia due to his ignorance and naivety until he reaches the castle, where he encounters the wounded king, the bleeding lance, and the Grail or bowl of pure gold, which are key elements of his story. It's likely that the concept of the magic bowl originated from Indo-European traditions, but there appear to be Druidic legends about a magical bowl that Bran the Blessed received from a powerful black man in Ireland, which could heal serious wounds and bring the dead back to life. It was one of the thirteen wonders of the Isle of Britain and vanished with Merddin in his glass vessel.

However, in the twelfth century, the ideas of this vessel had assumed a Christian form. It was the bowl used at the institution of the Holy Eucharist, and the lance was that of Longinus the centurion, brought to Bran by Joseph of Arimathea, and thenceforth its quest became the emblem of the Christian search for holiness through the world, only gratified by gleams here, but with full fruition hereafter. Perceval, once the companion and guard of the sacred Grail, gradually descended from his high estate, and became only a knight of the Round Table, high and pure of faith and spotless of life, but only on 279the same terms as the rest, and though not failing in the quest, still inferior to Galahad.

However, in the twelfth century, the ideas surrounding this vessel took on a Christian approach. It became the bowl used at the establishment of the Holy Eucharist, and the spear was that of Longinus the centurion, brought to Bran by Joseph of Arimathea. From then on, its quest became a symbol of the Christian journey for holiness throughout the world, only partly fulfilled in this life, but completely fulfilled in the next. Perceval, who was once the companion and guardian of the sacred Grail, gradually fell from his elevated position and became just a knight of the Round Table—still noble and pure in faith and life, but on the same level as the others. While he did not fail in the quest, he remained inferior to Galahad.

It is curious that his other name, Peredur, has by the sound been turned into Peter. One Robert de Barron tells, that from Bran, the Grail descended to Alan, and thence to Petrus his nephew; and a story of the Breton peasantry still gives the adventures of Perronik, like the original Peredur, an idiot at first, but sent to the Castle of Caerglas to fetch a diamond lance and golden cup, which would raise the dead by a touch.

It’s interesting that his other name, Peredur, has transformed into Peter over time. A guy named Robert de Barron shares that from Bran, the Grail passed down to Alan, and then to Petrus, his nephew; and a tale from the Breton peasants still tells the story of Perronik, just like the original Peredur, who starts out as a fool but is sent to the Castle of Caerglas to retrieve a diamond lance and a golden cup, which have the power to raise the dead with just a touch.

The later French romances spoilt the nobleness and purity of Perceval’s character, but he is always one of the best of the knights, and succeeds in finding the Sanc-greal. But Galahad, the pure and virgin knight, son of Lancelot, and predestined to occupy the Siége Perilous at the Round Table, resist all temptation, conquer all peril, and finally obtain full fruition of the Greal, then, at his own desire, pass out of the world of sin and care, has, in England, taken the place once the right of Peredur or Perceval, though Wagner’s splendid ‘Parcifal’ has restored to him the chief place. I suspect him, as before said, to have been the separate produce of the story of Cattwg, first warrior, and afterwards hermit and saint, and that Galahad may have been an epithet from his starry purity.

The later French romances tarnished the nobleness and purity of Perceval’s character, but he remains one of the best knights and ultimately finds the Holy Grail. However, Galahad, the pure and chaste knight, son of Lancelot, destined to sit in the Siege Perilous at the Round Table, resists all temptation, overcomes every danger, and eventually achieves the full realization of the Grail. Then, at his own request, he leaves the world of sin and suffering. In England, he has taken the place that was once held by Peredur or Perceval, though Wagner’s magnificent ‘Parsifal’ has restored him to prominence. I suspect, as I mentioned earlier, that he was the distinct outcome of the story of Cattwg, first a warrior and later a hermit and saint, and that Galahad may have derived from his stellar purity.

In the Mabinogion, Perceval has a ladye love, whom, however, he only loves with distant chivalrous devotion, and who answers to his sister, who in Mallory’s beautiful story gave the blood from her own veins to heal a lady who could only be cured with the life-blood of a pure virgin.

In the Mabinogion, Perceval has a lady love, but he only loves her with distant chivalrous devotion. She corresponds to his sister, who in Malory’s beautiful story gave her own blood to heal a lady who could only be cured with the life-blood of a pure virgin.

In the Mabinogion her name is Angharad Law-eurag, or with the hand of gold, and Angharad, or the free from shame, the undisgraced (from angharz), was continued in Wales, but it is now generally considered as the equivalent of Anne, and thus accounts for Anna being universally called in romance the sister of Arthur, and mother of the traitor nephew Medrawd.

In the Mabinogion, her name is Angharad Law-eurag, meaning "with the hand of gold," and Angharad, which translates to "the one free from shame" or "the undisgraced" (from angharz). This name continued to be used in Wales, but it’s now generally seen as equivalent to Anne. This is why Anna is often referred to in romance as the sister of Arthur and the mother of the traitor nephew Medrawd.

The Welsh Angharawd, probably the source of Ankaret, which occurs in the family of Le Strange in 1344, is generally supposed to mean an anchorite; but as it has no parallel on the Continent, it is much more likely to be the Welsh Angharad. Annan was, however, a separate name—for the three sprightly ladies of Britain are Annan, Angharad, and Perwyr.

The Welsh Angharawd, likely the origin of Ankaret, which appears in the Le Strange family in 1344, is usually thought to mean an anchorite; however, since there's no similar term on the Continent, it’s more probable that it refers to the Welsh Angharad. Annan, though, was its own name—because the three lively ladies of Britain are Annan, Angharad, and Perwyr.

Myfanwy is one of the unaccountable feminine Welsh names, not yet extinct among families of strong national feeling, though in general Fanny has been substituted for it. It may possibly be Mabanwy, child of the water, or else it may be My-manwy, my fine (or rare one).

Myfanwy is one of those unique feminine Welsh names that hasn't disappeared among families with a strong sense of national pride, even though Fanny has generally taken its place. It might possibly come from Mabanwy, meaning "child of the water," or it could be My-manwy, meaning "my fine one" (or "rare one").

The three primary bards of Britain were Plenydd, Alawn, and Gwron, whom Mr. Davies explains as light, harmony, and virtue. Plenydd, it is thought, is related to Belenus; and Alawn is erected by ardent Cymrians into the mythic Greek Olen, who is said to have been the first writer of hymns in hexameter, and whom the Delphic poetess, Boeo, calls a Hyperborean; this name is said to mean the flute-player. At any rate, I have found Alwn Aulerv in Welsh 280genealogies as brother of Bran the Blessed, and this must be the real origin of the Breton Alan. Elian and Hilarius were both used as its Latinisms.[105]

The three main bards of Britain were Plenydd, Alawn, and Gwron, who Mr. Davies describes as light, harmony, and virtue. Plenydd is thought to be related to Belenus; and Alawn is elevated by passionate Welsh people to the legendary Greek Olen, who is said to have been the first writer of hymns in hexameter, and whom the Delphic poetess, Boeo, calls a Hyperborean; this name is thought to mean the flute-player. In any case, I've found Alwn Aulerv in Welsh genealogies as the brother of Bran the Blessed, and this must be the true origin of the Breton Alan. Elian and Hilarius were both used as its Latin versions.280

It is first found in early Breton history, then it came to England with Alan Fergéant, Count of Brittany, the companion of William the Conqueror, and first holder of the earldom of Richmond, in Yorkshire; and, indeed, one Alan, partly Breton, partly Norman, seems to have taken up his abode in our island before the Conquest, and four besides the count came after it. In the time of Henry I., one of these gentlemen, or his son, held Oswestry; and as these were the times when Anglo-Norman barons were fast flowing into Scotland, his son Walter married a lady, whom Douglas’s Peerage of Scotland calls Eschina, the heiress of Molla and Huntlaw, in Roxburghshire; and their son, another Alan, secured another heiress, Eva, the daughter of the Lord of Tippermuir; and, becoming high steward of Scotland, was both the progenitor of the race of Stuart, and the original of the hosts of Alans and Allens, who have ever since filled Scotland. That country has taken much more kindly to this Breton name than has England, in spite of Allen-a-dale, and of a few families where Allen has been kept up; but as a surname, spelt various ways, it is still common.

It’s first mentioned in early Breton history, then it made its way to England with Alan Fergéant, Count of Brittany, who was a companion of William the Conqueror and the first to hold the earldom of Richmond in Yorkshire. In fact, one Alan, part Breton and part Norman, seems to have settled in our island before the Conquest, and four others, besides the count, arrived afterwards. During the reign of Henry I, one of these men, or his son, held Oswestry. These were the times when Anglo-Norman barons were rapidly moving into Scotland, and his son Walter married a lady known as Eschina, the heiress of Molla and Huntlaw, in Roxburghshire, according to Douglas’s Peerage of Scotland. Their son, another Alan, secured yet another heiress, Eva, the daughter of the Lord of Tippermuir. He became the high steward of Scotland and was both the ancestor of the Stuart line and the source of the many Alans and Allens who have continued to populate Scotland. That country has embraced this Breton name much more warmly than England has, despite Allen-a-dale and a few families that have kept the name alive; but as a surname, spelled in various ways, it remains common.

Like mare in Latin, and meer in Teuton, the Gaelic muir, Welsh môr, and Breton mor, are close kindred, and watery names derived from them abound.

Like mare in Latin, and meer in Germanic languages, the Gaelic muir, Welsh môr, and Breton mor, are closely related, and many watery names derived from them are common.

King Arthur’s sister, Morgana, or Morgaine, Morgue la Fée, or La Fata Morgana, as she is variously termed in different tongues, was Morgan Maritime—the derivative from sea. From her, or from some lingering old Keltic notion in ancient Italy, the Sicilian fisherman connects the towers and palaces painted on the surface of the Mediterranean with La Fata Morgana, the lady of the sea.

King Arthur’s sister, Morgana, or Morgaine, Morgue la Fée, or La Fata Morgana, as she is called in various languages, was Morgan Maritime—the name that comes from the sea. From her, or from some old Keltic idea in ancient Italy, Sicilian fishermen link the towers and palaces reflected on the surface of the Mediterranean with La Fata Morgana, the lady of the sea.

Morgwn was the native name of the heresiarch, who called himself by the Greek equivalent Pelagius, and thus named the Pelagian heresy. Some writers say that sundry heretic names lingered about the Spanish Visigoths after their union with the Church, and instance both Ario, a distinguished author, and Pelayo, the Asturian Robert Bruce, as instances of names so borne. However this may be, Morgan has continued, even to the present day, to be very common in Wales.

Morgwn was the original name of the heretic, who referred to himself with the Greek equivalent Pelagius, and named the Pelagian heresy after himself. Some writers claim that various heretic names persisted among the Spanish Visigoths after they joined the Church, citing both Ario, a notable author, and Pelayo, the Asturian Robert Bruce, as examples of such names. Regardless of this, Morgan has remained a very common name in Wales even today.

Morvryn may be sea-king. “Morolt with the iron mace,” as romance calls him, the brother of Yseulte, who was killed by Sir Trystan, is called Morogh by his own countrymen in Ireland. It is the contraction of Muireadhach, or sea protector, a favourite Irish name, though, after degenerating into Morogh, it was usually rendered into Morgan, and so continues in modern Ireland. It is perhaps the same with Meriadek, or Meiriadwg, the title of Conan, the chieftain who is said to have colonized Brittany, and also with the Welsh Meredith, both as a Christian and a surname. In Ireland, the sons of Morogh became O'Muireadaig, and then contracted 281into Murray. Muredach is said to have reigned over the Scots from 733 to 736, and is transformed into Murdach, Murochat, Muirtec, Mordacus. It must have become mixed with Muircheartach, from ceart (a right), which has produced Moriertagh, Murtagh, or Morty, as a Christian name in Ireland; but it is now made into Mortimer. It is Murdoch in Scotland, once very common, and not yet extinct, and the North, adopting it with other Keltic names, calls it Kjartan.

Morvryn might be the sea king. "Morolt with the iron mace," as romance refers to him, the brother of Yseulte, who was killed by Sir Trystan, is known as Morogh by his countrymen in Ireland. It's a shortened form of Muireadhach, meaning sea protector, a popular Irish name. However, after evolving into Morogh, it was often translated as Morgan, and this usage continues in modern Ireland. This might also be true for Meriadek or Meiriadwg, the title of Conan, the chieftain who is said to have settled in Brittany, as well as for the Welsh Meredith, both as a given name and a surname. In Ireland, the sons of Morogh became O'Muireadaig, which later became Murray. Muredach is said to have ruled over the Scots from 733 to 736, and his name transformed into Murdach, Murochat, Muirtec, or Mordacus. It likely mixed with Muircheartach, originating from ceart (a right), which led to the names Moriertagh, Murtagh, or Morty, used as Christian names in Ireland; today, it has become Mortimer. In Scotland, it's known as Murdoch, which was once very common and is not yet extinct, and in the North, it was adopted along with other Celtic names as Kjartan.

Muirgis, once common in Ireland, is rendered by Maurice, or Morris, and Murchada has become Murphy.

Muirgis, which was once common in Ireland, is now represented as Maurice, or Morris, and Murchada has become Murphy.

And there is a name, still very common in the North of England, that I cannot help connecting with some of these, namely Marmaduke, which appeared among the chivalry of England about the thirteenth century, and has never become extinct. It is most likely a corruption of one or other of the sea names, in fact, it is not far from Muireadach; or it may be the offspring of the Scottish title, Maormar, from maor, a steward or officer, and mor, great, thus meaning the great officer of the crown, the term which prevailed before the Saxon Thegn or Danish Earl displaced it.[106]

And there’s a name, still quite popular in Northern England, that I can’t help but associate with some of these, and that’s Marmaduke. It appeared among the knights of England around the thirteenth century and has never disappeared. It’s most likely a variation of one of the sea names; in fact, it's not far from Muireadach. Or it might come from the Scottish title, Maormar, which combines maor, meaning steward or officer, and mor, meaning great, thus signifying the great officer of the crown, a term that was used before the Saxon Thegn or Danish Earl took over it.[106]

105. Villemarqué; Cambro-Britain; Mabinogion; Mallory, Morte d'Arthur.

__A_TAG_PLACEHOLDER_0__. Villemarqué; Cambro-Britain; Mabinogion; Mallory, Morte d'Arthur.

106. Villemarque; Davies; Ellis; Cambro-Briton; Geoffrey of Monmouth; O'Donovan; Chalmers; Munch.

106. Villemarque; Davies; Ellis; Cambro-Briton; Geoffrey of Monmouth; O'Donovan; Chalmers; Munch.

Section 8.—Llew.

We find Llew, lion, naming Lleurwg ab Coel ab Cyllyn, also called Llewfer Mawr, the great light, and correctly translated by the Latin Lucius, the king who is said to have sent messengers to Rome to bring home Christianity, though some think Lucius a mere figment of Roman writers accepted by the bards.

We see Llew, the lion, named Lleurwg ab Coel ab Cyllyn, also known as Llewfer Mawr, the great light, and correctly translated by the Latin as Lucius, the king believed to have sent messengers to Rome to bring Christianity back home, although some consider Lucius to be just a creation of Roman writers that the bards have taken up.

Llew is the name given in Welsh genealogies to the king of the Orkneys, who married King Arthur’s sister, and was the father of Gwalchmai.

Llew is the name found in Welsh family trees for the king of the Orkneys, who married King Arthur’s sister and was the father of Gwalchmai.

Llewel, lion-like, formed Llewelyn, which is not very early in Wales, unless the Sir Lionel of romance be intended to represent it. A Welsh Llewelyn seems to have come over to Ireland with Richard Strongbow, and his descendants, after passing through the stage of MacUighilins, are now the Quillinans.

Llewel, resembling a lion, became Llewelyn, which isn't very early in Wales, unless the Sir Lionel of romance is meant to represent it. A Welsh Llewelyn appears to have come to Ireland with Richard Strongbow, and his descendants, after going through the MacUighilins phase, are now the Quillinans.

The English have broken it down into Leoline. Llewelyn the Great of Wales was a contemporary of King John, and from this time the name has been much in use, partly from affection to the last native prince, Llewelyn ap Gruffyd, who perished at Piercefield. It is now usually Anglicized as Lewis for a Christian, Lewin for a family, name.

The English have simplified it to Leoline. Llewelyn the Great of Wales was a contemporary of King John, and since then, the name has been quite popular, partly out of affection for the last native prince, Llewelyn ap Gruffyd, who died at Piercefield. Today, it is typically Anglicized as Lewis for a first name and Lewin for a family name.

The old records of Brittany give a most graceful story of the saint who made Hervé a favourite in the duchy.

The old records of Brittany tell a beautiful story about the saint who made Hervé a favorite in the duchy.

Hyvernion, a British bard, was warned by an angel in a dream to come to Armorica in quest of his wife. Near the fountain of Rivannon, 282he met a beautiful maiden drawing water, who, when he accosted her, sang “Though I am but a poor flower by the wayside, men call me the little queen of the fountain.” Perceiving that she was the damsel of his vision, he married her, and they had one child, who was born blind, and was named by his parents in their sorrow, Houerf, or bitter. His worm-eaten oaken cradle is still shown in the parish of Treflaouenan, as a relic, for the blind child became both monk and poet, and according to his maxim, ‘It is better to instruct a child than to gather wealth for him,’ he composed numerous simple and religious poems, which have been sung by the Breton peasantry through the twelve hundred years that have passed since the death of the blind bard; one of them, on the duties of a Christian child, is exceedingly beautiful. Arianwen, Silver woman, was another Welsh saint, whose name has continued in use.

Hyvernion, a British bard, was warned by an angel in a dream to go to Armorica in search of his wife. Near the fountain of Rivannon, 282 he met a beautiful maiden drawing water, who, when he approached her, sang, “Though I am just a poor flower by the wayside, people call me the little queen of the fountain.” Realizing that she was the girl from his vision, he married her, and they had a child who was born blind. They named him in their sorrow, Houerf, meaning bitter. His worm-eaten oak cradle is still displayed in the parish of Treflaouenan as a relic, because the blind child grew up to be both a monk and a poet. Following his motto, ‘It is better to teach a child than to gather wealth for him,’ he wrote many simple and religious poems, which have been sung by the Breton peasantry for the twelve hundred years since the blind bard's death; one of these, about the duties of a Christian child, is incredibly beautiful. Arianwen, Silver Woman, was another Welsh saint whose name has remained in use.

Houerv, or Hervé, is not accepted in the Roman Calendar, but he was enthusiastically beloved in the country for which he had “made ballads,” and Hervé has been the name of peer and peasant there ever since his time. Hervé came over to us among the many adventurers who “came out of Brittany.” Two landowners so called are mentioned in Domesday Book, and the widely-spread surname of Harvey can hardly be taken from anything else, though some derive it from Heriwig, army war, a Teutonic word.

However, Hervé is not recognized in the Roman Calendar, but he was widely loved in the country for which he had “created ballads,” and Hervé has been a name for both nobility and commoners ever since. He arrived in our lands among the many adventurers who “came from Brittany.” Two landowners with that name are mentioned in the Domesday Book, and the common surname Harvey likely originates from this, although some trace it back to Heriwig, meaning army war, a Teutonic term.

Here let us mention a Breton name, Tanneguy. There was a saint so called who founded an abbey at Finisterre, and who is claimed as a relation by the family of Du Chastel. It is curious to find Sir Tanneguy Du Chastel figuring among the heroes of Froissart, and making his old Christian name renowned.

Here we should mention a Breton name, Tanneguy. There was a saint by that name who founded an abbey at Finisterre, and he is said to be related to the Du Chastel family. It's interesting to see Sir Tanneguy Du Chastel among the heroes of Froissart, making his old Christian name famous.

But the local saints of the Kelts are far past enumeration, such as St. Monacella, or Melangell, whose Welsh name perhaps means honey-coloured or yellow. She was a little nun, who saved a hare hunted by Brocmael, prince of Powys, and is buried at Pennant Melangle. Also there was St. Sativola, or Sidwell, as she is called at Exeter, whose head was cut off by a mower with a scythe, and who had a well marking the spot, till the railway made away with it; but at least she appears in her own church, with her head in one hand and a scythe in the other, and she has a window in the cathedral. Once she had namesakes, but they are all gone now.

But the local saints of the Celts are too many to count, like St. Monacella or Melangell, whose Welsh name probably means honey-colored or yellow. She was a young nun who saved a hare being hunted by Brocmael, the prince of Powys, and is buried at Pennant Melangle. Then there’s St. Sativola, or Sidwell, as she’s known in Exeter, whose head was cut off by a mower with a scythe, and who had a well marking the spot until the railway got rid of it; but she still appears in her own church, holding her head in one hand and a scythe in the other, and she has a window in the cathedral. She once had namesakes, but they’re all gone now.

Einion is said to signify an anvil, in Welsh, though the word most like it in Dr. Owen Pugh’s dictionary is einioes, life. St. Einion was one of the early saints of the Cymry, after whom is named a spring at Llanvareth in Radnorshire. Another Einion was grandson of Howell Dha. The name is sometimes rendered by Æneas.

Einion is said to mean an anvil in Welsh, though the word that’s most similar in Dr. Owen Pugh’s dictionary is einioes, which means life. St. Einion was one of the early saints of the Cymry, and a spring in Llanvareth, Radnorshire, is named after him. Another Einion was the grandson of Howell Dha. The name is sometimes translated as Æneas.

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PART VI.

German Names.

CHAPTER 1.

THE TEUTON RACE.

Section I.—Ground occupied by the Teutons.

The great mass of modern European nomenclature springs from the class of languages which it is convenient collectively to call Teutonic.

The vast majority of modern European names come from the group of languages that we can conveniently refer to as Teutonic.

Nothing shows the identity of the entire Teutonic race more than the resemblance of the names in each of the branches. Many are found in each of the stems—Gothic, Scandinavian, and High and Low German—the same in sense, and with mere dialectic changes in sound, proving themselves to have sprung from a name, or from words, current in the original tribe before the various families parted from it. Others are found in some branches and not in others; but there are comparatively very few belonging to a single tongue, and the analyzation of one into its component words is never safe till the same name has been sought for in the cognate languages. All the more popular of these personal names have gone on a little in the rear of the spoken language of the country, undergoing changes, though somewhat more slowly. Then, perhaps, some famous character has, as it were, crystallized his name for ever in the form in which he bore it, and it has been so continued, ever after, in his own country, as well as imitated by others, who often have adopted it in addition to their own original national form of the very same.

Nothing highlights the identity of the entire Teutonic race more than the similarities in names across its different branches. Many names are found in each branch—Gothic, Scandinavian, and High and Low German—that share the same meaning but differ slightly in pronunciation, showing they originated from terms used by the original tribe before the various families split off. Some names appear in certain branches but not others; however, there are relatively few that belong to just one language, and breaking down a name into its component parts is never reliable until the same name has been checked against related languages. Most of these popular personal names have lagged a bit behind the spoken language of the region, changing gradually over time. Then, perhaps, a renowned figure has kind of solidified their name in the form they used, and it has continued in that form in their own country, while also being adopted by others who often add it to their own national name.

The Teutonic names were almost all compounds of two words. Sometimes a single word was used, but this was comparatively rare. For the most part, families were distinguished by each person bearing the same first syllable, with other words added to it to mark the individual, much in the same way as we have seen was the custom of the Greeks. Some families, like the royal line of Wessex, would alternate between Æthel and Ead; others between Os and Sieg and the like. The original compounds forming names were expressive 284and well chosen; but it seems as if when once certain words had come into use as component parts of names, they were apt to be put together without much heed to their appropriateness or signification, sometimes with rather droll results. Their names were individual, but every man was also called the son, every woman the daughter, of the father; a custom that has not passed away from some parts of Norway, the Hebrides, or even the remoter parts of Lancashire, where, practically, the people use no surnames. A family was further collectively spoken of by the ancestor’s or father’s name, with the addition of ing, the derivative or patronymic; as, in France, the sons of Meervig were the Meerwingen; the sons of Karl, the Karlingen; not Merovingians and Carlovingians, as Latinization has barbarously made them. Remarkable features, or distinguished actions, often attached soubriquets to individuals, and these passed on, marking off families in the genealogical songs of the Scallds; and from these derivations, as well as from the fertile source of territorial terms, have most of our modern surnames arisen.

The Teutonic names were mostly made up of two words. Sometimes a single word was used, but that was pretty rare. Usually, families were recognized by everyone sharing the same first syllable, with additional words added to highlight the individual, similar to the practice we saw among the Greeks. Some families, like the royal line of Wessex, would switch between Æthel and Ead; others would alternate between Os and Sieg and similar names. The original compounds that formed names were expressive and well-chosen; however, it seems that once certain words became common as parts of names, they could be combined without much attention to their suitability or meaning, sometimes resulting in rather amusing outcomes. Everyone had individual names, but every man was also called the son, and every woman the daughter, of their father; a tradition that still exists in some areas of Norway, the Hebrides, or even the more remote areas of Lancashire, where people often do not use surnames. A family was also collectively referred to by the name of the ancestor or father, with the addition of ing, which is a derivative or patronymic; for example, in France, the sons of Meervig were the Meerwingen; the sons of Karl were the Karlingen; not Merovingians and Carlovingians, as Latinization has unfortunately made them. Notable traits or distinguished actions often gave individuals nicknames, which were passed down, marking families in the genealogical songs of the Scallds; and from these derivations, as well as from a rich source of territorial terms, most of our modern surnames have originated.

The words whence names were compounded were usually the names of deities and those of animals, together with epithets, or terms of office, generally conveying good auguries. They were usually connected with some great hero belonging to the various cycles of myth, in which the Teuton imagination revelled, and which, for the most part, under Christian influence, descended from the divine to the heroic, and then to the fairy tale.

The words from which names were created typically came from the names of gods and animals, along with titles or terms of office, often carrying positive meanings. They were usually linked to some great hero from the various myth cycles that the Teutonic imagination celebrated, which, largely influenced by Christianity, evolved from divine figures to heroic ones, and then to fairy tales.

These Teutonic centres of legend may be considered as threefold. There is the great Scandinavian mythological system, as elaborate and as poetical as that of the Greeks, and which belonged in part, at least, to the Goths, Franks, and Saxons, though their early conversion deprived it of five hundred years of development; and Louis le Debonnaire unfortunately destroyed the poetry that would have shown us what it had been among them.

These Germanic centers of legend can be seen as having three parts. There’s the extensive Scandinavian mythological system, which is just as complex and poetic as that of the Greeks. This system was partially shared by the Goths, Franks, and Saxons, although their early conversion cut it off from five hundred years of development. Additionally, Louis the Pious unfortunately erased the poetry that could have revealed what it once was among them.

Next, there is the cycle of Romance, represented in Scandinavia by the latter part of the elder Edda and by the Volsunga Saga, in Denmark by the Vilkina Saga, and in the centre of Europe by the Nibelungenlied, where old myths have become heroic tales that have hung themselves round the names of Attila the Hun and Theodoric of Verona, who in Germany is the centre of a great number of ancient legends, once doubtless of deified ancestors.

Next, there is the cycle of Romance, shown in Scandinavia by the latter part of the Elder Edda and the Volsunga Saga, in Denmark by the Vilkina Saga, and in Central Europe by the Nibelungenlied. Here, old myths have transformed into heroic stories connected to the names of Attila the Hun and Theodoric of Verona, who in Germany is at the heart of many ancient legends, likely once about deified ancestors.

Thirdly, we have the grand poetical world, in which Charlemagne has been adopted as the sovereign, and Roland as the hero—the world of French romance, Spanish ballad, and Italian poetry, which is to continental chivalry what the Round Table is to our own.

Thirdly, we have the vast poetic realm, where Charlemagne is celebrated as the ruler, and Roland as the hero—this is the world of French romance, Spanish ballads, and Italian poetry, which is to continental chivalry what the Round Table is to our own.

285

CHAPTER 2.

NAMES FROM TEUTON MYTHOLOGY.

Section I.—Guth.

It is hard to class this first class of names under those of mythology, for they bear in them our own honoured word for the Deity; and though some arose when the race were worshippers of false divinities, yet under the same head are included many given in a Christian spirit.

It’s difficult to categorize this first group of names as purely mythological, since they include our own respected term for God; and while some originated when the people worshipped false gods, this group also contains many names that were given with a Christian perspective.

Some philologists tell us, though they are not unanimous in the explanation, that this name is from the same source as the Sanscrit Svadáta, self-given or uncreate, and as the Zend Quadata, Persian Khoda, and our own Teuton term for Deity—the Northern Gud and Gothic Guth, whence the High German Cot and low German God. Others explain it as the creating or all-pervading. Others, again, derive it from od, possession, and in early Christian times there was a distinction between God (mas.) and the neuter god, an idol. It is equally doubtful whether this divine word be the origin of the adjective, guth, gut, cuot, gode. Whether they are only cognate, or whether they are absolutely alien, and the adjective be related to the Greek ἀγαθός—wherever they come from, the names derived from either God or good are so much alike, as to be inextricably mixed, so that they must be treated of together.

Some linguists tell us, although they don't all agree on the details, that this name comes from the same source as the Sanskrit Svadáta, meaning self-given or uncreated, as well as the Zend Quadata, Persian Khoda, and our own Germanic term for Deity—the Northern Gud and Gothic Guth, leading to the High German Cot and Low German God. Others interpret it as creating or all-pervading. Still, others trace it back to od, which means possession, and in early Christian times, there was a distinction between God (masculine) and the neuter god, referring to an idol. It’s also uncertain whether this divine term is the root of the adjective guth, gut, cuot, gode. Whether they are simply related or completely different, with the adjective linked to the Greek ἀγαθός—whatever their origins, the names stemming from both God and good are so similar that they are deeply intertwined, which means they should be discussed together.

The North is the great region of these names; but they are not very easy to distinguish from the very large class beginning with gund, war, as in pronunciation, and latterly in spelling, the distinctive letters, n and u, get confounded or dropped.

The North is the main area of these names, but they aren’t very easy to tell apart from the large group starting with gund, meaning war, since in terms of pronunciation, and more recently spelling, the unique letters n and u often get mixed up or left out.

It is probable, however, that among those from Gud we may place Gudhr, which was owned by one of the Valkyrier, the battle maids of northern belief, and must, with her, have meant the brave, or the goddess; Guda was known in Scandinavia; and Germany used the name, till it was translated into Bona or Bonne, and thus passed away.away.

It’s likely that among those from Gud, we can include Gudhr, which was owned by one of the Valkyries, the battle maidens of northern mythology, and must have signified the brave or the goddess. Guda was recognized in Scandinavia, and Germany used the name until it was translated into Bona or Bonne, and then it faded away. away.away.

In the northern version of the Nibelungen, the second heroine is Gudruna. The last syllable means wisdom, or counsel; it is the same as rune, the old northern writing, and alludes to the wisdom that Odin won at so dear a rate. Gudruna may then be translated divine wisdom, a name well suited to the inspired priestesses, so highly regarded by the Teutons. It was very common in the North; eighteen ladies so called appear in the Icelandic Landnama; and it 286was so universal there, that Johann and Gudruna there stand for man and woman, like our N. or M. In Norway, likewise, Gudruna is common; and, near Trondjem, is contracted into Guru; about Bergen, into Gern or Gero. High German tongues rendered it Kutrun.

In the northern version of the Nibelungen, the second heroine is Gudruna. The last syllable means wisdom or advice; it's the same as rune, the old northern writing, and refers to the wisdom that Odin gained at such a high cost. Gudruna can then be translated as divine wisdom, a name that fits well with the inspired priestesses, who were highly regarded by the Teutons. It was very common in the North; eighteen women with that name appear in the Icelandic Landnama; and it was so widespread there that Johann and Gudruna represent man and woman, like our N. or M.. In Norway, Gudruna is also common; near Trondjem, it shortens to Guru; around Bergen, it becomes Gern or Gero. High German languages adapted it to Kutrun.

The Landnama-bok, which gives all the pedigrees of the free inhabitants of Iceland for about four hundred years, namely, from the migration to the twelfth century, gives us Gudbrand, divine staff, now commonly called Gulbrand; Gudbiorg, divine protection; Gudiskalkr, God’s servant, or scholar, which is the very same as Godeskalk, the name assumed by the first Christian prince of the Wends of Mecklenburg, who was martyred by his heathen subjects, and thus rendered Gottschalk a German Christian name; in Illyrian, Gocalak; and known even in Italy as Godiscalco, just like Gildas or Theodoulos. Gudleif is feminine, Gudleifr masculine, for a divine relic; and this last coming to England with the Danes, turned into a surname as Gulleiv, then shortened into Gulley, and lengthened into Gulliver—a veritable though quaint surname for the Lemuel Gulliver whom Swift conducts through Laputa and Brobdignag, with coolness worthy of northern forefathers.

The Landnama Book, which records the family trees of the free inhabitants of Iceland for about four hundred years, from the migration up to the twelfth century, includes Gudbrand, divine staff, now commonly known as Gulbrand; Gudbiorg, divine protection; Gudiskalkr, God’s servant, or scholar, which is the same as Godeskalk, the name taken by the first Christian prince of the Wends of Mecklenburg, who was martyred by his pagan subjects, thereby turning Gottschalk into a German Christian name; in Illyrian, Gocalak; known even in Italy as Godiscalco, similar to Gildas or Theodoulos. Gudleif is the feminine form, Gudleifr the masculine, for a divine relic; and the latter, coming to England with the Danes, evolved into the surname Gulleiv, eventually shortened to Gulley, and lengthened to Gulliver—a distinctive yet quirky surname for the Lemuel Gulliver whom Swift takes through Laputa and Brobdignag, with a composure worthy of northern ancestors.

Gudleik, divine service, is, perhaps, repeated by our St. Guthlac; but both these may come from gund. Gudmund contracts into Gulmund, divine protection. Five ladies called Gudny appear, which latter termination is a common feminine form, and comes from the same word as our new. If an adjective, it would mean young and pretty; if a noun, it stands for the new moon, a very graceful name for a woman. Guni is the contraction used in the North.

Gudleik, divine service, is possibly represented by our St. Guthlac; however, both might originate from gund. Gudmund shortens to Gulmund, signifying divine protection. Five women named Gudny exist, and this latter ending is a typical feminine form, derived from the same word as our new. If used as an adjective, it would mean young and pretty; as a noun, it refers to the new moon, which is a lovely name for a woman. Guni is the contraction used in the North.

Gudfinn and Gudfinna must be reminiscences of Finn, whom we shall often meet in the North. Gudrid and Gudridur mean the divine shock or passion, from the word hrid or hrith, one that is constantly to be met with as a termination in northern names, and which has sometimes been taken for the same as frid, with the aspirate instead of the f. Guri is the contraction.

Gudfinn and Gudfinna must be memories of Finn, who we'll often encounter in the North. Gudrid and Gudridur mean divine shock or passion, coming from the word hrid or hrith, which is often used as an ending in northern names, and has sometimes been confused with frid, where the aspirate replaces the f. Guri is the shortened form.

Gudveig’s latter syllable would naturally connect itself with the wig, war, that is found in all the Gothic tongues; but Professor Munch translates it as liquid—divine liquor—the same meaning as Gudlaug and the masculine Gudlaugr; laug, from la, liquor, or the sea. Divine sea, would be a noble meaning for the Gulla or Gollaa to which Gudlaug is commonly reduced in Norway.

Gudveig’s last syllable naturally links to the wig, meaning war, found in all Gothic languages; however, Professor Munch translates it as liquid—divine drink—similar to Gudlaug and the masculine Gudlaugr; laug, from la, means liquid or the sea. Divine sea would be a great meaning for the Gulla or Gollaa, which Gudlaug is often shortened to in Norway.

Gudvar is divine prudence or caution, the last part being our word ware; in fact, every combination of the more dignified words was used with this prefix in the North, and it was probably the Danes who introduced this commencement into England, for we do not find such in pedigrees before the great irruption in Ethelred I.’s time.

Gudvar is divine wisdom or caution, with the last part being our word ware; in fact, every combination of the more dignified words was used with this prefix in the North, and it was probably the Danes who brought this usage to England, as we don’t see it in genealogies before the major invasion in Ethelred I’s time.

In spite of the romantic story of Earl Godwine’s rise into honour from acting as a guide to a Danish chief, it is certain that he was of an honourable family, of Danish connection, and thus he probably obtained his name, which would mean God’s beloved, and thus translate Theophilos. Few are recorded in history as bearing the 287same; but there must have been some to transmit the frequent surname of Godwin and Goodwin, the latter connected to our minds with the Goodwin Sands, which were really once the estate of the ambitious earl. Godin is the remains of the same in French. It is found at Cambrai, in 1065, belonging to the “Echanson d'Ostrevant.” The old French word godeau meant a cup, and, as Godin soon became a surname of a family which carried a cup in their arms, there might have been a double allusion to the office of the ancestor and to the sound of the name. Godine and Godinette were also in use there, but were considered as feminines to Goderic—a very old word, which, strange to say, was, at Cambrai, equivalent to fainéant, or ‘ne’er do weel,’ it must be supposed in allusion to some particularly discreditable Goderic, as everywhere else it signifies divine ruler. Our own St. Goderic was an Anglo-Saxon abbot, and the name, which means divine rule, grew so common among the English, that the Norman nobles called Henry I. and his Queen, Godric and Godiva, in derision of the lady’s English blood. Goderic does, indeed, swarm in Domesday Book, and has left the surname Goodrich.

Despite the romantic tale of Earl Godwine’s ascent to honor from serving as a guide for a Danish leader, it’s clear that he came from a respectable family with Danish ties, which likely influenced his name, meaning God’s beloved, translating to Theophilos. Few individuals in history are documented with the same name, but there must have been some to pass down the common surnames Godwin and Goodwin, the latter linked to what we know as the Goodwin Sands, formerly part of the ambitious earl's estate. Godin is a remnant of the same in French. It appears in Cambrai in 1065, belonging to the "Echanson of Ostrevant." The old French word godeau meant a cup, and since Godin soon became a surname for a family that carried a cup in their coat of arms, there might have been a dual reference to both the ancestor's role and the sound of the name. Godine and Godinette were also used there, but were seen as feminine forms of Goderic—a very old term that, oddly enough, at Cambrai, was equivalent to fainéant, or ‘lazy,’ likely referencing a particularly disreputable Goderic, since elsewhere it signifies divine ruler. Our own St. Goderic was an Anglo-Saxon abbot, and the name, meaning divine rule, became so common in England that the Norman nobles mockingly referred to Henry I. and his Queen as Godric and Godiva, poking fun at her English heritage. Goderic does indeed appear frequently in the Domesday Book, leaving behind the surname Goodrich.

“The woman of a thousand summers back,
Godiva, wife to that grim Earl who ruled
At Coventry,”

really existed, and was probably Godgifu, the gift of God, like Dorothea, as ive or eva was the Norman rendering of gifu. Her namesakes are in multitudes in Domesday, and, in 1070, one lived in Terouenne, a pious lady, tormented, and at last murdered, by her husband, on which account she was canonized as St. Godeleva.

really existed, and was probably Godgifu, meaning "the gift of God," similar to Dorothea, as ive or eva was the Norman version of gifu. Many women with her name appear in Domesday, and in 1070, one lived in Terouenne—a devout woman who was tormented and ultimately murdered by her husband, which is why she was canonized as St. Godeleva.

The High Germans, however, made far more use of this commencement, and won for it the chief honour. The elder forms are according to the harsh old German sounds—Cotahelm, divine helmet, Cotahramn, divine raven, Cotalint, divine serpent! But the more universal spelling prevailed, as Frankish or Allemannic saints came into honour. Gotthard, bishop of Hildesheim, was one of these. His name, which may be rendered divine resolution, or, perhaps, firm through God, was also borne by Godard, abbot of Rouen, and has adhered to the great mountain-pass of the Alps, as well as to families of Godard in France, Goddard in England. In Germany it is still used as a Christian name; and in Lithuania is Gattinsch, Gedderts, or Kodders.

The High Germans, however, made much better use of this beginning and earned the main recognition for it. The older forms correspond to the harsh old German sounds—Cotahelm, divine helmet, Cotahramn, divine raven, Cotalint, divine serpent! But the more common spelling took over as Frankish or Allemannic saints gained prominence. Gotthard, the bishop of Hildesheim, was one of them. His name, which can mean divine resolution, or perhaps, firm through God, was also shared by Godard, the abbot of Rouen, and has stuck to the great mountain pass in the Alps, as well as to Godard families in France and Goddard in England. In Germany, it is still a popular Christian name; in Lithuania, it appears as Gattinsch, Gedderts, or Kodders.

Gottfrid, divine peace, was abbot of St. Quentin early in the eleventh century, and named two godsons, the canonized bishop of Amiens, and the far more famous Gottfried of Lorraine, who might well, as leader of the crusading camp, bequeath his name to all the nations whose representatives fought under him, and thus we find it everywhere. In Florence it has become Giotto, to distinguish the artist who gave us Dante’s face; in Germany, cut down into Goetz, it distinguished the terrible, though simple-hearted, champion with the iron hand, then, falling into a surname, belonged to Göthe. We received our Godfrey from the conqueror of Jerusalem, but previously the Gottfried had been taken up by the French, and was much used 288by the Angevin counts in the Gallicized form of Geoffroi. In alternation with Foulques, the name continued among the Angevins till they came to the English throne; and then Jaffrez, as the Bretons called the young husband of their duchess Constance, was excited to rebellion by the Provençals as Jaffré. Geoffrey spread among the English, and the Latinizers made it into Galdfridus, which misled Camden into translating it into Glad-peace.

Gottfrid, meaning divine peace, was the abbot of St. Quentin in the early eleventh century and named two godsons: the canonized bishop of Amiens and the much more well-known Gottfried of Lorraine. As the leader of the crusading camp, he might have passed his name on to all the nations whose representatives fought under him, which is why we see it everywhere. In Florence, it became Giotto, to identify the artist who depicted Dante’s face; in Germany, it was shortened to Goetz, referring to the fierce but kind-hearted champion with the iron hand, and later, it became a surname associated with Göthe. We got our Godfrey from the conqueror of Jerusalem, but the name Gottfried had previously been adopted by the French and was widely used by the Angevin counts in the Gallicized form of Geoffroi. Alternating with Foulques, the name persisted among the Angevins until they ascended to the English throne. Then Jaffrez, as the Bretons called the young husband of their duchess Constance, was incited to rebellion by the Provençals as Jaffré. Geoffrey spread among the English, and those who Latinized it changed it to Galdfridus, which misled Camden into translating it as Glad-peace. 288

English. Breton. French. Italian.
Godfrey Jaffrez Godefroi Goffredo
Geoffrey   Godafrey Godofredo
Jeffrey   Geoffroi Giotto
Jeff   Jeoffroi  
Spanish. German. Polish. Lusatian.
Godofredo Gottfried Godfrid Frido
Gofredo Götz Dutch. Fridko
  Gödel Govert  

Besides these, Germany has Godegisel, divine pledge; Godebert and Godeberta, divine brightness; and Gottwald, divine power: repeated in Provence by Jaubert.

Besides these, Germany has Godegisel, divine pledge; Godebert and Godeberta, divine brightness; and Gottwald, divine power: repeated in Provence by Jaubert.

Germany also has a Gottleip, the same with the old Anglo-Saxon Guthlaf, meaning the leavings of God, or remains of Divinity, but which has been made in modern German into Gottlieb, or love, and contracted in Lower Lusatia into Lipo; in Dantzic, into Lipp. There are several of these modern devotional German names, such as Gottlob, the very same in meaning as belonged to the Speaker of the Rump, Praise God Barebones, but has been continued as Lopo, or Lopko, in Lusatia. In fact, the Moravians use these appellations, and thus we have the modern coinage of Gottgetreu, Gotthilf, and Gotthilfe, and even of Gottsei-mit-dir, much like the Diotisalvi of Italy, and not without parallel among the early Christians.

Germany also has a Gottleip, similar to the old Anglo-Saxon Guthlaf, meaning the remains of God or divine remnants, but it has been adapted in modern German to Gottlieb, meaning love, and shortened in Lower Lusatia to Lipo; in Danzig, it's Lipp. There are several of these contemporary devotional German names, like Gottlob, which means the same as what belonged to the Speaker of the Rump, Praise God Barebones, but has continued as Lopo or Lopko in Lusatia. In fact, the Moravians use these names, leading to the modern terms Gottgetreu, Gotthilf, and Gotthilfe, and even Gottsei-mit-dir, much like the Diotisalvi from Italy, and there's also a resemblance to early Christian names.

The Spanish Goths left behind them Guzman, once either divine might (magen), or Man of God. Guzman el Bueno was an admirable early Spaniard, who beheld his own son beheaded rather than surrender the town committed to his keeping. It became a surname, and it may be remembered how Queen Elizabeth played with that of Philip II.’s envoy, when she declared that if the king of Spain had sent her a gooseman, she had sent him a man-goose.

The Spanish Goths left behind Guzman, once seen as either a divine force or a Man of God. Guzman el Bueno was an admirable early Spaniard who watched his own son beheaded rather than surrender the town he was supposed to protect. This became a surname, and it's worth noting how Queen Elizabeth joked about the name of Philip II’s envoy. She said that if the king of Spain had sent her a gooseman, she had sent him a man-goose.

Another old form taken by this word was Geata, or Gautr. It was used as an epithet of Odin, and has been explained by some to mean the keeper, and be derived from geata, to keep; but it is far more likely that it is only another pronunciation of the same term for the All-pervader or Creator.

Another old form of this word was Geata, or Gautr. It was used as a title for Odin and has been interpreted by some to mean the keeper, derived from geata, meaning to keep; however, it’s much more probable that it’s just another way to pronounce the same term for the All-pervader or Creator.

Gautr is sometimes a forefather, sometimes a son of Odin; and there is a supposed name-father, Gaut, for the Goths of Sweden, whether they are the same as the Goths of Italy and Spain or not.

Gautr is sometimes seen as an ancestor and sometimes as a son of Odin; there is also a supposed name-origin, Gaut, for the Goths of Sweden, whether they are the same as the Goths from Italy and Spain or not.

289In this form, Gaut had its own brood of derivatives, chiefly in Sweden, but with a few straying into Germany; such as Gosswin, divine friend, and Gossbert, in Provençal Joubert, Gossfried, which may be the right source of Geoffrey.

289In this version, Gaut produced its own set of variations, mainly in Sweden, with a few also appearing in Germany; like Gosswin, which means divine friend, and Gossbert, in Provençal Joubert, Gossfried, which might be the actual origin of Geoffrey.

The most noted of all is, however, Gotzstaf, or Gozstaf, meaning either the divine staff, or the staff of the Goths. Twice has it been endeared to the Swedes; first by Gustaf Vasa, the brave man who delivered the country from the bondage of the union of Calmar, and whose adventures in Dalecarlia, like those of Bruce in Scotland, were more endearing than even his success. Him the country calls affectionately “Gamle Kong Gosta” and no less was its love and pride in his noble descendant, Gustaf Adolf, “the Lion of the North, the bulwark of the Protestant faith,” who casts the only gleam of brightness over the dull waste of the Thirty Years' War. Thus it is no wonder that so many bear his name, Gustav, Gosta, Gjosta, that it is considered in the North as the national nickname of a Swede; and it has the feminine Gustava.

The most well-known of all is, however, Gotzstaf, or Gozstaf, which means either the divine staff or the staff of the Goths. It has been cherished by the Swedes twice; first by Gustaf Vasa, the courageous man who freed the country from the grip of the union of Calmar, and whose adventures in Dalecarlia, much like those of Bruce in Scotland, were even more endearing than his achievements. The country lovingly refers to him as “Gamle Kong Gosta,” and the affection and pride for his noble descendant, Gustaf Adolf, “the Lion of the North, the defender of the Protestant faith,” who brought the only glimmer of hope amid the bleakness of the Thirty Years' War, were equally strong. It’s no surprise that many people carry his name, Gustav, Gosta, Gjosta, making it regarded in the North as the national nickname for a Swede, along with its feminine form, Gustava.

English. French. Italian. Swedish.
Gustavus Gustave Gustavo Gozstav
      Gustav
      Gosta
      Gjosta
German. Lett. Esthonian.  
Gustaf Gustavs Kustav  
  Gusts Kustas  

Section II.—The Aasir.

Tacitus tells us that the supreme god of the Germans was called Esus or Hesus, and though some have thought he meant the Keltic Hu, it is far more likely that he had heard the word As or Æs, the favourite Teutonic term for their divinities.

Tacitus tells us that the supreme god of the Germans was called Esus or Hesus, and while some have thought he meant the Celtic Hu, it’s much more likely that he heard the word As or Æs, the favored Teutonic term for their gods.

The word is known in all the Teutonic languages: it is As, Aasir in the North, Os, Es in Anglo-Saxon, and Anseis or Ensi in Gothic and High German. Jornandes tells us that the Goths called their deified ancestors anses, but it is only in the North that the literature of the Pantheon of the race was so developed that we can follow it out.

The word is recognized in all the Teutonic languages: it's As, Aasir in the North, Os, Es in Anglo-Saxon, and Anseis or Ensi in Gothic and High German. Jornandes tells us that the Goths referred to their deified ancestors as anses, but it's mainly in the North that the literature surrounding the Pantheon of the race was developed enough for us to trace it.

The Aasir are in northern myth a family like the Olympian gods of Greece; they inhabit Valhalla, and there receive the spirits of the worthy dead, to feast and hunt with them till the general battle and final ruin of all things, when a new and perfect world shall arise.

The Aasir are in northern mythology a family similar to the Olympian gods of Greece; they live in Valhalla, where they welcome the spirits of the worthy dead, feasting and hunting with them until the great battle and ultimate destruction of everything, when a new and perfect world will emerge.

Blended with this notion there is a grand allegory of the contention between the seasons. The Aasir, or summer gods, are always struggling with the Hrimthusir, or frost powers, and winning the victory over them.

Blended with this idea is a grand allegory of the conflict between the seasons. The Aasir, or summer gods, are always battling the Hrimthusir, or frost powers, and consistently coming out on top.

And further, the tradition of a migration from the warmer East, 290and of the battles with the northern aborigines, is mixed up in the legends, and the Aasir are a band of heroic settlers from Asgard or Asia, who fix themselves in Europe, and become the ancestors of all the various races of Teutons.

And additionally, the tradition of migration from the warmer East, 290and the conflicts with the northern natives, is intertwined in the legends, and the Aasir are a group of heroic settlers from Asgard or Asia, who settle in Europe and become the ancestors of all the different races of Teutons.

So speak the Edda and the various sagas of the North; and though the poetry and legends of the other nations have not come down to us, their use of the names formed from as, os, ans, testifies to their regard for the term as conveying the idea of deity.

So say the Edda and the different sagas of the North; and even though the poetry and legends of other nations haven't survived, their use of names derived from as, os, ans, shows their respect for the term as representing the idea of divinity.

To begin with the North, where the pronunciation is the purest, the word in the singular is aas, in the plural, aasir or æsir, and the older form of these names began with the aa, though usually spelt with a single a in Norsk and Icelandic, with an e in Danish. And let it be remembered throughout, that the Northern aa is pronounced like our o.

To start with the North, where the pronunciation is the clearest, the word in the singular is aas, and in the plural, it's aasir or æsir. The older versions of these names began with aa, although they are usually spelled with a single a in Norsk and Icelandic, and with an e in Danish. And keep in mind that the Northern aa is pronounced like our o.

The Low Germans change the aas into os, and in this way most of the Anglo-Saxon and continental German names commence.

The Low Germans change the aas into os, and in this way most of the Anglo-Saxon and continental German names begin.

Ans, the High German and Gothic form, occurs in the Frank, Lombardic, and Gothic names. Asgaut or, as the Saxons call it, Osgod, and Asgrim, are both reduplications of divinity.

Ans, the High German and Gothic form, appears in the Frank, Lombardic, and Gothic names. Asgaut or, as the Saxons refer to it, Osgod, and Asgrim, are both repetitions of divinity.

Asa appears in the Landnama-bok, and Aasir, the collective term for the gods, is used in Norway as a name corrupted into Asser, or Ozer. It is probably the same with Esa, the ancestor of the Bernician kings, who may have used ‘Os’ in compliment to him. Aasketyl is the divine kettle or cauldron, probably connected with creation. It was usually called in the North Askjell, and has the feminine Askatla. Oscetyl, as the Anglo-Saxons spelt it, was used by them in Danish times, when a so-called marauder terribly tormented them; but Frank pronunciation so affected the Normans, that they brought in the name as Ansketil; and a person so called was settled at Winchester in 1148.

Asa is mentioned in the Landnama-bok, and Aasir, the general term for the gods, is referred to in Norway as a name that evolved into Asser, or Ozer. The same likely applies to Esa, the ancestor of the Bernician kings, who may have used ‘Os’ as a tribute to him. Aasketyl refers to the divine kettle or cauldron, likely linked to creation. In the North, it was generally called Askjell, with the feminine form being Askatla. Oscetyl, as the Anglo-Saxons spelled it, was used during their time in Denmark when a so-called raider severely troubled them; however, the Normans were influenced by Frank pronunciation and adopted the name as Ansketil; a person with that name settled in Winchester in 1148.

Aasbjorn, divine bear, is a queer compound, and so is Aasolfr, or divine wolf; but as will be shown when we come to the beasts themselves, a certain divinity did hedge about these formidable animals in the days of name-coining in the North. The first Asolfr with whom I have met was a Christian, who, with twelve companions, was wrecked upon the shores of Iceland in the interval between its settlement and conversion. They erected buildings, resolutely refused all commerce with the heathen, and lived solely on the produce of their fishing. A church has since been built where they settled. The name has fallen into Asulf in the North, and was paralleled by Osulf in England. As to the divine bear, he had a wider fame, for Asbiorn came among the Northmen to Neustria, and was there Frenchified. An Osborn was the seneschal who was murdered in the sleeping chamber of William in the stormy days of the minority of the future conqueror; and his son, William Fitzosborn, was the chief friend and confidant of the stern victor of Hastings. Osborn figures in Domesday, and has now become a common English surname, which used to be translated house-born, before comparison with the other tongues had shown the true relations of the word. Asbera is the northern feminine.

Aasbjorn, the divine bear, is a unique combination, and so is Aasolfr, or divine wolf; but as we will see when we get to the animals themselves, there was a certain divinity that surrounded these impressive creatures back in the days of naming in the North. The first Asolfr I encountered was a Christian who, with twelve companions, was shipwrecked on the shores of Iceland during the time between its settlement and conversion. They built structures, firmly rejected all interaction with the pagans, and survived solely on what they caught while fishing. A church has since been built where they settled. The name has evolved into Asulf in the North and has a counterpart in Osulf in England. As for the divine bear, he was more widely known, as Asbiorn was known among the Northmen in Neustria, where he was Frenchified. An Osborn was the steward who was killed in the bedroom of William during the tumultuous times of the future conqueror's youth; his son, William Fitzosborn, became the main ally and confidant of the tough victor of Hastings. Osborn appears in the Domesday Book and has since become a common English surname, which used to be translated as house-born, until comparisons with other languages revealed the true connections of the word. Asbera is the feminine form in the North.

291Esbern Snare, or the swift, the Danish noble, whose heart and eyes were to have furnished Finn’s child with amusement, was really a powerful earl at the end of the twelfth century, and his still more celebrated twin brother, Bishop Absalom, was a great statesman and warrior, and prompted Saxo Grammaticus to write his chronicle of Norway. Bishop Absalom is believed to have, like his brother, received at baptism one of the derivatives from the old gods of Denmark, namely, Aslak, the divine sport or reward, a name which in Denmark and Sweden is always called Axel, in which shape it belonged to Oxenstjerna, the beloved minister of Gustavus Adolphus, and has ever since been a favourite national name. Aslak is in the North pronounced Atlak, and sometimes taken for the original Atli in the Volsunga Saga; but this is far more probably the Tartar Attalik. We had a Bernician Aslak of the like meaning. Never were there a more noted pair of twins than these brothers, of the bear and the sport. Well might their birth be first announced to their absent father, on his return to the isle of Soro, by twin church steeples, built by the mother to greet his eyes over the sea. His name, Askar, or Ansgjerr, divine spear, was so common that sixteen appear in the Iceland roll, and the word Osgar gets confused with the Keltic Oscar, son of Ossian; nay, it may perhaps have been his proper name. A Frank Ansgar, born in Picardy about the year 800, was the apostle of Denmark, and afterwards bishop of Hamburgh and Bremen; he was canonized as Anscharius, and is popularly called in his bishopric St. Scharies, by which title the collegiate church of Bremen is called. It is curious to find the Ansbrando of ancient Lombardy reflected by the Asbrandr, divine sword, of Iceland. Lombardy had likewise Anshelm, the divine helmet, softened down into Anselmo or Antelmo, the name of that mild-natured Lombardic Archbishop of ours, whose constancy cost him so dear in his contention with the furious Rufus and politic Beauclerc. That firmness, however, together with his deep theological writings, won him the honours of sanctity, though it is only on the Continent that his name took root: England had no national love for her Anselm; and he chiefly appears in Italy, France, and Germany, where he has been cut short as Anso, endeared as Ensilo, has a feminine Ansa, and is called by the Jews Anschel.

291Esbern Snare, or the swift, the Danish noble whose heart and eyes were supposed to entertain Finn’s child, was actually a powerful earl at the end of the twelfth century. His more famous twin brother, Bishop Absalom, was a great statesman and warrior, motivating Saxo Grammaticus to write his history of Norway. It’s believed that Bishop Absalom, like his brother, was given a name derived from the old gods of Denmark at baptism, Aslak, meaning divine sport or reward. In Denmark and Sweden, this name is usually called Axel, which also belonged to Oxenstjerna, the beloved minister of Gustavus Adolphus, and has been a popular national name since. Aslak is pronounced Atlak in the North and is sometimes seen as the original Atli from the Volsunga Saga, although it probably refers to the Tartar Attalik. We also had a Bernician Aslak with a similar meaning. Never were there more notable twins than these brothers, of the bear and the sport. It’s fitting that their birth was first announced to their absent father upon his return to the isle of Soro by twin church steeples, built by their mother to welcome him across the sea. His name, Askar or Ansgjerr, meaning divine spear, was so common that sixteen appear in the Icelandic roll, and the name Osgar gets muddled with the Celtic Oscar, son of Ossian; it might even have been his true name. A Frank named Ansgar, born in Picardy around the year 800, was the apostle of Denmark and later became bishop of Hamburg and Bremen; he was canonized as Anscharius and is commonly referred to in his bishopric as St. Scharies, which is the name of the collegiate church in Bremen. It’s interesting to see the Ansbrando from ancient Lombardy reflected by the Asbrandr, meaning divine sword, in Iceland. Lombardy also had Anshelm, meaning divine helmet, which softened into Anselmo or Antelmo, the name of our gentle Lombard Archbishop, whose steadfastness cost him dearly in his struggles with the fierce Rufus and cunning Beauclerc. That resolve, along with his profound theological writings, earned him sainthood, but his name only took hold on the Continent: England had no national affection for her Anselm, and he mainly appears in Italy, France, and Germany, where his name has been shortened to Anso, made endearing as Ensilo, has a feminine form Ansa, and is referred to by Jews as Anshel.

Of other terms which, like helm, give the idea of protection, there are many; the feminine Asbjorg or Asburg, divine fort, is reflected by the Anglo-Saxon Asburgha. Asgardr, divine guard, may be most probably an allusion to the abode of the gods, Asgard, the abode to which the rainbow-arch Bifrost was the access, trod, according to the grand death song of Eirikr Blodaxe, by the spirits of the courageous dead on their way to feast in the hall of Odin. As men’s names appear the Norwegian Asgard, and Ansgard, a Winchester householder in Stephen’s time; but the Northern feminine Asgerdur is the divine maiden, in honour of the goddess Gerda. Asmundr is the northern form of a favourite name, giving the idea of protecting with the hand. It is called Ansmunt in old German, Osmund in Anglo-Saxon and Norman-French, and in this form was most popular, at first perhaps, 292from Osmond de Centeville, the brave Norman, who fled from Laon with the young Richard Sans Peur, but afterwards for the sake of a Norman Osmond, who was canonized as Bishop of Salisbury, whence this form in England and Osmont in France have continued. Aasvalldr, divine power, was in Germany Ansvalt, and has modernized as Asvald; but the Anglo-Saxon Oswald was the glory of the name in the Northumbrian monarch, “free of hand,” as even his Welsh foes called him, who has left Oswald to be an English name. Asvor and Asvora express divine prudence.

Of other terms that, like helm, suggest protection, there are many; the feminine Asbjorg or Asburg, meaning divine fort, is reflected by the Anglo-Saxon Asburgha. Asgardr, meaning divine guard, most likely refers to the home of the gods, Asgard, which was accessed through the rainbow bridge Bifrost, trodden, according to the great death song of Eirikr Blodaxe, by the spirits of courageous warriors on their way to feast in Odin's hall. Names like the Norwegian Asgard and Ansgard, a householder in Winchester during Stephen’s reign, also appear; however, the Northern feminine Asgerdur honors the divine maiden, the goddess Gerda. Asmundr is the Northern version of a popular name that conveys the idea of protection by hand. It is known as Ansmunt in Old German, Osmund in Anglo-Saxon and Norman-French, and this form was once very popular, perhaps first from Osmond de Centeville, the brave Norman who fled from Laon with young Richard Sans Peur, but later because of a Norman Osmond, who was canonized as Bishop of Salisbury, which is why this form persists in England and Osmont in France. Aasvalldr, meaning divine power, became Ansvalt in Germany and has modernized to Asvald; however, the Anglo-Saxon Oswald was the most renowned name in the Northumbrian monarch, “free of hand,” as even his Welsh enemies called him, and it continues to be an English name. Asvor and Asvora signify divine prudence.

“Aslaug, dottur Sigurdur Fafnisbana,” is recorded in the Landnama-bok in sober earnest as having married Ragnar Lodbrog.

“Aslaug, daughter of Sigurd Fafnisbane,” is noted in the Landnámabók as having genuinely married Ragnar Lodbrog.

Divine legacy, or relic, appears in Asleif, the English Oslaf. The northern Aasny, with Ashildur, has always been a favourite. Osthryth, divine threatener, came out of the house of Bernicia into Mercia, where she was murdered by the Danes, and revered as St. Osyth with a priory in her honour.

Divine legacy, or relic, shows up in Asleif, the English Oslaf. The northern Aasny, with Ashildur, has always been a favorite. Osthryth, divine threatener, came out of the house of Bernicia into Mercia, where she was killed by the Danes and honored as St. Osyth, with a priory in her name.

Thoroughly English are likewise Osmod, divine mood or wrath; Osfrith, divine peace; Osred, divine council; Osgifu, divine gift; Oswine, divine friend, the third of the admirable but short-lived kings of Bernicia; Oswiu, who overthrew him, was probably named from a word meaning sacred, of which more in its place. Osbeorht we share with Germany, which calls it Osbert, and has the feminine Osberta. In fact, most of these names were in use there, beginning with os or ans, according to the dialect in which they were used. Ansgisel was one of the Frankish forms, that section of the race always making much use of gisel, a pledge.[107]

Thoroughly English are also Osmod, divine mood or wrath; Osfrith, divine peace; Osred, divine council; Osgifu, divine gift; Oswine, divine friend, the third of the admirable but short-lived kings of Bernicia; Oswiu, who overthrew him, was probably named from a word meaning sacred, more on that later. Osbeorht is shared with Germany, which calls it Osbert, and has the feminine form Osberta. In fact, most of these names were used there, starting with os or ans, depending on the dialect spoken. Ansgisel was one of the Frankish variations, as that section of the race often used gisel, meaning a pledge.[107]

107. Grimm; Turner; Munch; Lappenberg; Mallet; Landnama-bok; Domesday; Michaelis; Hermann Luning, Edda; Hist. of Scandinavia; Marryat, Jutland.

107. Grimm; Turner; Munch; Lappenberg; Mallet; Landnama-book; Domesday; Michaelis; Hermann Luning, Edda; Hist. of Scandinavia; Marryat, Jutland.

Section 3.—Odin, or Grîmr.

The head of the Aasir was Odin, as we have learned to call him from the North, which worshipped him long after we had forgotten our Wuotan, except in the title of his day of the week. There are various opinions as to the meaning of his name, some making it come from the word for rage in the North, odhr; in A. S., wod; and still wuth in German; and the adjective wud in Scottish. It thus may allude to Odin being the god of storm and tempest. Others take the name from O. G., watan, N., vatha, to pervade, the title of the Divinity, as being through all things. This is, in fact, the same as God.

The leader of the Aasir was Odin, as we've come to call him from the North, which continued to worship him long after we forgot our Wuotan, except for the name of his day of the week. There are different interpretations of the meaning of his name, with some saying it comes from the word for rage in the North, odhr; in A. S., wod; and still wuth in German; and the adjective wud in Scottish. This could suggest that Odin is the god of storms and tempests. Others trace the name back to O. G., watan, N., vatha, meaning to pervade, viewing the title of the Divinity as being through all things. This, in fact, is the same as God.

However this may be, Odin, in the higher myths, is the All-father, standing at the head of Asgard, as Zeus does of Olympus. He governs all things, and knows all things. He obtained this mighty influence, says the Edda, by hanging for nine nights on the world-tree, Yggdrasil, without food or drink, transfixed with a spear, as a self-sacrifice. Then he looked down into the depth, and sank from the tree into it; but in the abyss beneath he drank the costly poet-mead, 293and learnt powerful songs, obtaining the Runes, the beginning of wisdom, by which he could compel to his will all nature: wind, sea, and fire, hate and love!

However that may be, Odin, in the higher myths, is the All-father, standing at the head of Asgard, just like Zeus does of Olympus. He governs everything and knows everything. He gained this immense power, says the Edda, by hanging for nine nights on the world-tree, Yggdrasil, without food or drink, pierced by a spear, as a self-sacrifice. Then he looked down into the depths and fell from the tree into it; but in the abyss below, he drank the precious poet-mead, 293 and learned powerful songs, acquiring the Runes, the foundation of wisdom, by which he could bend all nature to his will: wind, sea, and fire, hate and love!

Coupled with this entirely divine Odin, there was the abiding notion of ancestry beginning with a god; and no one, of any nobility, was content without having Odin for his forefather. Even when Christianity dethroned Odin from his place in Heaven, he was still retained as a heroic ancestor; and somewhat grotesquely, the old chroniclers, after carrying up their kings to him, brought him down from Noah, and he became reduced to be the leader of the great migration from Asia, while the gods were made his human sons.

Along with this totally divine Odin, there was a lasting idea that ancestry started with a god; and no one of noble birth was satisfied without claiming Odin as their ancestor. Even after Christianity removed Odin from his throne in Heaven, he remained a valued heroic ancestor; and somewhat absurdly, the old historians, after elevating their kings to him, traced his lineage back to Noah, turning him into the leader of the great migration from Asia, while the gods were described as his human sons.

We do not find Odin itself forming part of any personal name; it seems to have been avoided as Zeus was in Greece, and, to a greater degree, Jupiter in Rome. But he had no less than forty-nine epithets, all of which are rehearsed in the prose Edda, and his votaries were called by one or other of these.

We don't see Odin being used as part of any personal names; it appears to have been avoided just like Zeus was in Greece and, to an even greater extent, Jupiter in Rome. However, he had no fewer than forty-nine titles, all of which are listed in the prose Edda, and his followers were referred to by one or another of these.

Finn has been spoken of already as one of these; also Gautr, as one of the forms of divinity. Grîmr is another, coming from the old Norse word grîma, a mask or helmet. Odin was called Grimr, meaning the concealed, or possibly the helmeted; and the names beginning with Grim may generally be referred to the hidden god.

Finn has already been mentioned as one of these; also Gautr, as a form of divinity. Grîmr is another, coming from the old Norse word grîma, meaning a mask or helmet. Odin was called Grimr, which means the concealed one, or possibly the helmeted one; and names that start with Grim can generally be linked to the hidden god.

Grîmhild, or in High German, Krimhild, was originally one of the Valkyrier, or choosers of the slain, who was so called, as being endowed with a helmet of terror. Hidden battle-maid, or helmeted battle-maid, would be her fittest translation. In the northern version of the Nibelungenlied, Grimhild is the witch-mother of Sigurd’s wife, Gudrun, and performs a part like that of the Oda, or Uta, in the German and Danish versions, in which the heroine herself is called Kriemhild, or Chriemhild, and does her fatal part in wreaking revenge for the murder of her husband. Grimhhildur was somewhat used in the North, but nothing was so fashionable as Grim, who occurs twenty-nine times in the Landnama-bok, and with equal frequency in Domesday; besides that one of these Danish settlers left his name to Grimsby, in Lincolnshire.

Grîmhild, or Krimhild in High German, was originally one of the Valkyries, or choosers of the slain, named for her helmet of terror. A more fitting translation might be hidden battle-maid or helmeted battle-maid. In the northern version of the Nibelungenlied, Grimhild is the witch-mother of Sigurd’s wife, Gudrun. She plays a role similar to that of Oda or Uta in the German and Danish versions, where the heroine is called Kriemhild or Chriemhild and takes her deadly part in seeking revenge for her husband's murder. Grimhhildur was somewhat used in the North, but nothing was as trendy as Grim, which appears twenty-nine times in the Landnámabók and just as often in Domesday; furthermore, one of these Danish settlers gave his name to Grimsby in Lincolnshire.

Grim has, of course, his kettle, in the North, Grimketyl, or Grimkjell; in Domesday, Grimchel; an allusion, probably, to creation, quaint as is the sound to our ears. Grimperaht, or helmeted splendour, first was turned into Grimbert, then into the common German surname of Grimmert. Grimar in the North was Grimheri in Germany. Grim was in greater favour as a prefix in the High German dialects than in the North, and chiefly in the Frankish regions.

Grim has, of course, his kettle, in the North, Grimketyl, or Grimkjell; in Domesday, Grimchel; a reference, probably, to creation, as strange as it sounds to us. Grimperaht, or helmeted glory, was first changed to Grimbert, then into the common German surname of Grimmert. Grimar in the North was Grimheri in Germany. Grim was more commonly used as a prefix in the High German dialects than in the North, especially in the Frankish regions.

Grimbald, helmeted prince, was a monk of St. Omer, transplanted by King Alfred to Oxford, in the hope of promoting learning, and he thus became a Saxon saint. Grimvald, helmeted ruler, was a maire du palais in the Faineant times of the Franks; and in Spanish balled el Conde Grimaltos, a knight at the court of Charlemagne, was slandered and driven away with his wife to the mountains, where the lady gives birth to a son, who was baptized Montesinos, from the place of his birth, and educated in all chivalry till he was old enough to go to Charlemagne’s court, refute the slander by the ordeal 294of battle, and restore his family to favour. Grimaldo was a name borne by the Lombard kings, and left remains in the great Grimaldi family of Genoa.

Grimbald, the helmeted prince, was a monk from St. Omer, brought to Oxford by King Alfred to encourage learning, and he became a Saxon saint. Grimvald, the helmeted ruler, served as a mayor in the lazy times of the Franks; and in a Spanish ballad, Count Grimaltos, a knight at Charlemagne's court, was falsely accused and banished with his wife to the mountains, where she gave birth to a son named Montesinos, after the place where he was born. He was trained in all things chivalrous until he was old enough to go to Charlemagne’s court, clear his name through trial by combat, and restore his family’s honor. Grimaldo was a name used by the Lombard kings and is now associated with the prominent Grimaldi family of Genoa.

Most of our English Grims were importations, and there are few of them, though we have Grimulf in Domesday, probably a Dane.

Most of our English Grims were imports, and there aren't many of them, although we do have Grimulf in Domesday, likely a Dane.

Section 4.—Frey.

Every false religion preserves in some form or other the perception of a Divine Trinity, and the Teutonic Triad consisted of Odin, Frey, and Thor, whose images always occupied the place of honour in the temples, and who owned the three midmost days of the week.

Every false religion maintains some version of the idea of a Divine Trinity, and the Teutonic Triad was made up of Odin, Frey, and Thor, whose figures always held a place of honor in the temples and who represented the three central days of the week.

The history of the word freyr is very curious. The root is found in pri, Skt., to love or rejoice, the Zend frî, the Greek φίλος. To be glad was also to be free; so freon or frigon means to free and to love, and thence free in all its forms (N. fri; Goth, frige; H. G. frei; L. G. freoh). Thus, again, the Germans came by froh, and we by fresh. Fro was both glad and dear; and as in Gothic frowida was joy, so is freude in modern German; and we exult in frolics and freaks. He who loved was known by the present participle, frigonds, the friend of modern English, the same in all our Teutonic tongues; and as the effect of love is peace, the term was fred or fried, our Saxon frith, which we have lost in the French-Latin word. To be free was to be noble, so the free noble was Frauja, the name by which Ulfilas always translates Κύριος, in the New Testament, by a beautiful analogy, showing, indeed, that our Lord is our Friend and our Redeemer, loving us, and setting us free.

The history of the word freyr is quite interesting. The root can be traced back to pri, Skt., meaning to love or rejoice, the Zend frî, and the Greek φίλος. To be glad was also to be free; so freon or frigon means to free and to love, which leads to free in all its forms (N. fri; Goth, frige; H. G. frei; L. G. freoh). Therefore, the Germans got froh, and we got fresh. Fro meant both glad and dear; just as in Gothic frowida meant joy, freude means joy in modern German; and we enjoy frolics and freaks. A person who loved was known by the present participle, frigonds, which became friend in modern English, the same in all our Teutonic languages; and since the result of love is peace, the term was fred or fried, our Saxon frith, which we have lost in the French-Latin word. To be free was to be noble, so the free noble was Frauja, the term Ulfilas consistently uses to translate Κύριος in the New Testament, creating a beautiful analogy that shows, indeed, that our Lord is our Friend and our Redeemer, loving us and setting us free.

Frauja, or free, was the lord and master, so his wife was likewise frea, both the beloved and the free woman; the northern frue, German frau, and Dutch vrowe, all, as donna had done in Italy, becoming the generic term for woman.

Frauja, meaning free, was the lord and master, so his wife was also frea, both the beloved and the free woman; the northern frue, German frau, and Dutch vrowe, all, like donna in Italy, became the general term for woman.

Out of all the derivatives of this fertile and beautiful term, there were large contributions to mythology, and a great number of names.

Out of all the variations of this rich and beautiful term, there were significant contributions to mythology and a lot of names.

Freyr, lord, lover, was once a god of very high rank, lord of sun and moon, hermaphrodite, and regulating the seasons, blessing marriage, and guarding purity: and this was probably a universal idea brought from Asia.

Freyr, lord and lover, was once a powerful god, ruler of the sun and moon, hermaphrodite, who controlled the seasons, blessed marriages, and protected purity: and this was likely a widespread concept brought from Asia.

As old notions formed into mythic tales, and the gods grew human, the wife of Odin was invented, and what could she be but the frau, the lady of Asgard, Frigga? Again, Freyr was brought down from his mysterious vagueness, and turned into a nephew of Odin, with the moon to take care of, and, moreover, was disintegrated into a brother and sister, called Freyr and Freya.

As ancient ideas evolved into legendary stories and the gods became more human, Odin's wife was created, and she could only be the frau, the lady of Asgard, Frigga. Once more, Freyr was pulled from his mysterious obscurity and transformed into Odin's nephew, with the moon under his watch. Additionally, he was split into a brother and sister, named Freyr and Freya.

The sixth day of the week had probably originally belonged to Freyr, but Frigga got possession of it; and, in right of her presiding over love and marriage, she was considered to be Venus; and in France and Italy her day is still Vendredi and Venerdì, while we have it as Friday, the Germans as Freitag, the North as Fredag.

The sixth day of the week likely used to belong to Freyr, but Frigga took it over; since she governed love and marriage, she was seen as Venus. In France and Italy, her day is still called Vendredi and Venerdì, while we call it Friday, the Germans call it Freitag, and in the North, it’s Fredag.

295Freya is also a goddess of love, and drives over every battle-field with her car drawn by cats (once, perhaps, panthers, like those of Bacchus, whom her brother is thought to resemble), and chooses half the slain, whom she marshals to their seats at the banquet of Valhalla. Her husband, Othur or Odhr, curiously repeats Odin’s name, as she does Frigga’s. She weeps continually drops of gold when he is absent, and the metal is poetically called Freya’s tears.

295Freya is also a goddess of love and rides across every battlefield in her car, pulled by cats (at one point, maybe even panthers like those of Bacchus, whom her brother is thought to resemble), and she selects half of the fallen warriors, guiding them to their places at the Valhalla banquet. Her husband, Othur or Odhr, has a name that oddly mirrors Odin’s, just as hers reflects Frigga’s. She constantly weeps golden tears when he is away, and this metal is poetically referred to as Freya's tears.

Her brother, Freyr, was always a chaste, dignified, beneficent personage, a sort of severe Bacchus, or grave Apollo. In the great final battle, he is to be destroyed by Surti. He is the tutelary god of Sweden, as was Odin of the Saxons.

Her brother, Freyr, was always a pure, dignified, and generous figure, kind of like a serious Bacchus or a solemn Apollo. In the big final battle, he is destined to be killed by Surti. He is the guardian god of Sweden, just like Odin was for the Saxons.

There are hosts of names connected with these deities, or the words sprung from their source. Frith in Saxon, frey or freya in the North, fried in German, falling in France into froi, was a favourite termination generally masculine, and so probably in honour of Freyr; and though it is safe to translate it peace, it probably also meant freedom.

There are many names associated with these deities, or the words that came from their origin. Frith in Saxon, frey or freya in the North, fried in German, which became froi in France, was a popular ending that was generally masculine, likely in honor of Freyr; and while it’s safe to translate it as peace, it probably also meant freedom.

Old Spanish has Froila, or Fruela, among the kings of the Asturias, and this may be translated lord, and compared with the Freavine, or Frowin, free darling, now become Frewen. Franta, too, was a king of the Spanish Suevi.

Old Spanish includes Froila, or Fruela, among the kings of Asturias, which can be translated as lord. This can be compared to Freavine, or Frowin, meaning free darling, which has now become Frewen. Franta was also a king of the Spanish Suevi.

Fritigern, king of the Visigoths, who first fixed himself on the Danube, bore the name afterwards Frideger (spear of peace), in Germany, a compound much resembling that borne by that Jezebel of the Meerwings, Fredegunt, or Frédégonde, as she is called by French historians. Freygerdur ofof the North, as found in the Landnama-bok, serving four men and two women, is there explained either as freedom-preserver, or peace-keeper.

Fritigern, the king of the Visigoths, who initially settled near the Danube, later took on the name Frideger (spear of peace) in Germany, which is similar to the name of that infamous woman from the Meerwings, Fredegunt, or Frédégonde, as she is referred to by French historians. Freygerdur ofof the North, as mentioned in the Landnama Book, serves four men and two women, and is described there as either a freedom-preserver or a peace-keeper.

But what is to be said of Fridthjof, or Frithjof, the renowned hero of the Frithjofsaga, being no better than peace-thief? Northern pirates thought no scorn of being thieves, and we shall fall on plenty more of them; but the compound is certainly startling.

But what can we say about Fridthjof, or Frithjof, the famous hero of the Frithjofsaga, who is nothing more than a thief of peace? Northern pirates didn't care about being thieves, and there will be many more of them; but this combination is definitely surprising.

Fridulf, or Fridolf, peace wolf, is nearly as bad; but it seems to have contracted into Friedel in Germany, and expanded into Fridolin, probably in imitation of Fedlim, or some such Erse name, since the saint thus recorded in the calendar is one of the many Scottish missionaries of the fifth century, who preached to the Burgundians. He is the titular patron of the Swiss canton of Glarus, whose shield bears his figure in the Benedictine dress he never wore. Thence Schiller took the name of the youth in his ballad on the strange adventure of Isabel de la Paz of Portugal, which is best known through Retzch’s illustrations. The German Friedel must be short for this, as Frider is for Fridheri, peace-warrior. In fact, Germany is the great land of this commencement, and has fostered the best known of the whole. There was indeed a Fridrikr in the Landnama-bok, and a Fredreg, or Frederic, in Domesday, but these would have been forgotten but for an old Frisian bishop, Freodhoric, who, in the time of Louis le Debonnaire, had been murdered while praying in his chapel, and being canonized, was a patron saint of the Swabian house. Friedrich with the red beard, or 296Barbarossa, a Ghibelline hero, caused Federigo to be popular among that party in Italy; and when his Neapolitan grandson’s claims to the kingdom of the Two Sicilies had been transmitted, through Manfred’s daughter, to the Aragonese monarchs, Fadrique became usual in Spain. Friedrich had grown national in Germany, and not a king of Prussia till the present has reigned without being so called, in compliment to their hero, who, while the soldiers called him Old Fritz, thought it graceful to write himself Frédéric, having with his French tastes, taken a dislike to the sound of his own name, 297even in the softened spelling of his adopted language. It was from the father of this monarch that the son of George II. was called Frederick, a name we have twice had next in succession to the crown. The Danes obtained the name from their German connections, and make it alternate on the throne with Christiern. The feminine is a late invention in Germany, very common there but barely recognized elsewhere.

Fridulf, or Fridolf, meaning "peace wolf," isn't much better; it seems to have shortened to Friedel in Germany and expanded to Fridolin, likely inspired by Fedlim or a similar Irish name, since the saint mentioned in the calendar is one of many Scottish missionaries from the fifth century who preached to the Burgundians. He is the patron saint of the Swiss canton of Glarus, whose shield showcases his figure in the Benedictine attire he never wore. This is where Schiller got the name for the young man in his ballad about the unusual adventure of Isabel de la Paz from Portugal, which is best known through Retzch's illustrations. The German Friedel must be a shorthand for this, just as Frider is for Fridheri, meaning "peace-warrior." In fact, Germany is the main source of this name and has nurtured the most well-known examples. There was indeed a Fridrikr in the Landnámabók, and a Fredreg, or Frederic, in Domesday, but these would have faded into obscurity were it not for an old Frisian bishop, Freodhoric, who was murdered while praying in his chapel during Louis le Debonnaire's time and was canonized as a patron saint of the Swabian house. Friedrich with the red beard, or 296Barbarossa, a Ghibelline hero, made Federigo popular among that faction in Italy; and when the claims of his Neapolitan grandson to the kingdom of the Two Sicilies passed, through Manfred's daughter, to the Aragonese monarchs, Fadrique became common in Spain. Friedrich became a national symbol in Germany, and not a king of Prussia since has reigned without adopting that name in honor of their hero, who, while the soldiers called him Old Fritz, thought it classy to write himself Frédéric, as he had developed a distaste for the sound of his own name, 297even with the softened spelling of his adopted language. It was from this monarch's father that the son of George II was named Frederick, a name we have had twice in succession to the crown. The Danes got the name through their German connections and alternate it on the throne with Christiern. The feminine form is a recent invention in Germany, widely used there but barely recognized elsewhere.

English. French. Breton. Spanish.
Frederick Frédéric Fêidrik Fadrique
Fred Ferry    
Portuguese. Italian. German. Dutch.
       
Frederico Federigo Fridrich Frederik
Federico   Fritz Freerik
Frisian. Swedish. Danish. Swiss.
Frerk Fredrik Frederik Fredli
Frek     Fridli
Friko      
Russian. Polish. Slovak. Bohemia.
Fridrich Fryderyk Friderik Bedrich
  Fryc    
Lusatian. Lettish. Lithuanian. Finn.
Fidrich Sprizzis Prydas Rietu
Bedrich Prizzis
Wrizzis
Wrizzis		 Prydikis
Priczus		 Wettrikki
Wetu
Wetukka
Hungarian. Greek
Fridrik Φρεσδερικος
FEMININE.
English. French. Portuguese Italian.
Frederica Frédérigue Frederica Federica
Freddie     Feriga
German. Swiss. Polish. Bohemian.
Fridrike Fredrika Frydryka Bedriska
Fritze Greek.    
Fritzinn Φρεδερική    
Rike      
Rikchen      

Probably this popular Frederick has devoured all the other forms with the same commencement; for after the middle ages had fairly begun, we hardly ever hear of the German Fridrad, Fridrada, Fridhelm, Fridrun, Fridbald, Fridbert, Fridburg, Fridgard, Fridilind. Fridmund, peace protection, Fridwald, peace-power, has been preserved in Friesland as Fredewolt, Fredo, or Freddo. Fridleifr in the North has fallen into Friedlieb in Germany: it is the same as the Frithlaf whom our Saxon chroniclers bestowed on Wuotan by way of ancestor.

Probably this popular name Frederick has overshadowed all the other variations that start the same way; after the Middle Ages really took off, we rarely hear about the German names Fridrad, Fridrada, Fridhelm, Fridrun, Fridbald, Fridbert, Fridburg, Fridgard, Fridilind. Fridmund, meaning peace protection, has been kept in Friesland as Fredewolt, Fredo, or Freddo. The name Fridleifr in the North has turned into Friedlieb in Germany; it's the same as Frithlaf, which our Saxon historians associated with Wuotan as his ancestor.

Our own Saxon saint, Frithswith, strong in peace, was the daughter of the Lord of Oxford, in the eighth century. She lived in a little cell at Thornbury, had various legendary adventures, which may be seen portrayed in a modern window of the cathedral at Oxford, and became the saintly patroness of the University and Cathedral, where, by the name of St. Fridiswid, she reigned over Alma Mater, till Wolsey laid hold of the church and its chapter for his own splendid foundation of Christchurch. Frethesantha Paynell was wife of Geoffrey Lutterell, about the fourteenth century; and Fridiswid is by no means uncommon in the old genealogies of Essex and the northern counties. Alban Butler gives Frewissa as the contraction; but in Ireland, according to Mr. Britton’s capital story of The Election, it is Fiddy.

Our own Saxon saint, Frithswith, who was strong in peace, was the daughter of the Lord of Oxford in the eighth century. She lived in a small cell at Thornbury and had various legendary adventures, which can be seen depicted in a modern window of the cathedral at Oxford. She became the saintly patroness of the University and Cathedral, where, known as St. Fridiswid, she presided over Alma Mater until Wolsey took control of the church and its chapter for his own grand foundation of Christchurch. Frethesantha Paynell was the wife of Geoffrey Lutterell in the fourteenth century, and Fridiswid is definitely not uncommon in the old genealogies of Essex and the northern counties. Alban Butler lists Frewissa as the shortened version; however, in Ireland, according to Mr. Britton’s great story of The Election, it is Fiddy.

From frei, free, modern Germany has taken Freimund, by which they mean Freemouth, though it ought to be free protection, Freimuth, free courage, Freidank, free thought. But the older word for free plays a far more important part in modern nomenclature, namely, Frang, the High German form of free lord.

From frei, free, modern Germany has taken Freimund, which means Freemouth, although it should actually refer to free protection, Freimuth, free courage, and Freidank, free thought. However, the older term for free plays a much more significant role in modern naming, specifically, Frang, the High German form of free lord.

The nation called Cherusci by Tacitus denominated themselves Frangen when they warred on northern Gaul, overspread it, and termed it for themselves Frankreich. As their primary energy decayed their dominion divided; Frankenland, under the Latinism of Franconia, became leagued with the lands of the Swabians, Allemanni, and Saxons, and thus became part of Deutschland and of the Holy Roman Empire, while Frankreich was leavened by the Gallo-Romans, who worked up through their Frank lords, and made their clipped Latin, or Langue d’oui[108] (the tongue of aye), the national language, and yet called themselves Les Français, and the country France. And as the most enthusiastic and versatile of the European commonwealth, they so contrived to lead other nations, and impress their fashions on them, that the Eastern races regarded all Europeans as 298Franks, called their country Franghistan, and the patois spoken by them in the Levant became Lingua Franca.

The nation that Tacitus called the Cherusci referred to themselves as Frangen when they fought in northern Gaul, spread across it, and named it Frankreich. As their power faded, their territory was divided; Frankenland, under the Latin name Franconia, joined the lands of the Swabians, Allemanni, and Saxons, becoming part of Deutschland and the Holy Roman Empire, while Frankreich was influenced by the Gallo-Romans, who rose through their Frank lords and developed their simplified Latin, or Langue d’oui[108] (the language of yes), into the national language, while still calling themselves Les Français and their country France. As the most energetic and adaptable among European nations, they managed to lead others and shape their customs, so much so that Eastern races considered all Europeans as Franks, naming their land Franghistan, and the slang spoken by them in the Levant became known as Lingua Franca.

Franc, or Franco, was the archbishop of Rouen who made terms with Rollo; but the name of real fame arose otherwise.

Franc, or Franco, was the archbishop of Rouen who reached an agreement with Rollo; however, the name of true fame came from elsewhere.

Long before the emperor Charles V. had pronounced French to be the language for men, an Italian merchant of Assisi caused his son, Giovanni, to be instructed in it as a preparation for commerce. The boy’s proficiency caused him to be called ‘il Francesco,’ the Frenchman, until the baptismal Giovanni was absolutely forgotten; and as Francesco he lived his ascetic, enthusiastic life; as Franciscus was canonized; and the mendicant order, humbly termed by him fratres minores, lesser brethren, were known as Franciscans throughout the Western Church.

Long before Emperor Charles V declared French to be the language of men, an Italian merchant from Assisi made sure his son, Giovanni, learned it to prepare for business. The boy became so skilled that he was called ‘il Francesco,’ the Frenchman, until his baptismal name Giovanni was completely forgotten; and as Francesco, he lived an ascetic and passionate life. Canonized as Franciscus, the mendicant order he humbly named fratres minores, lesser brethren, became known as Franciscans throughout the Western Church.

Many a little Italian of either sex was christened by his soubriquet, and though one of the first feminines on record was the unhappy lady whose fall and doom Dante made famous, yet the sweet renown of the devout housewife, Santa Francesca di Roma, assisted its popularity; there was a Françoise at Cambrai even in 1300, and Cecarella is the peasant mother of a damsel in the Pentamerone.

Many little Italians, whether boys or girls, were named after their nicknames, and although one of the earliest women noted by name was the unfortunate lady whose story Dante made famous, the lovely reputation of the devout housewife, Santa Francesca di Roma, helped boost its popularity. There was even a Françoise in Cambrai as early as 1300, and Cecarella is the peasant mother of a young woman in the Pentamerone.

San Francesco di Nola reformed the Franciscans into a new order, called the Minimi, or least, as the former ones were the Minores. It is to him that the spread of the name beyond the Alps is chiefly owing, for Louise of Savoy was so devoted to him, that she made him sponsor and name-father to her passionately loved son, and sewed his winding-sheet with her own hands.

San Francesco di Nola transformed the Franciscans into a new order called the Minimi, or the least, whereas the earlier ones were known as the Minores. He is primarily responsible for spreading the name beyond the Alps, as Louise of Savoy was so devoted to him that she made him the sponsor and namesake for her beloved son, and personally sewed his burial shroud.

The name was not absolutely new to France, for that of the grandson of the first Montfort, Duke of Brittany, had been Fransez, and so had been that of the father of the Duchess Anne, who carried her old Keltic inheritance to the crown of France; but it was her daughter’s husband, François I., the godson of the saint of Nola, who was the representative Frenchman, the type of showy and degenerate chivalry; and thus spread François and Françoise universally among the French nobility, where they held sway almost exclusively till the memories of the House of Valois had become detestable; but by that time the populace were making great use of it, and at the present time it is considered as so vulgar that a French servant in England was scandalized that a child of the family should be called Francis.

The name wasn't entirely new to France, as the grandson of the first Montfort, Duke of Brittany, was named Fransez, and so was the father of Duchess Anne, who brought her ancient Keltic heritage to the French crown. However, it was her daughter’s husband, François I., the godson of the saint from Nola, who truly represented the Frenchman, embodying the flashy and decaying chivalry. This led to François and Françoise becoming popular names among the French nobility, where they were predominant until the memories of the House of Valois became hated. By then, the common people started using the names, and nowadays, it’s seen as so common that a French servant in England was shocked that a child in the family would be named Francis.

Franz von Sickingen is an instance that already Germany knew the name; but it did not take root there at once. The grandchildren of François I., intermarrying with the house of Lorraine, rendered his namesakes plentiful, both in the blood-stained younger branch of Guise, and in the dull direct stem, the continuation of the Karlingen, who at length, by the marriage with Maria Theresa, were restored to the throne of Charlemagne, in the person of him whom the classicalizing Germans termed Franciskus I. This cumbrous form is still official, but Franz is the real name in universal use in the German parts of the Austrian Empire, though the Slavonic portions generally use the other end of the word, as Zesk.

Franz von Sickingen is a name that Germany was already familiar with, but it didn’t catch on right away. The grandchildren of François I, by marrying into the House of Lorraine, created many namesakes, both in the blood-soaked younger branch of Guise and in the more subdued direct line, which continued from the Karlingen. They eventually regained the throne of Charlemagne through the marriage with Maria Theresa, represented by someone the classicizing Germans called Franciskus I. This lengthy title is still official, but Franz is the name commonly used in the German parts of the Austrian Empire, while the Slavic regions typically use the latter part of the name, Zesk.

It was the same gay French monarch who sent us our forms of the name. Mary Tudor, either in gratitude for his kindness, or in 299memory of her brief queenship of France, christened her first child Frances—that Lady Frances Brandon whose royal blood was so sore a misfortune to her daughters, and who had numerous namesakes among the maidens of the Tudor court; but they do not seem to have then made the distinction of letter that now marks the feminine, and they used what is now the masculine contraction. “Frank, Frank, how long is it since thou wast married to Prannel?” was the rebuke of the Duke of Richmond to his Howard lady when he was pleased to take down her inordinate pride, by reminding her of her youthful elopement with a vintner.

It was the same cheerful French king who gave us our variations of the name. Mary Tudor, either out of gratitude for his generosity or in remembrance of her short time as queen of France, named her first child Frances—that Lady Frances Brandon, whose royal lineage caused so much trouble for her daughters, and who had many namesakes among the young women of the Tudor court; however, it seems they didn’t make the distinction with letters that we do now for the feminine form, and they used what is now the masculine version. “Frank, Frank, how long has it been since you married Prannel?” was the comment from the Duke of Richmond to his Howard lady when he decided to humble her excessive pride by reminding her of her youthful runaway marriage with a wine seller.

The modern Fanny is apparently of the days of Anne, coming into notice with the beautiful Lady Fanny Shirley, who made it a great favourite, and almost a proverb for prettiness and simplicity, so that the wits of George II.’s time called John, Lord Hervey, ‘Lord Fanny,’ for his effeminacy. Fanny, like Frank, is often given at baptism instead of the full word; and, by an odd caprice, it has lately been adopted in both France and Germany instead of their national contractions.

The modern Fanny seems to come from the era of Anne, becoming popular with the lovely Lady Fanny Shirley, who made it a favorite and almost a saying for beauty and simplicity. Because of this, the clever minds of George II’s time referred to John, Lord Hervey, as ‘Lord Fanny’ due to his effeminacy. Fanny, like Frank, is often used at baptism instead of the full name; and, strangely enough, it has recently been adopted in both France and Germany instead of their own shortened versions.

The masculine came in at the same time, and burst into eminence in the Elizabethan cluster of worthies—Drake, Walsingham, Bacon; but it did not take a thorough hold of the nation, and was much left to the Roman Catholics. It was not till Frank had been restricted to men that it took hold of the popular mind, so as to become prevalent.

The masculine emerged at the same time and quickly rose to prominence among the notable figures of the Elizabethan era—Drake, Walsingham, Bacon; however, it didn't fully capture the nation's attention and was largely associated with Roman Catholics. It wasn't until Frank was limited to men that it really resonated with the public, becoming widespread.

The original saint of Assisi made devout Spaniards use Francisco and Francisca, before the fresh honour won for the first by two early Jesuits—the Duke of Gandia, the friend and guide of Charles V., and Xavier, the self-devoted apostle of the Indies. His surname has thrown out another stock. It is in itself Moorish, coming from the Arabic Ga’afar, splendid, the same as that of our old friend, the Giaffar of the Arabian Nights, the Jaffier of old historians. Wherever Jesuits have been, there it is; Savero in Italy, Xavier in France, Xaverie in Wallachia, Xavery in Poland, Saverij in Illyria; Xaveria for the feminine in Roman Catholic Germany, marking the course of the counter-Reformation. Even Ireland deals in Saverius, or Savy, though when English sailors meet a Spanish negro called Xaver, they call him Shaver! Savary de Bohnn, whom Dugdale places under Henry I., was probably a form of Sigeheri, or Saher, which may have been absorbed by Xaver in Roman Catholic lands.

The original saint of Assisi led devout Spaniards to use Francisco and Francisca, before the new honor earned for the first by two early Jesuits—the Duke of Gandia, a friend and guide of Charles V., and Xavier, the selfless apostle of the Indies. His last name has spawned another lineage. It is inherently Moorish, originating from the Arabic Ga’afar, meaning splendid, the same name as our old friend, Giaffar from the Arabian Nights, and Jaffier from ancient historians. Wherever Jesuits have gone, it appears; Savero in Italy, Xavier in France, Xaverie in Wallachia, Xavery in Poland, Saverij in Illyria; Xaveria for the feminine form in Roman Catholic Germany, marking the path of the counter-Reformation. Even Ireland uses Saverius, or Savy, though when English sailors encounter a Spanish black man named Xaver, they call him Shaver! Savary de Bohnn, who Dugdale lists under Henry I., was likely a form of Sigeheri, or Saher, which may have merged with Xaver in Roman Catholic areas.

English. Erse. Breton. French.
Francis Fromsais Franse François
Frank      
Spanish. Portuguese. Italian. Wallachian.
Francisco Francisco Francesco Francisk
Francilo Francisquinho Franco  
    Cecco  
300German. Dutch. Scotch. Swedish.
Franciskus Frenz Francie Frans
Franz      
Frank      
Polish. Bohemian. Slovak. Lettish.
Franciszek Frantisek Francisek Spranzis
Franck   Franc  
    Franjo  
    Zesk  
Lithuanian. Finn. Hungarian. Greek.
Prancas Ranssu Ferencz Φραγκίσκος
    Ferko  
FEMININE.
English. Breton. French. Span. and Por.
Frances Franseza Françoise Francisca
Fanny Fantik Francisque  
    Fanchette  
    Fanchon  
Italian. German. Dutch. Polish
Francesca Franziske Francyntje Franciszka
Cecca Franze Francina Franulka
Ceccina Sprinzchen Fransje Franusia
Ceccarella (Lower German.)    
Bohemian. Slovak. Hungarian. Greek.
Frantiska Franciska Francziska Φραγκίσκη[109]
  Franika    
  Franja    

108. ‘We-we’ is the name now given by the South Sea Islanders to the French.

108. "We-we" is the term now used by the South Sea Islanders to refer to the French.

109. Grimm; Munch; Munter; Michaelis; Alban Butler; Mrs. Rusk, German Empire; Dugdale; Ellis, Domesday.

109. Grimm; Munch; Munter; Michaelis; Alban Butler; Mrs. Rusk, German Empire; Dugdale; Ellis, Domesday.

Section V.—Thor.

The third in the Teutonic Triad is the mighty Thor, whose image stood on the other side of that of Odin, in the northern temples, whose day followed Odin’s, and who was the special deity of the Norsemen, as Wuotan was of the Saxons, and Freyr of the Swedes.

The third in the Teutonic Triad is the powerful Thor, whose statue was placed next to Odin's in the northern temples, whose day came after Odin's, and who was the primary god of the Norse people, just as Wuotan was for the Saxons and Freyr for the Swedes.

The most awful phenomenon to which, in Northern Europe, human ears are accustomed—the great electric sound from heaven, could not fail to be connected with divinity, by nature, as well as by the lingering reminiscence of the revelations, when it accompanied the Voice of the Most High.

The most dreadful phenomenon that human ears in Northern Europe are used to—the loud electric sound from the sky—naturally must be associated with the divine, as well as by the enduring memory of the revelations when it accompanied the Voice of the Most High.

301If the classic nations knew the mighty roll as the bolts of Zeus or Jupiter, they called it βροντή (brontè) and tonitru, names corresponding to those divinities wherewith the other Aryans connected the sound—the Perun of the Slavonians, the Taran of the Cymry, the Thunnr, Donnar, or Thor of the Teuton. The Indra of the Hindu, came from udra or eidan, water, as god of the waters of the sky, while the Teutonic title was probably an imitation of the deep rolling sound, and the god must have been called after it.

301If the ancient civilizations understood the powerful roar like that of Zeus or Jupiter's thunder, they referred to it as βροντή (brontè) and tonitru, names that matched the divine figures with whom other Aryans associated the sound—the Perun of the Slavs, the Taran of the Welsh, and the Thunnr, Donnar, or Thor of the Germans. The Indra of the Hindus comes from udra or eidan, which means water, as he was the god of the waters in the sky, while the Teutonic name was likely inspired by the deep rolling sound itself, and the god was probably named after it.

In the northern myths Thor is the eldest son of Odin, mightiest of all the Aasir, partly in right of his belt of strength, which doubles his force, and of the iron gauntlets which he wields whenever he throws his mighty hammer—Mjolner, the crusher (from the word that named Milo, also mills and meal)—which, like a boomerang, always returns to him when he has hurled it. He has a palace called Thrudheim, or Thrudvangr, the abode of courage, resting on five hundred and forty pillars, which seems like a tradition of some many-columned Indian edifice. It was he who was foremost in the fight with the powers of evil; he bound Lok, the destroyer, and banished him to Utgard, where the famous visit was made that so curiously reflects Indian and Persian myths, and has dwindled into the tricks of our Giant-killer and the German schneiderlein. He has more adventures than any other single deity in northern story, and continues champion of the gods till the final consummation, when, after having destroyed many of the enemies, he is finally stifled by the flood of poison emitted by the Midgard snake.

In the northern myths, Thor is the oldest son of Odin, the strongest of all the Aasir, partly because of his strength belt that doubles his power and the iron gloves he uses whenever he throws his powerful hammer—Mjolnir, the crusher (named after the word for Milo, also associated with mills and meal)—which, like a boomerang, always comes back to him after he throws it. He has a palace called Thrudheim, or Thrudvangr, the home of bravery, supported by five hundred and forty pillars, which seems to reflect the tradition of some grand Indian buildings. He was the first to fight against the forces of evil; he bound Lok, the destroyer, and exiled him to Utgard, where the famous visit took place that interestingly mirrors Indian and Persian myths and has evolved into the tales of our Giant-killer and the German schneiderlein. He has more adventures than any other single god in northern mythology and remains the champion of the gods until the end, when, after defeating many enemies, he is ultimately overwhelmed by the flood of poison spewed by the Midgard serpent.

Thord seems to have been a contraction of the old Low German Donarad, which has vanished; but in fact Thor, though regnant in the North, was not very popular elsewhere, and almost all the names he commences are Scandinavian; though the old Spanish Goths had a king Thorismundo, Thor’s protection, the same as our Norman Tormund. They had also an Asturian bishop, Toribio, who long after was followed by a sainted namesake in Spanish South America.

Thord appears to be a shortened form of the old Low German Donarad, which has disappeared; however, Thor, while powerful in the North, wasn't very well-liked elsewhere, and almost all the names that start with him are Scandinavian. Although the old Spanish Goths had a king named Thorismundo, which means Thor’s protection, similar to our Norman Tormund. They also had an Asturian bishop named Toribio, who was eventually followed by a saint of the same name in Spanish South America.

Every possible change that could be rung on Thor seems to have been in use among the Northmen. The simplest masculine, Thordr, comes seventy times in the Landnama-bok, Thorer forty-seven times, after the early settler Thorer the silent, and the feminine Thora twenty-two, and she still flourishes in Iceland and Norway.

Every possible variation of the name Thor appears to have been used by the Northmen. The basic masculine name, Thordr, appears seventy times in the Landnama-bok, Thorer appears forty-seven times, named after the early settler Thorer the Silent, and the feminine version Thora appears twenty-two times, and it is still common in Iceland and Norway.

Thor had his elf, Thoralfr, his household spirit Thordis, his bear and his wolf. His bear, Thorbjorn, is fifty-one times in the Iceland roll, and was not without a she-bear, Thorbera; and the ‘Torbern,’ in Domesday, was doubtless the father of the family of Thorburn. Indeed, though Thor’s hammer was not an artistic one, he has had other artist namesakes by inheritance, namely, the Flemish Terburg, an offshoot from the northern Thorbergr, with its feminine Thorbjorg, or Thorberga, and the great Danish Thorwaldsen, the son of Thorvalldr, Thor’s power, or maybe of thunder-welder, the Thorwald of Germany, and Thorold or Turold of the Norman Conquest. Readers of Andersen may remember his story of the boy-sculptor mortified by the consequential little girl declaring that no one whose name 302ended in sen was worth speaking to. Thorwald, too, was one of the old Icelandic discoverers of America.

Thor had his elf, Thoralfr, his household spirit Thordis, his bear, and his wolf. His bear, Thorbjorn, appears fifty-one times in the Icelandic records and had a she-bear, Thorbera. The 'Torbern' in Domesday was probably the ancestor of the Thorburn family. Though Thor’s hammer wasn't particularly artistic, he has had other artistic namesakes through inheritance, like the Flemish Terburg, which is a branch of the northern Thorbergr, with its feminine forms Thorbjorg or Thorberga, and the great Danish Thorwaldsen, the son of Thorvalldr, Thor’s power, or possibly the thunder-welder, as well as Thorwald in Germany, and Thorold or Turold from the Norman Conquest. Readers of Andersen might recall his story about the boy sculptor who was embarrassed by the blunt little girl saying that no one whose name ended in sen was worth talking to. Thorwald was also one of the old Icelandic explorers of America.

As to Thor’s wolf, Thorolf, it is contracted into Tolv in Norway, and thus may be the origin of that curious Danish superstition that at noon-day (twelve being tolv in Danish) Kong Tolv, a terrific and mysterious personage, drives by in his chariot, invisible except to maidens inadvertently left in solitude, when they are borne off by him to his domains for seven years, which pass like a single day.

As for Thor's wolf, Thorolf, it's been shortened to Tolv in Norway, which could explain that strange Danish superstition that at noon (twelve being tolv in Danish) King Tolv, a fearsome and mysterious figure, drives by in his chariot, only visible to maidens who have accidentally been left alone. Those maidens are then taken by him to his realm for seven years, which feel like just a single day.

Forty-two Thorarinns, as well as a Thorarna for a feminine, assisted to people Iceland, and of course Thor’s sword, spear, and kettle were there too; Thorbrandr six times over. The spear and kettle figure again in the story of Croyland Abbey, as told by Ingulf. Turgar, the little child who escaped the destruction, is no doubt Thorgeir, and it may be feared thus betrays a Norman invention; but Turcetyl, the good man who re-built it, was really Ethelstane’s chancellor, and no doubt took his name from some of the invading Danes, who called the Thorketyl or Thorkjell of the North, Thurkil or Trukill, of which we have some traces remaining in the name Thurkell. Thorkatla was the Icelandic feminine.

Forty-two Thorarinns, along with a Thorarna for the female version, helped populate Iceland, and of course Thor’s sword, spear, and kettle were present as well; Thorbrandr six times over. The spear and kettle appear again in the story of Croyland Abbey, as recounted by Ingulf. Turgar, the young child who survived the destruction, is likely Thorgeir, which may indicate a Norman fabrication; however, Turcetyl, the good man who rebuilt it, was actually Ethelstane’s chancellor and probably got his name from some of the invading Danes, who referred to Thorketyl or Thorkjell in the North, and Thurkil or Trukill, of which we still have some traces in the name Thurkell. Thorkatla was the Icelandic female version.

It is an evidence how greatly our population was leavened by the Danes, that though Thor names are very rare in Anglo-Saxon history, we have many among our surnames, such as Thurlow from Thorleik, Thor’s sport, Tunstall and Tunstan from Thurstan, the Danish Thorstein, the proper form of Thor’s stone, who is thus the ‘stainless Tunstall,’ whose ‘banner white’ waved in Flodden Field, just as long before Tostain the white had been the foremost knight at Hastings, and left his name to the northern peasantry to be confounded with Toussaint, the popular reading of All Saints' day, and thus to pass to the negro champion of Hayti, Toussaint L'Ouverture.

It's clear how much our population was influenced by the Danes; even though names related to Thor are quite rare in Anglo-Saxon history, we have many in our surnames. For example, Thurlow comes from Thorleik, Tunstall and Tunstan come from Thurstan, which is the Danish Thorstein—properly meaning "Thor’s stone." This is the 'stainless Tunstall,' whose 'white banner' waved at Flodden Field, just as Tostain the White had been the leading knight at Hastings long before, leaving his name to the northern peasants, who confused it with Toussaint, the popular interpretation of All Saints' Day, passing it down to the black champion of Haiti, Toussaint L'Ouverture.

Thorgils, Thor’s pledge, also runs into Thurkil or Trokil, and cuts down to Troels; but coming to the Western Isles has there continued in the form of Torquil, and has been mixed up with the idea of the Latin torques, a neck chain. The Swedes call it Thyrgils, and the feminine is Thorgisla. It is Torchil in Domesday.

Thorgils, Thor’s promise, also connects to Thurkil or Trokil, and goes down to Troels; but when it reaches the Western Isles, it has evolved into Torquil, and has been associated with the Latin torques, meaning a neck chain. The Swedes refer to it as Thyrgils, and the female version is Thorgisla. It appears as Torchil in the Domesday record.

White Thors were Thorfinn and Thorfinna; Thorvid, or Thor’s wood, is in Denmark Truvid, Truid, Trudt, probably our Truefit. Besides these were used—

White Thors were Thorfinn and Thorfinna; Thorvid, or Thor’s wood, is in Denmark Truvid, Truid, Trudt, probably our Truefit. Besides these were used—

  • Thorbert, Thor’s splendour (Torbertus in Domesday).
  • Thorgautr, Thor the good (or Goth).
  • Thorgerdur, Thor’s protection (thirty-seven in Landnámabók).
  • Thorgestur, Thor’s guest.
  • Thorgrim, Thor the helmeted.
  • Thorgunna, Thor’s war.
  • Thorhildr, Thor’s battle-maid.
  • Thorleif, Thor’s relic.
  • Thormod, Thor’s mood.
  • Thorhalla, Thor’s stone.
  • Thorlaug, Thor’s liquor.[110]

110. Landnama-bok; Thierry, Conquête d'Angleterre; Ellis, Domesday; Munch; Mallet.

110. Landnama Book; Thierry, Conquest of England; Ellis, Domesday; Munch; Mallet.

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Section 6.—Baldur and Hodur.

Most beautiful of all the gods was Baldur, the fair white god, mild, beautiful, and eloquent,—beloved but fore-doomed to death. His story is well known. His mother, Frigga, vainly took an oath of all created things not to be the instrument of his fate,—she omitted the mistletoe; and Lok, the destroyer, having, in the guise of a sympathetic old woman, beguiled her into betraying her omission, placed a shaft of the magic plant in the hands of the blind god, Hodr, when all the Aasir were in sport directing their harmless weapons against the breast of their favourite. Baldur was slain, and his beautiful wife, Nanna, died of grief for his loss. Even then Hela would have relented, and have given him back, provided every living thing would have wept for him; but one stern giantess among the rocks refused her tears, and Baldur remains in the realms of death, until after all his brethren shall have perished in the last great conflict, when with them he shall be revivified in the times of the restitution of all things, so remarkably promised in these ancient myths.

Most beautiful of all the gods was Baldur, the fair white god, gentle, handsome, and articulate—beloved but destined for death. His story is well known. His mother, Frigga, foolishly made an oath with all living things not to cause his fate—but she overlooked the mistletoe. Lok, the destroyer, in the guise of a sympathetic old woman, tricked her into revealing her oversight, and he gave a dart made from the magic plant to the blind god, Hodr, while all the Aasir were joyfully throwing their harmless weapons at their favorite. Baldur was killed, and his beautiful wife, Nanna, died from grief over his loss. Even then, Hela would have shown mercy and returned him, as long as every living thing wept for him; but one tough giantess among the rocks refused to shed a tear, and Baldur remains in the land of the dead until all his brothers perish in the final great battle, when he will be revived with them in the time of the restoration of all things, as promised in these ancient myths.

As to the source of his name, authorities are not agreed. Baldr is a prince in several Teutonic languages, and the royal family of the Visigoths were the Balten. Balths, bald, bold, is also a word among them; but Grimm deduces the god’s title from bjel, or baltas, the word that is the first syllable of the Slavonic Belisarius, and thus would make the Anglian Baldœg mean bright as day. It is the word that lies at the root of bellus, pretty, whose derivations are now so universal in Romanized Europe. Others turn the name over to the Bel, or Beli, of the Kelts, or the Eastern Belus; but on the whole, the derivation Baldr, a prince, is the least unsatisfactory.

As for the origin of his name, experts don't agree. Baldr means "prince" in several Teutonic languages, and the royal family of the Visigoths were the Balten. The terms Balths, bald, and bold are also used among them; however, Grimm traces the god’s title back to bjel or baltas, which is the first part of the Slavonic name Belisarius, suggesting that the Anglian Baldœg means "bright as day." This word is the basis for bellus, meaning pretty, which has many derivatives now popular across Romanized Europe. Others attribute the name to Bel or Beli from the Celts, or the Eastern Belus; but overall, the connection of Baldr as a prince is the least unsatisfactory.

The legend seems to have been unknown to the German races, or, at least, no trace of it has been found, and the names that constantly occur beginning and ending with bald or pald, are supposed merely to mean prince, and not to refer to the god. As an end it is more common than as a beginning, and it is peculiar to the Anglian races, our own Anglo-Saxons, the inhabitants of the Low Countries, and continental Saxons. The names that have become universal all emanated from one or other of these sources.

The legend seems to have been unknown to the Germanic peoples, or at least, there’s no evidence of it being recognized. The names that frequently start and end with bald or pald are thought to simply mean prince, rather than referring to the god. This ending is more common than the beginning and is specific to the Anglian groups, including our own Anglo-Saxons, the people of the Low Countries, and continental Saxons. The names that have become widely used all originated from one or more of these sources.

Baldric, or prince ruler, was Anglo-Saxon; but the Swedes learned it as Balderik, the Poles as Balderyk, the French as Baudri. Baldred, an English-named saint, was bishop of Glasgow; thence, too, the early French took Baldramn, prince raven, which they made Baudrand, and confused with Baldrand, prince of the house, also Baldemar, famous prince, unless this is a confusion with Waldemar.

Baldric, or prince ruler, was Anglo-Saxon; but the Swedes learned it as Balderik, the Poles as Balderyk, the French as Baudri. Baldred, an English saint, was the bishop of Glasgow; from there, the early French adopted Baldramn, meaning prince raven, which they turned into Baudrand, confusing it with Baldrand, meaning prince of the house, as well as Baldemar, a famous prince, unless this is a mix-up with Waldemar.

The most general of these was, however, Baldwine, princely friend, who was very early a feudatory of the empire in Flanders, and the name continued in his family, so as to take strong hold of the population, and to spread into the adjoining lands. Baldwin was the father of William the Conqueror’s Matilda, and the one Baldwinus before the Conquest has very considerably multiplied after it, so that to us 304Baldwin has all the associations of a Norman name. Its European celebrity was owing to the two knights of Lorraine and Bourg, who reigned successively at Jerusalem after the first Crusade, and left this to be considered as the appropriate Christian name in their short-lived dynasty; and again, it was borne by the unfortunate count who was thrust into the old Byzantine throne only to be demolished by the Bulgarians, or if indeed he ever returned, to be disowned as an impostor by his daughter.

The most general of these was, however, Baldwin, a noble friend, who was an early vassal of the empire in Flanders, and the name continued in his family, making a strong impression on the population and spreading into nearby areas. Baldwin was the father of Matilda, who married William the Conqueror, and the name Baldwin, which existed before the Conquest, became much more common afterward, so that today Baldwin has all the associations of a Norman name. Its fame in Europe came from the two knights of Lorraine and Bourg, who ruled at Jerusalem after the first Crusade and established this name as the typical Christian name in their short-lived dynasty; it was also carried by the unfortunate count who was put on the old Byzantine throne, only to be overthrown by the Bulgarians, or, if he did return, to be rejected as a fraud by his daughter.

English. French. German. Dutch. Italian.
Baldwin Baudouin Balduin Boudewijn Baldovino
  Baudoin     Balduino

The Germans have Baldo, the French Baud, both contractions from either Baldwin or Balderich, and there are a good many surnames therefrom in England, France, and Germany.

The Germans have Baldo, the French have Baud, both shortened from either Baldwin or Balderich, and there are quite a few surnames derived from these in England, France, and Germany.

Examples of Baldegisel, prince pledge, Baldbrecht, Baldemund, Baldeflede, Baldetrude, have also been found, but nowhere are any such forms prevalent.

Examples of Baldegisel, prince pledge, Baldbrecht, Baldemund, Baldeflede, and Baldetrude have also been found, but none of these forms are widely used.

Baldur’s wife, Nanna, probably comes from nanthjan, in Gothic, to be courageous. There are a few Frisians called Nanno, Nanne, Nonne; but it is very probable that this old goddess may have contributed to furnish some of the inherited names now all absorbed in Anne.

Baldur's wife, Nanna, likely comes from nanthjan, which means to be courageous in Gothic. There are a few Frisians named Nanno, Nanne, Nonne; however, it's very likely that this ancient goddess may have influenced some of the inherited names that are now all included in Anne.

Baldur’s unfortunate murderer has, strange to say, many more namesakes. He was Nanna’s brother, blind, and of amazing strength, and is supposed to typify unheeding rashness and violence, in opposition to prudent valour. His name is in Gothic Hathus, in old German Hadu, and in Anglo-Saxon Headho, and is said to come from headho, an attack or fight, so that the right way to translate it in the compounds would be by fierce when it begins the name—war when it forms the conclusion.

Baldur’s unfortunate killer has, oddly enough, many more namesakes. He was Nanna’s brother, blind, and incredibly strong, and is believed to represent heedless impulsiveness and violence, in contrast to wise courage. His name appears in Gothic as Hathus, in old German as Hadu, and in Anglo-Saxon as Headho, which is said to come from headho, meaning an attack or fight. Therefore, the best way to translate it in compounds would be fierce when it starts the name and war when it ends it.

It has a great many different forms. The old northern Hedinn is believed to be one, belonging first to a semi-fabulous sea-king of the mythic ages, who tried to elope with the Valkyr Hildur. From him the sea was poetically called, in the strange affected versification of the North, the road of Hedinn’s horses. There were eight Hedinns in the Landnama-bok, and the word sometimes occurred at the end of the name, as with Skarphedinn, the fierce but generous son of Njal, who dies singing to the last in the flame, with his faithful axe driven deep into the wall that the fire might not spoil its edge.

It comes in many different forms. The ancient northern Hedinn is thought to be one of them, originally belonging to a semi-legendary sea king from mythic times, who attempted to run away with the Valkyrie Hildur. Because of him, the sea was poetically referred to, in the unique affected style of North’s verse, as the path of Hedinn’s horses. There were eight Hedinns in the Landnama Book, and the word sometimes appeared at the end of names, as in Skarphedinn, the fierce but generous son of Njal, who dies singing to the very end in the flames, with his loyal axe driven deep into the wall to keep its edge from getting ruined by the fire.

Tacitus mentions two chiefs whom he calls Catumer and Catualda, and who are supposed to be by interpretation Hadumar, or fierce fame, and Hadupald, or Haduwald, each of which would be fierce prince. Hadumar has lingered in southern France, where it has become Azimar, or Adhémar, the last, the well-known surname of the Grignan family. Hadubrand, fierce sword, is one of the heroes of the most ancient existing poem in Low German. Heddo is to be found as a name of some Frisians, contracted either from this, or 305from Hadubert, or one of the other compounds. Even ladies were named by this affix, as Haduburg, war protection; Hadulint, war serpent; Haduwig, which the old German name-writer, Luther, makes war refuge.

Tacitus talks about two leaders he refers to as Catumer and Catualda, which are thought to mean Hadumar, or fierce fame, and Hadupald, or Haduwald, both of which would relate to fierce princes. Hadumar has stayed in southern France, where it has evolved into Azimar or Adhémar, a well-known surname of the Grignan family. Hadubrand, meaning fierce sword, is one of the heroes in the oldest surviving poem in Low German. Heddo appears as a name among some Frisians, either shortened from this or from Hadubert, or one of the other variations. Even women had names with this prefix, like Haduburg, meaning war protection; Hadulint, meaning war serpent; and Haduwig, which the ancient German name scholar, Luther, translates as war refuge.

This last is the only usual form, owing to the saintly fame of a daughter of the Markgraf of Meranie. While one daughter, Agnes, was the victim of Philippe Auguste’s irregular marriage, the happier Haduwig married a duke of Silesia, and shared his elevation to the throne of Poland, where she evinced such piety as to be canonized; and the name she left was borne by a Polish lady in the next century, who converted her husband, the Duke of Lithuania. Thus doubly sainted, all eastern Germany delighted in it, and the French sent it to us; they calling it Hedvige; we took it as Hawoyse, and, descending into Avice, or Avis, it was at one time very common here, and is to be found in almost every old register.

This is the only common version because of the saintly reputation of a daughter of the Markgraf of Meranie. While one daughter, Agnes, was affected by Philippe Auguste’s irregular marriage, the luckier Haduwig married a duke of Silesia and shared his rise to the throne of Poland, where she showed such piety that she was canonized. The name she left was carried by a Polish woman in the next century, who converted her husband, the Duke of Lithuania. Thus doubly sainted, all of eastern Germany celebrated it, and the French brought it to us; they called it Hedvige; we adopted it as Hawoyse, which eventually became Avice, or Avis. At one time, it was very common here and appears in almost every old register.

English. French. German. Polish.
Havoise Hedvige Hedwig Jadviga
Hawoyse Italian. Hedda  
Havoisia Edvige    
Avice      
Avicia      
Avis      
Lusatian. Esth. Lett. Hungarian.
Hada Eddo Edde Hedviga
  Edo    

The Spanish Goths, too, had their compounds of Hadu. The Lady Adosinda, whom Southey has placed collecting the corpses of her family in the ruins of the city destroyed by the Moors, is Haduswinth, or fierce strength; and the Portuguese Affonso is from Hadufuns. This last syllable, namely funs, means vehemence, and is, in fact, no other than our own undignified fuss; Affonso, Afonso, thus mean fierce fuss, though for more euphony, this lofty name of kings may be made into warlike impetuosity.

The Spanish Goths also had their compounds of Hadu. Lady Adosinda, whom Southey places gathering the bodies of her family amidst the ruins of the city destroyed by the Moors, represents Haduswinth, or fierce strength; and the Portuguese Affonso comes from Hadufuns. This last syllable, funs, means intensity, and is essentially our own less formal fuss; Affonso, Afonso, thus translates to fierce fuss, although for a more elegant sound, this noble name of kings can be interpreted as warlike impulsiveness.

Section 7.—Tyr.

In Northern mythology Tyr is another son of Odin, and god of strength and victory. When, in the great fight with the powers of evil, the terrible Fenris, the wolf of the abyss, was to be bound with a fetter, slender, but which no power could break, he was only induced to stand still by Tyr’s volunteering to put his right hand into the monster’s mouth, as a pledge of the good faith of Asgard. Finding himself chained, the wolf at once closed his jaws, and bit off Tyr’s hand; nevertheless, the Runic letter Λ (thorn, the sound of dh), 306which was left-handed, like the god, and therefore his sign, was esteemed the mark of truth and treaties.

In Northern mythology, Tyr is another son of Odin and the god of strength and victory. During the epic battle against the forces of evil, when the fearsome Fenris, the wolf of the abyss, was about to be restrained with a delicate fetter that no power could break, Tyr volunteered to put his right hand into the monster's mouth as a pledge of Asgard's good faith. Once the wolf was chained, he immediately closed his jaws and bit off Tyr's hand. Nevertheless, the Runic letter Λ (thorn, the sound of dh), which was left-handed, like the god, and thus his symbol, was regarded as a mark of truth and agreements. 306

Tyr has few namesakes. Tyre and Thyra, in the North, are the only direct ones; but it sometimes finishes a word, as in the case of Angantyr, favourite of Tyr, the warrior who obtained the terrible sword, Tyrfing, forged by the dwarfs, which did, indeed, always give victory, but which would never go back into its scabbard till it had been fed with, at least, one human life. The dio, or thius, of the old Gothic and German names thus arose, such as Alathius, the Latinized Halltyr, and the like.

Tyr has very few namesakes. Tyre and Thyra in the North are the only direct ones; however, it sometimes appears at the end of a word, as in the case of Angantyr, Tyr's favorite, the warrior who got the fearsome sword, Tyrfing, forged by the dwarfs. This sword would always guarantee victory, but it would never return to its scabbard until it had taken at least one human life. The dio or thius from the old Gothic and German names came from this, like Alathius, the Latinized Halltyr, and others.

Niörd was god of the sea, almost equal in rank to Odin himself. He was a very ancient deity, known to the German nations as Nairthus, and probably, like Freyr, male and female. The goddess Nerthus, mentioned by Tacitus, has been supposed by Grimm to mean Niörd; but Hermann Luning makes it Törd, a wife of Odin, and one of the three titles of the earth: at any rate, out of this mention has been made a goddess—Hertha, who has not been without namesakes.

Niörd was the god of the sea, nearly equal in status to Odin himself. He was a very ancient deity, known to the Germanic tribes as Nairthus, and likely, like Freyr, had both male and female aspects. The goddess Nerthus, mentioned by Tacitus, has been thought by Grimm to refer to Niörd; however, Hermann Luning argues that it instead refers to Törd, a wife of Odin, and one of the three titles of the earth. In any case, this mention has led to the creation of a goddess—Hertha—who has had several namesakes.

Many derivations have been suggested for his name. Finn Magnusson thought it might be cognate with the Greek νηρὸς (neros), wet; Grimm, that it might be connected with the North, though he declines to speak positively; and Hermann Luning deduces it from nairan, to join, because the sea joins the land together.

Many theories have been proposed about the origin of his name. Finn Magnusson believed it could be related to the Greek word νηρὸς (neros), meaning wet; Grimm suggested it might be linked to the North, though he hesitated to confirm that; and Hermann Luning traced it back to nairan, meaning to join, since the sea connects the land.

Niörd’s direct derivatives seem to be Nordhilda and Nordbert; the last fashionable in Germany, from a youth of imperial family, who was, at the end of the eleventh century, brought to serious thoughts by having his horse struck by lightning under him, when, like St. Paul, he cried out “What wouldst Thou have me to do?” He became a monk, and was afterwards archbishop of Magdeburg, and founder of the Præmonstratensian Order; and Norbert became known and used after he was canonized.

Niörd’s direct descendants appear to be Nordhilda and Nordbert; the latter was trendy in Germany, stemming from a young man of imperial lineage who, at the end of the eleventh century, was forced to rethink his life when his horse was struck by lightning while he was riding it. Like St. Paul, he exclaimed, “What do You want me to do?” He became a monk, later served as the archbishop of Magdeburg, and founded the Præmonstratensian Order; after he was canonized, Norbert gained recognition and was widely venerated.

Niörd is used in the North; and thence too, perhaps, comes Norman, which was in use, both in France and England, at the time of the Conquest. It is puzzling to find in Domesday Book sixteen Normans possessing land in England before the Conquest, and only eight after it—one of whom, Norman d'Arcie, at least, was a Norman born. Afterwards, during the friendly thirteenth century, English nobles carried Norman to Scotland, where it was adopted in the Leslie family, and, like Nigel, became exclusively Scottish. The Highlanders called it Tormaid, which is considered to be really its Gaelic form, not an equivalent. The last Englishman I have found so called was Norman de Verdun, under Edward I.

Niörd is used in the North; and perhaps it's from there that we get Norman, which was common in both France and England at the time of the Conquest. It's strange to see in the Domesday Book that there were sixteen Normans owning land in England before the Conquest, but only eight after it—one of whom, Norman d'Arcie, was definitely born a Norman. Later, during the friendly thirteenth century, English nobles brought the name Norman to Scotland, where it was adopted by the Leslie family and, like Nigel, became exclusively Scottish. The Highlanders referred to it as Tormaid, which is considered its true Gaelic form, not just a translation. The last Englishman I found with that name was Norman de Verdun, during the reign of Edward I.

The story of Niörd’s marriage is one of the wildest tales of later Norse mythology. Iduna, the wife of Bragi, god of poetry, kept the apples of gold which renewed the youth of the gods. However, Loki, having fallen into the clutches of the great frost giant, Thiassi, in the form of an eagle, only effected his release by promising to bring Iduna and her apples to Jotunheim. He beguiled her into a forest, under pretence that he had found finer apples than her own, and there Thiassi flew away with her. The gods began to grow old 307without their apples, and insisted that Loki should bring her back. He arrayed himself as a falcon, and, flying to Jotunheim, turned Iduna into a sparrow and flew home with her, pursued by Thiassi. The Aasir, seeing her danger, lighted a fire with chips on the walls of Asgard, which flamed up and singed Thiassi’s wings, so that he fell down among them and was slain. Afterwards, his daughter, Skadi, came to avenge his death, but was mollified by being allowed to choose a husband from the Aasir, however was only allowed the sight of the feet to select from; and thus, hoping she had taken Baldur, she obtained Niörd. Thiassi’s eyes are said to have become stars; but, as usual, the northern astronomy has been ruined by the classical, and no one knows which they are.

The story of Niörd's marriage is one of the wildest tales in later Norse mythology. Iduna, the wife of Bragi, the god of poetry, kept the golden apples that renewed the youth of the gods. However, Loki, having fallen into the hands of the great frost giant Thiassi in the form of an eagle, only managed to free himself by promising to bring Iduna and her apples to Jotunheim. He tricked her into a forest, claiming he had discovered even better apples than hers, and there Thiassi flew away with her. The gods began to age without their apples and insisted that Loki must bring her back. He transformed himself into a falcon, flew to Jotunheim, turned Iduna into a sparrow, and flew home with her, pursued by Thiassi. The Aasir, seeing her in danger, lit a fire with chips on the walls of Asgard, which blazed up and singed Thiassi’s wings, causing him to crash down among them and be killed. Later, his daughter Skadi came to avenge his death but was appeased by being allowed to choose a husband from the Aasir, although she could only see their feet to pick from. Believing she had chosen Baldur, she ended up with Niörd. It’s said that Thiassi’s eyes became stars; however, as usual, northern astronomy has been confused by classical interpretations, and no one knows which stars they are.

Bragi was followed as an Icelandic name. Its etymology is uncertain; some make it cognate with Brahma; others with braga, to shine; others with brain. Braga was poetry, and thence, from the manner of recital, noun, has formed the uncomplimentary verb, to brag, and the braggart.

Bragi became a popular Icelandic name. Its origin is unclear; some link it to Brahma, others to braga, which means to shine, and some to brain. Braga referred to poetry, and from the way it was recited, it led to the negative verb "to brag" and the noun braggart.

Iduna, or more properly, Idhuna, Ithuna, is a myth of spring reft away by winter, who dies of the warmth of the flame of the summer gods. Her name does not seem to have been adopted in the North; but it is almost certainly the origin of Idonea, which is very common in old English pedigrees. Idonea de Camville lived under Henry III.; Idonea de Vetriponte, Vieuxpont, or Oldbridge, is cited in the curious tracts on Northern curiosities, put forth some years back in Durham, which say the name is very common; and though it might be the feminine of the Latin idoneus (fit), its absence in the Romance countries may be taken as an indication that it was a mere classicalizing of the northern goddess of the apples of youth.

Iduna, or more accurately, Idhuna, Ithuna, is a myth about spring taken away by winter, who dies from the warmth of the summer gods' fire. Her name doesn't seem to have been adopted in the North; however, it almost certainly inspired Idonea, which is quite common in old English family trees. Idonea de Camville lived during the reign of Henry III; Idonea de Vetriponte, Vieuxpont, or Oldbridge, is mentioned in the interesting writings on Northern curiosities, published several years ago in Durham, which state that the name is quite common. And although it might be the feminine form of the Latin idoneus (fit), its absence in Romance countries suggests it was simply a classical adaptation of the northern goddess of the apples of youth.

The word itself is translated by Luning in the most satisfactory manner as ‘she who works incessantly,’ and by Munch, as ‘she who renovates incessantly.’ Idja is to work, unna, love, so that others make her one who loves work. The word unna, however, though derived from the verb an unna, to love, has come to mean only a woman, and as such is frequently used as a termination, as well as now and then standing alone as a female name, Unna, of whom there are three in the Landnama-bok, and several in the Saga of Burnt Njal.

The word itself is translated by Luning as "she who works nonstop" and by Munch as "she who renovates nonstop." Idja means to work, while unna means love, making her someone who loves work. However, the word unna, originally from the verb an unna, which means to love, has come to refer only to a woman. It is often used as a suffix and sometimes stands alone as a female name, Unna, of which there are three in the Landnama-bok and several in the Saga of Burnt Njal.

Una is likewise used in both Ireland and the North; but in the former it is said to mean famine; in the North it is most probably from that word vin, win, or wine, a friend, which we shall often meet with again, and which lies most likely at the root of unna.

Una is also used in both Ireland and the North; but in the former, it is said to mean famine; in the North, it probably comes from the word vin, win, or wine, meaning friend, which we will encounter often, and which is most likely the origin of unna.

The word idja, to work, the first syllable of Iduna’s name, formed deisi, activity, and thence the person who ought to be active, the old German itis, and Anglo-Saxon ides, a woman, in the North, deis or dis. The idea of the active sprite was divided between womankind and certain household spirits, like the Roman genii, only feminine and possibly another name for the Nornir, as each man had his own, and they were sometimes visible as animals suiting with the character of their protégés: powerful chiefs had bears or bulls, crafty ones foxes; and even on the introduction of Christianity, faith in 308the Disir was not abandoned, though there were no more sacrifices at their Disir salen, or temples. Sometimes a family would have various disir at war with one another, some for the old faith, some for the new. While Iceland was still in suspense between heathenism and Christianity, a young chieftain one night heard three knocks at his door, and despite the warnings of a seer, went forth to see the cause. He beheld nine women in black riding from the North, and nine from the South, the disir of his family, the black for heathendom, the white for Christianity. The black ones, knowing that they must vanish from the land, seized his life as their last tribute, and wounded him so that he returned a dying man to tell his tale. Probably these disir are either the cause or the effect of those strange phantoms which, whether of doves, dogs, heads, children, or women, portend death in certain families. They may likewise account for some of the family bearings in the form of animals.

The word idja, meaning to work, the first part of Iduna’s name, developed into deisi, meaning activity, which then referred to the person who should be active: the old German itis and Anglo-Saxon ides, which means a woman, in the North, deis or dis. The concept of the active spirit was shared between women and certain household spirits, like the Roman genii, but these were feminine and possibly another term for the Nornir, as each man had his own, and they were sometimes seen as animals that matched their protégés' traits: powerful leaders had bears or bulls, crafty ones had foxes; and even after Christianity arrived, belief in the Disir persisted, although sacrifices at their Disir salen, or temples, ceased. Sometimes a family would have various disir in conflict with one another, some supporting the old faith, others the new. While Iceland was still uncertain between paganism and Christianity, a young chieftain one night heard three knocks at his door, and despite a seer's warnings, he went to find out what it was. He saw nine women in black coming from the North and nine from the South, the disir of his family, the black representing paganism and the white representing Christianity. The black ones, knowing they had to leave the land, took his life as their final offering and wounded him so that he returned as a dying man to share his story. These disir could be either the cause or result of those strange apparitions which, whether they appeared as doves, dogs, heads, children, or women, signify death in certain families. They might also explain some of the family symbols that take the form of animals.

Disa is a Norwegian and Icelandic name, now nearly disused: it is also a very frequent termination, such as in Thordis, Alfdis, Freydis, &c., and it may be most fitly translated as the sprite giving the idea of the guardian protecting spirit that woman should be. In the German names it appears as the termination itis or idis, as Adelidis, one that appears at first sight like a mere Latinism.[111]

Disa is a Norwegian and Icelandic name that is now almost unused. It’s also a common suffix found in names like Thordis, Alfdis, Freydis, etc., and it can be best translated as the spirit that represents the protective guardian a woman should be. In German names, it appears as the suffix itis or idis, as in Adelidis, which at first glance looks like just a Latin version. [111]

Section 8.—Heimdall.

The porter of Valhall is Heimdall, the son of nine sisters, who watches at the further end of the rainbow-bridge Bifrost to guard the Æsir from the giants. He sleeps more lightly than a bird, can see a hundred leagues by day or night, and can hear the grass growing in the fields, and the wool on the sheep’s backs. He bears in one hand a sword, in the other a trumpet, the sound of which resounds throughout the universe.

The doorkeeper of Valhalla is Heimdall, the son of nine sisters. He stands guard at the end of the rainbow bridge Bifrost to protect the Aesir from the giants. He sleeps lighter than a bird, can see for miles both day and night, and can hear the grass growing in the fields and the wool on the sheep. In one hand, he holds a sword, and in the other, a trumpet, the sound of which echoes throughout the universe.

When the powers of evil break loose, Heimdall will rouse the gods to their last conflict by a blast of his trumpet, and in the struggle will kill and be killed by Loki.

When the forces of evil are unleashed, Heimdall will wake the gods for their final battle with a blast from his trumpet, and in the fight, he will kill Loki and be killed by him.

His name is explained by heim, home, and dallr, powerful. The latter half is in Anglo-Saxon deall, in old High German tello, and in the old Norse dallr, whence Dalla is found as a name in the Landnama-bok.

His name comes from heim, which means home, and dallr, which means powerful. The second part is related to the Anglo-Saxon deall, the old High German tello, and the old Norse dallr, from which the name Dalla appears in the Landnama-book.

Heim is in Ulfilas both a field and a village, and the Anglo-Saxons use the word dhăm for an enclosure, and hām for a village; ham in a similar manner, as is still shown in the diminutive, hamlet, for a small village, as well as in the ham that concludes many local names. At the same time, the word, slightly altered, assumed that closer, dearer, warmer sense which is expressed by the terms, heim, hiemme, hjem, hame, and home, in all the faithful-hearted Teutonic race, yet which is so little comprehended by our southern relatives, 309that they absolutely have no power of expressing such an idea as “It’s hame, and it’s hame, and it’s hame.”

Heim refers to both a field and a village in Ulfilas, and the Anglo-Saxons use the word dhăm for an enclosure, and hām for a village; ham is used similarly, as seen in the diminutive, hamlet, for a small village, and in the ham found at the end of many local names. At the same time, the word, with slight modifications, took on a more intimate, cherished, and comforting meaning that is expressed by the terms heim, hiemme, hjem, hame, and home across all the loyal Teutonic people, which is so little understood by our southern friends, 309 that they completely lack the ability to convey the idea of “It’s hame, and it’s hame, and it’s hame.”

Even in their heathenism “true to the kindred points of heaven and home,” the guardian of the dwelling of the brave spirits of the dead was made by the Northmen no grim Cerberus nor gloomy Charon, but the Home ruler.

Even in their paganism, “true to the kindred points of heaven and home,” the protector of the brave spirits of the dead was not made by the Northmen to be a grim Cerberus or a gloomy Charon, but the Home ruler.

And though Heimdall nowhere occurs as a name, yet the old German Heimirich is almost identical with it; though it should be observed that heim is a commencement peculiar to the Germans; we never find a name with this first syllable originating either with the Northmen or the English.

And even though Heimdall isn't mentioned by name, the old German name Heimirich is very similar. It's worth noting that heim is a prefix that's unique to the Germans; we never see a name starting with this syllable coming from either the Norse or the English.

Where Heimirich first began does not appear, but it sprung into fame with the Saxon emperor called the Fowler, and his descendant won the honours of a saint, whence this became a special favourite in Germany, where it was borne by six emperors, by princes innumerable, and by so many others that the contraction Heintz had already passed to cats when Reinecke Fuchs was written.

Where Heimirich originally started is unclear, but it gained popularity with the Saxon emperor known as the Fowler, and his descendant became honored as a saint. This made the name a favorite in Germany, where it was used by six emperors, countless princes, and so many others that the shortened form Heintz had already been adopted by cats when Reinecke Fuchs was written.

It is from the endearment, Heinz, that, the handsome and unfortunate son of Frederick II, who, after his brief royalty in Sardinia, spent the rest of his life in a Genoese prison, was known to Italy as Enzio, and to history as Enzius.

It is from the term of affection, Heinz, that the attractive yet unlucky son of Frederick II, who, after his short reign in Sardinia, spent the rest of his life in a prison in Genoa, became known to Italy as Enzio and to history as Enzius.

From the Kaisers, the third Capetian king of France was christened Henri, a form always frequent there, though only four times on the throne. Its popularity culminated during the religious wars, when Henri de Valois, Henri de Bourbon, and Henri de Guise were fighting the war of the three Henris; but in spite of the French love and pride in le grand monarque, the growing devotion to St. Louis, from whom the Bourbon rights to the throne were derived, set Henri aside from being the royal name, until the birth of him whom legitimists still call Henri V.

From the Kaisers, the third Capetian king of France was named Henri, a name that was quite common there, although only four kings held it while on the throne. Its popularity peaked during the religious wars, when Henri de Valois, Henri de Bourbon, and Henri de Guise were engaged in the conflict known as the war of the three Henris. However, despite the French admiration and pride in le grand monarque, the increasing devotion to St. Louis, from whom the Bourbon claims to the throne were derived, pushed Henri out of favor as the royal name until the birth of the person legitimists still refer to as Henri V.

There are but three instances of ‘Henricus,’ even after the Conquest, in Domesday; and it must have been from the reigning French monarch that William the Conqueror took Henry for his youngest son, from whom the first Plantagenet King received and transmitted it to his ungracious son, his feeble grandson, and through him to the elder House of Lancaster, then to the younger, who for three generations wore it on the throne, and for whose sake it was revived in the House of Tudor. Its right native shape is Harry; the other form is only an imitation of French spelling. It was ‘Harry of Winchester’ who cried out for help at Evesham; Harry of Bolingbroke who rode triumphant into London, and who died worn out in the Jerusalem chamber; Harry Hotspur whose spur was cold at Shrewsbury; Harry of Monmouth who was Hal in his haunts at Eastcheap, and jested with Fluellen on the eve of Agincourt; Harry of Windsor who foretold the exaltation of Harry Tudor when “Richmond was a little peevish boy,” and Harry VIII., or bluff King Hal, who lives in the popular mind as an English Blue Beard; perhaps connected in some cases with the popular soubriquet of the devil.

There are only three instances of ‘Henricus’ after the Conquest in Domesday, and it must have been from the reigning French king that William the Conqueror named his youngest son Henry, from whom the first Plantagenet King got the name and passed it on to his ungrateful son, his weak grandson, and through him to the older House of Lancaster, then to the younger one, who wore it on the throne for three generations, and for whom it was revived in the House of Tudor. Its original form is Harry; the other spelling is just a French version. It was ‘Harry of Winchester’ who called for help at Evesham; Harry of Bolingbroke who rode into London in triumph, and who died exhausted in the Jerusalem chamber; Harry Hotspur whose spur was cold at Shrewsbury; Harry of Monmouth who was Hal in his favorite spots at Eastcheap, and joked with Fluellen on the eve of Agincourt; Harry of Windsor who predicted the rise of Harry Tudor when “Richmond was a little peevish boy,” and Harry VIII., or bluff King Hal, who is remembered in popular culture as an English Blue Beard; possibly linked in some cases with the nickname for the devil.

An early Swedish bishop bore the name, and so did a bishop of Iceland before the twelfth century; but these must have been 310foreigners, for there are no other instances in the North in early times, though the general fusion of European names brought in Hendrik, to the loss of the native Heidrick, just as Heinrich seems to have in Germany destroyed an independent Haginrich.

An early Swedish bishop had this name, and so did a bishop in Iceland before the twelfth century; but these must have been foreigners, because there aren't any other examples in the North from early times. However, the overall mix of European names introduced Hendrik, which replaced the native Heidrick, just as Heinrich seems to have eliminated an independent Haginrich in Germany.

English. French. Spanish. Italian.
Henry Henri Enrique Enrico
Harry Henriot Arrigo
Hal Breton. Portuguese. Enzio
Halkin Hery Enrique Arriguccio
Hawkin     Arrigozzo
      Guccio
German. Dutch. Danish. Frisian.
Heimirich Hendrik Hendrik Enrik
Heinrich Hendricus Swedish. Polish.
Hein Heintje Henrik Henryk
Heine      
Heinz      
Heinecke      
Henke      
Henning      
Bohemian. Lett. Lithuanian.  
Jindrich Indrikis Endrikis  
  Indes Endruttis  
  Induls    
FEMININE.
English. French. Spanish. Swedish.
Henrietta Henriette Enriqueta Henrika
Harriet Italian. Portuguese. German.
Harriot Enrichetta Henriqueta Henriette
Harty     Jette
Hatty      
Etta      
Hetty      

The founder of the Portuguese kingdom was a Henri from Burgundy; but the name did not greatly flourish in the Peninsula till Enrique of Trastamare climbed to the Castilian throne, and his namesakes, alternating with Juan, threw out the old national Alfonso and Fernando.

The founder of the Portuguese kingdom was a Henri from Burgundy; however, the name didn't become popular in the Peninsula until Enrique of Trastamare ascended to the Castilian throne, and his namesakes, alternating with Juan, replaced the old national Alfonso and Fernando.

311On the whole this is one of the most universal of Teutonic names, and one of the most English in use, although not Anglian in origin. The feminine seems to have been invented in the sixteenth century, probably in France, for Henriet Stuart appears in the House of Stuart d'Aubigné in 1588, and there were some Henriettes to match the Henris at the court of Catherine de Medicis. England received the name from the daughter of Henri IV., Henriette Marie, whom the Prayer Book called Queen Mary, though her godchildren were always Henrietta, so Latinized by their pedigrees, though in real life they went by the queen’s French appellation, as well as English lips could frame it, so that Hawyot was formerly the universal pronunciation of Harriet, and is still occasionally used.

311Overall, this is one of the most common Teutonic names and one of the most English names in use, even though it doesn't come from the Anglian tradition. The feminine version seems to have been created in the sixteenth century, likely in France, as Henriet Stuart appears in the House of Stuart d'Aubigné in 1588, and there were some Henriettes to match the Henris at Catherine de Medicis's court. England got the name from Henri IV's daughter, Henriette Marie, whom the Prayer Book referred to as Queen Mary, although her godchildren were always called Henrietta, a name Latinized by their family heritage. However, in everyday life, they were known by the queen's French name, as best as English speakers could pronounce it, which is why Hawyot was once the standard pronunciation of Harriet and is still used occasionally.

Heimo, or Hamo, is another old German form, becoming in French Hamon, Haymon, Aymon; and Amone in Italian. Les Quatre Filz Aymon were notable freebooters in Karling romance, and in Italy were i Quattro Figli d'Amone. Early Norman times gave us Hamo, Hamelin, and Fitzaymon; but except for an occasional Hamlyn in an old pedigree, they have disappeared.

Heimo, or Hamo, is another old German name that became Hamon, Haymon, and Aymon in French, and Amone in Italian. Les Quatre Filz Aymon were famous freebooters in Karling romance, and in Italy they were known as i Quattro Figli d'Amone. In early Norman times, we got names like Hamo, Hamelin, and Fitzaymon; but aside from the occasional Hamlyn in an old family tree, they have mostly vanished.

Germany had Heimrod, Heimbert, and Heimfred; but these are not easy to disentangle from the derivatives of the word hun, which are much more in use.[112]

Germany had Heimrod, Heimbert, and Heimfred; but these are not easy to separate from the derivatives of the word hun, which are much more commonly used.[112]

111. Grimm; Luning; Munter; Munch; Blackwell, Mallet; Ellis, Domesday; Dugdale.

111. Grimm; Luning; Munter; Munch; Blackwell, Mallet; Ellis, Domesday; Dugdale.

112. Michaelis; Pott; Edda.

__A_TAG_PLACEHOLDER_0__. Michaelis; Pott; Edda.

Section 9.—Will.

This section has thus been headed because the Will was one of the ideas most strongly expressed in various forms in the religion of the high-spirited North.

This section is titled this way because the Will was one of the ideas most passionately conveyed in different forms within the spirited religion of the North.

The word to will is of all tongues; the Greek βουλή, Latin velle or volo, Gothic viljan, Keltic iouli, all show a common origin, and every Teuton language has the derivatives of will, just as the Romance have of volo.

The word to will is present in all languages; the Greek βουλή, Latin velle or volo, Gothic viljan, Keltic iouli, all point to a shared origin, and every Germanic language has derivatives of will, just as the Romance languages have of volo.

But it is the Teuton who brings the Will into his mythology. When the creation began, the cow Audumbla licked out of the stones a man named Bur, who was the grandfather of the three primeval gods, Odin, Wili, and Vê, the All-pervading, the Will, the Holy; and it was these who together animated the first human pair. We hear no more of Vili or Hœmir, as he is also called after he thus infused feeling and will into the first man; but we meet the word will again forming valjan, to choose, velja in the North.

But it's the Teuton who introduces the concept of Will into his mythology. When creation began, the cow Audumbla licked a man named Bur out of the stones, who was the grandfather of the three primordial gods: Odin, Wili, and Vê, who embody the All-pervading, the Will, and the Holy. Together, they gave life to the first human couple. We don’t hear much about Vili or Hœmir, as he’s also known after he infused feeling and will into the first man; but we encounter the word will again as it forms valjan, meaning to choose, and velja in the North.

Thence the home where Odin welcomed his brave descendants was Valhall, the hall of the chosen; and the maidens who chose the happy who were there to dwell, were the Valkyrier, or Walcyrge, the last syllable from kjöra, or curen, to choose, the word whence an electoral prince is called in German, Kürfurst. But the passport to the hall of the chosen was a glorious death on the battle-field; and thus it was that val, vali, wali, belonged to the carnage of the fight, since slaughter did but seal the marks of the Valkyr upon the brave, whose spirits were passing over the rainbow-arch, while the comets marked the 312course of the chariot which glanced across the sky with weapons forged for their sport in battle and chase.

The home where Odin welcomed his brave descendants was Valhalla, the hall of the chosen. The maidens who selected the happy souls to dwell there were the Valkyries, or Walcyrge, which comes from the last syllable of kjöra or curen, meaning to choose. This is related to how an electoral prince is called in German, Kürfurst. But the ticket to the hall of the chosen was a glorious death on the battlefield. So, val, vali, wali were associated with the carnage of the fight, as slaughter marked the brave with the Valkyries’ signs, whose spirits were crossing over the rainbow-arch, while comets traced the path of the chariot that flashed across the sky with weapons crafted for their games in battle and hunting.

So the Hall of the Chosen became the Hall of Carnage, the abode of the slain; and it is remarkable that no Christian writer transfers the term to Paradise, although the epithet Schildburg, the castle of shields, is once applied to Heaven as the home of the victors. Indeed, Valhall was not eternal; the warrior there admitted had yet to fight his last fight by Odin’s side, perish with him and his sons, and share with them the renovation of the universe. So deeply interwoven in the ideas of the North was a violent death with the hope of bliss, that crags in Norway affording scope for a desperate leap, were called the vestibule of Valhall, and the preference for a death on the battle-field lingered into Christian days, so that not only did fierce Earl Siward bemoan his fate in dying of sickness, albeit he rose upon his feet to draw his last breath, but even the Chevalier Bayard mourned angrily over the fever that had nearly caused him to pass away like a sick girl in his bed.

So the Hall of the Chosen turned into the Hall of Carnage, the home of the slain; and it's interesting that no Christian writer uses the term for Paradise, even though the name Schildburg, the castle of shields, is used once for Heaven as the home of the victors. In fact, Valhall wasn't eternal; the warrior admitted there still had to fight his final battle by Odin’s side, perish with him and his sons, and participate in the renewal of the universe. The ideas of the North were so closely tied to the notion that a violent death comes with the hope of happiness that cliffs in Norway, perfect for a desperate leap, were called the entrance to Valhall. The preference for dying on the battlefield persisted into the Christian era, so much so that not only did fierce Earl Siward lament his fate in dying of illness, even though he stood up to take his last breath, but even Chevalier Bayard expressed anger over the fever that had almost made him die like a sick girl in his bed.

Well then might the Valkyrier be the favoured messengers of Odin, sent forth to select the champions who should become the guests of their mighty forefather, himself called Valfreyr, or Slaughter Lord. They hovered over the camp in armour with swan wings, marked those who were to fall, and wove the web of slaughter ere the battle began. Their number varies in different sagas, and so do their names, although Hildur is always the chief. Their last appearance was when the islander of Caithness beheld the twelve weaving their grisly web in a loom of lances, the weights of men’s heads, on the eve of the Good Friday of the battle of Clontarf, between King Sigtrygg and Brian Boromhe, singing the weird song that Gray translated long before Teutonic antiquities were revived:

Well then, the Valkyries might be the favored messengers of Odin, sent out to choose the champions who would become the guests of their great ancestor, known as Valfreyr or Slaughter Lord. They hovered over the camp in armor with swan wings, marked those who were destined to fall, and spun the web of death before the battle even started. Their numbers differ in various sagas, as do their names, although Hildur is always the leader. Their last appearance was when the Caithness islander saw the twelve weaving their grim web on a loom made of lances, using the weights of men’s heads, on the eve of Good Friday before the battle of Clontarf, between King Sigtrygg and Brian Boromhe, singing the eerie song that Gray translated long before Teutonic antiques were revived:

“Horror covers all the heath,
Clouds of carnage blot the sun:
Sisters, weave the web of death;
Sisters, cease, the work is done.”

The work done, the web was torn in sunder, and divided between the Valkyrier, who flew off, half to the North, half to the South, denoting the rending of the ancient faith.

The work was finished, the web was ripped apart, and split between the Valkyries, who flew off, half to the North, half to the South, signaling the split of the old belief.

In fact, in later sagas, the Valkyrier lose their wild mystery and divinity, and fall into mere magic maidens, sometimes with extraordinary strength, sometimes with swan wings, and, at the very last gasp of the supernatural, with goose feet, which at their next step become merely large feet. The mother of Charlemagne absolutely makes the transition from Bertha the goose-footed, to Berthe aux grands pieds.

In later stories, the Valkyrier really lose their wild mystery and divine qualities, becoming just magic maidens. Sometimes they have extraordinary strength, sometimes they have swan wings, and right at the end of the supernatural, they have goose feet, which with their next step turn into just big feet. Charlemagne's mother completely makes the shift from Bertha the goose-footed to Berthe aux grands pieds.

To this source probably may be referred Wala or wise woman, the inspired priestess, also called in ancient German the Velleda. Cæsar tells us that the matrons among the Germans cast lots, and prophesied the issue of battle, and thus Wala may have been the wise or inspired woman. The great prophetic song of the fate of the Aasir is Voluspa, either the wise woman’s spae, or the inspired 313spae or prophecy; for vola or volur means inspired in ancient German (no doubt from the wala or prophetess), and by a very small transition, mad. Probably the Kelts borrowed it, for fol was inspired or mad; and Folia of Ariminium is mentioned by Horace as a magician. Our fool is thus traceable to vola, inspired, but probably through the Keltic and French medium.

To this source, we can probably trace Wala or wise woman, the inspired priestess, also known in ancient German as the Velleda. Cæsar tells us that the women among the Germans cast lots and predicted the outcomes of battles, so Wala may have been this wise or inspired woman. The great prophetic poem about the fate of the Aasir is Voluspa, either the wise woman’s prophecy or the inspired prophecy; because vola or volur means inspired in ancient German (likely derived from the wala or prophetess), and with a slight shift, it can also mean mad. It’s possible that the Kelts borrowed it, since fol meant inspired or mad; and Folia of Ariminium is mentioned by Horace as a magician. Our fool thus traces back to vola, inspired, but likely through Keltic and French influences.

Vili, though his myths have been forgotten, still stands as a great ancestor. From him in Germany, either directly or through a renewal of him as a forefather, must have been named the great race of the Billingen, the first dynasty of the continental Sachsen, who gave emperors to Germany.

Vili, even though his myths have been forgotten, remains a great ancestor. In Germany, he must have directly inspired or been revived as a forefather for the great lineage of the Billingen, the first dynasty of the continental Saxons, who produced emperors for Germany.

Billing is the son of Wili, or Will; and so again is, in the North, Vilkin, the father of the famous smith Volundr, whose name is probably from this original root, will or mind, though its immediate source is thought to be vel, art or cunning, cognate with our own guile, and probably the participle of a lost verb, to devise. Some connect it with Vulcan, from the name and character of Volundr. He was the son of a sea maiden, and of Vidja the Vilkin; and he and his two brothers each married a Valkyr, who, at the end of a stated period, had to be absent for nine years, giving to each husband magic gifts and precious stones that dimmed when disaster was about to befall them. Volundr was the fortunate brother of the three, and was the mighty smith to whom all good weapons are ascribed. From him the early part of the Norse poem ending with the slaying of Fafner is called the Volsunga Saga, as, from his father, the Danish version is the Wilkina Saga; for the hero himself is his descendant, a Wælsing, or Vilking, and fights with his redoubted weapons. Weland again makes the impenetrable corslet of Beowulf, “the twisted breastnet which protected his life against point and edge;” he is the Wiolent, Velint, or Wieland of Germany, and Galando of Italy, the Galant of France, who forged their Joyeuse, the sword of Charlemagne, and Cortana, that of Ogier. A skilful Weland is mentioned in an old Anglo-Saxon MS. found at Exeter, and in King Alfred’s translation of Boëthius he renders the line,

Billing is the son of Wili, or Will; and in the North, there's also Vilkin, the father of the famous blacksmith Volundr. His name probably comes from the original root meaning will or mind, although it’s thought to be derived from vel, which means art or cunning, related to our word guile, and likely the participle of a lost verb meaning to devise. Some link it to Vulcan, based on the name and character of Volundr. He was the son of a sea maiden and Vidja the Vilkin; he and his two brothers each married a Valkyrie, who had to be away for nine years at a set time, giving each husband magical gifts and precious stones that would fade when trouble was about to strike them. Volundr was the lucky brother among the three, and he was the powerful blacksmith responsible for all great weapons. The early part of the Norse poem that ends with the killing of Fafner is called the Volsunga Saga, while the Danish version is the Wilkina Saga, since the hero is his descendant, a Wælsing, or Vilking, who fights with his renowned weapons. Weland also crafted the unbreakable armor of Beowulf, “the twisted breastplate that protected his life from point and edge;” he is the Wiolent, Velint, or Wieland of Germany, and Galando of Italy, the Galant of France, who forged their Joyeuse, the sword of Charlemagne, and Cortana, the sword of Ogier. A skilled Weland is mentioned in an old Anglo-Saxon manuscript found at Exeter, and in King Alfred’s translation of Boëthius, he translates the line,

"Where now do the faithful bones of Fabricius lie?"

(meaning, of course, an artificer, the sense of the name,) “Where are now the bones of the wise Weland, the goldsmith who was most famed?” A workman is still called in Iceland, Völundrinjarn, and a labyrinth is Volundrhus. This famous armourer took possession of a Druidical cromlech in the midst of the battle-grounds between the Danes and Saxons on the Berkshire downs, and there drove his shadowy trade as Wayland Smith, close to King Alfred’s own birthplace, Wantage. He was spared from oblivion by being embalmed in Kenilworth, where the only blunder is in making Lancelot Wayland the real name of the estimable mountebank, who personated the mythical smith. Though Wieland is a German surname, the coincidence of an English Wayland was too much for probability; and, in fact, Scott does not seem to have known how very ancient Wayland Smith had really been.

(meaning, of course, an artisan, the sense of the name,) “Where are now the bones of the wise Weland, the goldsmith who was most famous?” A worker is still called in Iceland, Völundrinjarn, and a labyrinth is Volundrhus. This famous armorer took over a Druidical cromlech in the middle of the battlefields between the Danes and Saxons on the Berkshire downs, and there he operated his mysterious trade as Wayland Smith, close to King Alfred’s birthplace, Wantage. He was preserved from being forgotten by being featured in Kenilworth, where the only mistake is in calling Lancelot Wayland the actual name of the respected trickster who portrayed the mythical smith. Although Wieland is a German surname, the coincidence of an English Wayland was too much for probability; and in fact, Scott seems to have been unaware of how very ancient Wayland Smith truly was.

314Names in Wal are chiefly Northern, those in Wil mostly Saxon. Ullr, or Ull, another Northern form, has been much used in Iceland; and among the Northern isles of Scotland, where it may be remembered that Ulla Troil was the real name of Norna. Ullr was the stepson of Thor, son of Sif, and renowned as a great bow-bearer.

314Names in Wal are mostly Northern, while those in Wil are mainly Saxon. Ullr, or Ull, another Northern version, has been commonly used in Iceland; and among the Northern islands of Scotland, it's worth noting that Ulla Troil was the real name of Norna. Ullr was the stepson of Thor, son of Sif, and known as a great archer.

Wil is almost always a commencement. The Frank queen Bilichilde was, of course, Willihilda, resolute battle. Our earnest but turbulent Wilfrith, the Yorkshire bishop, hardly deserved to be called resolute peace; but as patron of Ripon, his name has continued in the North, Wilfroy being very frequent in older registers in the neighbourhood of Ripon, though of late fashion has adopted it in the form of Wilfred.

Wil is almost always a beginning. The Frank queen Bilichilde was, of course, Willihilda, determined in battle. Our earnest but turbulent Wilfrith, the bishop from Yorkshire, hardly deserved to be called determined in peace; but as the patron of Ripon, his name has persisted in the North, with Wilfroy appearing frequently in older records around Ripon, though recently it’s been adopted in the form of Wilfred.

In the seventh century, we sent Germany two missionaries with this prefix, Willibrord and Willihold; also Willibald, resolute prince, went on pilgrimage with his father, St. Richard of Wessex, in 721, and finished his career as bishop of Aichstadt, leaving his name to take root in various forms.

In the seventh century, we sent two missionaries to Germany named Willibrord and Willihold. Also, Willibald, a determined prince, went on a pilgrimage with his father, St. Richard of Wessex, in 721, and ended his career as the bishop of Aichstadt, ensuring his name endured in various forms.

English. French. Portuguese. Dutch. Bavarian.
Willibald Guillibaud Guilbaldo Willebald Willibald
Wibald   Vilibaldo   Waldl
        Waltl

Native to Germany is Williburg, which has a northern fac-simile Vilbjorg, and Vilgerd, the same in meaning, resolute protection; Willrich, resolute ruler; Willehad, resolute violence; Willeram, resolute raven; Willihard, reduplicating firmness; Willigis, willing pledge, or pledge of the will; Willimar, resolute fame, making our surname Wilmer. Williheri, resolute warrior, is the source of the German Willer, the English Weller, the French Villiers and Villars, which, with their aristocratic sound, betray little of their kindred to Sam Weller.

Native to Germany is Williburg, which has a northern counterpart, Vilbjorg, and Vilgerd, both meaning resolute protection; Willrich, resolute ruler; Willehad, resolute violence; Willeram, resolute raven; Willihard, repeating firmness; Willigis, willing pledge, or pledge of the will; Willimar, resolute fame, giving rise to our surname Wilmer. Williheri, resolute warrior, is the source of the German Willer, the English Weller, and the French Villiers and Villars, which, with their aristocratic sound, reveal little of their connection to Sam Weller.

Where the most popular of all the Wills was invented it is not easy to discover, but Germany is its most likely region, since helm is a specially Germanic termination, and the Billings favoured the commencement; besides which the pronunciation in that language leaves the words their natural meanings, Will-helm, resolute helmet, or, perhaps, helmet of resolution. The native northern name would be Vilhjalm, but this is never used, it being only imported bodily as Wilhelm into Denmark from Germany, just as our Ethelbert is superseded by Albert.

It's not easy to figure out where the most popular version of the name Wilhelm originated, but Germany is the most likely place. The suffix helm is particularly Germanic, and the Billings preferred to start with it. In addition, the pronunciation in German keeps the words' natural meanings: Will-helm means a resolute helmet or perhaps a helmet of resolution. The native northern name would be Vilhjalm, but this is hardly used; it was brought over directly as Wilhelm into Denmark from Germany, similar to how our Ethelbert has been replaced by Albert.

The cause of its adoption in Normandy cannot have been one of the eight saints in the Roman calendar who bear it; for not one is anterior to the son of Rollo, the second Duke of Normandy, from whom William descended to the Conqueror, and became one of the most national of English names.

The reason for its adoption in Normandy can't be linked to any of the eight saints listed in the Roman calendar, since none of them existed before the son of Rollo, the second Duke of Normandy, from whom William descended to the Conqueror, becoming one of the most recognized names in England.

English. Welsh. Breton. French.
William Guillim Guillern Guillaume
Will   Guillarn Guillemot
Willie      
Bill      
Wilkin      
Old French. Spanish. Portuguese. Italian.
Willelme Guillermo Guilhermo Guglielmo
Willeaulme Guillen    
German. Dutch. Swiss. Frisian.
Wilhelm Willem Wilhelm Willo
Wilm Wim Wille  
Polish. Bohemian. Lett. Greek.
Vilhelm Vilem Willums Goulielmos
    Wille Bilelmos
FEMININE.
English. French. Spanish. Italian.
Wilhelmina Guillerume Guillemma Guglielma
Wilmett Guillemette Portuguese. Swedish.
Wilmot Minette Guilhermma Vilhelmine
Mina Mimi    
Minella Guillette    
 
German. Swiss. Lithuanian. Dutch.
Wilhelmine Mimmoli Myne Willemyn
Helmine Mimmeli Mynette Willempje
Mine Polish.    
Minchen Minka    
Minna      

Old Camden’s account of it is too quaint not to be here inserted: “William, gerne. For sweeter sound drawn from WilhelmWilhelm, which is 315interpreted by Luther much defence, or defence to many; as Wiliwald, ruling many; Wildred, much reverent fear, or awful; Wilfred, much peace; Wilibert, much brightness. So the French, that cannot pronounce W, have turned it into Philli, as Philibert for Wilibert, much brightnesse. Many names wherein we have Will seem translated from the Greek names composed of πολύς; as Polydamas, Polybius, Polyxenes, &c. Helm yet remained with us, and Villi, Willi, and Billi yet with the German for many. Others term William willing defender, and so it answereth the Roman Titus, if it come from tuendo, as some learned will have it. The Italians that liked the name but could not pronounce the W, if we may believe 316Gesner, turned it into Galeazzo, retaining the sense in part for helm; but the Italians report that Galeazzo, the first viscount of Millain, was so called for the many cocks that krew lustily at his birth. This name hath been most common in England since William the Conqueror, insomuch that on a festival day in the court of King Henry II., when Sir William St. John and Sir William Fitzhamon, especial officers, had commanded that none but the name of William should dine with them in the great chamber, they were accompanied with one hundred and twenty Williams, all knights, as Robert Montensis recordeth, anno 1173.”

Old Camden’s account is too charming not to include here: “William, gerne. For a sweeter sound derived from WilhelmWilhelm, which is 315interpreted by Luther as much defense, or defense to many; as Wiliwald, ruling many; Wildred, much reverent fear, or awe; Wilfred, much peace; Wilibert, much brightness. So the French, who can't pronounce W, have turned it into Philli, as Philibert for Wilibert, much brightness. Many names containing Will seem translated from Greek names made with πολύς; like Polydamas, Polybius, Polyxenes, &c. Helm still remained with us, and Villi, Willi, and Billi are still common in German. Others call William the willing defender, which corresponds to the Roman Titus, if it comes from tuendo, as some scholars suggest. The Italians, who liked the name but couldn’t pronounce the W, if we can believe 316Gesner, changed it to Galeazzo, partially keeping the meaning for helm; but the Italians say that Galeazzo, the first viscount of Milan, was named for the many roosters that crowed loudly at his birth. This name has been very common in England since William the Conqueror, to the point that on a festival day in King Henry II's court, when Sir William St. John and Sir William Fitzhamon, notable officers, ordered that only those named William should dine with them in the great chamber, they were accompanied by one hundred and twenty Williams, all knights, as Robert Montensis records, in the year 1173.”

Camden’s authority is not Martin Luther, but one Mr. Luther Dasipodius, by whom he sets great store, and whose ‘German villi or billi, many,’ must have been the word now called viel. Verstegan’s history of William is still droller, namely, that any German who killed a Roman assumed the golden head-piece of the slain, and was thence called Gildhelm, which would of course be inconsistent with the old German form of Wilihelm. Be it observed that our surname Wilmot descends from a name to be found in German as Wilmod, resolute mood; but the feminine Wilmett, which is to be found continually in old Devon and Cornwall registers, is no doubt the same as the old French Guillemette, and it is a pity it has been discarded for the cumbrous German Wilhelmina, or the Williamina that is of no language at all.

Camden's authority isn't Martin Luther but a Mr. Luther Dasipodius, whom he highly values, and whose 'German villi or billi, many' must refer to the word now known as viel. Verstegan’s account of William is even more amusing, claiming that any German who killed a Roman would take the golden helmet of the deceased, hence being called Gildhelm, which would obviously clash with the old German version of Wilihelm. It's worth noting that our surname Wilmot comes from a name in German as Wilmod, meaning resolute mood; however, the feminine Wilmett, commonly found in old records from Devon and Cornwall, is undoubtedly similar to the old French Guillemette. It’s unfortunate that it has been replaced by the clumsy German Wilhelmina or the non-existent Williamina.

Camden is probably right in taking Filiberto from Wiliberaht, or Wilibert, resolute splendour, though Germans refer it to viel, the same as our full, and the Greek polys. The founder of the name in the sixth century was a Frank Willibert, who founded the abbey of Jumièges, which the Normans first desolated and then restored, their Frenchified tongues bringing the patron’s name to England as Fulbert, which is still occasionally found in old families. The ninth grand master of St. John meantime bore the French form, which historians wrote as Philibert; and the old counts of Savoy alternated Filiberto with Amê, until they blossomed out into double names, as Vittore Amadeo or Filiberto Emanuele.

Camden is probably right in saying that Filiberto comes from Wiliberaht, or Wilibert, which means resolute splendor, although Germans relate it to viel, similar to our full, and the Greek polys. The name was first established in the sixth century by a Frank named Willibert, who founded the abbey of Jumièges, which was first devastated by the Normans and later restored. Their French-influenced accents brought the name over to England as Fulbert, which can occasionally be found in old families. The ninth grand master of St. John used the French form, which historians wrote as Philibert; and the old counts of Savoy alternated between Filiberto and Amê, eventually evolving into double names like Vittore Amadeo or Filiberto Emanuele.

The Val of choice, or slaughter, is not, Professor Munch tells us, to be confounded with another Val, taken from the word waleh, or waalh, a stranger, which, as has been already said, named Wales. Our own Waltheof, being spelt in his native tongue Wealtheof, thus removes himself and an Icelandic Valtheof from being slaughter-thieves to being foreign-thieves; a change not much for the better. There were fierce Danish ancestors, however, to account for this predatory appellation lighting upon the earl, whom the Conqueror executed at Winchester, and the English revered as a saint; then from him it descended to his grandson, Waltheof de St. Lys, the stepson of St. David of Scotland, companion of the excellent prince Henry, and, finally, abbot of Melross, where he was canonized as St. Walthenius, or Walen, and thus accounts for the surname of Wathen.

The Val of choice, or slaughter, is not to be confused with another Val, which comes from the word waleh or waalh, meaning a stranger, and was previously mentioned as the name for Wales. Our own Waltheof, spelled in his native language as Wealtheof, moves from being labeled a slaughter-thief to being called a foreign-thief; a change that isn't much of an improvement. However, there were fierce Danish ancestors to explain why this predatory label fell upon the earl, who was executed by the Conqueror at Winchester and revered by the English as a saint. This name then passed down to his grandson, Waltheof de St. Lys, the stepson of St. David of Scotland, companion of the notable prince Henry, and eventually became the abbot of Melross, where he was canonized as St. Walthenius, or Walen, which is how the surname Wathen originated.

Walmer is, in old German, Walahmar, and thus shows itself to be foreign fame; Walager is also foreign war, and became Valgeir in 317the North, Gaucher in France; and thence, too, by corruption, Valgard, the evil genius of the Njal Saga.

Walmer, in old German, is Walahmar, which indicates its foreign roots; Walager also refers to foreign war and became Valgeir in the North, Gaucher in France; and from there, through corruption, Valgard, the evil genius of the Njal Saga.

Walaraban, or Walram, seems appropriate as slaughter-raven, but is uncertain. The French made it Gauteran; and in the form of Waleran it was used in the House of Luxembourg, Counts of St. Pol; it is Galerano in Italy.

Walaraban, or Walram, seems fitting as slaughter-raven, but it's not clear. The French turned it into Gauteran; and as Waleran, it was used in the House of Luxembourg, Counts of St. Pol; it is Galerano in Italy.

Walabert, a monk who died at Luxen, in 625, is the same as the northern Valbjart; and another Valbert, or Vaubert, as he is called in France, had a daughter Valtrud, canonized as St. Vautrude, or Vaudru. From Walamund, the French take Valmont; and Walarik, an Auvergne hermit, was Latinized as Valaricus, and Frenchified into St. Valery, a territorial surname.

Walabert, a monk who passed away in Luxen in 625, is the same as the northern Valbjart; and another Valbert, or Vaubert, as he is known in France, had a daughter named Valtrud, canonized as St. Vautrude or Vaudru. From Walamund, the French derived Valmont; and Walarik, an Auvergne hermit, was given the Latin name Valaricus and then Frenchified into St. Valery, serving as a territorial surname.

The Gothic king Wallia is left in possession of the battle-field; and so are the northern Valdis and Valbiorg, both thorough Valkyr names, not yet disused. Valtrude, an early saint, must certainly be named from a slaughter-maiden. So probably was Walburh, slaughter-pledge, one of the English missionary ladies employed by St. Boniface in Mainz. She was a very popular saint, and is called Valpurgis, Vaubone, Vaubourg. Her English church is Wembury, in Devon. Part of her relics were translated from Eichstadt to Furnes, near Ostend, in 1109, on the 1st of May, when one of her festivals is kept. Then is supposed to follow the Valpurgis Nacht, the Witches' Sabbath, on the Brocken. Surely this strange connection with the saintly abbess must be due to some old observance in honour of a Valkyr Valburg. Valasquita, an old name found among the ladies of the Asturias, Navarre, and Biscay, was probably from this source.[113]

The Gothic king Wallia remains in control of the battlefield; and so do the northern Valdis and Valbiorg, both names linked to Valkyries, which are still in use. Valtrude, an early saint, must definitely be named after a slaughter-maiden. Walburh, meaning slaughter-pledge, was likely one of the English missionary women sent by St. Boniface in Mainz. She became a very popular saint and is known as Valpurgis, Vaubone, Vaubourg. Her church in England is Wembury, in Devon. Some of her relics were moved from Eichstadt to Furnes, near Ostend, in 1109, on May 1st, when one of her festivals is celebrated. It is believed this is followed by Valpurgis Nacht, the Witches' Sabbath, on the Brocken. This unusual connection with the saintly abbess must stem from some ancient observance in honor of a Valkyr named Valburg. Valasquita, an old name found among the women of Asturias, Navarre, and Biscay, likely comes from this origin.[113]

113. Junius; Grimm; Luning; Blackwell, Mallet; Lappenberg; Dasent; Munter; Alban Butler; Camden; Verstegann; Pott; Köppen; Michaelis; Howitt, Literature of the North.

113. Junius; Grimm; Luning; Blackwell, Mallet; Lappenberg; Dasent; Munter; Alban Butler; Camden; Verstegann; Pott; Köppen; Michaelis; Howitt, Literature of the North.

Section X.—Hilda.

Chief among the Valkyrier was Hildur, Hild, or Hiltia, who is never wanting in any enumeration of these warlike spirits. The word, in its original sense, means battle, and has thus attached itself to the principal war-maiden; nay, it has passed from her to be a poetical term for any maiden, and is one of the very commonest terminations to feminine names throughout the Teutonic world, and is likewise often found at the beginning of men’s names, predominating perhaps in Germany.

Chief among the Valkyries was Hildur, Hild, or Hiltia, who is always included when listing these warrior spirits. The word originally means battle, which is why it’s connected to this main war-maiden; in fact, it has evolved from her to become a poetic term for any maiden and is one of the most common endings for feminine names throughout the Teutonic world. It’s also frequently seen at the beginning of men’s names, especially in Germany.

Alone, it was only used in the North and in England, where the Deiran princess Hildur became the holy abbess Hilda of Whitby, succeeding St. Begga, and leaving a reputation for sanctity enhanced, by the sight of

Alone, it was only used in the North and in England, where the Deiran princess Hildur became the holy abbess Hilda of Whitby, succeeding St. Begga, and leaving a reputation for sanctity enhanced, by the sight of

“The very form of Hilda fair
Hovering upon the sunny air;”

a vision which, though Clara de Clare could not see it, is to be beheld 318under certain conditions of light, in the windows of Whitby church to the present day; as well as the ammonites, believed, as usual, to have been serpents turned to stone at the prayer of the saint. In honour of her, Hilda is still used as a name about Whitby.

a vision which, although Clara de Clare could not see it, can be seen 318under certain lighting conditions in the windows of Whitby church to this day; as well as the ammonites, thought, as usual, to have been serpents turned to stone at the saint's prayer. In her honor, Hilda is still a name used around Whitby.

The mother of Rolf Gangr, progenitress of our royalty, who vainly besought Harald Harfagre not to banish her sons from Norway, was named Hildr; and the name still survives in Scandinavia and Iceland, where the Landnama-bok shows it to have been very plentiful, seventeen ladies being recorded as bearing it. There, too, occurs Hildiridur, battle hastener, a thorough Valkyr name, but not very suitable to Fouqué’s sweet Lady Minnetröst, of the moonlight brown eyes.

The mother of Rolf Gangr, the ancestor of our royalty, who desperately asked Harald Harfagre not to exile her sons from Norway, was named Hildr; and the name still exists in Scandinavia and Iceland, where the Landnama-bok shows it to have been quite common, with seventeen women recorded as having it. There, too, appears Hildiridur, meaning battle hastener, a true Valkyrie name, but not very fitting for Fouqué’s gentle Lady Minnetröst, with her moonlight brown eyes.

Hildelildis, Battle Spirit, is an Anglo-Norman lady’s name.

Hildelildis, Battle Spirit, is the name of an Anglo-Norman lady.

The true Frank form of the aspirate was, however, exceedingly harsh, amounting to the Greek χ, and therefore, usually set down in its transitions through Latin and French as a ch. So we meet, among the Meerwings, with Childebert, who by translation is Hildebert, battle-splendour, and Childebrand, or battle-sword.

The authentic Frank version of the aspirate was incredibly harsh, similar to the Greek χ, and is often recorded in its transitions through Latin and French as a ch. Thus, we encounter, among the Meerwings, Childebert, which translates to Hildebert, meaning battle-splendor, and Childebrand, or battle-sword.

These two last names, in their Low German form of Hiltibrant and Hiltibraht, occur again in the old poem, already referred to, of Hiltibrant and Hadubrant, both meaning battle-swords, which goes through a dispute about Hadubrand’s father, and, finally, leaves them in the middle of a single combat.

These two last names, in their Low German forms of Hiltibrant and Hiltibraht, appear again in the old poem mentioned earlier, Hiltibrant and Hadubrant, which both mean battle-swords. The poem involves a dispute about Hadubrand’s father and ultimately leaves them in the middle of a duel.

Hildebrand is, as we know from old German and Danish poems, the companion and friend of Dietrich of Bern. He had, like some hero in every cycle of story, married and deserted a young wife; and after assisting his master in many adventures, and much dragon killing, and being the sole survivor of all Dietrich’s men in the great massacre of the Nibelung, he encountered, without knowing him, his young son, Alebrand. In a single combat, where both do their devoir, the old knight is wounded, the younger overthrown. Then they discover each other, by the tokens that Hildebrand had left with the mother, and

Hildebrand is, as we know from ancient German and Danish poems, a companion and friend of Dietrich of Bern. He had, like many heroes in different stories, married and then left a young wife. After helping his master through various adventures, including a lot of dragon-slaying, and being the only survivor of all Dietrich's men in the major massacre of the Nibelungen, he unexpectedly met his young son, Alebrand, without recognizing him. In a duel, where both fight honorably, the old knight gets wounded, while the younger one is knocked down. Then they realize who they are, thanks to the tokens Hildebrand had given to the mother, and

“Up rose the youthful Alebrand,
And into Bern they ride;
What bears he on his helmet?
A little cross of gold.
And what on his right hand bears he?
His dearest father old.”

So, recommended by fame, Hildebrand continued a knightly name in England and Germany for many ages, and belonged to that battle-sword of the Church, who, on his election to the papacy, was called Gregory VII., though we still continue to think of him as Pope Hildebrand; and the eccentric Dr. Wolff tells us that one of the dreams of his youth was to wear the tiara by the name of Hildebrand! In Italy, pronunciation turned it into Aldobrando, then into Aldrovando, and then Latin made Aldrovandus.

So, thanks to his fame, Hildebrand maintained a knightly name in England and Germany for many years, and he was part of that group of warriors for the Church, who, when he was elected pope, was called Gregory VII. However, we still think of him as Pope Hildebrand. The quirky Dr. Wolff tells us that one of his childhood dreams was to wear the tiara as Hildebrand! In Italy, the pronunciation evolved into Aldobrando, then into Aldrovando, and finally Latin turned it into Aldrovandus.

Hildegunnr, battle-maid of war, was another northern name, and is the same as the German Hildegund, which was rather a favourite. 319It is Aldegonde in the Cambrai register, and the territorial surname of St. Aldegonde is memorable in the revolt of the Low Countries. Hildegard, in honour of an abbess in the Palatinate, who died in 1004, is still a very common name among German ladies, and going to Denmark, has been corrupted into Ollegaard. It is exactly the same in meaning with the northern Hildebjorg. So again are Hildewig and Hildegar, and among the Gothic queens of Spain is found Hilduara, or battle prudence.

Hildegunnr, warrior maiden, was another name from the North, and it's the same as the German name Hildegund, which was quite popular. 319 It's Aldegonde in the Cambrai records, and the surname of St. Aldegonde is well-known from the revolt in the Low Countries. Hildegard, named after an abbess from the Palatinate who died in 1004, is still a very common name among German women, and in Denmark, it has been changed to Ollegaard. It has the same meaning as the northern name Hildebjorg. The same goes for Hildewig and Hildegar, and among the Gothic queens of Spain, there's Hilduara, which means battle prudence.

St. Hiltrude of Liessies, revered in Poitou and Hainault, unites two Valkyr titles—Hildur and Thrudr; for Thrûdr is generally enumerated among the Valkyr. The word once meant, in the North, fortitude, or firmness, and is possibly connected with truth; but in all the Teuton languages it signifies maiden, or virgin. Perhaps, in connection with the Valkyrer, Hildur might have been the patroness of courage, and Thrudr of fortitude; but, unfortunately, perhaps from the spells used by the women in soothsaying before a battle, Thrudr sank down from its high estate, and drude, or drut, means a witch, and in German, also, an evil spirit. Thrudvangr, or Constancy’s abode, was one of the names of Valhall. Thrud, trud, tru, is, in Scandinavia and Germany, as favourite a feminine termination as Hilda, and, no doubt, with the same meaning, though its owners would fain translate it by truth; but it cannot be brought nearer than constancy, or fortitude. Sometimes it stands alone. Drot, as it has become by pronunciation, figures in the Heimskringla; and the Danes must have brought it to England, for in Bishop-Middleham, in the county of Durham, we meet, in 1683, with Troth Bradshau, who is again Trouth, or Troath, in the old spelling. Trott also several times occurs; and we are thus led to the conclusion that the dear old Dame Trot of the nursery bears the respected name of the Valkyr of fortitude. Truth is, perhaps, the same, originally coaxed by Puritan invention.

St. Hiltrude of Liessies, honored in Poitou and Hainault, connects two Valkyr titles—Hildur and Thrudr; for Thrûdr is typically listed among the Valkyr. The word once meant, in the North, strength or resilience, and might be linked to truth; but in all Teutonic languages, it means maiden or virgin. Perhaps, in relation to the Valkyrer, Hildur could have been the patroness of bravery, and Thrudr of strength; but, unfortunately, possibly due to the spells used by women for divination before battles, Thrudr lost its noble status and drude, or drut, now means a witch, and in German, also an evil spirit. Thrudvangr, or the Home of Constancy, was one of the names for Valhall. Thrud, trud, tru, is, in Scandinavia and Germany, just as common a feminine ending as Hilda, and likely carries the same meaning, although people might prefer to translate it as truth; however, it’s closer in meaning to constancy or strength. Sometimes it stands alone. Drot, as it has evolved through pronunciation, appears in the Heimskringla; and the Danes must have brought it to England, as evidenced by Troth Bradshau in Bishop-Middleham, county of Durham, in 1683, who reappears as Trouth or Troath in old spelling. Trott also appears several times; hence we conclude that the beloved old Dame Trot from nursery rhymes carries the respected name of the Valkyr of strength. Truth is, perhaps, originally connected, brought forth by Puritan influence.

Cyndrida, or Quendrida, as the histories call her, the wife of Offa, is suspected by Mr. Kemble to have been mixed up with her namesake, Thrudr, the Valkyr. She was said to be a Frankish princess, who came floating over the waters, having been exposed in a boat for some unknown crime. Her beauty fascinated Offa, king of Mercia; he married her, and she was the only old English queen who caused her image to be stamped on her coins. She treacherously murdered her son-in-law, and was put to death by being thrown down a well. Some part of this is history; other parts are thought to be taken from an Anglian myth of an elder fabulous Offa, whose wife was almost certainly a Valkyr, and, on her marriage, lost her supernatural strength. Cyne, or Cwen, a woman, only appears again with Cwenburh, another Saxon queen, and may have been merely an affix.

Cyndrida, or Quendrida, as the histories refer to her, the wife of Offa, is suspected by Mr. Kemble to have been associated with her namesake, Thrudr, the Valkyrie. She was said to be a Frankish princess who arrived across the waters, having been set adrift in a boat for some unknown crime. Her beauty captivated Offa, king of Mercia; he married her, and she was the only Old English queen who had her image stamped on her coins. She treacherously murdered her son-in-law and was executed by being thrown down a well. Some of this is historical; other parts are believed to be derived from an Anglian myth of an earlier legendary Offa, whose wife was almost certainly a Valkyrie and, upon her marriage, lost her supernatural strength. Cyne, or Cwen, a woman, only reappears with Cwenburh, another Saxon queen, and may have simply been an affix.

Other German masculine forms are Hildeman, or Hilman; Hildemund, or Hilmund; Hildewart—in Friesland, Hilwert; Hildefrid, or Hilfrid; Hildebold; Hilding; Hildrad, the Hildert, or Hillert, of Friesland; Hilram, the contraction of Hilda’s raven.

Other German masculine forms include Hildeman, or Hilman; Hildemund, or Hilmund; Hildewart—in Friesland, Hilwert; Hildefrid, or Hilfrid; Hildebold; Hilding; Hildrad, the Hildert, or Hillert, of Friesland; and Hilram, which is a contraction of Hilda’s raven.

Gothic Spain coined, however, the most noted form of the name 320when Hildefuns, or battle vehemence, came on the Latin lips of her people to be Ildefonso, or Illefonso, as the great bishop of Toledo, of the seventh century, was called. Then, shortening into Alfonso, and again into Alonzo, the same came to the second gallant king of the Asturias, husband of Pelayo’s daughter, and became the most national of all the Peninsular names, belonging to eleven Castillian kings and nine Aragonese, and to the present king of Spain; but never passing beyond the Peninsula as a royal name, save to the Aragonese dynasty in Sicily and Naples. In England we nearly had it, for one of the sons of Edward I. and the Castillian Eleanor was so baptized; but his early death saved our lips from the necessity of framing themselves to its southern flow. Alphonse has been a favourite French name. The Portuguese Affonso, though often used as its equivalent, is Hadufuns, very similar in meaning, but rather meaning war vehemence than battle vehemence. The feminine is the Spanish Alfonsina, and the French Alphonsine.[114]

Gothic Spain, however, created the most recognized version of the name 320 when Hildefuns, which means battle fervor, became Ildefonso or Illefonso, as the famous bishop of Toledo from the seventh century was known. Then it was shortened to Alfonso and later to Alonzo, which was the name of the second brave king of the Asturias, who was married to Pelayo’s daughter. It turned into the most quintessential of all the names in the Peninsula, belonging to eleven Castilian kings, nine Aragonese kings, and the current king of Spain; yet it never spread beyond the Peninsula as a royal name, except to the Aragonese dynasty in Sicily and Naples. In England, we almost adopted it, as one of the sons of Edward I and the Castilian Eleanor was named that; but his early death spared us the effort of adjusting our pronunciation to its southern flow. Alphonse has been a popular name in France. The Portuguese Affonso, while often used as its equivalent, is Hadufuns, which has a similar meaning but leans more towards war fervor rather than battle fervor. The feminine version in Spanish is Alfonsina, and in French, it’s Alphonsine.[114]

English. German. French. Spanish. Italian.
Alphonso Alfons Alphonse Ildefonso Alfonso
Alonzo     Alfonso  
      Alonso  

114. Grimm; Luning; Munter; Blackwell, Mallet; Munch; Landnama-bok; White, Walking Tour; Roscoe, Int. to Boiardo; Thierry, Récits des Temps Merovingiens; Weber and Jamieson, Northern Romance; Michaelis; Pott; Surtees; Butler.

114. Grimm; Luning; Munter; Blackwell, Mallet; Munch; Landnama Book; White, Walking Tour; Roscoe, Int. to Boiardo; Thierry, Merovingian Era Stories; Weber and Jamieson, Northern Romance; Michaelis; Pott; Surtees; Butler.

Section 11.—Ve.

The third deity who, with Odin and Wili, gave life to man, was Ve, who bestowed blood and colour.

The third god who, along with Odin and Wili, gave life to humans was Ve, who provided blood and color.

Ve is thought to be connected with the Persian word veh, pure, and to lie at the root of veihan, to consecrate, in Mæso-Gothic; weihan, in German; whence Christmas is Weihnacht, holy night.

Ve is believed to be related to the Persian word veh, meaning pure, and is thought to form the basis of veihan, to consecrate, in Mæso-Gothic; weihan, in German; from which Christmas is referred to as Weihnacht, meaning holy night.

Ve was the god in ancient German, vear the plural for gods; but, moreover, ve, as a plural, meant sacred regions, and these, among the Teutons, were groves; wih, a grove in old German, a temple in old Saxon. Thence the northern vid, German wald, English wood, all passing from the sense of the consecrated forest to be merely the trees, and, in our language, the actual timber of which they are composed.

Ve was the god in ancient German, and vear was the plural for gods; however, ve also meant sacred areas in plural, and these, among the Teutons, were groves. wih referred to a grove in old German and a temple in old Saxon. From there, the northern vid, German wald, and English wood all evolved from referring to the consecrated forest to merely indicating the trees, and in our language, the actual timber they are made of.

Ve appears no more; but Vidar (Vithar), a son of Odin, explained by Luning to signify the inexhaustible force of nature, is, in the final conflict, to set his foot on the Fenris wolf, and rend him asunder, and with Vali, the chosen, to pass unscathed through fire and flood, and behold the renovation of all things.

Ve is gone; but Vidar (Vithar), a son of Odin, which Luning interprets as representing the endless power of nature, is destined in the final battle to step on the Fenris wolf, tear him apart, and along with Vali, the chosen one, to emerge unharmed from fire and flood, witnessing the renewal of all things.

Ve and Vid do their part in names. Vadi, Wade, or Wato, is a giant ancestor in the Vilkinga Saga; and the father of Volundr is, in 321the North, Vidja or Vudga; in Germany, Wittege or Wittich, a name mentioned by Jornandes as Vidigoja. The son of Volundr also bears the same name, Vedja or Wilken, and kills the giant Etgeir, called in the Danish ballad, Langbeen Riser, or long-legged giant. The grave and the oven of the giant are still shown in Zeeland.

Ve and Vid play their part in names. Vadi, Wade, or Wato is a giant ancestor in the Vilkinga Saga; the father of Volundr is, in the North, Vidja or Vudga; in Germany, Wittege or Wittich, a name mentioned by Jornandes as Vidigoja. The son of Volundr also has the same name, Vedja or Wilken, and he kills the giant Etgeir, known in the Danish ballad as Langbeen Riser, or long-legged giant. The giant's grave and oven are still visible in Zeeland.

It is the Vitiges whom the Byzantine writers mention among their Gothic foes in Italy, and the Vitiza of the latter Visigoths in Spain, and may fairly be rendered a dweller in a wood, though, in effect, it conveyed the sense of consecration.

It is the Vitiges that the Byzantine writers mention among their Gothic enemies in Italy, and the Vitiza of the later Visigoths in Spain, and can reasonably be interpreted as someone who lives in a forest, although it effectively conveys a sense of consecration.

Thence, too, the Widukind, or Witukind, of Saxony, the fierce old chieftain subdued by Charlemagne, whose name Scott gave to old ‘Witikind, the waster,’ but erroneously, for a Dane would have begun his name with Ved. Before comparison had cleared up the history of names, Witikind used, however, to be translated white child.

Thence, too, the Widukind, or Witukind, of Saxony, the fierce old chieftain subdued by Charlemagne, whose name Scott gave to old ‘Witikind, the waster,’ but incorrectly, as a Dane would have started his name with Ved. Before comparisons clarified the history of names, Witikind was often translated as white child.

Germany has many of such grove names, the forest wolf and raven, as Witolf and Witram; the forest prince, as Witrich, and his fame as Witmar; also Witpald, Witperaht, and Witheri, the like of which last is found in Domesday Book before the Conquest, as Wither, in company with Witlac, Witgar, and Wit, and Witgils is high up in the Anglo-Saxon genealogy.

Germany has many grove names like the forest wolf and raven, such as Witolf and Witram; the forest prince, Witrich, and his renowned fame as Witmar; also Witpald, Witperaht, and Witheri. The last name is found in the Domesday Book before the Conquest, listed as Wither, alongside Witlac, Witgar, and Wit, while Witgils is high up in the Anglo-Saxon genealogy.

It is tempting to refer such names as these to wit and wise, both from vidjan, to know, and to think of the vedas; but the wood and its spirit of consecration is the real source of all these, as of Vebiorn, Vebrandr, Vedis, Vedornn, Vegeir, Velaug, Vemundr, Vedny, Vedhelm, Vedhild, Vestan, all names of the North. Verena, the gentle mother of Sintram, may, perhaps, be meant for Vedrun, which would mean sacred wisdom, or for Vedrid, sacred eagerness; just as Sigrid has formed Siri and Serena.

It’s easy to connect names like these to wit and wise, both coming from vidjan, meaning to know, and to think of the vedas; but the wood and its spirit of consecration are the true source of all these, as well as Vebiorn, Vebrandr, Vedis, Vedornn, Vegeir, Velaug, Vemundr, Vedny, Vedhelm, Vedhild, and Vestan, all names from the North. Verena, the gentle mother of Sintram, might refer to Vedrun, which would mean sacred wisdom, or to Vedrid, sacred eagerness; just as Sigrid has given rise to Siri and Serena.

The only cases where wise or vit has produced a name, were Vitgeir of Iceland, who received that prefix for his magic powers, and Robert d'Hauteville, surnamed Guiscard, wise heart, or wizard, the Norman conqueror of Apulia, from whose soubriquet Guiscard was afterwards used as a name in France, whence Sir Guiscard d'Angle appears in Froissart.

The only instances where wise or vit has created a name are Vitgeir from Iceland, who got that prefix for his magical abilities, and Robert d'Hauteville, known as Guiscard, meaning wise heart or wizard, the Norman conqueror of Apulia. From his nickname, Guiscard eventually became a name in France, which is why Sir Guiscard d'Angle appears in Froissart.

Ve, or verr, is common at the end of northern names, as in Raadve or Randverr, and stood as vih at the end of the old Frankish names, where it is apt to get confused with wig, war. Vid, the forest or tree, is a favourate Norsk termination, apt to be taken for hvit, white.[115]

Ve, or verr, is common at the end of northern names, like Raadve or Randverr, and appeared as vih at the end of old Frankish names, where it can easily be confused with wig, meaning war. Vid, which means forest or tree, is a popular Norwegian suffix that can be mistaken for hvit, meaning white.[115]

115. Blackwell; Grimm; Munch; Domesday Book; Landnama-bok; Le Beau; Mariane; Weber and Jamieson, Northern Romance.

115. Blackwell; Grimm; Munch; Domesday Book; Landnama Book; Le Beau; Mariane; Weber and Jamieson, Northern Romance.

Section 12.—Gerda.

Freyr’s beautiful wife, whose loveliness was reflected by land and sea, was Gerda, a word coming from gerdhi or gerthi, to gird round, and thus denoting the enclosed cornfield, the emblem of peace and blessing.

Freyr’s beautiful wife, whose beauty was mirrored by the land and sea, was Gerda, a name derived from gerdhi or gerthi, meaning to wrap around, and therefore symbolizing the enclosed cornfield, the sign of peace and blessing.

And, on the other hand, gerd was sometimes poetically used for the 322entire girding or harness of a warrior prepared for battle, and in both these senses, as well as of the dedication to the goddess, Gerdur was a favourite feminine in the North; and Gerda has still continued in use in Norway and Iceland, besides supplying a great many terminations, chiefly to Germany, in Ermengard, Hildegard, &c.

And, on the other hand, gerd was sometimes poetically used for the 322entire armor or gear of a warrior ready for battle, and in both these meanings, as well as in relation to the dedication to the goddess, Gerdur was a popular feminine name in the North; and Gerda has continued to be used in Norway and Iceland, also providing many suffixes, mainly to Germany, in names like Ermengard, Hildegard, etc.

Its original source is exceedingly old, and conveys the idea of turning round, as in γῦρος (gyros), curvus, &c., and all their derivatives in the classical languages.

Its original source is very old and conveys the idea of turning around, as in γῦρος (gyros), curvus, etc., and all their derivatives in classical languages.

In the northern tongues arose gjorde (Nor.), gyrden (A. S.), whence all the varieties of girth and gird. Thence came the Danish Gyrthr, which, when borne by the best and most faithful of the sons of Earl Godwin, was rendered into modern English as Gurth, and thus was bestowed by Scott upon the honest thrall of Cedric of Rotherwood. This name, then, properly means the warrior girt for battle.

In the northern languages, the word "gjorde" (Nor.), "gyrden" (A. S.) emerged, leading to all the different forms of "girth" and "gird." From there came the Danish "Gyrthr," which, when used by the most loyal sons of Earl Godwin, became the modern English "Gurth," a name given by Scott to the faithful servant of Cedric of Rotherwood. This name essentially means the warrior prepared for battle.

Gard is part of a man’s name in the North; e.g., Gardar, who was the Swede who first sailed round Iceland, came from Gardhar, house-warrior, or perhaps patriot; Gardmund and Gardbrand, one the hand, another the sword of the country, are also found; but, in general, this is a termination, as with Finngard, Thorgard, Valgard.

Gard is part of a man's name in the North; e.g., Gardar, who was the Swede that first sailed around Iceland, came from Gardhar, house-warrior, or maybe patriot; Gardmund and Gardbrand, one being the hand, the other the sword of the country, are also seen; but, in general, this is a suffix, like with Finngard, Thorgard, Valgard.

Other names of men ending with gerd are generally corruptions of words from geir.[116]

Other names of men ending with gerd are usually corruptions of words from geir.[116]

Section 13.—Œgir.

When the Aasir took up their abode in Asgard, they there found the Jotun, or giants, of whom the chief was Fornioti, a word meaning the aged. He had three sons, Hler, Logi, and Kari, ruling sea, flame, and wind. After a long contest they seem to have been promoted to the privileges of Aasir, and remained allies, if not friends, till the treason of Logi or Loki brought about the death of Baldur, after which the destroyer Loki and his children, the Fenris wolf (the wolf of the fen or abyss), Hel, or death, and the Midgard serpent, were bound till the last outbreak shall take place.

When the Aasir settled in Asgard, they found the Jotun, or giants, led by Fornioti, which means "the aged." He had three sons: Hler, Logi, and Kari, who ruled the sea, fire, and wind. After a long struggle, they seemed to have been granted the rights of the Aasir and remained allies, if not friends, until the betrayal by Logi or Loki led to the death of Baldur. After that, the traitor Loki and his children—the Fenris wolf (the wolf of the fen or abyss), Hel, or death, and the Midgard serpent—were bound until the final battle occurs.

Kari and Hler appear to have retained their privileges as gods or demi-gods of wind and wave. Kari is called Fasolt in Germany, but his name of Kaari or Kari has continued in use in Norway and Iceland, and belonged to the generous avenger of Burnt Njal and his sons.

Kari and Hler seem to still have their status as gods or demi-gods of wind and wave. In Germany, Kari is known as Fasolt, but his name Kaari or Kari has remained in use in Norway and Iceland, and it belonged to the generous avenger of Burnt Njal and his sons.

Hler is evidently the Keltic Lyr, but on his promotion to rank with the Aasir, he took the northern name of Agir, Ygg, or Œgir. He was on very friendly terms with the Aasir, gave them banquets, visited them at Asgard, and heard Bragi tell stories of their deeds; but his usual occupation was to raise his hoary head above the water when he meant evil to vessels; and when he raised storms, his wife Ran (from rœina, to spoil,) sat fishing for sailors, whose spirits she imprisoned like a water Hela, so that drowned men were said to be gone to Ran, before Davy Jones superseded her in nautical language. His daughter, Unna, was the wave rising as in human shape. All these images evidently arose from the wild, heaped, confused masses of 323waves in the North Sea, which, instead of forming the even sweep of ridge and furrow of the Atlantic, are in tumbling masses, suggesting the human form. Unna is said to come from the same root as unda, the Latin wave; but the word also means love, and thence a woman, and there is a curious similitude in it to Aine, the granddaughter of Lyr, in Irish legend. In Germany, Œgir was Ecke, but was reduced to fresh water and rivers.

Hler is clearly the Keltic Lyr, but when he was elevated to the ranks of the Aasir, he adopted the northern name of Agir, Ygg, or Œgir. He was on very friendly terms with the Aasir, hosting banquets for them, visiting them at Asgard, and listening to Bragi recount their stories; however, his usual activity was to raise his gray head above the water when he intended harm to ships. When he stirred up storms, his wife Ran (from rœina, meaning to spoil) would sit fishing for sailors, capturing their spirits like a watery Hela, so much so that drowned men were said to have gone to Ran before Davy Jones took over in nautical terms. His daughter, Unna, represented the wave rising in a human form. All these images clearly came from the wild, chaotic heaps of 323waves in the North Sea, which, instead of forming the smooth, even ridges and furrows of the Atlantic, appeared as tumbling masses that suggested human shapes. Unna is said to share the same root as unda, the Latin word for wave; but the word also means love, and, by extension, a woman, drawing a curious parallel to Aine, the granddaughter of Lyr, in Irish legend. In Germany, Œgir was known as Ecke but was limited to fresh water and rivers.

The root of the name of Œgir is, in fact, og or uok, the same as our awe. Thence come many words, such as the Frank ega, cunning; the Saxon ege, fear; also the verb eggan, to incite, still common in the North; while we have to egg on.

The origin of the name Œgir is actually og or uok, which is similar to our awe. From this root, many words have emerged, like the Frankish ega, meaning cunning; the Saxon ege, meaning fear; and the verb eggan, which means to incite and is still commonly used in the North; while we have to egg on.

It has been extremely fertile in names, in many different forms, the simplest being the Frank Ega, a maire du palais. Our own two kings, Ecgfrith and Ecgberht, are probably thus derived, though some explain their first syllable by edge; but they are far more probably the same with the awe of the North. Egbert continues in Friesland as Ebbert.

It has produced a lot of names in various forms, with the simplest being the Frank Ega, a maire du palais. Our two kings, Ecgfrith and Ecgberht, likely come from this origin, although some suggest their first syllable comes from edge; however, it's much more likely they're connected to the awe of the North. Egbert remains in Friesland as Ebbert.

Aug is the oldest form in the North, as in Augmund, which, however, was soon turned into Ogmund, Agmund, and Amund, a shape in which it is common in the North, while in the Low Countries it gave the title of Egmont to the victim of Alva. Ogwald has run something the same course in the North, and become Avald; Œgunn and Œgulv are also there; and in Germany Egiheri once existed, and gave us the surnames of Agar and Eggar; Eggerich makes the Frisian Eggert, Iggerick, and Eggo.

Aug is the oldest form in the North, as in Augmund, which was soon changed to Ogmund, Agmund, and Amund, a version that's common in the North. In the Low Countries, it inspired the title of Egmont for the victim of Alva. Ogwald has taken a similar path in the North and became Avald; Œgunn and Œgulv are also found there; and in Germany, Egiheri once existed, leading to the surnames Agar and Eggar; Eggerich produces the Frisian Eggert, Iggerick, and Eggo.

The most famous German hero connected with the name is der treue Eckhardt, who is well named awful firmness, warns travellers from the tempting mountain of fatal delights, the Venusberg, once belonging to Hela herself. Eckhard is chiefly Frisian in the present day, and there it forms into Eggo, Ike, and Edzard.

The most famous German hero associated with the name is der treue Eckhardt, who is aptly named for his unwavering strength and warns travelers about the dangerous mountain of enticing pleasures, the Venusberg, which once belonged to Hela herself. Nowadays, Eckhard is primarily connected to the Frisians, where it translates into Eggo, Ike, and Edzard.

It is identically the same name as Eginhard, the contemporary chronicler of Charlemagne. The n being used in declining the leading noun, is retained in the pronunciation of the name. Friesland, however, separates the two, and shortens Eginhard into Eino, Aynnert, Aynt.

It is exactly the same name as Eginhard, the contemporary chronicler of Charlemagne. The n used in declining the main noun is retained in the pronunciation of the name. Friesland, however, distinguishes between the two and shortens Eginhard to Eino, Aynnert, Aynt.

Thus again is formed the original northern Aginhar, awful warrior, who fell down into Agnar and Agne. Einar, of which there were twenty-two in the Landnama-bok, looks very much like another contraction of Aginhar; but analogy is against it; and Professor Munch decides that the first syllable, both of Einar and Eindride, a rather popular old Norsk feminine, is ein, one, in the sense of chief or superior; so that Einar would be chief warrior, Eindride, Endride, or Indride, as it is also used, superior rider.

Thus once again is formed the original northern Aginhar, a formidable warrior, who fell into Agnar and Agne. Einar, of which there were twenty-two in the Landnama Book, looks quite similar to another version of Aginhar; but analogy suggests otherwise, and Professor Munch concludes that the first syllable of both Einar and Eindride, a fairly common old Norsk feminine name, is ein, meaning one, in the sense of chief or superior; therefore, Einar would mean chief warrior, and Eindride, Endride, or Indride, as it is also referred to, would mean superior rider.

The dative form of Ag is Agli, whence Egils, or Eigils, has come to be a favourite northern name, and in this shape it is a very frequent prefix. Egilona was the unfortunate wife of Rodrigo, the last of the Goths, and afterwards of the Moorish prince, his conqueror, whom she forced to do homage to the Cross, by having the door of her room opposite to it made so low that he could not enter without stooping. Agilo was a Frank nobleman, and in Domesday we fall 324upon an undoubted Agilward and Egelmar, and on what are probably their contractions, Aylward and Aylmer, afterwards Aymar; but both these are contractions of other names, and cannot always be referred to the awful god of the sea. Agilard, Agilulf, and Agilbert were Frank forms, the last Eilbert in German; Egilhart is Eilert, or Eilo, in German; Eilert, Ayelt, or Ayldo, in Frisian. And the Spanish Gothic Egica is another of the progeny of the old sea giant. Oht is a word also meaning terror.[117]

The dative form of Ag is Agli, which has given rise to Egils or Eigils, a popular name in the north, and in this form, it frequently appears as a prefix. Egilona was the unfortunate wife of Rodrigo, the last of the Goths, and later of the Moorish prince who conquered him, and she compelled him to honor the Cross by having the door to her room made so low that he had to bend down to enter. Agilo was a nobleman from the Franks, and in Domesday, we encounter certain Agilward and Egelmar, along with their likely contractions, Aylward and Aylmer, which later became Aymar; however, both of these are shortened forms of other names and cannot always be traced back to the terrifying sea god. Agilard, Agilulf, and Agilbert were Frankish variations, the last one becoming Eilbert in German; Egilhart transforms to Eilert or Eilo in German; and Eilert, Ayelt, or Ayldo in Frisian. Additionally, the Spanish Gothic Egica is another descendant of the ancient sea giant. Oht is another word that means terror.[117]

116. Luning; Munch; Grimm; Tooke; Liddell and Scott; Landnama-bok.

116. Luning; Munch; Grimm; Tooke; Liddell and Scott; Landnama-bok.

117. Grimm; Munch; Blackwell; Luning; Michaelis.

117. Grimm; Munch; Blackwell; Luning; Michaelis.

Section 14.—Ing—Seaxnot.

Leaving the comparatively clear and consistent regions of Scandinavian mythology, we pass to the divinities and forefathers of whom we know far less, those of our own Anglian ancestors; some accepted by them in common with the High Germans, others exclusively their own, and some apparently known to the North, though not admitted into the system of the Edda.

Leaving the relatively clear and consistent areas of Scandinavian mythology, we move on to the gods and ancestors of our Anglian forebears, about whom we know much less. Some were shared with the High Germans, while others were unique to them. Additionally, some seemed to be recognized in the North but weren't included in the system of the Edda.

The northern cosmogony tells us of the first man, Buri, whom the cow Audumbla licked out of the stone, and whose grandson Odin was. It also tells us of the primeval man and woman, Ask and Embla, whom Odin, Vili, and Ve, animated.

The northern creation story tells us about the first man, Buri, who was licked out of the stone by the cow Audumbla, and who was the grandfather of Odin. It also talks about the first man and woman, Ask and Embla, who were given life by Odin, Vili, and Ve.

On the other hand, Tacitus, writing of the ancient Germans, makes them start from an earth-born god, Tuisco, whose son was Mannus; and again, Mannus’s three sons were Ingus, Iscus, and Hermius, Ing, Esc, and Ed, from whom descended the Ingævones, Iscævones, and Hermiones.

On the other hand, Tacitus, when talking about the ancient Germans, says they came from an earth-born god named Tuisco, whose son was Mannus. Mannus had three sons: Ingus, Iscus, and Hermius, known as Ing, Esc, and Ed, from whom the Ingævones, Iscævones, and Hermiones descended.

Tuisco is Tiu, or, more properly, the divine word in another form. He represents the original stock of Teutonism, and also the human sense of a divine origin, for Mannus, of course, is man.

Tuisco is Tiu, or, more accurately, the divine word in a different form. He stands for the original basis of Teutonism, as well as the human understanding of a divine origin, because Mannus, of course, is man.

Esk, or Ask, has scarcely formed any names, but Ing, or Yngve, was looked on as the ancestor of the Swedish kings, who thence were called the Ynglinga; and the history which rationalizes Odin is thence termed the Ynglinga Saga, as it makes Yngve his son, and deduces the line from him. Ing, the son of Tuisco, is, however, a far more universal forefather, being almost without a doubt the name-father of that great race that we have called Angeln, Anglo-Saxons, and English.

Esk, or Ask, hasn't really produced any names, but Ing, or Yngve, was seen as the ancestor of the Swedish kings, who were called the Ynglinga; the history that rationalizes Odin is called the Ynglinga Saga, as it makes Yngve his son and traces the lineage from him. Ing, the son of Tuisco, is, however, a much more universal ancestor, being almost certainly the namesake of the great race we now refer to as Angeln, Anglo-Saxons, and English.

Seaxnot, or Sahsnot, was probably another name for Ing. The word means stone comrade, and he was supposed to be the ancestor of the Sachsen, or Saxons, but he has not numerous namesakes. In the East Saxon pedigree, we find Seaxbeohrt and Seaxbald, and in the East Anglian Seaxburh or Sexburga; and in Scandinavia Sakse remained as a name; and the historian of the twelfth century, who enlightened us so much on Danish history, is Latinized as Saxo Grammaticus.

Seaxnot, or Sahsnot, was likely another name for Ing. The term means "stone comrade," and he was believed to be the ancestor of the Sachsen, or Saxons, but he doesn't have many namesakes. In the East Saxon lineage, we see Seaxbeohrt and Seaxbald, and in East Anglia, there’s Seaxburh or Sexburga; in Scandinavia, Sakse remained as a name; and the twelfth-century historian who gave us valuable insights into Danish history is known in Latin as Saxo Grammaticus.

Ing was a great deal more popular, though not among the Angles, either insular or continental. The only trace of him in Germany 325is in the old name of Hinkmar, or Hinko; and our Anglo-Saxon kings enumerated Ingvi, Ingebrand, and Ingegeat as connecting links between themselves and Wuotan. The Goths, Burgundians, and Vandals also claimed descent from Ingvja, and their princes were called Ingvineones.

Ing was much more popular, although not among the Angles, whether from the islands or the continent. The only evidence of him in Germany is in the old name Hinkmar, or Hinko; and our Anglo-Saxon kings listed Ingvi, Ingebrand, and Ingegeat as connecting figures between them and Wuotan. The Goths, Burgundians, and Vandals also claimed to be descendants of Ingvja, and their leaders were called Ingvineones.

Ingve, or Ingvar, was a royal name in Scandinavia, and so travelled with the sons of Rurik to Russia; where Igor, as he was there called, led an army to strike terror into Constantinople, and the name has since become confused with Egor, or George. Ingulf was the secretary of William the Conqueror, and we would fain believe in the history of Croyland that goes by his name. Ingebjorg found her way into an old Saga as a demi-goddess directing wind and rain; but her historical interest is connected with the unfortunate Danish princess, whom Philippe Auguste married only to repudiate, and whom French historians translate into Ingeberge, English ones into Ingoberga. Hers is the most common female name in Norway.

Ingve, or Ingvar, was a royal name in Scandinavia and was carried by the sons of Rurik to Russia, where Igor, as he was known there, led an army to bring fear to Constantinople. The name has since become mixed up with Egor, or George. Ingulf was the secretary of William the Conqueror, and we would like to believe in the history of Croyland that’s associated with his name. Ingebjorg made her way into an old Saga as a demi-goddess controlling wind and rain; however, her historical significance is linked to the tragic Danish princess, whom Philippe Auguste married only to later reject. French historians translate her name to Ingeberge, while English ones use Ingoberga. This is the most common female name in Norway.

The North has likewise Ingegerdur, Ingeleif, Ingemundr, Ingeridur, Ingiallur, Ingvilldur, Ingjard, and Ingrim. Ingvilhild has become Engelke, or Engel, and is, in fact, now merged in the idea of the Greek Angel. The same fate has befallen other names in Germany and France, where that best of all puns, as far as results were concerned, that of St. Gregory between Angeli and Angli, has been constantly repeated in nomenclature. The Eng, Ing, or Engel, named from a forgotten tradition after Ing, was well pleased to be dedicated to an angel; Ingram, once Ing’s raven, became Engelram, and thought he was of angelic purity, in name if not in nature; and either he or Engelhard passed into France as Enguerraud, the chief Christian name of the brave house whose proud saying was—

The North also has Ingegerdur, Ingeleif, Ingemundr, Ingeridur, Ingiallur, Ingvilldur, Ingjard, and Ingrim. Ingvilhild has turned into Engelke or Engel, and has essentially merged with the concept of the Greek Angel. The same thing has happened to other names in Germany and France, where that clever play on words by St. Gregory between Angeli and Angli has been frequently echoed in naming conventions. The Eng, Ing, or Engel, named after a forgotten tradition tied to Ing, was happy to be associated with an angel; Ingram, once Ing’s raven, became Engelram, believing he had an angelic status, at least in name. Either he or Engelhard made their way into France as Enguerraud, the main Christian name of the proud family known for their motto—

“I am neither a king nor a count either,
“I am the Lord of Coucy;”

and the English called it Ingeltram, when Isabel, the daughter of Edward III., made her love match with the brave Lord de Coucy, whose loyalty was so sorely perplexed by his connection with her family.

and the English called it Ingeltram, when Isabel, the daughter of Edward III, fell in love with the brave Lord de Coucy, whose loyalty was greatly challenged by his ties to her family.

Engelfrid, Engelschalk, Engelberga, and Engelbert, are probably originally German angels in connection with peace, discipleship, protection, and splendour; and Professor Munch thinks the northern Ingobert an instinctive attempt to nationalize the last. On the other hand, he leaves to Ing, Angilbald, Angiltrud, Angelrich; as, in fact, may be always done with every name of the kind that can be traced to an owner prior to the time when angels were popular ideas among our northern ancestors.

Engelfrid, Engelschalk, Engelberga, and Engelbert are likely originally German names of angels associated with peace, discipleship, protection, and glory. Professor Munch believes that the northern name Ingobert is a natural attempt to make the last name feel more local. Meanwhile, he connects Ing, Angilbald, Angiltrud, and Angelrich to this theme; as can essentially be done with any name of this kind that can be linked to an individual from the period before angels became popular concepts among our northern ancestors.

Ingvar was a terrible name to our Saxon ancestors, when the Danish viking, so called, carried terror to our coasts; but Ivar is not the short for it, but is from yr; German, eibe; Dutch, ibe; English, yew; and har, a warrior, so that Ivar is the Yew warrior, the bow-bearer, or archer. He is Iver in Danish, and in Scotland and Ireland MacIvor has been adopted as a rendering of one of the old hereditary Keltic names. Ivbald and Ivbert have also been used 326and cut down to Ibald and Ibert. Ireland had a St. Ivor, or Ivory, who was considered to have prayed away from Fernegenall the mures maiores qui vulgariter Rati vocantur so completely that none survived; but whether he was named by Dane or Kelt does not appear. At any rate, St. Ivory was deemed good to invoke against rats.

Ingvar was a terrible name to our Saxon ancestors when the so-called Danish Viking brought fear to our shores; but Ivar isn't a shortened version, it's derived from yr; German, eibe; Dutch, ibe; English, yew; and har, meaning warrior, so Ivar translates to the Yew warrior, the bow-bearer, or archer. He’s Iver in Danish, and in Scotland and Ireland, MacIvor has been adopted as a version of one of the old hereditary Celtic names. Ivbald and Ivbert have also been used and shortened to Ibald and Ibert. Ireland had a St. Ivor, or Ivory, who was thought to have prayed away from Fernegenall the mures maiores qui vulgariter Rati vocantur so completely that none remained; but it's unclear whether he was named by the Danes or the Celts. In any case, St. Ivory was considered a good figure to call on against rats.

It is probable that Ivhar is the real origin of Ives, the saint who named the town in Huntingdonshire; but legend strangely makes him a Persian bishop, who chose that locality for a hermitage, in the seventh century, and whose body was discovered uncorrupt in the year 1001, thus providing a patron for many an Ivar of Danish or Norman extraction, who became Yvon, or Ivone, in France; and Ivo in the chroniclers. Ivo de Taillebois is the villain of the story of Hereward and his camp of refuge; and the name is common with the Normans and Bretons, all the more for the sake of St. Ivo de Chartres, who was imprisoned for his resistance to the adultery of Philip I. and Bertrade of Anjou, and St. Ives of Brittany, the good lawyer, called the advocate of the poor. These Breton Ivons may, however, be from Sir Ywain, or Owen, the same as Eoghan.[118]

It’s likely that Ivhar is the true source of Ives, the saint who named the town in Huntingdonshire; however, legend oddly portrays him as a Persian bishop who chose that area for a hermitage in the seventh century, and whose body was found incorrupt in the year 1001. This linked him to many Ivars of Danish or Norman descent, who became Yvon or Ivone in France, and Ivo in the historical accounts. Ivo de Taillebois is the antagonist in the story of Hereward and his refuge camp; the name is common among Normans and Bretons, especially due to St. Ivo de Chartres, who was imprisoned for opposing the adultery of Philip I and Bertrade of Anjou, and St. Ives of Brittany, the good lawyer known as the advocate for the poor. These Breton Ivons may, however, trace back to Sir Ywain, or Owen, which is the same as Eoghan.[118]

118. Grimm; Munch; Luning; Kemble; O'Donovan; Butler.

118. Grimm; Munch; Luning; Kemble; O'Donovan; Butler.

Section 15.—Eormen.

The third son of Mannus was said to be Er, a word, perhaps, connected with Tyr on one side, and Ares on the other; for Ertag is the Tuesday of Southern Germany, and Eresburg, now Mersburg, was the centre of the worship of the continental Saxons. The day was, however, also called, in Bavaria and Austria, Ermintag, or Irminstag; and the deity worshipped at Eresburg was Irman, or Ermin; and perhaps the word should be considered as Er-man in conjunction. From him the Herminiones of Tacitus are said to be descended, being chiefly the old Germans and the Franks.

The third son of Mannus was thought to be Er, a name that might be linked to Tyr on one side and Ares on the other. Ertag is the name for Tuesday in Southern Germany, and Eresburg, now Mersburg, was the hub of worship for the continental Saxons. However, in Bavaria and Austria, the day was also called Ermintag or Irminstag; the god honored at Eresburg was Irman or Ermin, and it might be worth considering the word as Er-man together. It is said that the Herminiones mentioned by Tacitus are descended from him, primarily comprising the old Germans and the Franks.

At Eresburg, even up to the eighth century, there stood a great central temple, containing a marble column on which stood an armed warrior, holding, in one hand, a banner bearing a rose, in the other a balance. The crest on the helmet was a cock, on the breastplate was a bear, on the shield that hung from the shoulders was a lion in a field of flowers. Around lived a college of priests, who exercised judgment and made biennial offerings. Before going out to war, the host, in full armour, galloped round the figure, brandishing their spears and praying for victory. Lesser images were carried with the army, and, on its return, captives and cowards were slain, as offerings to the great idol.

At Eresburg, even into the eighth century, there was a large central temple featuring a marble column topped with a warrior in armor. In one hand, he held a banner with a rose, and in the other, a scale. The helmet had a rooster crest, the breastplate displayed a bear, and the shield slung over his shoulders showed a lion amidst flowers. A group of priests lived nearby, making decisions and offering sacrifices every two years. Before heading into battle, the warriors, fully armored, would ride around the statue, waving their spears and praying for victory. Smaller images were taken with the army, and upon their return, captives and cowards were killed as sacrifices to the great idol.

This temple was destroyed by Charlemagne, who buried the idol where afterwards stood the abbey of Corbye. In his son’s reign it was dug up, and carried off by the French as a trophy, when the Saxons rose to rescue it and a battle took place, after which it was thrown into the river Innen, but was fished out, exorcised, purified, and made to serve as a candelabrum in the church of Hillesheim.

This temple was destroyed by Charlemagne, who buried the idol where the abbey of Corbye later stood. During his son’s reign, it was dug up and taken by the French as a trophy. The Saxons rose to retrieve it, leading to a battle after which it was thrown into the river Innen. It was later fished out, exorcised, purified, and turned into a candelabrum for the church of Hillesheim.

327The battle was called Armansula, and the image Irmansul; whence many have fancied that Irmansul was the chief German god.

327The battle was named Armansula, and the image was called Irmansul; from this, many have imagined that Irmansul was the main German god.

Sul, or saul, is, however, a pillar; and it is a very curious fact that two sacred columns were the penates of every Teuton’s hearth and city. When a migration was decided on by the Scandinavians, a solemn feast was held, the master of the house seated between his two sulur, or columns, which he uprooted and carried with him, and, on his approach to his intended home, he threw them overboard, and followed them with his ship, landing wherever they were cast up. It was thus that the situation of Reijkjavik, in Iceland, was determined. Such columns, down to a very late period, stood at the gates of the elder towns in Germany, and were called Ermensaulen, or, sometimes, one the Rolandsaul, the other the Ermensaul.

Sul, or saul, is a key part of the culture; and it’s interesting that two sacred columns were the protectors of every Teuton’s home and city. When the Scandinavians decided to migrate, they held a ceremonial feast, with the head of the household sitting between his two sulur, or columns, which he uprooted and took with him. As he approached his new home, he would throw them overboard and follow them with his ship, landing wherever they washed ashore. This is how the location of Reijkjavik in Iceland was chosen. Such columns continued to stand at the gates of ancient towns in Germany for a long time, known as Ermensaulen, or sometimes one was called the Rolandsaul and the other the Ermensaul.

Eormon, in the Anglian of Beowulf, means universal; eormoncyn, the whole of mankind; in old Norse, jormün is the world, and Jormungandr is another name of the Midgard snake which encircles the world. Most likely, the Irmansul thus signified the universal column, the pillar adored by all men; just as the Anglo-Saxons called the great Roman road Eormenstreot, or Ermingstreet, the public road. Er, then, would be the divinity, man the human word, and Erman would thus express something revered by all; and thence, the name of the tribes of the Hermiones and Hermunduri, both meaning all the people. Later, the word jormün, or eorman, came to mean only very large; and, probably, the Saxons of Thuringia had forgotten the original signification of their columns when they gave the single one of Irmansul such an exclusive prominence. Some have tried to explain one pillar as Heermansaul, pillar of the army man, and the other as Raginholdsaul, pillar of firm judgment, as emblems of military and civil power; but though this meaning may have later been bestowed on them, the signification of Eormon is decidedly adverse to this explanation, and it is safest to translate it, when it occurs in names, as public, or general.

Eormon, in the Anglian of Beowulf, means universal; eormoncyn, the whole of mankind; in Old Norse, jormün is the world, and Jormungandr is another name for the Midgard serpent that encircles the world. Most likely, the Irmansul signified the universal column, the pillar honored by all people; just as the Anglo-Saxons called the great Roman road Eormenstreot, or Ermingstreet, the public road. Er, then, would be the divine aspect, man the human word, and Erman would express something revered by all; and from there, the names of the tribes of the Hermiones and Hermunduri, both meaning all the people. Later, the word jormün, or eorman, came to mean only very large; and probably, the Saxons of Thuringia had forgotten the original meaning of their columns when they gave the single one of Irmansul such exclusive significance. Some have tried to explain one pillar as Heermansaul, pillar of the army man, and the other as Raginholdsaul, pillar of firm judgment, as symbols of military and civil power; but although this meaning may have later been given to them, the meaning of Eormon is clearly against this explanation, and it is safest to translate it, when it appears in names, as public or general.

English. French. Spanish. Italian.
Armyn Armand Armando Arminio
Armine     Armanno
German. Swedish. Dutch. Swiss.
Hermann Hermann Hermanus Herma
    Herman Hermeli
    Manus  
Slovak. Lettish. Esth. Lithuanian.
Jerman Ermannis Herm Ermas
      Ermonas

When the Cheruschi, themselves Herminiones, broke the heart of Augustus by cutting off the legions of Quinctilius Varus, their leader was Arminius, probably Irman or Eorman, though after-generations 328explained it as Heerman or Armyman. So that the hosts of Hermans, named when national feeling was roused by French invasion, are in his honour; previously, the Dutch Jacob Hermannsen had rendered himself into Latin as Arminius. From Holland the Norfolk name of Armyn must have been imported.

When the Cherusci, who were themselves Herminiones, devastated Augustus by ambushing the legions of Quinctilius Varus, their leader was Arminius, likely known as Irman or Eorman. However, later generations referred to him as Heerman or Armyman. The armies of Hermans, named in response to a surge of national pride during the French invasion, honor him. Earlier, the Dutch Jacob Hermannsen had translated his name into Latin as Arminius. The Norfolk surname Armyn must have been brought over from Holland.

The Germans use, as the feminine, Hermine and Herminie, which properly belong to the Latin Herminius; and the French have made their own form of Armand into Armantine. A Burgundian hermit, Ermin, too, gave St. Ermo to Italy, a name inextricably mixed with Elmo, the contraction of Erasmus; it is the St. Erme of France.

The Germans use the feminine forms Hermine and Herminie, which are derived from the Latin Herminius; and the French have created their own version of Armand, which is Armantine. A Burgundian hermit named Ermin also contributed the name St. Ermo to Italy, a name closely linked to Elmo, a contraction of Erasmus; it is known as St. Erme in France.

Very early, so as to be almost mythical, was the Thuringian Irmanfrit, or IrnvritIrnvrit, who hardly conduced to ‘public peace’ by calling in the Saxons; but Hermanfred continued in use in Germany, and was known to the French as Hermanfroi.

Very early on, almost in a mythical way, was the Thuringian Irmanfrit, or IrnvritIrnvrit, who definitely didn't help with ‘public peace’ by bringing in the Saxons; but Hermanfred remained in use in Germany and was known to the French as Hermanfroi.

The Burgundian version of the great world-girding snake was Ermelind, a name that came to a saintly virgin of the sixth century from whom Ermelinda flourished as an Italian name, being probably common to both Lombards and Burgundians, as both Vandals.

The Burgundian version of the giant world-encompassing serpent was Ermelind, a name that originated from a saintly virgin of the sixth century, from whom Ermelinda emerged as an Italian name, likely shared by both Lombards and Burgundians, as well as by the Vandals.

But these Irmins are most frequent in ancient Spain. The Suevi had Hermanrik, or Hermanarico, public ruler, and the Goths, Hermanegar and Hermangildo; the last being the prince who is revered as having been converted from Arianism by his orthodox Frank wife, and whose death, by his father’s persecution, sealed the triumph of Catholicism in Spain. Hermenburga was a princess, offered to, but refused by, a Frank king; and Ermesinda, or, as Southey’s poem calls her, Hermesind, the daughter of Pelayo, carried the blue blood of the Balten to the line of Alfonso. Her name meant public dignity.

But these Irmins are most common in ancient Spain. The Suevi had Hermanrik, or Hermanarico, as their ruler, and the Goths had Hermanegar and Hermangildo; the latter being the prince who is honored for being converted from Arianism by his orthodox Frank wife, and whose death, due to his father's persecution, solidified the victory of Catholicism in Spain. Hermenburga was a princess who was offered to, but turned down by, a Frank king; and Ermesinda, or as Southey’s poem refers to her, Hermesind, the daughter of Pelayo, carried the noble blood of the Balten into the line of Alfonso. Her name meant public dignity.

Parallel to these the Anglo-Saxons enumerate Eormenric, Eormenburh, Eormenburg, Eormengyth, Eormengild; and after the Conquest there still continue the forms of Eremburga, Ermentrude, and Ermengarde; the last by far the most frequent, and not yet disused in Germany.

Parallel to these, the Anglo-Saxons list Eormenric, Eormenburh, Eormenburg, Eormengyth, Eormengild; and after the Conquest, the names Eremburga, Ermentrude, and Ermengarde continue to be used; the last one being by far the most common, and still in use in Germany.

Section 16.—Erce.

The Anglo-Saxons were accustomed to perform an incantation to restore the fruitfulness of their fields. It began by the cry Erce, Erce, Erce, Eordhan Môder, as if it were not earth itself, but her mother that was called upon.

The Anglo-Saxons would chant an incantation to bring fertility back to their fields. It started with the repeated call Erce, Erce, Erce, Eordhan Môder, as if it were not the earth itself, but her mother that they were invoking.

The same word erce is used for ark, chest, or ship, in the Anglo-Saxon New Testament. And Erce does not seem to have been entirely forgotten; for Erche, or Herkja, is a famous lady in old German hero songs.

The same word erce is used for ark, chest, or ship in the Anglo-Saxon New Testament. And Erce doesn’t seem to be completely forgotten; because Erche, or Herkja, is a well-known woman in old German heroic songs.

From thence, too, may have sprung the Old German adjective ërchan, meaning holy, genuine, or simple, which is thought to have named the famous Hercynian forest of ancient Germany, which would thus be the sacred wood.

From there, too, may have come the Old German adjective ërchan, meaning holy, genuine, or simple, which is believed to have named the famous Hercynian forest of ancient Germany, making it the sacred wood.

The founder of the East Saxon kingdom in England is called both Escwine and Ercenwine, the darling of Ese, or of Erce. In the Kentish genealogy we find Eorconberht, sacred brightness, answering 329to the Lombardo-Italic Erchimperto; and also Eorcongot, sacred divinity.

The founder of the East Saxon kingdom in England is known as both Escwine and Ercenwine, the favorite of Ese, or of Erce. In the Kentish genealogy, we see Eorconberht, which means sacred brightness, corresponding to the Lombardo-Italic Erchimperto; and also Eorcongot, which means sacred divinity.

St. Eorconwald, holy power, was a bishop of London, about 678, and may almost be reckoned as the second founder of St. Paul’s, where his shrine was greatly revered; and about the same time Erkenoald was a maire du palais in France; and Erchenold, or Herchenhold, was an old German name, meaning probably firm in truth.

St. Eorconwald, a holy figure, was a bishop of London around 678 and can almost be considered the second founder of St. Paul’s, where his shrine was highly respected; at the same time, Erkenoald served as a mayor of the palace in France; and Erchenold, or Herchenhold, was an old German name, likely meaning firm in truth.

In old knightly times, we find the German Erchanbald, meaning a sacred prince, from which the French took many a Sire Archambault, and the Italians Arcibaldo.

In ancient times of knights, we come across the German name Erchanbald, which means a sacred prince, from which the French derived many Sire Archambault, and the Italians Arcibaldo.

The Scots, by some strange fancy, adopted Archibald as the Lowland equivalent of Gillespie, the bishop’s servant. So frequent was it in the houses of Campbell and Douglas, that, with its contractions of Archie and Baldie, it has become one of the most commonly used in Scotland, recalling many a fierce worthy, from old Archibald Bell-the-Cat downwards, and always translating the Gillespie of the Campbells to Lowland ears.[119]

The Scots, for some odd reason, chose Archibald as the Lowland equivalent of Gillespie, the bishop's servant. It became so common in the homes of Campbell and Douglas that, along with its short forms Archie and Baldie, it’s now one of the most popular names in Scotland, reminding everyone of many fierce and notable figures, from Archibald Bell-the-Cat onward, and always translating the Gillespie of the Campbells to Lowland ears.[119]

119. Grimm, &c.

__A_TAG_PLACEHOLDER_0__. Grimm, etc.

Section 17.—Amal.

Amal is a very remarkable word. We have had it in Greek, as Αἰμύλος; in Latin, as Æmilius; in the Keltic as Amalgaidh; and in all it would seem as if one notion could be detected—that of work. Even in Hebrew Amal means to work; aml is work in old Norse; and we have still our verb to moil, taken therefrom. Mahl, be it remembered, is in German a time; mahl, a stroke; mahlen, to paint or make strokes; and so in the North, maal is a measure, or an end, a goal. Probably there is a notion of repetition of marks, stroke upon stroke, in all cases, and the Sanscrit meaning of Amal, or spotless, without mark, is in favour of the meaning.

Amal is a very interesting word. We've had it in Greek as Αἰμύλος; in Latin as Æmilius; in Celtic as Amalgaidh; and it seems like there's a common idea throughout—work. Even in Hebrew, Amal means to work; aml is work in Old Norse; and we still use the verb moil, derived from that. Mahl is a time in German; mahl, a stroke; mahlen means to paint or make strokes; and in the North, maal refers to a measure, or an end, a goal. There’s probably a concept of repeating marks, stroke after stroke, in all these meanings, and the Sanskrit meaning of Amal, or spotless, without mark, supports this interpretation.

It is safest, however, to translate the Teutonic Amal by work, the thought most familiar to the sturdy northern nations who used it, and loved work for its own sake.

It’s safest, however, to translate the Teutonic Amal as work, the idea most familiar to the strong northern nations who used it and valued work for its own sake.

In the Vilkina Saga, the mighty smith Velint’s first great trial of skill was with Amilias, an armourer at the court of King Nielung. Velint struck him with his sword Mimung; he said he felt as if a drop of water had flowed down him. “Shake yourself,” said Velint, and the unfortunate smith fell down cloven painlessly from head to heel, an example of labour versus skill.

In the Vilkina Saga, the powerful smith Velint’s first major test of skill was with Amilias, an armorer at the court of King Nielung. Velint hit him with his sword Mimung, and he felt as if a drop of water had run down him. “Shake it off,” said Velint, and the unfortunate smith fell down split cleanly from head to heel, a demonstration of labor versus skill.

Aumlung, the strong, is mentioned in the Book of Heroes, as feasting at the Nibelung court; and it was at Duke Amelung’s court that, according to the Danish ballad, old Sir Hildibrand had been staying for twenty-two years, before, going back to Bern, he met his unknown son Alebrand.

Aumlung, the strong, is mentioned in the Book of Heroes, as feasting at the Nibelung court; and it was at Duke Amelung’s court that, according to the Danish ballad, old Sir Hildibrand had been staying for twenty-two years, before, going back to Bern, he met his unknown son Alebrand.

Amala was a favourite Lombardic commencement, and was likewise much in favour with German ladies; it became first Amalie, and then, when Italy and France had taken up the Latin Æmilia, this old Teutonic form was mixed up with it; and Amelia in 330England, Amélie in France, are scarcely considered to differ from it; and though historically Emily is the descendant of the Æmilii, Amelia of the Amaler, yet both alike come from the original Amal.

Amala was a popular name among the Lombards and was also favored by German women. It first became Amalie, and then, as Italy and France adopted the Latin version Æmilia, this old Teutonic form blended with it. Now, Amelia in 330 England and Amélie in France are hardly seen as different from it. Although historically Emily is a descendant of the Æmilii and Amelia comes from the Amaler, both names ultimately trace back to the original Amal.

Amalaswinth, which would bear the translation, dignity of labour, though probably it was only given in the sense of dignity of the Amaler, was the unfortunate Lombardic queen, whom the Romans could not protect from the treachery of her favourites. Amalasontha is what historians call her; but on Burgundian lips it came to be Melisenda, Melicerte, Melusine.

Amalaswinth, which translates to dignity of labor, though it was probably only meant in the sense of the dignity of the Amaler, was the unfortunate Lombard queen who the Romans couldn't save from the betrayal of her favorites. Historians refer to her as Amalasontha, but in Burgundian dialect, she became Melisenda, Melicerte, Melusine.

Melisenda is in Spanish ballad lore the wife of Don Gayferos, and, being taken captive by the Moors, was the occasion of the feats that were represented by the puppet show in which Don Quixote took an unfortunately lively interest. Melisende again was the princess who carried the uneasy crown of Jerusalem to the House of Anjou; and, perhaps, from the Provençal connections of the English court, Lady Melisent Stafford bore the name in the time of Henry II., whence Melicent has become known in England, and never quite disused, though often confounded with Melissa, a bee, and sometimes spelt Millicent.

Melisenda is a character in Spanish ballad history who is the wife of Don Gayferos. When she was captured by the Moors, her story inspired the puppet show that caught Don Quixote's rather intense interest. Melisenda was also the princess who brought the troubled crown of Jerusalem to the House of Anjou. It’s possible that due to the Provençal ties of the English court, Lady Melisent Stafford was named during the reign of Henry II. From that, the name Melicent became known in England and has remained in use, though it’s often mixed up with Melissa, which refers to a bee, and is sometimes spelled Millicent.

Melusine was a nymph who became the wife of the Lord de Leezignan, or Lusignan, on condition that he should never intrude upon her on a Saturday; of course, after a long time, his curiosity was excited, and stealing a glance at his lady in her solitude, he beheld her a serpent from the waist downward! With a terrible shriek, she was lost to him for ever; but she left three sons, all bearing some deformity, of whom Geoffroi au grand dent was the most remarkable.

Melusine was a nymph who married the Lord of Leezignan, or Lusignan, on the condition that he would never disturb her on a Saturday. Naturally, after some time, his curiosity got the better of him, and when he secretly peeked at her in her solitude, he saw that she had a serpent's body from the waist down! With a terrible scream, she vanished from his life forever, but she left behind three sons, each with some deformity, the most notable being Geoffroi au grand dent.

Melusina continued in use in the south of France, Holland, and Germany, and is occasionally used in England. We find Melicerte in old French chronicles.

Melusina was still used in the south of France, Holland, and Germany, and is sometimes seen in England. We find Melicerte in old French chronicles.

The very ancient queens of Navarre and the Asturias have a wonderful set of aliases, and one, the oddest, is “Amelina, or Simena, or Ximena,” the sister of Sancho I., of Navarre, who married Alfonso the Great. Could the Spaniards, by any possibility, have contracted the soft Amal into the harsh guttural Xi, which sounds as if it came from a Moorish throat. Yet, Goths as they were, they show no Amal, though their Ximen and Ximena reach up to 700, and Ximena survived long as a name among their ladies, and was the wife of the Cid, whence the French turned her into Chimène. Emmeline, as it is now generally spelt, came from France as Emeline, and is frequent in old ballad poetry, and in northern registers, as Emyln. It is probably another form of this same Amaline, or lind, Amal’s serpent.

The very ancient queens of Navarre and Asturias have an amazing set of nicknames, and one, the strangest, is “Amelina, or Simena, or Ximena,” the sister of Sancho I of Navarre, who married Alfonso the Great. Could the Spaniards have possibly shortened the soft Amal into the harsh guttural Xi, which sounds like it came from a Moorish throat? Yet, even as Goths, they don’t show any Amal, although their Ximen and Ximena go back to 700, and Ximena survived for a long time as a name among their women, and was the wife of the Cid, leading the French to turn her into Chimène. Emmeline, as it’s now typically spelled, came from France as Emeline, and is common in old ballad poetry and in northern records as Emyln. It’s probably another form of this same Amaline, or lind, Amal’s serpent.

The northern races have the one much reduced name of Malfrid, from Amalafrida, of peace.

The northern peoples have the shortened name Malfrid, derived from Amalafrida, which means peace.

The ladies have certainly been the chief owners of Amal, as a commencement; but it has had a brilliant part to play in the form of Amalrich, Almerich, or Emmerich, on the German side; Almerigo in Spain; Amalric, or Amaury, in France; Almerick in England. Amaury was an Angevin king of Jerusalem; and our own Sir 331Almerick St. Lawrence was brother-in-arms to Sir John de Courcy, and founded the House of Howth in Ireland. The House of Lusignan, Melusina’s descendants, called it Aymar; and in this form it came to England with Henry III.’s half-brother, whom he promoted to the see of Winchester, but who episcopally called himself Ethelmarus; though his nephew, Aymar de Valence, kept his proper name. Emmery is a surviving English surname, and Merica occurs in old Yorkshire genealogies.

The women have definitely been the main owners of Amal from the start; however, it has also had a notable role in the form of Amalrich, Almerich, or Emmerich in Germany; Almerigo in Spain; Amalric or Amaury in France; and Almerick in England. Amaury was an Angevin king of Jerusalem, and our own Sir 331 Almerick St. Lawrence was a comrade to Sir John de Courcy and founded the House of Howth in Ireland. The House of Lusignan, descendants of Melusina, referred to it as Aymar; and this name came to England with Henry III’s half-brother, whom he appointed to the see of Winchester, though he stylistically called himself Ethelmarus; meanwhile, his nephew, Aymar de Valence, retained his proper name. Emmery is a surviving English surname, and Merica shows up in old Yorkshire genealogies.

But it is the Italian form, Amerigo, which was destined to the most noted use,—when the adventurer, Amerigo Vespucci, gave his name to the tract of land that Columbus saw for the first time in his company; little knowing that it was no island, but a mighty continent, which should hold fast that almost fortuitous title, whence thousands of miles, and millions of men, bear the appellation of the forgotten forefather of a tribe of the Goths—Amalrich, the work ruler; a curiously appropriate title for the new world of labour and of progress, on the other side the Atlantic.

But it’s the Italian name, Amerigo, that ended up being the most famous—when the explorer, Amerigo Vespucci, named the land that Columbus first saw alongside him; not realizing it was not an island but a vast continent, which would keep that nearly accidental title, from which thousands of miles and millions of people derive the name of the forgotten ancestor of a tribe of the Goths—Amalrich, the work ruler; a strikingly fitting title for this new world of labor and progress on the other side of the Atlantic.

Amalberge is an old Cambrai name; Malburg a Danish one; Amalgund, Amalbert, Amalbertine, and Amalhild, have also been known. The French Amelot must be the contraction of one of the masculine forms.[120]

Amalberge is an old name from Cambrai; Malburg is a Danish name; Amalgund, Amalbert, Amalbertine, and Amalhild have also been used. The French name Amelot is likely a shortened version of one of the masculine forms.[120]

120. Grimm; Kemble; Int. to Beowulf; Weber; Dugdale.

120. Grimm; Kemble; Introduction to Beowulf; Weber; Dugdale.

Section 18.—Forefathers.

The deification of forefathers, or the claim to divine origin, whichever it might be, led to the employment, as a prefix, of the very word that expressed them—that word which we use still at the beginning of ancestors, and that the Germans call ahnen. In old German the singular was ano, and it signified a remote forefather. The Rigsmaal, an old Icelandic poem which explains the origin of the various castes which the northern races acknowledged, represents Heimdall, the porter of heaven, as wandering to the earth, and being entertained by Ai and Edda, or great-grandfather and great-grandmother, who lived in a lowly hut; then by Avi and Amma (Lat. Avus), or grandfather and grandmother, who had a comfortable dwelling-house; and lastly by Fadher and Modher, whose abode was a splendid mansion. The son of Edda was Thrall; the son of Amma was Karl; the son of Modher was Jarl; and from these descended the three castes of the North—the thralls, or slaves; the churls, bondr, or farmers; and the jarls, or nobles.

The deification of ancestors, or the claim to divine lineage, whatever the case, led to the use of the very word that represented them—that same word we still use at the beginning of ancestors, which the Germans call ahnen. In Old German, the singular form was ano, meaning a distant forefather. The Rigsmaal, an ancient Icelandic poem that explains the origins of the different castes recognized by the northern peoples, depicts Heimdall, the guardian of heaven, traveling to earth and being welcomed by Ai and Edda, or great-grandfather and great-grandmother, who lived in a humble hut; then by Avi and Amma (Lat. Avus), or grandfather and grandmother, who had a cozy home; and finally by Fadher and Modher, whose residence was a grand mansion. Edda's son was Thrall; Amma's son was Karl; Modher's son was Jarl; and from these individuals came the three castes of the North—the thralls, or slaves; the churls, bondr, or farmers; and the jarls, or nobles.

This is an absolute mythic allegory by way of explanation of existing circumstances; but the names therewith connected mostly survived, though they refer to these mere embodiments of abstract ideas.

This is a complete mythic allegory explaining the current situation; however, the names associated with it mostly linger on, even though they relate to these simple representations of abstract concepts.

Ai, or ani, enters into the composition of the Icelandic Anar, ancestral warrior, and thus, no doubt, contributed to form our surname of Anson, which, like almost all our great naval names, thus traces back to some ancient viking, who has done us at least as much 332good as evil, by leaving us his sons to keep all other invaders from our shores.

Ai, or ani, is part of the name Anar, an ancestral warrior from Iceland, and this likely influenced the development of our surname Anson. Like many of our significant naval names, it traces back to an ancient Viking, who has, at the very least, contributed to our lineage by leaving us his descendants to defend our shores against other invaders. 332

The old Saxon histories call some of these enemies by the name of Anlaff, in particular the chief who visited King Æthelstan’s tent in a minstrel’s disguise, and betrayed himself by burying the guerdon that he was too proud to keep. The same persons whom England called Anlaff, and Ireland Amlaidh, were, in the North, Alafr, or Olafr, according to the custom of pronouncing the diphthong a like an o, and then so spelling it, e.g., Aasbiorn, Osbiorn. The latter syllable is laf or leif, from the verb lev, the Anglo-Saxon leafan, our own leave. It is a word that never is used as a commencement, and but rarely stands alone, though the North sometimes has a Leifr, and it is used in the sense of what is remaining. Anlaff, or Olaf, is thus what is left of his forefathers, his ancestor’s relic, and a very notable relic was the gallant king Olaf Trygveson, the prime hero of the Heimskringla, whose last battle is so nobly described there. Scarcely less noble is his relative, Olaf the saint, the ally of England, who fought her battles near London-bridge, and has left his name to the church of St. Olave, near the site of the battle, though, unluckily, English tongues made him St. Toly. St. Olaf was over-harsh in his endeavours to introduce Christianity to his subjects, and perished in a war with the rebels, assisted by Knut of Denmark and England; but his name continued glorious, and another royal St. Olaf, in Sweden, assisted to make it one of the most national of Scandinavian names, even to the present day.

The old Saxon histories refer to some of these enemies as Anlaff, especially the leader who visited King Æthelstan’s tent in disguise as a minstrel and gave himself away by burying the reward he was too proud to keep. The same individuals whom England called Anlaff and Ireland referred to as Amlaidh were known in the North as Alafr or Olafr, depending on the custom of pronouncing the diphthong a like an o, which is why it was spelled that way, e.g. Aasbiorn, Osbiorn. The latter part of the name is laf or leif, derived from the verb lev, the Anglo-Saxon leafan, which is our own leave. This word is rarely used at the beginning of a name and seldom stands alone, although in the North, it sometimes appears as Leifr, meaning what remains. Anlaff, or Olaf, thus signifies what is left of his ancestors, a relic of his forefathers, and a notable relic indeed was the brave king Olaf Trygveson, the main hero of the Heimskringla, whose last battle is beautifully described there. Just as noble is his relative, Olaf the saint, England's ally, who fought for her near London Bridge and whose name lives on in the church of St. Olave, close to where the battle took place, even though English pronunciation turned him into St. Toly. St. Olaf was quite severe in his efforts to introduce Christianity to his people and lost his life in a conflict with rebels, aided by Knut of Denmark and England; however, his name remained glorious, and another royal St. Olaf in Sweden helped make it one of the most prominent names in Scandinavia, even up to today.

Its Latinism is Oläus, and its contraction Ole, or, rather, this answers to the very old Aale, which, in its turn, answers to the Analo, Anilo, Anelo, of the old Germans.

Its Latin form is Oläus, and its shortened version is Ole, or rather, this corresponds to the very old Aale, which in turn relates to the Analo, Anilo, Anelo of the ancient Germans.

Leif, or laf, we shall often meet as a termination, both in the North and in Germany, where it generally becomes leib or lip, and then the modern Germans take it for love, and thus have changed the old Gottleip into Gottleib. In the North it has scarcely fared better, especially in the case of Thorleif, or Thor’s relic, who changed from Tholleiv to Thoddeiv, or Tadeiv, on the one hand, and on the other, to Tellev, which, thanks to some classically-disposed clergyman, has been written Teleph, and referred to the Greek Telephus.

Leif, or laf, often shows up as a suffix in both the North and Germany, where it usually turns into leib or lip. Modern Germans interpret it as love, which is how the old Gottleip became Gottleib. In the North, it hasn't fared much better, especially with Thorleif, or Thor's relic, which changed from Tholleiv to Thoddeiv, or Tadeiv, on one side, and on the other, to Tellev. Thanks to some clergy with a classical bent, it has been written as Teleph and linked to the Greek Telephus.

Of the other names connected with the Rigsmaal, we find Edda, the great-grandmother, giving title to the ancient poem on cosmogony and mythology that may be regarded as the parent of all the northern songs. Thrall was likewise, in spite of its meaning, used as a name.

Of the other names linked to the Rigsmaal, we see Edda, the great-grandmother, lending her name to the ancient poem about cosmogony and mythology, which can be seen as the origin of all northern songs. Thrall was also used as a name, despite its meaning.

The next generation, Avi, Amma, and the son Karl, are the prominent ones. The equivalent of Karl, Bondr, a farmer, is now and then a northern name; but it is the great Frank Karling line whose names so curiously answer to these.

The next generation, Avi, Amma, and their son Karl, are the main figures. The modern version of Karl is Bondr, a farmer, which occasionally appears as a northern name; however, it’s the prominent Frank Karling lineage whose names so interestingly correspond to these.

Were they of the middle class of landholders, and were they proud of it, and anxious to trace their connection back to the grandfather, grandmother, and churl? Whether there were a Frank version of the Rigsmaal we do not know, but the leading name of the family was Karl, the churl (of which more in its relation to the cycle of Romance), and it is found in constant company with Amma, or Emma, and 333alternates with one that almost certainly represented Avi, or grandfather.

Were they middle-class landowners, proud of their status and eager to trace their lineage back to their grandfather, grandmother, and peasant ancestor? We don’t know if there was a Frank version of the Rigsmaal, but the head of the family was named Karl, the peasant (which will be discussed more regarding its connection to the Romance cycle), and this name frequently appears alongside Amma, or Emma, and 333alternates with one that almost certainly represented Avi, or grandfather.

Charles, Pepin l'Heristal, Charles Martel, Pepin le Bref, Charles the Great, is the succession till the alternation was broken by the death of Pepin, the eldest son of Charles the Great. Now this most undignified Pepin is traced by the best authorities to be one of the many forms of the primitive and universal abba, father, papa, and to answer to the old German names of Bobo, Bobbo, and Poppo. And it is not, therefore, probable that Pepin and Emma stood for the northern Avi and Amma, both alike with the son Karl?

Charles, Pepin the Heristal, Charles Martel, Pepin the Short, and Charles the Great make up the succession until the pattern was disrupted by the death of Pepin, the oldest son of Charles the Great. This rather undignified Pepin is believed by the best sources to be one of the many forms of the original and universal abba, which means father, papa, and corresponds to the old German names Bobo, Bobbo, and Poppo. Therefore, it’s unlikely that Pepin and Emma represented the northern Avi and Amma, both of whom are associated with the son Karl?

Amme, or Emma, no doubt formed by the first lispings of a child, is amme, a nurse, in Germany, and ama, a housekeeper, in Spain. As a name, it was at first exclusively Frank, and used by the Karling daughters. The first Emma mentioned was the daughter of Charlemagne; and the sister of Hugh Capet, who married Richard the Fearless, of Normandy, was likewise so called. Her granddaughter was the wife, first of Ethelred the Unready, then of Knut, and the supposed heroine of the ordeal of the ploughshares. Emma was considered as so un-English that her name was translated into Ælfgifu. However, we find ‘Emme’ among the daughters of Dru de Baladon, who came over with the Conqueror, and thus ‘Emm’ and ‘Emr’ are by no means uncommon in the registers of Yorkshire and Durham, even down to the seventeenth century. Then Prior, when modernizing and sentimentalizing the beautiful ballad of the Nut Browne Maid, supposed to be on the history of the shepherd Lord Clifford, called it Henry and Emma, whence it became rather a favourite romantic name of literature. Clergymen were apt to use it, in Latin registers, as a translation of Amy, as well as of its own Em. It is also confounded with Emily, and at the present day recurs extremely often in England, while it is almost disused in France, its native home. The Welsh use it as a translation of Ermin, probably a legacy of the Roman Herminii. Emmott is another old name of northern England, probably amplified from Em; but Emeline, as has been already said, is far more probably Amalina than any relation to Emma.

Amme, or Emma, clearly derived from a child's first attempt at speaking, is amme, a nurse, in Germany, and ama, a housekeeper, in Spain. Initially, it was a name exclusive to the Franks and was used by the daughters of Charlemagne. The first Emma mentioned was Charlemagne's daughter, and Hugh Capet's sister, who married Richard the Fearless of Normandy, also carried the name. Her granddaughter was married first to Ethelred the Unready and then to Knut, and she is believed to be the heroine associated with the ordeal of the ploughshares. Emma was considered so un-English that her name was translated into Ælfgifu. However, we find 'Emme' among the daughters of Dru de Baladon, who came over with the Conqueror, and thus 'Emm' and 'Emr' are fairly common in the records of Yorkshire and Durham, even into the seventeenth century. Later, Prior, when modernizing and sentimentalizing the beautiful ballad of the Nut Browne Maid, which is thought to be about the shepherd Lord Clifford, named it Henry and Emma, making it a popular romantic name in literature. Clergymen often used it in Latin records as a translation of Amy, as well as its own Em. It's also often confused with Emily, and nowadays, it appears quite frequently in England, while it is nearly unused in France, its place of origin. The Welsh use it as a translation of Ermin, likely a remnant of the Roman Herminii. Emmott is another old name from northern England, likely derived from Em; but Emeline is more likely linked to Amalina than to Emma.

Jarl, as might be expected, was a very favourite eponym; but not in the same pronunciation; for it first became Irl, then Erl, in nomenclature. Erling, a name much used by the Norsemen, and often corrupted into Elling, is the son of the earl; and the Swedish once had a Jarlar, or earl-warrior, who changed into Erlher, Erlo, Erlebald, Erlebrecht, Erlhild.

Jarl, as might be expected, was a very popular name; but not in the same pronunciation, as it first became Irl, then Erl, in naming. Erling, a name commonly used by the Norsemen and often altered to Elling, means the son of the earl; and the Swedish once had a Jarlar, or earl-warrior, who transformed into Erlher, Erlo, Erlebald, Erlebrecht, Erlhild.

334

CHAPTER 3.

NAMES FROM OBJECTS CONNECTED WITH MYTHOLOGY.

Section I.—Day.

The rich imagination of the North could not fail to preserve the Eastern myths of natural appearances and animals with their myths, and these ideas are as usual reflected in the names of the race.

The vibrant imagination of the North naturally kept the Eastern myths about nature and animals alive, and these concepts are typically mirrored in the names of the people.

In the Edda, Nôtt, or night, the dark, one of the Jotun, is the wife of Dellingr, the brilliant and beautiful, one of the Æsir, and their son is Dag or Day. Mother and son each have a chariot in which they career round the sky, in pursuit of one another. The horse of Day is Shinfaxi, of shining mane; the horse of Night is Hrimfaxi, rime or frost manemane.

In the Edda, Nôtt, or Night, the dark one, is the wife of Dellingr, the radiant and beautiful, who is one of the Æsir, and their son is Dag or Day. Mother and son each have their own chariot that they race around the sky, chasing after each other. The horse of Day is Shinfaxi, with a shining mane; the horse of Night is Hrimfaxi, with a mane of rime or frost. manemane.

Day had many namesakes, though more often at the end than the beginning of a word.

Day had many namesakes, although they were usually found at the end rather than the beginning of a word.

Dago, Tago, or Tajo, was a Gothic bishop of Zaragoza, whom King Chindaswintha sent to Rome about 640, to bring home a copy of St. Gregory’s Comment on the Book of Job, which had been dedicated to a King of Spain, one of the Suevi, but had been lost in the irruption of the Arian Goths. The Roman clergy had been equally careless. Pope Theodorus could not lay his hands upon the manuscript; and the search became so tedious, that finally Bishop Tajo betook himself to prayer, and obtained a special vision of the holy Pope Gregory himself, who directed him to the depository of the manuscript.

Dago, Tago, or Tajo, was a Gothic bishop of Zaragoza, who King Chindaswintha sent to Rome around 640 to retrieve a copy of St. Gregory’s Comment on the Book of Job. This copy had been dedicated to a King of Spain from the Suevi but was lost during the invasion of the Arian Goths. The Roman clergy had also been careless. Pope Theodorus couldn’t find the manuscript, and the search became so frustrating that eventually, Bishop Tajo turned to prayer and received a vision from the holy Pope Gregory himself, who guided him to the location of the manuscript.

This same Dagr figures in the Landnama-bok; and the North has Dagfinn, perhaps once an allusion to the resplendent glory of Odin, but usually translated white as day. Dagulf, or Daulf, day-wolf, was no doubt in allusion to the wolf Sköll, who hunts the sun daily round the sky, and will eat her up at last; whence to this day a parhelion is called in Sweden a sun-wolf, Sololf. Eclipses are caused when the wolf gains on the sun, who has no namesakes in Teuton nomenclature, the few that sound like it being from another source, namely, Salv or sölv, anointing or healing. The feminine ny, though meaning the new moon when standing alone, is only the adjective new, and means fresh and fair, so that the northern Dagny is, fair as day. The Norse ladies also have Dagheid or Dageid, cheerful as day.

This same Dagr appears in the Landnama-bok; and in the North, there’s Dagfinn, possibly referring to the radiant glory of Odin, but usually translated as white as day. Dagulf, or Daulf, meaning day-wolf, likely references the wolf Sköll, who chases the sun across the sky every day and will eventually devour her; that's why even today, a parhelion is called a sun-wolf, Sololf, in Sweden. Eclipses happen when the wolf catches up to the sun, who has no namesakes in Germanic naming, the few that sound similar coming from another origin, specifically Salv or sölv, meaning anointing or healing. The feminine ny, while it stands alone as new moon, is just an adjective meaning new, fresh, and fair, so the northern Dagny translates to fair as day. Norse women also have Dagheid or Dageid, meaning cheerful as day.

Dagobert, or bright as day, was that long-haired king who, next to Clovis, impressed the French imagination. He was the employer of the great goldsmith St. Eloi, and the throne or chair of King 335Dagobert, ascribed to that great artificer, is still in existence. A successor in the fainéant times was canonized, and together the two Dagoberts, making one, have become the theme first of heroic and then of burlesque in France. It was Takaperaht in Old German; and there, too, Tagarat, or Dagrad, is to be found; but in general, dag or tac comes at the end of words.

Dagobert, meaning "bright as day," was that long-haired king who, alongside Clovis, captured the French imagination. He was the patron of the great goldsmith St. Eloi, and the throne or chair of King 335Dagobert, attributed to that incredible craftsman, still exists today. A successor during the fainéant period was canonized, and together the two Dagoberts, merged into one, have become the subjects of both heroic tales and comedic stories in France. It was Takaperaht in Old German; and there, too, Tagarat or Dagrad can be found; but generally, dag or tac appears at the end of words.

Dagmar—the favourite queen of the Danes, whose only fault was lacing her sleeves on a Sunday—is called only by her epithet, Danes' joy. Her true name was Margaret of Bohemia, and the Danish princess Dagmar, who was christened after her, was on her Russian marriage called Marie.[121]

Dagmar—the beloved queen of the Danes, whose only flaw was lacing her sleeves on a Sunday—is known only by her nickname, Danes' joy. Her real name was Margaret of Bohemia, and the Danish princess Dagmar, named after her, was called Marie during her marriage in Russia.[121]

121. Blackwell, Mallet; Munch; Butler; Grimm; Thierry; Michaelis.

121. Blackwell, Mallet; Munch; Butler; Grimm; Thierry; Michaelis.

Section II.—The Wolf.

It is for the place that he occupies in the Teutonic imagination, rather than for his own merits, that the wolf stands foremost among the creatures that have supplied Teutonic names.

It's more about the role he plays in the Teutonic imagination than his individual qualities that puts the wolf at the top of the list among the creatures that have provided Teutonic names.

He is also the most universal. Zeeb, Lycos, and Lupus, have been already mentioned; and the midnight prowler, as the most terrible animal of Europe, held his place in imaginations, whence the lion and tiger faded for want of personal acquaintance. The French have no less than forty-nine proverbs about wolves, many no doubt remains of the beast epic.

He is also the most universal. Zeeb, Lycos, and Lupus have already been mentioned; and the midnight prowler, recognized as the most fearsome animal in Europe, captured the public's imagination, while the lion and tiger diminished in significance due to a lack of direct experience. The French have at least forty-nine proverbs about wolves, many of which undoubtedly stem from ancient tales about the beast.

Wolves called Geri and Freki sat on either side of Odin’s throne, and devoured his share of the bears' flesh of Valhalla, a banquet he was too ethereal to require. Wolves chase the sun and moon round their daily courses; and a terrible wolf called Mangarmr, or moon-gorger, is to devour the moon at the coming of the wolf-age, which, in the Voluspa, shadows the last days of the world. Fenris, the wolf of the abyss, is the son of Loki; and though bound by the Æsir at the cost of Tyr’s right hand, will finally break loose, destroy Odin himself, and only be rent asunder by Vidur in his resistless shoes.

Wolves named Geri and Freki sat on either side of Odin’s throne and ate his share of the bear meat from Valhalla, a feast he didn’t really need. Wolves chase the sun and moon in their daily paths; and a fearsome wolf named Mangarmr, or moon-gorger, is destined to devour the moon when the wolf-age arrives, which, in the Voluspa, foretells the end times of the world. Fenris, the wolf from the abyss, is the son of Loki; and even though the Æsir bound him at the cost of Tyr’s right hand, he will eventually break free, kill Odin himself, and can only be torn apart by Vidur in his unstoppable shoes.

Nevertheless, ulf, vulf, wolf was highly popular as a name-root; perhaps more common at the end than the beginning of a word, but often standing alone. It was the diminutive Vulfila that was the right name of that good bishop whose Mæso-Gothic version of the Gospels goes by his Latinism of Ulphilas.

Nevertheless, ulf, vulf, wolf was a very popular name-root; it may have been more common at the end of a word than at the beginning, but it often appeared on its own. The diminutive Vulfila was the actual name of the good bishop whose Mæso-Gothic version of the Gospels is known by the Latin name Ulphilas.

Ulf was twenty-three times in the Landnama-bok; and ulf in every possible form ravaged the coasts of Europe. Wolf was again the hereditary prefix in the House of Bavaria, where the dukes varied between Wolf and Wolfart, till Wolfen became the designation of the family, and a legend was invented to account for it. An ancestress had, it was said, given birth to twelve infants all at once, and in the spirit of the child who, being shown his twin brothers, asked “Which shall we keep,” sent her maid to dispose of the eleven unnecessary ones in the river. The father met her, and asked what she had in her apron. “Only whelps,” she answered; but he was not 336to be thus put off, made an inspection, saved the children’s lives, and called them the Wolfen, or wolf-whelps! The Book of Heroes, however, makes the Wolfings descend from the brave Sir Hildebrand, and be so called from a wolf on their shield granted them by the Emperor Wolfdietrich, in remembrance of an adventure of his own infancy, when he had been carried off by a she-wolf to her den, and remained there unhurt—whence his name of Wolfdietrich. The male line of the Wolfen, however, in time became extinct, and the heiress married one of the Italian House of Este, which adopted the German Wolf in the Italianized form of Guelfo, and constantly used it as a name. Thence when the popes set up Otto d'Este, one of the Wolfen of Bavaria, as anti-emperor in opposition to the House of Hohenstaufen, his partisans were called Welfen; those of the Fredericks, Waiblingen, from the Swabian castle of Waibling. The Italian cities rang with the fierce cries of Guelfo and Zibelino, for the pope or the emperor, and Europe learnt to identify the Guelph with the cause of the Church; the Ghibelline with that of the State, when the origin of the words had long been forgotten.

Ulf appeared twenty-three times in the Landnama Book; and ulf in every form devastated the coasts of Europe. Wolf became the hereditary prefix in the House of Bavaria, where the dukes went back and forth between Wolf and Wolfart, until Wolfen became the family name, and a legend was created to explain it. It was said that an ancestress had given birth to twelve babies all at once, and in the spirit of the child who, when shown his twin brothers, asked “Which should we keep,” she sent her maid to get rid of the eleven extra ones in the river. The father encountered her and asked what she had in her apron. “Just pups,” she replied; but he was not fooled, checked things out, saved the children's lives, and named them the Wolfen, or wolf-pups! The Book of Heroes, however, claims the Wolfings descended from the brave Sir Hildebrand and were named after a wolf on their shield granted to them by Emperor Wolfdietrich, as a reminder of an adventure from his own childhood, when he was taken by a she-wolf to her den and remained safe—hence his name of Wolfdietrich. The male line of the Wolfen eventually died out, and the heiress married an Italian from the House of Este, which adopted the German Wolf in the Italian form of Guelfo and frequently used it as a name. Consequently, when the popes supported Otto d'Este, one of the Wolfen of Bavaria, as anti-emperor against the House of Hohenstaufen, his supporters were called Welfen; those of the Fredericks were referred to as Waiblingen, after the Swabian castle of Waibling. The Italian cities echoed with the fierce shouts of Guelfo and Zibelino, for the pope or the emperor, and Europe learned to associate the Guelph with the Church's cause; the Ghibelline with the State's cause, long after the origins of the terms had been forgotten.

One of the Bavarian Wolfen d'Este became Duke of Brunswick Luneburg, and from him descended the Hanoverian line of English sovereigns, who in the time of Revolution thence were said to be properly sumamed Guelf, or even Whelps, with about as much correctness as when Louis XVI. was styled Louis Capet.

One of the Bavarian Wolfen d'Este became the Duke of Brunswick-Luneburg, and from him came the Hanoverian line of English kings, who during the Revolution were referred to as the Guelf or even Whelps, with about as much accuracy as when Louis XVI was called Louis Capet.

We had a wolf among our sovereigns in the days of the Heptarchy, in Vulfhere, king of Mercia, the same as the northern Ulfar, and German Wolfer, meaning wolf-warrior. Also Vulfhilda was a sainted abbess in England, while Ulvhildur colonized Iceland. We had also Vulfred, Vulfnoth, Vulfstein, better known as St. Wulstan, the admirable bishop of Worcester. These English wolves of ours have a great inclination to lapse into sheep’s clothing and become wool, in which form we use them in the harmless surnames of Woolgar, Woolstone, Woolmer, Wolsey.

We had a wolf among our leaders back in the Heptarchy, in Vulfhere, king of Mercia, just like the northern Ulfar, and the German Wolfer, which means wolf-warrior. Also, Vulfhilda was a saintly abbess in England, while Ulvhildur settled in Iceland. We also had Vulfred, Vulfnoth, and Vulfstein, who is better known as St. Wulstan, the respected bishop of Worcester. These English wolves of ours often tend to wear sheep's clothing and become wool, which is why we find them in the harmless surnames like Woolgar, Woolstone, Woolmer, and Wolsey.

Ulfketill, or Ulfkjell, as odd a compound as can well be found, was one of the pirates who invested England, but is a peaceable inhabitant in Domesday, where Ulf swarms, as Ulfac, Ulfeg, Ulfert, Ulfener, Ulfric; just as he does in the Iceland Domesday, as Ulfhedinn, Ulfherdur, Ufliotr.

Ulfketill, or Ulfkjell, as strange a name as you can find, was one of the pirates who invaded England, but now he’s a peaceful resident in Domesday, where Ulf appears frequently, as Ulfac, Ulfeg, Ulfert, Ulfener, Ulfric; just like in the Icelandic Domesday, as Ulfhedinn, Ulfherdur, Ufliotr.

In Germany, Wolfgang, perhaps best rendered as Wolf-progress, was a sainted bishop of Ratisbon, in the tenth century, whence this strange name flourished, and, coming to Göthe, became prized by all his admirers. There, too, is Wolfram, the wolf-raven, Wolfrad, and Wolfert.

In Germany, Wolfgang, which can be interpreted as Wolf-progress, was a revered bishop of Ratisbon in the tenth century, where this unusual name became popular and later gained appreciation by all of Göthe's admirers. There is also Wolfram, the wolf-raven, Wolfrad, and Wolfert.

Some have translated ulf, or wolf, at the end of a word by help; but this is impossible, as though hulf is help in German, the f is the property of that language alone.

Some have translated ulf, or wolf, at the end of a word as help; but this doesn’t work, because while hulf means help in German, the f belongs to that language alone.

A few of the Danes seem to have learnt to respect the qualities of the magnificent Irish wolf-hound, whose qualities are highly praised in the Heimskringla. Then they took to calling themselves Hunde; and a son of Sigurd, Earl of Orkney, is called both Hvalp and Hund. The name of Hundolf is, however, supposed to be either 337hardened from Hun, or else to be from a word meaning booty or plunder, so as to mean the wolf of plunder.[122]

A few of the Danes seem to have learned to respect the qualities of the impressive Irish wolfhound, whose attributes are highly praised in the Heimskringla. They then started calling themselves Hunde; and a son of Sigurd, Earl of Orkney, is known by both Hvalp and Hund. However, the name Hundolf is thought to either come from Hun or be derived from a word meaning booty or plunder, implying the wolf of plunder.[122]

122. Grimm; Turner, Anglo-Saxons; Blackwell, Mallet; Dictionnaire des Proverbes Français; Sismondi, Republiques Italianes; Anderson, Genealogies; Lappenburn, Anglo-Saxons; Alban Butler; Marryat, Jutland; Pott.

122. Grimm; Turner, Anglo-Saxons; Blackwell, Mallet; French Proverbs Dictionary; Sismondi, Italian Republics; Anderson, Genealogies; Lappenburn, Anglo-Saxons; Alban Butler; Marryat, Jutland; Pott.

Section 3.—Eber, the Boar.

The boar, whom we found so popular in Roman nomenclature, is equally so among the southern Teutons, among whom the tusky boar was one of the prime beasts of chase. The Romans apparently viewed him and his titles in their domestic aspect; but the Teutons honoured the fierce Eber of their forests as their highest and most dangerous prey, and gave him a place among their mythology.

The boar, which we see was quite popular in Roman names, is also well-regarded among the southern Teutons, where the tusked boar was one of the main animals to hunt. The Romans seemed to see him and his names in a more domestic light; however, the Teutons respected the fierce Eber of their forests as their top and most dangerous game and included him in their mythology.

Freyr had a boar with golden bristles, called Gullenbörsti, and when the corn waved in the wind, the saying was, “Freyr’s boar is passing by.” Epurhelm, an old German name, was thus an appeal to the protection of Freyr.

Freyr had a boar with golden bristles named Gullenbörsti, and when the corn swayed in the wind, people would say, “Freyr’s boar is passing by.” Epurhelm, an old German name, was a call for Freyr's protection.

The boar Sehrimnar was likewise the future feast of the brave in Valhall, daily hunted and eaten, and as often resuscitated for the next day’s sport and banquet. Scandinavia lay too far north for his porcine majesty; and the Norsemen had no personal acquaintance with him in their daily life, whatever they might look forward to; and thus Eber, the wild boar, does not figure in their nomenclature, and scarcely among our own insular Saxons, though he is said to have ranged our forests.

The boar Sehrimnar was also the future feast for the brave in Valhall, hunted and eaten daily, and brought back to life for the next day’s fun and banquet. Scandinavia was too far north for this majestic pig, and the Norsemen had no real experience with him in their daily lives, no matter what they might anticipate; thus, Eber, the wild boar, doesn’t appear in their names and barely among our own insular Saxon people, although he is said to have roamed our forests.

But turning to the Goths, we fall at once upon Ebroinus, an evident classicalism of Eberwine, not so much the boar’s friend, as Freyr’s friend. Ebrimuth, another early Goth, is wild boar’s mood or wrath, and in Visigothic Spain we find Eborico, namely, Eberik, boar ruler.

But if we look at the Goths, we immediately come across Ebroinus, which clearly derives from Eberwine, not just the friend of the boar, but a friend of Freyr. Ebrimuth, another early Goth, represents the mood or wrath of the wild boar, and in Visigothic Spain, we encounter Eborico, or Eberik, the ruler of the boar.

Frankland produced the formidable compound of boarwolf, Eberulf; but its two owners grew up monastic saints in the sixth and seventh centuries, and were honoured by the French as SS. Evrault, Evrols, Evrou, or Evraud. The second of these saints was a native of Normandy, and is patron of the abbey of Fontévraud, the burial-place of Henry II. and Richard Cœur de Lion, and the noblest nunnery in France.

Frankland created the impressive mix of boarwolf, Eberulf; however, its two owners became monastic saints in the sixth and seventh centuries, and were respected by the French as SS. Evrault, Evrols, Evrou, or Evraud. The second of these saints was from Normandy and is the patron of the abbey of Fontévraud, the burial place of Henry II and Richard the Lionheart, and the finest convent in France.

It is difficult, however, to distinguish between the forms of the French Eberulf, and the German Eberhard, who was abbot of Einsiedlen in 934; indeed, it is highly probable that the Norman St. Evrhault, though derived from a saint Latinized as Eberulfus, and in German called Erulf, was supposed to be the same as Eberhard, and that this accounts for the English form of Everard, which sprung up from the four Evrards of the Domesday roll after the Conquest. Eberhard hardly reaches the rank of saint in the Roman calendar; but his exertions in a great famine that ravaged Alsace, Burgundy, and Upper Germany, in 942, account for the nationality of his name in all that region.

It's challenging, however, to tell apart the forms of the French Eberulf and the German Eberhard, who was the abbot of Einsiedlen in 934. In fact, it's quite likely that the Norman St. Evrhault, although derived from a saint Latinized as Eberulfus and referred to in German as Erulf, was intended to be the same as Eberhard. This could explain the English version of Everard, which emerged from the four Evrards listed in the Domesday roll after the Conquest. Eberhard barely qualifies as a saint in the Roman calendar, but his efforts during a severe famine that struck Alsace, Burgundy, and Upper Germany in 942 help explain the popularity of his name in that entire region.

338
English. Italian. Frisian. German.
Everard Everardo Evart Eberhard
Ewart Eberardo Evert Ebert
Ebbo Ewart
French. Dutch. Lett. Eppo.
Evraud Everhard Ewarts Ebbo
Ebles Evert   Ebo
      Ebilo
      Ebin
      Etto
      Uffo
      Uppo
      Appo

The Germans likewise have a feminine from this ‘boarfirm’ word Eberbardine, contracted into Ebertine, or Ebba, and in Frisian, Ebbe or Jebbe. I am afraid these German forms do not certainly account for the Saxon Ebba, or Æbbe, sister of St. Oswald, and foundress of the famous priory of Coldingham. However, England had one St. Eberhilda, who was a pupil of St. Wilfrid, and foundress of a monastery called Everidisham, the locality of which cannot be discovered; but the abbess must have left an impression on the ladies of the North, to judge by the frequency of the occurrence of Everilda, which, with the contractions of Averilla and Averil, is not yet extinct.

The Germans also have a feminine form of the word ‘boarfirm’ Eberbardine, shortened to Ebertine or Ebba, and in Frisian, Ebbe or Jebbe. I worry that these German forms don’t really explain the Saxon Ebba or Æbbe, the sister of St. Oswald, who founded the well-known priory at Coldingham. However, England had a St. Eberhilda, who was a student of St. Wilfrid and founded a monastery called Everidisham, though its exact location is unknown; but the abbess must have made an impact on the women of the North, judging by how often the name Everilda appears, which, along with its shortened forms Averilla and Averil, is still around today.

Offa, the Low German legendary hero—is very probably called by a contraction of the wild boar. His name is repeated by the king of Mercia, who seems to have borrowed somewhat of the legend in his story, and Offa was not extinct even in Domesday.

Offa, the legendary hero from Low German lore, most likely gets his name from a word meaning wild boar. His name is echoed by the king of Mercia, who appears to have taken some inspiration from the legend in his own tale, and Offa was still remembered even in the Domesday Book.

Ebermund, a Neustrian Frank of Meerwing days, was founder of Fontenoy Abbey, and was honoured as St. Evrémond, whence the territorial surname familiar to readers of French memoirs.

Ebermund, a Neustrian Frank from the days of Meerwing, founded Fontenoy Abbey and was honored as St. Evrémond, which is the source of the territorial surname known to readers of French memoirs.

St. Evre, who is frankly Latinized into Sanctus Aper, was the seventh bishop of Toul, where the register of bishops presents a curious succession of wild beasts, and some of the Ebbos and Affos of Germany may be his rightful property, though they are now all turned over to the charitable Eberhard of Einsiedlen. Eburbero, or Boar-bear, seems to have been a German invention.

St. Evre, whose name is basically the Latin version Sanctus Aper, was the seventh bishop of Toul. The list of bishops there features an interesting lineup of wild animals, and some of the Ebbos and Affos from Germany might rightfully belong to him, even though they’ve now been handed over to the charitable Eberhard of Einsiedlen. Eburbero, or Boar-bear, appears to be a German creation.

Section IV.—The Bear.

The bear does not enter into the legends of the Edda, but he enjoyed immense regard in the North, and was looked on as a sort of ancestor, to whom, when he was killed, polite apologies were always made, and who is still called by the pet name of the Wise Man, rather than by his own proper term. Even in France he was mysteriously alluded to as le vieux or le grand père; and probably the Swiss veneration for the bears of Berne partly originated in the general devotion to the deliberate and almost human-looking plantigrade.

The bear isn’t mentioned in the legends of the Edda, but he was greatly respected in the North and seen as a kind of ancestor. Whenever he was killed, polite apologies were always offered, and he's still affectionately called the Wise Man instead of his actual name. Even in France, he was mysteriously referred to as le vieux or le grand père; and the Swiss reverence for the bears of Berne likely came from a broader admiration for this thoughtful and almost human-like creature.

339The Anglo-Saxons made Beorn the great-grandson of Wuotan, and the ancestor of the kings of Beornland; in Latin Bernicia, or Beornia, afterwards the earldom that gave title to Richard, son of William I. Legend again declared that the stout old Earl Siward Bìorn was actually the offspring of a bear, and that the ears of his parent might have been found concealed beneath his matted locks.

339The Anglo-Saxons made Beorn the great-grandson of Woden and the ancestor of the kings of Beornland; in Latin Bernicia, or Beornia, which later became the earldom that gave title to Richard, son of William I. Legend also claimed that the tough old Earl Siward Beorn was actually the child of a bear, and that the ears of his parent might have been hidden beneath his tangled hair.

Norway and Iceland are, as in duty bound, the land of bears, but the Pyrenees had their share likewise; and if the North has Bjornulf, the same bear-wolf reigned over Gothic Spain in the form of Vernulfo; and in the Asturias and Navarre, the bear’s mood was dreaded as Bermudo, or Vermudo, and his protecting hand sought as Veremundo.

Norway and Iceland are, as expected, the land of bears, but the Pyrenees had their share too; and if the North has Bjornulf, the same bear-wolf ruled over Gothic Spain as Vernulfo; and in Asturias and Navarre, the bear's temperament was feared as Bermudo or Vermudo, and his protective presence sought as Veremundo.

In the Pyrenees, too, flourished the bear-spear, the same with the northern Bjorngjer, though southern tongues made Berenger and Berengario, in which forms it was owned by many a mountain king of Navarre and count of Roussillon, Barcelona, or Toulouse. There, too, it formed the feminine Berenguela, and this, as princesses' names always do, travelled farther; for Berenguela was queen of Castille, and mother of St. Fernando; another Berenguela, or Berangère, as French tongues called her, is familiar to us under that most incorrect historical title of Berengaria, the bride of Richard Cœur de Lion. Another Berenguela, who from Portugal married the king of Denmark, so misconducted herself that Bjorngard or Berngard, the Danish version of her name, stands for an abandoned woman.

In the Pyrenees, the bear-spear also thrived, just like the northern Bjorngjer, although people in the south referred to it as Berenger and Berengario. These names were owned by many mountain kings of Navarre and counts of Roussillon, Barcelona, or Toulouse. It also grew into the feminine form Berenguela, and, like princess names often do, it spread further; Berenguela was queen of Castile and the mother of St. Fernando. Another Berenguela, or Berangère, as the French called her, is more commonly known as Berengaria, the bride of Richard the Lionheart. There was yet another Berenguela, who married the king of Denmark from Portugal, but her behavior was so scandalous that Bjorngard, or Berngard, the Danish version of her name, came to mean an abandoned woman.

Biorn of the fiery eyes was appropriately named by Fouqué; for the Landnama-bok shows forty-two Biorns, and the name is still common in Norway and Iceland, where also are found still, as man’s names, Bersi and Besse, also titles of the bear, and Bera by way of feminine. Bjornhedinn is also northern, and there are numerous varieties of compounds, one of them rather of late date being Bjornstern, bear-star, probably in reference to the Pole-star. One of the present authors in Norway bears the fierce name of Bjornsternja Bjornsen.

Biorn of the fiery eyes was aptly named by Fouqué; for the Landnama Book lists forty-two Biorns, and the name is still common in Norway and Iceland, where names like Bersi and Besse, which also mean bear, and Bera, in a feminine form, can still be found. Bjornhedinn is also from the North, and there are many variations, one of the newer ones being Bjornstern, meaning bear-star, likely referring to the Pole Star. One of the current authors in Norway goes by the fierce name of Bjornsternja Bjornsen.

The most famous of all the bears is, however, of Frank growth. Some have tried to resolve it into Bairn-heart, child-hearted; but though barn is of most ancient lineage, found even in Ulfilas’s Gospels, all analogy is against the interpretation; and there can be no doubt that when the first historical Biornhard was named, his parents would much have preferred his having the resolution of a bear rather than the heart of a child.

The most famous of all the bears, however, comes from Frank growth. Some have tried to break it down into Bairn-heart, meaning child-hearted; but although barn has very old roots, even found in Ulfilas’s Gospels, all comparisons point against this interpretation. There’s no doubt that when the first historical Biornhard was named, his parents would have much preferred him to have the resolve of a bear rather than the heart of a child.

That first was an uncle of Charlemagne, and from him it was that the mountain, erst of Jupiter, was termed of Bernard, even before a second Bernard, surnamed De Menthon, fled from his home for love of a monastic life, and erected his noble hospice for the reception of travellers. Then came further glory to the name through the Cistercian monk, whose pure character was revered by all in the thirteenth century, until his became a universal name throughout Europe; in Ireland absorbing the native Brian. In Spain, too, Bernardo del Carpio is a great legendary champion, nephew to king Alfonso II. of Leon, and who, in the battle of Roncevalles, was said 340to have squeezed Roland the paladin to death in his arms. Bernal Diaz is the simple-hearted chronicler of Cortes.

That first figure was an uncle of Charlemagne, and it was from him that the mountain, once dedicated to Jupiter, was called Bernard, even before a second Bernard, known as De Menthon, left his home out of a desire for monastic life and founded his noble hospice for travelers. The name gained further fame through the Cistercian monk, whose virtuous character was admired by everyone in the thirteenth century, until it became a name recognized throughout Europe; in Ireland, it absorbed the local name Brian. In Spain, Bernardo del Carpio is a legendary hero, the nephew of King Alfonso II of León, who was said to have crushed Roland the paladin to death in his arms during the battle of Roncevalles. Bernal Diaz is the simple-hearted chronicler of Cortes.

English. French. Italian. Spanish.
Bernard Bernard Bernardo Bernardo
Barnard Bernadin Bernadino Bernal
Portuguese. Wallachian German. Dutch.
Bernaldo Bernardu Bernhard Bernhart
Bernadim   Berend Barend
    Benno Barndt
Frisian. Lusatian. Lettish. Esth.
Bernd Bernat Berents Pero
Slovak. Hungarian. Berns Perent
Bernardek Bernät    

It has the German feminine Bernhardine. The Irish Bryan adopts Bernard as his English synonym.

It has the German feminine name Bernhardine. The Irish name Bryan uses Bernard as its English equivalent.

Other less celebrated German forms are Bernwald; the French, Berault; and Italian, Bernaldo. Berwart, abbot of Hildesheim; Bernclo, the Bavarian bear’s claw; Berner, and many others where bern or pern ends the word.

Other less well-known German versions include Bernwald; the French version, Berault; and the Italian version, Bernaldo. There’s also Berwart, the abbot of Hildesheim; Bernclo, which refers to the Bavarian bear’s claw; Berner; and many others where bern or pern ends the word.

Bahrend, Berndt, Behr, Behring, all are surnames from the bear in Germany, and the last very appropriately named Behring’s Straits. It is the same that came to England as Baring.[123]

Bahrend, Berndt, Behr, Behring—these are all last names that come from the word for bear in Germany, and the last one is fittingly named Behring’s Straits. It's the same name that arrived in England as Baring.[123]

123. Munch; Lappenburg; Pott; Michaelis; Butler.

123. Munch; Lappenburg; Pott; Michaelis; Butler.

Section 5.—The Horse.

No sacred animal was in more request than the horse. The gods had their wonderful horses. Sleipner (the Slider) was the eight-footed steed of Odin; Gullfaxi, or gold mane, belonged to the giant Hrimgrim; and the shining-maned and hoary-maned coursers of day and night have been already mentioned.

No sacred animal was in higher demand than the horse. The gods had their amazing horses. Sleipnir (the Slider) was Odin's eight-legged steed; Gullfaxi, or gold mane, belonged to the giant Hrimgrim; and the shining-maned and gray-maned horses of day and night have already been mentioned.

The eastern origin of the Teutons was never more shown than by their homage to horses. Beautiful and choice white steeds were reserved for the gods, drawing the waggons that conveyed the images, when the army went out to battle, or a colony migrated; and omens were derived from their neighings when alive, and from their heads when killed in sacrifice. Great sacrifices of horses were made on solemn occasions, and feasts were made upon their flesh as a religious rite, so that the abstaining from horse-flesh became absolutely a test of Christianity.

The eastern roots of the Teutons were most evident in their reverence for horses. Beautiful white horses were dedicated to the gods, pulling the carts that carried their images during battles or when a colony was relocated. They interpreted omens from their neighs when alive and from their heads when sacrificed. Major horse sacrifices happened during important rituals, and feasts featuring horse meat were part of their religious practices, making the refusal to eat horse flesh a clear sign of being Christian.

The horse was the national emblem of the Saxons; and Henghist and Horsa are both old Teuton names for the animal, the first surviving in the German hengst and northern hest, the last in our ordinary 341word horse: while the High German hross has fallen into the modern ross. White horses cut out in the chalky hill-sides of southern England from time immemorial, attest the antiquity of the symbol still claimed by the county of Kent, and by the Anglian-Continental kingdom of Hanover.

The horse was a national symbol for the Saxons; Henghist and Horsa are both ancient Teutonic names for the animal, with the first surviving in the German word hengst and the northern hest, and the latter in our everyday word horse: while the High German hross has become the modern ross. White horses carved into the chalky hillsides of southern England for centuries demonstrate the long history of this symbol, still associated with the county of Kent and the Anglian-Continental kingdom of Hanover.

In the old poem of Beowulf, however, Hengist is a Dane, invading and oppressing Finn of Friesland, and afterwards slain. It is possible, then, that Hengist may after all be a mere mythic name erected into an ancestor by the Kentish monarchs. Some have tried to derive hross from horen, to hear or obey, in honour of the noble creature’s obedience; but it is in fact only another form of the ashva of India, to which ἵππος, equus, and the Keltic each have been traced; and it is curious to find that Brittany preserves the word ronse, as does Spain ronzin, the term that Don Quixote magnified into the magnificent designation of Rosinante.

In the ancient poem Beowulf, Hengist is portrayed as a Dane who invades and oppresses Finn of Friesland, ultimately being killed. This suggests that Hengist might simply be a legendary figure turned into an ancestor by the Kentish kings. Some have attempted to connect hross to horen, meaning to hear or obey, in recognition of the noble creature’s loyalty; however, it is actually just another form of the Indian ashva, which is linked to ἵππος, equus, and the Celtic each. It is interesting to note that Brittany has preserved the word ronse, while Spain has ronzin, the name that Don Quixote famously transformed into the grand title of Rosinante.

The nation that sat round their cauldrons and feasted solemnly on horse-flesh might well call their sons Rossketyl, or Rosskjell. Three are to be found in the Landnama-bok, and Roskil is not extinct in Denmark. The agreeable title of Hrossbiorn, or horse-bear, is there to be found likewise, and Saxo-Grammaticus dignifies as Rostiophus, a gentleman who was properly called by the term of Hrossthiof, or horse-thief.

The nation that gathered around their cauldrons and solemnly feasted on horse meat could easily call their sons Rossketyl or Rosskjell. Three of these names appear in the Landnama Book, and Roskil is still found in Denmark. The appealing name Hrossbiorn, or horse-bear, can also be found there, and Saxo-Grammaticus refers to a man known as Rostiophus, whose true name was Hrossthiof, or horse-thief.

Hrossbert formed into Rospert, Hroshelm into Roselm, Hrosmod into Rosmund, Hrosswald, or horse-power, into Roswal, who was the hero of a Scottish poem called Roswal and Lilian. He is the disinherited heir of Naples; and, after a series of troubles, fights his way back to honour and the hand of Lilian, the fair princess of Bealn.

Hrossbert became Rospert, Hroshelm became Roselm, Hrosmod turned into Rosmund, and Hrosswald, or horse-power, transformed into Roswal, who is the hero of a Scottish poem called Roswal and Lilian. He is the disinherited heir of Naples, and after going through a lot of troubles, he fights his way back to honor and wins the hand of Lilian, the beautiful princess of Bealn.

The feminines Hrossmund, Hroswith, Hroshild, Hrosa, have by general consent been changed from horses to roses, giving up the old idea of the Valkyr on her tall shadowy horse, weaving her web of victory, and have been treated of under the head of Latin flowers.

The feminine names Hrossmund, Hroswith, Hroshild, and Hrosa have generally been transformed from horses to roses, moving away from the old concept of the Valkyr on her tall, shadowy horse, weaving her web of victory, and have instead been classified under Latin flowers.

Hengst seems to have been used for the male, horse for the female; but jor in the North, ehu in Old German, ehvus in Gothic, meant both horse and mare; and this jor, or sometimes only the jo, is not uncommon in Norsk names, as Jogeir, Jofred, Jogrim, Jostein, or flower of chivalry, Johar or Joar, horse warrior, Joketyll, or Jokell. The women were, Jora, Jodis, Jofrid, Joreid, Jorunna, all, be it remembered, being pronounced as with a y.

Hengst was typically used for the male horse, while horse referred to the female; however, jor in the North, ehu in Old German, and ehvus in Gothic meant both horse and mare. This jor, or sometimes just jo, is quite common in Norsk names, such as Jogeir, Jofred, Jogrim, Jostein (flower of chivalry), Johar or Joar (horse warrior), and Joketyll or Jokell. The female names include Jora, Jodis, Jofrid, Joreid, and Jorunna, all pronounced with a y.

Afterwards Justin devoured Jostein, and George probably consumed some of the others; indeed, some of the early specimens of Jordan among the Normans, probably accommodated their names to the river in their crusading fervour; but, en revanche, the great Gothic historian, Jornandes, is supposed to have been so called by corruption from his state name of Jordanes.

Afterward, Justin devoured Jostein, and George probably took down some of the others; in fact, some of the early examples of Jordan among the Normans likely adjusted their names to match the river in their crusading enthusiasm; however, the great Gothic historian, Jornandes, is believed to have gotten his name from a corruption of his official name, Jordanes.

Jorund, which looks very like one of this race, is referable to another source.

Jorund, who resembles one of this race, comes from a different origin.

Probably in honour of Thor’s he-goats we find the goat figuring in names, as Geitwald, Geithilt, and the wife of Robert Guiscard, Sichelgaita.[124]

Probably in honor of Thor’s goats, we see the goat appearing in names like Geitwald, Geithilt, and the wife of Robert Guiscard, Sichelgaita.[124]

124. Grimm; Munter; Munch; Dasent; Cambro-Briton; Blackwell, Mallet; Weber and Jamieson, Northern Romance; Sturleson, Heimskringla; Kemble Beowulf; Ellis, Specimens of Early English Poetry; Pott, Personen Namen.

124. Grimm; Munter; Munch; Dasent; Cambro-Briton; Blackwell, Mallet; Weber and Jamieson, Northern Romance; Sturleson, Heimskringla; Kemble Beowulf; Ellis, Specimens of Early English Poetry; Pott, Person Names.

342

Section 6.—The Eagle.

‘There is an eagle sitting on the ash Yggdrasil who knows many things.’

‘There is an eagle sitting on the ash tree Yggdrasil who knows many things.’

He is, in the North, aar, in Germany ar, in Scotland erne: though we and the modern Germans use, in eagle and adler, mere contractions of the Latin aquila. Places named from the king of birds are found wherever there are mountains.

He is, in the North, aar, in Germany ar, in Scotland erne: although we and the modern Germans use, in eagle and adler, simple contractions of the Latin aquila. You can find places named after the king of birds wherever there are mountains.

His influence on nomenclature was exercised from the Dovrefeld and from the Alps, for the eagle-names are chiefly either Scandinavian or High German; we do not seem to have any native English ones.

His influence on naming was felt from the Dovrefeld and the Alps, as the names for eagles are mostly Scandinavian or High German; we don’t appear to have any native English names.

The most noted of these southern ones are Arnwald, eagle power, and Arnulf, or eagle-wolf, and it is very difficult to distinguish their derivatives from one another. The saint of the Roman calendar was certainly Arnulf, a prince of the long-haired line, who in 614 retired into a convent at Metz, and became its bishop, when alive, and its patron, when dead. Another previous Arnulf, after whom he was probably christened, for their day is the same, was martyred by the heathen Franks, about the time of the conversion of Clovis; and a subsequent one was bishop of Soissons, under Pope Hildebrand. Arnoul was common as a name among the Burgundian kings, and was known in Italy as Arnolfo; but it has been swallowed up by Arnwald, or Arnvalldr, as he is in the North, perhaps because this latter was made famous in Provence by Arnaldo di Maraviglia, the troubadour; in Italy by the unfortunate Arnoldo of Brescia, and later in Switzerland by the patriot Arnold von Melchthal, and thus it has become popular enough to have the feminines Arnolde and Arnoldine.

The most recognized names among these southern ones are Arnwald, meaning "eagle power," and Arnulf, or "eagle-wolf," and it’s quite challenging to tell their variations apart. The saint in the Roman calendar is definitely Arnulf, a prince from the long-haired lineage, who retired to a convent in Metz in 614 and became its bishop while alive, and its patron after his death. Another earlier Arnulf, likely named after him since their feast day is the same, was martyred by the pagan Franks around the time of Clovis's conversion; a later one served as bishop of Soissons under Pope Hildebrand. Arnoul was a common name among the Burgundian kings and was known in Italy as Arnolfo, but it has largely been overshadowed by Arnwald, or Arnvalldr as he is referred to in the North, perhaps because this latter name gained fame in Provence through Arnaldo di Maraviglia, the troubadour; in Italy due to the unfortunate Arnoldo of Brescia, and later in Switzerland through the patriot Arnold von Melchthal. As a result, it has become popular enough to have feminine forms like Arnolde and Arnoldine.

English. French. Italian. Spanish.
Arnold Arnaud Arnoldo Arnoldo
  Arnaut    
German. Dutch. North.  
Arnold Arnoldus Arnvalld  
Arno Arnoud Arnalldr  
Ahrent Arend    
Ahrens      
Arold      

The Arnolds and Arnoldines keep their feast upon St. Arnulf’s day, thus confessing that they have no patron of their own. Ernulf is an old form found in Domesday Book, and not yet quite extinct.

The Arnolds and Arnoldines celebrate their feast on St. Arnulf's day, acknowledging that they don't have a patron of their own. Ernulf is an old version found in the Domesday Book and is not yet completely gone.

The northern eagles are much confused by arin, a hearth, the same which is found at the end of Thorarin. It contracts into arn at the 343beginning of a word, so that, except when we meet with it in full, as in the case of the brave old sea-king, Arinbiorn, the hearth-bear, it is difficult to tell to which to send the owner, to the eyrie or the fire-side. And further, arn and arin both contract indiscriminately into ar and an, so that the list of Northern names is given rather in the dark. They are both masculine and feminine, for Arna was both used standing alone and as a termination.

The northern eagles are quite puzzled by arin, which means hearth, the same one that appears at the end of Thorarin. It shortens to arn at the start of a word, so unless we encounter it in full, like with the courageous old sea-king, Arinbiorn, the hearth-bear, it’s hard to decide if we should refer the owner to the eyrie or the fire-side. Moreover, arn and arin both randomly shorten to ar and an, which makes the list of Northern names somewhat unclear. They can be either masculine or feminine, as Arna was used on its own and as an ending.

Arnridur or Arneidur, eagle haste, one of these eagle ladies, had a curious history told in the Landnama-bok. She was the daughter of Asbiorn, a jarl in the Hebrides, and was taken captive by Holmfast Vedormson, who sold her to an Icelander named Ketell Thrymr. He was so much smitten with her as to pay for her twice the sum demanded by old Vedorm; but before the departure for Iceland, she found a quantity of silver beneath the roots of a tree, sufficient for her ransom. Instead of claiming it, her new master generously gave her the choice of purchasing her freedom or remaining his wife; she chose the latter alternative, and stands as honourable women do in the Landnama-bok, as the mother of a house in Iceland.

Arnridur or Arneidur, eagle haste, one of these eagle ladies, had a fascinating story told in the Landnama-bok. She was the daughter of Asbiorn, a jarl in the Hebrides, and was captured by Holmfast Vedormson, who sold her to an Icelander named Ketell Thrymr. He was so infatuated with her that he paid double the price demanded by the old Vedorm; however, before leaving for Iceland, she discovered a stash of silver buried beneath a tree, enough to secure her freedom. Instead of claiming it, her new master generously offered her the choice of buying her freedom or staying with him as his wife; she chose the latter and is remembered, like all honourable women, in the Landnama-bok, as the matriarch of a household in Iceland.

Arnthor, and his feminine Arnthora, contract into Arnor and Arnora, and this latter explains Annora, to be found in Norman pedigrees. Annora was wife of Bernard de St. Valery; and was carried into the family of Braose by king John’s victim, Maude de St. Valery, who called one of her daughters Annora. It is also said that Anora is only the contraction of Eleanora.

Arnthor and his feminine counterpart Arnthora become Arnor and Arnora, which later gives rise to Annora, found in Norman family trees. Annora was the wife of Bernard de St. Valery, and she was brought into the Braose family by Maude de St. Valery, a victim of King John, who named one of her daughters Annora. It is also suggested that Anora is just a shortened form of Eleanora.

Ari was an adventurer who sailed to Greenland in fourteen days, fifteen years before the preaching of Christianity in Iceland.

Ari was an adventurer who sailed to Greenland in fourteen days, fifteen years before Christianity was introduced in Iceland.

The other old Icelandic and Norsk forms are:—

The other old Icelandic and Norwegian forms are:—

  • Arnbiorg, eagle defence;
  • Arndis, eagle sprite;
  • Arnfinn, white eagle;
  • Arnfridur, eagle fair one;
  • Arngeir, eagle war;
  • Arngrimm, Arngrimur, } or Angrim,
    eagle mask;
  • Arnkatla,
    Arnkjell,     } eagle pot;
  • Arnlaug, eagle liquor;
  • Arnleif, eagle relic;
  • Arnliotr, eagle wanderer;
  • Arnmodur or Armodr, Please provide the text you would like me to modernize. eagle's fury;
  • Arnstein, eagle stone;
  • Arnthrudr, eagle maiden.

This Ari, be he eagle or hearth, seems to conduct us to the source of the first syllable of Arabella. The first lady so called, whom I can detect, was Arabella, the granddaughter of William the Lion, of Scotland, who married Robert de Quinci. Another Arabella, with her husband John de Montpynçon, held the manor of Magdalen Laver in the thirty-ninth of Henry III., and thus it was evidently a Norman name. The Normans made wild work with all that did not sound like French, and their Latin secretaries made the matter worse, so that I am much tempted to believe that both Arabella and that other perplexing name, Annabella, may once have been Arnhilda, cut down into Arbell, or Anable, and then amplified. “My Lady Arbell” was certainly what the lady was called, in her own time, 344whose misfortunes are so well known to us, under the name of Arabella Stuart, and from whom Arabella has been adopted in various families, and is usually contracted by Belle. Some have made it Arabella, or fair altar, others the diminutive of Arab, both equally improbable.

This Ari, whether he’s an eagle or hearth, seems to lead us to the origin of the first syllable of Arabella. The first woman named Arabella that I can find was Arabella, the granddaughter of William the Lion of Scotland, who married Robert de Quinci. Another Arabella, along with her husband John de Montpynçon, owned the manor of Magdalen Laver in the thirty-ninth year of Henry III., and so it was clearly a Norman name. The Normans really messed things up with anything that didn’t sound French, and their Latin secretaries made it worse, so I’m quite tempted to think that both Arabella and the other puzzling name, Annabella, might have originally been Arnhilda, shortened to Arbell, or Anable, and then expanded. “My Lady Arbell” was definitely what she was called in her own time, 344 whose troubles are well-known to us as Arabella Stuart, and from whom Arabella has been adopted in various families, often shortened to Belle. Some have interpreted it as Arabella, or "fair altar," while others suggest it's a diminutive of Arab, both of which are equally unlikely.

The most common form of Arn at present used in Scandinavia is Arnvid, the eagle of the wood, often contracted into Arve.

The most common form of Arn currently used in Scandinavia is Arnvid, the eagle of the wood, often shortened to Arve.

With much doubt I question whether the name of Ernest should not be added to this catalogue. It is obvious to take its native German form, Ernst, from ernst, earnest, grave, or serious, but this is quite unlike the usual analogy of such names. Arnust was the older German form of the name, and some even think that this was the proper name of Ariovistus, the German chief who fought with Cæsar, though others consider this to be Cæsar’s version of Heerfurst, or general, and others think they detect the universal root ar, husbandry.

With a lot of doubt, I wonder whether the name Ernest should be included in this list. It's clear that its original German form, Ernst, comes from ernst, meaning earnest, grave, or serious, but this is quite different from the usual pattern for such names. Arnust was the older German version of the name, and some believe this was the actual name of Ariovistus, the German leader who fought against Caesar, though others think this was Caesar's interpretation of Heerfurst, or general, while some think they can trace it back to the universal root ar, which means husbandry.

The more certain form of the name begins in Lombardy, where Ernesto, lord of Este, was killed in battle by kinFg Astolfo, in 752. Is not Ernesto just what Italy would make of Arnstein, after fancying that Arnstino was a diminutive? Then, over the mountains, comes Arnust I., duke of Swabia, in right of his wife, in 1012, and Arnust the Strenuous, Markgraff of Austria, from whom Ernst spread all over Germany, especially after the Reformation, when Ernst, Duke of Brunswick, had striven so hard to spread Lutheranism among his subjects that Protestants called him the Confessor.

The more definite version of the name starts in Lombardy, where Ernesto, lord of Este, was killed in battle by king Astolfo in 752. Isn’t Ernesto just what Italy would make of Arnstein, thinking that Arnstino was a nickname? Then, over the mountains, comes Arnust I, duke of Swabia, through his wife, in 1012, and Arnust the Strenuous, Markgraff of Austria, from whom Ernst spread all over Germany, especially after the Reformation, when Ernst, Duke of Brunswick, worked so hard to promote Lutheranism among his subjects that Protestants called him the Confessor.

This is now one of the most national of German names, and it is working its way into England, though not yet with a naturalized sound. Its German feminine, Ernestine, is one of the many contracted by Stine and Tine, or by Erna. Bohemian has Arnostinka.

This is now one of the most common German names, and it is starting to make its way into England, though it doesn't yet sound natural there. The German feminine form, Ernestine, is often shortened to Stine, Tine, or Erna. In Bohemian, it's Arnostinka.

English. French. Italian. German.
Ernest Erneste Ernesto Ernst
Dutch. Bohemian. Lettish. Hungarian.
Ernestus Arnost Ernests Erneszt

One or two instances of Hauk occur. Hauk Habrok was a noted pirate; and there are two Haukrs in the Landnama-bok. The bird is now called hog in Denmark, and most of our families named Hogg are supposed to rejoice in Hawk as an ancestor.

One or two mentions of Hauk appear. Hauk Habrok was a well-known pirate, and there are two Haukrs in the Landnama Book. The bird is now referred to as hog in Denmark, and most of our families with the name Hogg are thought to celebrate Hawk as an ancestor.

As to Folco and his kin, though it is often attributed to the falcon, it has, as we shall see, quite another source.[125]

As for Folco and his family, even though it’s often said to come from the falcon, it actually has a very different origin, as we will see.[125]

125. Grimm; Munch; Pott; Michaelis; Butler; Landnama-bok; Chalmers; Essex Pedigrees; Dugdale; Anderson, Genealogies.

125. Grimm; Munch; Pott; Michaelis; Butler; Landnama-book; Chalmers; Essex Pedigrees; Dugdale; Anderson, Genealogies.

Section 7.—The Raven.

Ferocious and predatory nations love and admire even the raven that scents slaughter from afar, and is the comrade and emblem of 345the battle-field. So as Oreb and Zeeb were among the Bedouin desolators of Israel, Hraben and Ulf were among the wasters of Christendom.

Ferocious and aggressive nations love and admire even the raven that can smell death from a distance, being the companion and symbol of the battlefield. Just as Oreb and Zeeb were among the Bedouin destroyers of Israel, Hraben and Ulf were among the wreckers of Christendom.

Two ravens, Mind and Memory, go forth throughout the world, then returning and perching on Odin’s shoulders, reveal to him all that passes on the earth.

Two ravens, Mind and Memory, fly across the world, then return and perch on Odin’s shoulders, telling him everything that happens on earth.

The raven seems to have been the special mark of Odin, and sometimes used for Thor; for amulets have been found in Sweden and Denmark, where a raven flies before the mounted figure of Odin, and again is seen in company with the hammer of Thor. And who does not know the raven banner of the sons of Ragnar, denoting probably their family dis, which flapped its wings before victory and drooped them before defeat?

The raven appears to have been specifically associated with Odin, and occasionally used for Thor as well; amulets have been discovered in Sweden and Denmark showing a raven flying in front of the mounted figure of Odin, and also alongside Thor's hammer. And who doesn't recognize the raven banner of the sons of Ragnar, which likely represented their family heritage and would flap its wings in the face of victory and hang low in times of defeat?

No wonder, then, that the raven has left traces in the nomenclature of Teutonic Europe, though it is not always easy to distinguish its progeny from those of ragn, judgment, and rand, a house.

No surprise, then, that the raven has left its mark in the names of Teutonic Europe, even if it’s not always easy to tell its descendants apart from those of ragn, meaning judgment, and rand, meaning a house.

The raven, in his harshest croak, entitled the Frank sovereign Chramne, who is hard to recognize as the near kinsman of the sixteen Rafns of the Landnama-bok, and Rabanus Maurus, the Latinism of the learned archbishop of Mainz of the ninth century.

The raven, in its harshest caw, called out to the Frankish king Chramne, who is difficult to identify as the close relative of the sixteen Rafns in the Landnama Book, and Rabanus Maurus, the Latin scholar and archbishop of Mainz from the ninth century.

Hrafenhilldur, a suitable title for a Valkyr, and Hrafenkell also figure in the Landnama-bok, and in Domesday stand Ravengar and Ravenswar, showing the transition from the gjer, or spear, down to our word war.

Hrafenhilldur, a fitting name for a Valkyrie, and Hrafenkell also appear in the Landnama Book, and in Domesday you find Ravengar and Ravenswar, illustrating the shift from the gjer, or spear, to our word war.

Rafnulf is northern, but has been mixed up with the derivatives of Randolf. Rambert, successor of St. Ansgar, in Holstein, was a bright raven, Rampold a raven prince, and the Italian form Ramusio may be another variety; but in general the raven comes at the end of words as in Wolfram, Valdraban, Bertram, &c.

Rafnulf is from the north, but it's been blended with the variations of Randolf. Rambert, the successor of St. Ansgar in Holstein, was a clever raven, Rampold was a raven prince, and the Italian version Ramusio might be another variation; however, generally, the raven appears at the end of words like in Wolfram, Valdraban, Bertram, etc.

Section VIII.—The Swan.

The swan might well figure prominently in the northern mythology, familiar as she was, as the fair creature of the autumn, when huge squadrons of the whistling swan fly southwards, athwart the darkened heavens and pine forests, making the air resound with the solemn beat of their heavy wings, and their deep peculiar cry.

The swan has a significant place in northern mythology, being well-known as the beautiful creature of autumn. This is when large flocks of whistling swans migrate south, soaring across the dark skies and pine forests, filling the air with the powerful sound of their wings and their distinct calls.

Two swans, parents of all those who dwell on earth, had their home in the holy spring of Urd, beneath the world-tree, Yggdrasil; and the power and fierceness of these magnificent, pure, calm-looking birds connected them with the Valkyrer, who were supposed to have swan wings, and to be able to change themselves into swans. When the Valkyrier began to pass into mere magic ladies, they preserved their power of changing into swans, and by-and-by had swan garments, which they put off when they wished to assume human shapes, and which were now and then captured by some happy mortal, who thus won the owner for his bride. Swanhvit, or Swan white, was thus the suitable name of one of the three Valkyrier who married the sons of Vidja in the Vilkina Saga.

Two swans, the parents of everyone who lives on earth, made their home in the sacred spring of Urd, beneath the world tree, Yggdrasil. The power and grace of these stunning, serene birds connected them to the Valkyries, who were believed to have swan wings and the ability to transform into swans. As the Valkyries evolved into mere magical women, they maintained their ability to change into swans and eventually acquired swan garments. They would take these off when they wanted to become human, and occasionally, a fortunate mortal would capture these garments, thereby winning the owner as his bride. Swanhvit, or Swan White, was the fitting name of one of the three Valkyries who married the sons of Vidja in the Vilkina Saga.

346The swan transformations appear again in the beautiful tale, common to all Teutonic countries, of the twelve princes transformed into swans, and of the faithful sister who redeemed them by the nettle shirts that she wove, ever in silence, through every vicissitude of life even to the verge of death.

346The swan transformations reappear in the beautiful story, shared by all Teutonic countries, about the twelve princes turned into swans and their loyal sister who saved them by weaving shirts from nettles, working silently through all the ups and downs of life, even facing death itself.

Svana is an Icelandic name, also Svanlaug, a swan ocean, which has contracted to Svallaug. Svanhild was used both by Norway and Germany, being Swanahilda in the latter, and Svanaburg and Swangarde were also there; but it is strange that so pretty a word for a white-skinned maiden should not have been more frequent. The Erse Gelges imitates the sense, but we have no English swan ladies, for Swanhals was only the epithet of the often commemorated lady, who is said to have discovered the corpse of Harold of Hastings.

Svana is an Icelandic name, also known as Svanlaug, meaning "swan ocean," which has shortened to Svallaug. Svanhild was used in both Norway and Germany, known as Swanahilda in the latter, and Svanaburg and Swangarde were also present there; however, it’s odd that such a lovely term for a fair-skinned maiden wasn’t more common. The Erse Gelges captures the meaning, but we have no English equivalents for swan ladies, as Swanhals was only a title for the frequently mentioned lady who is said to have found the body of Harold of Hastings.

For the most part, the swans were left to womankind; but the Germans had a Swanbrecht and Swanahold.

For the most part, the swans were left to women; but the Germans had a Swanbrecht and Swanahold.

Section 9.—The Serpent.

Either from terror, or from a shadowy remembrance of the original temptation, the implanted enmity between the serpent and man has often resulted in a species of worship.

Either due to fear or a vague memory of the original temptation, the deep-seated hostility between the serpent and humanity has often led to a form of worship.

The North believed in the Jörmungandr, or Midgardsorm, the serpent that encircled the world and was one of the monstrous progeny of Loki.

The North believed in the Jörmungandr, or Midgardsorm, the serpent that surrounded the world and was one of the monstrous offspring of Loki.

And even till late in the seventh century the Lombards had a golden image of an enormous viper to which they sacrificed, until St. Barbatus recovered them from the heathenism into which they had relapsed.

And even until late in the seventh century, the Lombards had a golden statue of a huge viper that they worshiped with sacrifices, until St. Barbatus brought them back from the paganism that they had fallen into.

One species of ship among the Northmen was called serpent. It was long and low, with the gilded head of a dragon at the prow, a long tail raised and curling over the stern, while with coloured shields ranged along the sides, and thirty oars on either side propelling it, besides the winged sails, it must have been more like a water-dragon than any creature that has ploughed the waves since the Plesiosaurus, and this probably accounts for the prevalence of the name of Orm among the northern nations.

One type of ship used by the Norse was called a serpent. It was long and low, with a golden dragon head at the front, a long tail arched and curling over the back, and decorated with colorful shields along the sides. With thirty oars on each side, plus winged sails, it resembled a water-dragon more than any creature that has sailed the seas since the Plesiosaurus. This probably explains why the name Orm is common among northern nations.

Twenty-two Ormrs appear in the Landnama-bok; Orm and Ormar (Ger. Wurmhar) are both in Domesday. Orm was the founder of the Scottish house of Abernethy. Homer was considered, by the Danes of the middle ages, as the translation into Latin of the name of Ormr.

Twenty-two Ormrs are mentioned in the Landnama-book; Orm and Ormar (Ger. Wurmhar) are both found in Domesday. Orm was the founder of the Scottish family of Abernethy. Homer was regarded, by the Danes of the medieval period, as the Latin translation of the name Ormr.

Ormilda is likewise a northern name, and it is not quite impossible that Ophelia may have been a translation of one of these serpent-names by the Greek ὄφις (ophis); at any rate the fair Ophelia shows no precedents for her name, and no other derivation for it occurs. The gentle maiden, with her most touching fate, is altogether an invention of Shakespeare, for though a woman appears in the old story of Amleth, she is of far other mould, and Ophelia may have been merely devised by himself. If so it is curious that he should 347have placed her in the chief land of serpentine names. A few lovers of its sound have used it in England and America.

Ormilda is also a northern name, and it's not impossible that Ophelia might have come from one of these serpent names by the Greek ὄφις (ophis); at any rate, the beautiful Ophelia has no earlier examples of her name, and no other origin for it appears. The gentle maiden, with her heartbreaking fate, is entirely a creation of Shakespeare, because although a woman is mentioned in the old story of Amleth, she is very different, and Ophelia may have simply been conceived by him. If that’s the case, it’s interesting that he chose to place her in the main land of serpent names. A few admirers of its sound have used it in England and America.

Lind is another term for a serpent. The German dragons are always called lindwurmer, and the word is, in fact, the same as that which we still use as lithe, expressing supple grace; the adjective linths becoming, on the one side lind, on the other lithe. The Spaniards use lindo, linda, for pretty, with about the same difference of sense, in the masculine or feminine, as we do when we speak of a pretty woman, or a pretty man. Norse poetry considered it a compliment to compare a gaily dressed lady to a glistening serpent, and thus the idea seems to have passed from the reptile to the woman, so that, though the German Lintrude is the only instance of a commencing lind, the word is one of the most common of all terminations among German and Italian names, and dropping its d, so as to become linn, was made to serve as a favourite feminine diminutive, its relation to the Spanish linda, fair, keeping up its reputation. Thus we have Rosalind, or Rosaline, Ethelind, and many more of the same kind.[126]

Lind is another word for a serpent. The German dragons are always referred to as lindwurmer, and this term is actually the same as the one we still use as lithe, which expresses supple grace; the adjective linths becoming, on one side lind, and on the other lithe. The Spaniards use lindo, linda, to mean pretty, with a similar distinction in meaning for masculine or feminine, just like we do when we refer to a pretty woman or a pretty man. Norse poetry considered it a compliment to compare a beautifully dressed lady to a shining serpent, and so the idea seems to have shifted from the reptile to the woman, so that, even though the German Lintrude is the only example of an original lind, the word is one of the most common endings in German and Italian names. Dropping its d to become linn was a way to create a popular feminine diminutive, with its connection to the Spanish linda, meaning fair, maintaining its appeal. Thus, we have names like Rosalind, or Rosaline, Ethelind, and many others of the same kind.[126]

126. Munch; Mallet; Grimm; Chalmers; Laing.

126. Munch; Mallet; Grimm; Chalmers; Laing.

Section X.—Kettle.

Among mythological objects the kettle or cauldron can hardly be omitted; certainly the very quaintest of human names, but perhaps referring originally to the cauldron of creation, and afterwards to the sacrificial cauldrons that boiled the flesh of the victims at the great blots or sacrifices.

Among mythological objects, the kettle or cauldron is definitely a standout; it has one of the most unique names in history, likely originally referring to the cauldron of creation, and later to the sacrificial cauldrons that cooked the flesh of the victims during the major blots or sacrifices.

In the North, the vessel is ketil; in old German, chezil; in English, cytel; but the names from it seem to be almost entirely northern, though the cauldron is certainly the olla, so common a bearing in Spanish heraldry, and there at present regarded as the token of a large following, beneficently fed, somewhat in the same spirit as that in which the Janissaries used a camp kettle as their ensign.

In the North, the vessel is ketil; in old German, chezil; in English, cytel; but the names derived from it seem to be mostly northern. However, the cauldron is definitely the olla, which is a common symbol in Spanish heraldry and is currently seen as a sign of a large group being generously fed, similar to how the Janissaries used a camp kettle as their emblem.

Ketyl was the Norwegian conqueror of the Hebrides, and founder of the line of Jarls, of the Western Isles; and the family of Ketyl was very famous in Iceland, holding in honour an ancestor called Ketyl Hæng, from hæng, a bull trout; because when his father asked what he had been doing, he answered, “I am not going to make a long story of every fish I see leap; but true it is, that I chopped a bull trout asunder in the middle,” which trout turned out to be a great dragon.

Ketyl was the Norwegian conqueror of the Hebrides and the founder of the line of Jarls in the Western Isles. His family was quite well-known in Iceland, honoring an ancestor named Ketyl Hæng, from hæng, meaning a bull trout. When his father asked what he had been doing, he replied, “I’m not going to drag out a long story for every fish I see jump; but it's true that I chopped a bull trout in half,” which turned out to be a great dragon.

Katla was Ketyl’s feminine, and not uncommon. The Eyrbiggia Saga tells wonderful stories of a sorceress so called, who, when her son was in danger from his enemies, made him appear first like a distaff, then like a tame kid, and, lastly, like a hog, but all in vain, for her spells were disconcerted by a rival sorceress, and she herself stoned to death.

Katla was Ketyl’s female counterpart, which wasn't unusual. The Eyrbiggia Saga narrates amazing tales of a sorceress by that name, who, when her son was threatened by enemies, transformed him first into a distaff, then into a tame kid, and finally into a hog, but it was all in vain, as her magic was disrupted by a rival sorceress, leading to her being stoned to death.

Ketel does not often stand at the beginning of a word; but Ketelbiorn and Ketelridur are both Iceland names, and both the masculine 348and feminine are very common terminations; the masculine being, however, generally contracted into Kjel, and then into kill or kel.[127]

Ketel doesn't usually come at the start of a word; however, Ketelbiorn and Ketelridur are both Icelandic names, and both the masculine and feminine forms are quite common endings. The masculine form, though, is usually shortened to Kjel, and then turned into kill or kel.[127]

Section 11.—Weapon Names.

Weapons were so nearly divine, so full of the warlike temper of their owners, and so often endowed with powers of their own, that it seemed as if they themselves were living agents in the deeds wrought with them.

Weapons were almost divine, infused with the warrior spirit of their owners, and frequently believed to possess their own powers, making it feel like they were active participants in the actions taken with them.

The sword forged by supernatural smiths, the terrific helmet, the heavenly shield, are dreams of every warlike nation, either endowing the Deity with the symbols of protection or wrath or of might, or carrying on the tradition of some weapon which, either its own intrinsic superiority or the prowess of its owner, had made an object of enthusiasm or of terror.

The sword created by supernatural blacksmiths, the amazing helmet, the divine shield, are aspirations of every warrior nation, either presenting the Deity with symbols of protection, anger, or power, or continuing the legacy of a weapon that, whether due to its own superiority or the skill of its wielder, had become a source of admiration or fear.

Some of these tales of magic weapons are perhaps, as Mr. Campbell suggests, remnants of the days when the iron age was coming in, and the mass of arms being of brass, one iron sword, “a sword of light,” as Gaelic tales call it, would have given irresistible superiority to its wielder, and even, perhaps, earned the worship that was paid by Attila’s Huns to the naked sword.

Some of these stories about magical weapons might be, as Mr. Campbell suggests, leftovers from the time when the Iron Age was beginning. With most weapons made of brass, one iron sword, referred to as “a sword of light” in Gaelic tales, would have given its user unbeatable power and possibly even the kind of reverence that Attila’s Huns showed to the bare sword.

It accords with this theory that Iron appears as a component part of numerous names in Germany, and probably likewise in Scandinavia, though there the similarity of the sound to Iis, ice, occasions a doubt whether the word was intended for ice, or for iron. The North has, indeed, the cold but not inappropriate Snæulf and Snæbiorn, Snæfrid, snow peace, and even the uncomfortable Snælaug; and when their language had dropped the form eisarn for the metal, and called it jern, as we do iron, they probably transferred to ice the meaning of the names that once meant iron.

It fits with this theory that Iron appears as part of many names in Germany, and likely also in Scandinavia, although there the similarity of the sound to Iis, meaning ice, raises a question about whether the word was meant to refer to ice or to iron. The North has indeed cold but not unsuitable names like Snæulf and Snæbiorn, Snæfrid, meaning snow peace, and even the uncomfortable Snælaug; and when their language had dropped the form eisarn for the metal and called it jern, like we do with iron, they probably assigned to ice the meaning of names that once referred to iron.

Isa is an old German feminine. Isambart, or iron splendour, is the best known of all the varieties, having been used in France as Ysambar, and travelled to England as the suitable baptismal name of the two engineers, to whom so much of our ‘iron splendour’ is due. Its German contractions are Isabert and Isbert.

Isa is an old German feminine name. Isambart, meaning iron splendor, is the most well-known of all the variations, having been used in France as Ysambar, and came to England as the fitting baptismal name for the two engineers to whom much of our ‘iron splendor’ is owed. Its German shortened forms are Isabert and Isbert.

Nor. Isgeir; Ger. Isegar, Isgar—Iron spear
Nor. Isbrand; Ger. Isebrand—Iron sword
Ger. Isebald; Fr. Isambaus—Iron prince
Nor. Iarngard; Ger. Isengard—Iron defence
Ger. Isenhard—Iron strong
Nor. Isrid—Iron vehemence
Nor. Isulf—Iron wolf
Nor. Ising—Son of iron

349Steel or Staale, likewise had one name from it in the North, and, perhaps, likewise named even the historical Stilicho of barbarous birth, but the sole hope of Rome in her final fall.

349Steel or Staale, also had a name from it in the North, and maybe even named the historical Stilicho, who was of barbarian descent but was Rome's only hope during its final decline.

But the stone of the elder age was not forgotten; the stone that at all times is the readiest weapon, and often the mark of the place honoured by conflict. To say nothing of the Seax, whether stone or stone knife of our ancestral Seaxnot, we find the North using the word Stein, both alone and as a prefix and suffix; while in England, though it is not very frequent, we have it in the honoured names of Athelstan and Wulstan.

But the stone from ancient times wasn't forgotten; the stone that is always the most accessible weapon and often signifies a place recognized by battles. Not to mention the Seax, whether it refers to a stone or a stone knife of our ancestral Seaxnot, we see the North using the word Stein, both on its own and as a prefix and suffix; while in England, even though it's not very common, we have it in the esteemed names of Athelstan and Wulstan.

Norwegian.
.ti 10

Norwegian.

Norwegian language.

  • Stein
    Sten(Dan.),    {stone.
  • Steinarna, stone eagle.
  • Steinbjorn, stone bear.
  • Steinfinn, white stone.
  • Steingrimm, stone helmet.
  • Steinhar
    Steinar,    }rock golem.
  • Steinthor
    Steinar,    I'm ready for the text. Please provide it.Thor's stone.
  • Steinulf, stone wolf.
  • Steinvar, stone prudence.

Another old word for stone is hall, much used in the North; and in a few cases, such as that of the Scottish Halbert, or Hobbie, creeping to our island with its Danish invaders; but except in this, and a few surnames, unknown away from the North, save for the Hallar, or stone warrior, of Germany.

Another old word for stone is hall, commonly used in the North; and in some instances, like the Scottish Halbert or Hobbie, it came to our island with its Danish invaders. But apart from this and a few surnames, it's mostly unknown outside the North, except for the Hallar, or stone warrior, of Germany.

The northern varieties, however, had much reputation in their own country. Hallgerda is in the Njal Saga the haughty wife of Gunnar, of Lithend, the dame whose virulence is the cause of all the vengeance and counter-vengeance of the story.

The northern varieties, however, were very well-known in their own country. Hallgerda is in the Njal Saga the proud wife of Gunnar, from Lithend, the woman whose bitterness is the reason for all the revenge and counter-revenge in the story.

  • Hallbiorg, stone protection.
  • Halldis, stone spirit.
  • Hallfrid, stone fair.
  • Hallgerd, stone fence.
  • Hallgeir, stone spear.
  • Hallgrim, Hallgrima,}stone helmet.
  • Hallkell,
    Halkatla,    }stone kettle.
  • Hallmund, stone protection.
  • Hallthor,
    Haldor,
    Haldora,    }Thor's stone.
  • Hallvard, Halvor,}stone guardian.

Grjot, in German gries, is another word for a stone. It was not so common as the others; but there was both a masculine and feminine Grjotgard, who in Denmark were rendered, the one into Gregorius, the other into Margarethe. The English lady, Græsia de Bruere (temp. Henry III.), must have been named from gries, a stone.

Grjot, in German gries, is another word for stone. It wasn't as common as the others, but there were both a masculine and a feminine form. In Denmark, the masculine was translated to Gregorius and the feminine to Margarethe. The English woman Græsia de Bruere (temp. Henry III.) was likely named after gries, a stone.

So too was Gries-hilda—Stone battle maid. Griselda was the perfectly patient wife whose tale was told by Boccaccio, and narrated by Petrarch to Chaucer, who told it in his own way. The Scots seem to have been peculiarly delighted with the lady Griselidis—and Grizell or Grisell acquired fresh honour with Lady Grisell Baillie. Grizzie or Girzie are the contractions, and there is a Grisley in the register of Madran, Cornwall, dated 1662.

So was Gries-hilda—Stone battle maid. Griselda was the perfectly patient wife whose story was told by Boccaccio and then narrated by Petrarch to Chaucer, who shared it in his own style. The Scots particularly loved the lady Griselidis—and Grizell or Grisell gained new recognition with Lady Grisell Baillie. Grizzie or Girzie are the shortened forms, and there is a Grisley in the records of Madran, Cornwall, dated 1662.

Though in general Borg, or Bjorg, is used to mean protection, yet 350Bergstein is most probably a mountain stone, and it curiously answers to two names of noted ecclesiastics from Somersetshire, whose first syllable Dun is a hill; the same with our present word down, and the dunes on the other side of the Channel, where Dunkirk answers to our Dunchurch. The word is probably the Keltic don, dark brown, grey, or dun, used as the epithet of a hill, and lasting on like other Keltic local titles in the dunum of the Romans and the dun of the Teutons.

Though generally Borg, or Bjorg, means protection, Bergstein is most likely a mountain stone, and interestingly connects to two well-known church figures from Somersetshire, whose first syllable Dun refers to a hill; the same applies to our current word down, and the dunes across the Channel, where Dunkirk corresponds to our Dunchurch. The word probably originates from the Keltic don, meaning dark brown, grey, or dun, which is used as an adjective for a hill, and has persisted like other Keltic place names in the dunum of the Romans and the dun of the Teutons.

The two Somerset Duns are the hill-wolf, Dunulf, who is said by one of the traditions that ought to be true, to have been the swineherd whose cakes King Alfred burnt, and to have been afterwards made by him bishop of Winchester, which a Dunulf certainly was. The other was Dunstan, the mighty ascetic Abbot of Glastonbury and Archbishop of Canterbury, whose career, between wisdom and devotion, frenzy and sternness, is one of the least explicable studies of history.

The two Somerset Duns are the hill-wolf, Dunulf, who, according to one of the traditions that should be true, was the swineherd whose cakes King Alfred burned, and he was later made bishop of Winchester by Alfred, which a Dunulf definitely was. The other was Dunstan, the powerful ascetic Abbot of Glastonbury and Archbishop of Canterbury, whose life, balancing wisdom and devotion with madness and severity, is one of the most puzzling studies in history.

His place in the calendar has given this rugged mountain stone a few namesakes.

His place on the calendar has given this tough mountain rock a few namesakes.

There is a race of names, chiefly German, beginning with hun, that it would seem natural to ascribe to the Huns of Attila; but the original term for this race seems to have been in their own language Hiognu, and was retained in the pronunciation by other nations before writing and Latin had made the word Hun. In old Germanic poems, the Huns figure as giants or Titans, so that some translate, huni, or hiune, as a giant. The word hun, however, also means a stake, and it is most according to the ordinary analogy of nomenclature to suppose the names thus commencing were used in the sense of a stake, meaning either the weapon or that the bearer was strong and straight as a stake or a support, like the staff in Gustav.

There’s a group of names, mostly German, starting with hun, which it seems natural to link to Attila's Huns; but the original word for this group appears to have been Hiognu in their own language, which was carried over in pronunciation by other nations before writing and Latin turned it into Hun. In ancient Germanic poems, the Huns are depicted as giants or Titans, so some translate huni or hiune as giant. However, the word hun also means a stake, and it’s more consistent with typical naming patterns to think that the names starting with this were used in the sense of a stake, referring either to the weapon or to someone who was strong and upright like a stake or support, similar to the staff in Gustav.

English. French. Italian. German.
Humfrey Onfroi Onufrio Humfrid
Humphrey   Onofredo  
Humps      
Numps      

The names of this commencement are Huno, Hunnerich, latterly lost in Heinrich, Hunold, the French Hunaud, Hunibert, which was corrupted in France into Humbert, and belonged to various counts of Savoy and dauphins of Auvergne, Hunigar, in Hungeir and Hunifred, which the French much affected in the form of Onfroi, which belonged to one of the short-lived kings of Jerusalem, and was Latinized as Onuphrius. In the form of Humfrey it was much used by the great house of Bohun; and through his mother, their heiress, descended to the ill-fated son of Henry IV., who has left it an open question whether dining with Duke Humfrey alludes to the report that he was starved to death, or to the Elizabethan habit for poor gentility to beguile the dinner-hour by a promenade near the tomb of Duke Humfrey Stafford in old St. Paul’s. From being a noble and 351knightly name, Humphrey, as we barbarously spell it, came to be a peasant’s appellation, and now is almost disused.

The names associated with this beginning are Huno, Hunnerich, which later became Heinrich, Hunold, the French Hunaud, and Hunibert, which was changed in France to Humbert, linked to various counts of Savoy and dauphins of Auvergne. There’s also Hunigar, found in Hungary, and Hunifred, which the French preferred in the form of Onfroi, connected to one of the brief kings of Jerusalem, Latinized as Onuphrius. In the form of Humfrey, it was widely used by the prominent Bohun family; through his mother, their heiress, it passed down to the unfortunate son of Henry IV. This has left an open question about whether dining with Duke Humfrey refers to the rumor that he starved to death or to the Elizabethan practice of poor gentry passing the dinner-hour by taking a walk near the tomb of Duke Humfrey Stafford in old St. Paul’s. Once a noble and knightly name, Humphrey, as we clumsily spell it now, has become a name for peasants and is nearly forgotten.

The northern Hundolf, or Hunnolf, and Hungerdur, are in some doubt between the dog and the stake.

The northern Hundolf, or Hunnolf, and Hungerdur, are somewhat unclear between the dog and the stake.

The helmet is the most popular piece of armour in Germany. It comes from the word meaning to cover, the very same that furnished hol, whole, hale, and holy. To heal a wound is to cover it, and health is soundness. The Teutonic languages teem with derivatives from hulyan and helan, of which all that shall be here mentioned are our own; heel, the covered part of the foot, the hold of a ship, its hull, and the provincial hulls (chaff), and hillier (a slater).

The helmet is the most popular piece of armor in Germany. It comes from a word meaning to cover, which is the same root that gives us hol, whole, hale, and holy. To heal a wound is to cover it, and health means soundness. The Teutonic languages are full of derivatives from hulyan and helan, and the ones mentioned here are our own: heel, the covered part of the foot; the hold of a ship, its hull; and the provincial hulls (chaff) and hillier (a slater).

The Latin galea was nearly related to the helm of the German, and may be from the same source. Indeed, it is, as has been said before, doubtful whether Galeazzo Visconti was the offspring of a classical or of a Gothic helmet. The only popular northern helmet is Hjalmar, the helmed warrior, apparently in honour of one of the heroes of the Orvarod Saga; but Germany has Helmar, Helmerich, in Friesland Elmark, the helmed king, Helmund, or helmet protection, Helmbold, Helmut, Helmich, Helmtac; besides numerous helms at the end of words, of which Wilhelm is the most notable.

The Latin galea was quite similar to the German helm, and they may share a common origin. In fact, as previously mentioned, it’s uncertain whether Galeazzo Visconti came from a classical or a Gothic helmet. The only well-known northern helmet is Hjalmar, the armored warrior, likely named after one of the heroes of the Orvarod Saga; however, Germany has names like Helmar, Helmerich, and in Friesland, Elmark, the armored king, Helmund meaning helmet protection, Helmbold, Helmut, Helmich, Helmtac; plus many variations of helm at the end of names, with Wilhelm being the most prominent.

The sword figures in northern and German nomenclature as Brand; but not from the verb to burn, but from brandr, an elastic staff, transferred to the blade of a sword. It would also mean the staff of a bow, and a short straight stripe of colour, whence a cow so marked is brandet in the north, branded with us. The Brands are many, with German and Frank commencements, such as Hildeprant, Liutprant, &c., but seldom common; though Brand sometimes stands alone in the North, and Brandolf, or sword wolf, is an old name. Perhaps the Zetland Brenda may be the feminine.

The sword is referred to in northern and German terms as Brand; not from the verb to burn, but from brandr, which means a flexible staff, applied to the blade of a sword. It could also refer to the staff of a bow, and a short straight stripe of color, which is why a cow marked this way is called brandet in the north, similar to being branded by us. There are many names that include Brand, with origins from German and Frankish names, such as Hildeprant, Liutprant, etc., but these names are rarely common; although Brand can sometimes stand alone in the North, and Brandolf, meaning sword wolf, is an ancient name. The Zetland Brenda may also be the feminine form.

Degen, a blade, is another sword name of rarer use, and exclusively German. It also is compounded into Degenhard, then contracted into Deinhard; but the primary meaning is the hero, as it comes from the same word as tugend, virtue or valour.

Degen, a blade, is another less common name for a sword, and it's used only in German. It's also combined into Degenhard, which is then shortened to Deinhard; however, the main meaning refers to the hero, as it comes from the same root as tugend, meaning virtue or valor.

Another very old term for a sword was hjøru, or hiru, in the North; hairu, heru, in the Gothic; heoru, in Anglo-Saxon. Here we see that the Heruli and Cheruschi, as the Romans called them, were both sword men. Heoruvard, or Hereward the Saxon, was the sword guardian; Heorugar answered to the northern Hjørgeir; there was a Gothic Hairuwolf, or Heruwolf; in the North, Hiørulf, Hiørleif, and Hiørdis also occur; but the syllable gets contracted into Her, and the names are not easily distinguished from those beginning with her, a warrior. Hjaraande is another northern form.

Another very old term for a sword was hjøru, or hiru, in the North; hairu, heru, in Gothic; heoru, in Anglo-Saxon. Here we see that the Heruli and Cheruschi, as the Romans called them, were both sword men. Heoruvard, or Hereward the Saxon, was the sword guardian; Heorugar corresponded to the northern Hjørgeir; there was a Gothic Hairuwolf, or Heruwolf; in the North, Hiørulf, Hiørleif, and Hiørdis also appear; but the syllable gets shortened into Her, making the names hard to differentiate from those starting with her, meaning warrior. Hjaraande is another northern form.

Boge, the bow, is sparsely found alone, and as Bauggisel in Iceland, and now and then in Norway at the end of a name. Bogo was Old German, and the surnames in Denmark Bugge, in England Bogue. But its English fame rests upon a champion called Bogo, who was supposed by our ancestors to have been Earl of Southampton at the time of the Norman Conquest; to have fought a battle with the invaders at Cardiff, and to have left his sword as a relic at Arundel Castle. Whether this ever occurred or not, Boge was rendered by 352Norman tongues into Bevis, or Beavois, and was the subject of an old metrical romance, where his great exploit is killing the tremendous giant Ascapart, who had carried off his wife, the converted Saracen princess Josyan. He lives to a good old age, sees his twin sons kings, and dies happily on the same day as his wife and his good horse Arundel, once doubtless Hirondelle, or the swallow.

Boge, the bow, is rarely found by itself, and appears as Bauggisel in Iceland, occasionally in Norway at the end of a name. Bogo was Old German, and the surnames in Denmark are Bugge, in England Bogue. But its English recognition comes from a hero named Bogo, who our ancestors believed was the Earl of Southampton during the Norman Conquest; he supposedly fought a battle against the invaders in Cardiff and left his sword as a relic at Arundel Castle. Whether this actually happened or not, Boge was transformed by Norman tongues into Bevis, or Beavois, and became the subject of an old narrative poem, where his great feat is defeating the massive giant Ascapart, who had kidnapped his wife, the converted Saracen princess Josyan. He lives to a ripe old age, sees his twin sons become kings, and dies happily on the same day as his wife and his loyal horse Arundel, once undoubtedly Hirondelle, or the swallow.

His fame travelled to Italy, where Buovo d'Antona is accepted as one of the heroes of romance, though he stands alone, not fitting into any of the cycles. The etymologists of Elizabeth’s time were led by the form Beavois, in which they spelt the word, to imagine that it was Bellovisus, beautiful to behold. But if ‘Bevis of Hampton’ was anybody, he was an Anglo-Danish ‘Bow,’ or Boge, a word which, like bay, bough, and boughsome or buxom, comes from bygan, to bend.

His fame spread to Italy, where Buovo d'Antona is recognized as one of the heroes of romance, although he stands apart and doesn’t fit into any of the cycles. The etymologists of Elizabeth’s era, influenced by the spelling Beavois, speculated that it was derived from Bellovisus, meaning “beautiful to behold.” However, if ‘Bevis of Hampton’ was based on a real person, he was likely an Anglo-Danish ‘Bow’ or Boge, a term that, like bay, bough, and boughsome or buxom, comes from bygan, which means to bend.

The spear and the breastplate, Geir and Brune, will be mentioned in the next chapter. The shield is now and then found in the North, as Skialde, Skioldbjorn, Skiolulf, and Skioldvar, shield bear, wolf, and, more appropriately, shield caution. The shield wolf is capable of being contracted into Schelluf.

The spear and the breastplate, Geir and Brune, will be discussed in the next chapter. The shield is sometimes found in the North, as seen with Skialde, Skioldbjorn, Skiolulf, and Skioldvar, shield bearer, wolf, and, more fittingly, shield caution. The shield wolf can be shortened to Schelluf.

Saro, saru, searu, is the entire equipment or suit of armour; Sørle is a Norwegian name for it, contracted into Solle; and among the Normans was called Serlo, and considered to be the same with Saher.

Saro, saru, searu, refers to the complete set of equipment or suit of armor; Sørle is a Norwegian term for it, shortened to Solle; and among the Normans, it was known as Serlo, which was thought to be the same as Saher.

If there were plenty of weapons, there was also balsam to heal their wounds; that is, if the northern names beginning with Sölv are rightly referred to salve, the same word in the North as with us. The v has for the most part been left out by pronunciation, but the dotted o remains to testify that Sölmund, or Saamund, has no connection with Sol, the sun, as little as with Solomon, by which the Danish bishops rendered it. Solveig, healing drink, is now Solva, and Sölvar is Sölvi.[128]

If there were plenty of weapons, there was also balm to heal their wounds; that is, if the northern names starting with Sölv correctly refer to salve, the same word in the North as in our language. The v has mostly been dropped in pronunciation, but the dotted o remains to show that Sölmund, or Saamund, has no connection with Sol, the sun, just like it doesn’t with Solomon, which is how the Danish bishops translated it. Solveig, the healing drink, is now Solva, and Sölvar is Sölvi.[128]

127. Grimm; Munch; Dasent; Int. to Nial Saga; Weber and Jamieson; Spanish Heraldry (Quarterly Review).

127. Grimm; Munch; Dasent; Int. to Nial Saga; Weber and Jamieson; Spanish Heraldry (Quarterly Review).

128. Munch; Michaelis; Ellis; Campbell; Montalembert.

128. Munch; Michaelis; Ellis; Campbell; Montalembert.

Section 12.—Thought.

Mind or thought amounts to a mythical character in northern fancy. The word is hugr, the same with hu, still the Scandinavian word for thought, as heuge is in Holland, all coming from old verbs represented by the Mæso-Gothic gahugan, and Anglo-Saxon gehygan.

Mind or thought is like a mythical character in northern imagination. The word is hugr, which is the same as hu, the current Scandinavian word for thought, just as heuge is in Dutch, all derived from old verbs represented by the Mæso-Gothic gahugan and Anglo-Saxon gehygan.

The two ravens who sat on Odin’s shoulders, and revealed to him all that passed in the world, were Huginn and Munninn, thought and memory; and when Thor made his famous visit to Utgard, it was Hugi, or thought, alone that was swift enough to outstrip him in the race. At Tours, the Northern Lights are le carrosse du roi Hugues, perhaps originally from some connection with speed of thought, though latterly mixed up with Hugues Capet.

The two ravens that sat on Odin's shoulders, revealing to him everything that happened in the world, were Huginn and Munninn, representing thought and memory. When Thor made his famous trip to Utgard, it was Hugi, or thought, alone that was fast enough to beat him in the race. In Tours, the Northern Lights are le carrosse du roi Hugues, possibly originally linked to the speed of thought, though later associated with Hugues Capet.

The name has been much used by all the Teutons, and it was not inappropriately chosen by Fouqué, as that of the old knight in the Magic ring, whose character he has sacrificed for the sake of making him the representative parent of all the chivalry of Europe, except 353the English, which he considers as independently typified by Richard Cœur de Lion. This roving knight appears at home as Hugo; Hugur in the North; Hugues, in France; Uguccione, in Italy; and even as Hygies, in Greece, which last is, however, only a resemblance, not a translation.

The name has been used a lot by all the Teutons, and it was fittingly chosen by Fouqué, as it represents the old knight in the Magic ring, whose character he has altered to make him the representative parent of all the chivalry of Europe, except 353 the English, which he thinks are independently represented by Richard Cœur de Lion. This wandering knight shows up at home as Hugo; Hugur in the North; Hugues in France; Uguccione in Italy; and even as Hygies in Greece, although the last one is more of a resemblance than a translation.

English. Scottish. Gaelic. French.
Hugh Hugh Uisdean. Hugues
Hugo Hughie   Hues
Hutchin Hutcheon   Huon
      Huet
      Hugolin
      Huguenin
      Ugues
Provençal. Italian. German. Norwegian.
Oc Ugo Hugo Hugr
  Ugolino   Hugi
  Ugone    
  Ugotto    
  Uguccione    

Part of the popularity of the name was, no doubt, owing to the Cymric countries having adopted it as the nearest resemblance to the mighty Hu Gadarn, from whom the national Hugh of Wales almost certainly sprung. A Frank saint, Archbishop of Rouen, and one of the many canonized cousins of Pepin, first made Hugo current among his own race; but the only person who wore it on the throne was the Gallican Count of Paris, who may have had it as a compromise between the Cymric Hu and Frank Hugr; at any rate, it was long spelt without the g in France, and declined as Hues, Huon. The old Cambrai form was Huet, with the feminine Huette.

Part of the name's popularity was likely due to the Cymric countries adopting it as the closest match to the powerful Hu Gadarn, from which the national Hugh of Wales almost certainly originated. A Frankish saint, the Archbishop of Rouen, and one of Pepin's many canonized relatives, was the first to make Hugo common among his people. However, the only person to use it on the throne was the Gallican Count of Paris, who may have chosen it as a compromise between the Cymric Hu and Frank Hugr; in any case, it was often spelled without the g in France and declined as Hues, Huon. The old Cambrai form was Huet, with the feminine Huette.

Hugo is very frequent in Domesday Book, and the name was much more common in earlier times than at present. In Scotland and Ireland it has been pressed into the service of Anglicizing the native Aodh, or fire; but the Gaelic name Uisdean, pronounced something like ocean, is most likely intended as a rendering of Hutcheon, the form in which the Scots caught the Hugon of their Anglo-Norman neighbours, who revered the name doubly for the sake of the good bishop of Lincoln, and for another St. Hugh of Lincoln, i.e. the child murdered by the Jews, as in the Prioress’s Tale in Chaucer. St. Hugh of Lincoln is revered in the north of Italy as well as at home; and Ugo is common there in all manner of varieties, the most memorable, perhaps, being that of the terrible Genoese, Ugolino de Gherardesca, whose fearful fate has been rendered famous by Dante. In Dutch, it is Huig. Huig Groot was the home name of the author whom the world hailed as Hugo Grotius, and the Walloons use the contraction Hosch.

Hugo appears frequently in the Domesday Book, and the name was much more common in earlier times than it is today. In Scotland and Ireland, it has been used to Anglicize the native Aodh, meaning fire; however, the Gaelic name Uisdean, pronounced somewhat like ocean, likely serves as a version of Hutcheon, the form the Scots used to adopt the Hugon from their Anglo-Norman neighbors, who held the name in high regard because of the good bishop of Lincoln and another St. Hugh of Lincoln, specifically the child murdered by the Jews, as mentioned in the Prioress’s Tale by Chaucer. St. Hugh of Lincoln is honored in northern Italy as well as back home; and Ugo is a common name there in various forms, perhaps most memorably associated with the notorious Genoese, Ugolino de Gherardesca, whose tragic fate has been immortalized by Dante. In Dutch, it is Huig. Huig Groot was the name of the author recognized as Hugo Grotius, and the Walloons use the shortened version Hosch.

354Hyge was the Low German form, and Hygelac is the sea-king of the Geats, the friend and lord in the poem of Beowulf. The latter syllable lac is the northern leik, and Gothic laiks, signifying both reward and sport, the same word that in some parts of England has become lake, meaning to play or to be idle, and in slang, to lark. It is rather a favourite termination, but only a commencement in the Norse feminine Leikny, fresh sport.

354Hyge was the Low German version, and Hygelac is the sea-king of the Geats, the friend and lord in the poem Beowulf. The last syllable lac comes from the northern leik and Gothic laiks, which means both reward and sport. This is the same word that in some parts of England has turned into lake, meaning to play or to be idle, and in slang, to lark. It's a pretty popular ending, but only a starting point in the Norse feminine Leikny, meaning fresh sport.

Hygelac is thus the sport of thought, or it may be, the reward of thought. Hugoleik was thus not an inappropriate name for an old Frank chronicler, who has had the misfortune to descend to the world by the horrible Latinism of Chochilaicus. Hugleik was current in Norway, was transformed by the Danes into Hauleik and Hovleik, and in Ireland seems to have turned into Ulic, a favourite name, but latterly transmogrified into Ulysses.

Hygelac is therefore the topic of thought, or it might be the payoff of thought. Hugoleik was not an unsuitable name for an old Frankish chronicler, who unfortunately ended up with the terrible Latin version of Chochilaicus. Hugleik was common in Norway, changed by the Danes into Hauleik and Hovleik, and in Ireland it appears to have become Ulic, a popular name, but eventually transformed into Ulysses.

Hugibert, or bright mind, belonged to the bishop of Liege, to whom attached the Teutonic story of the hunter’s conversion by the cross-bearing stag, making him the patron of hunters, and his name very popular in France, Flanders, northern Italy, and probably once in England, since it has left us the two surnames of Hubbard and Hobart.

Hugibert, meaning "bright mind," was associated with the bishop of Liege, who is linked to the Teutonic tale of the hunter converted by the cross-bearing stag, which made him the patron saint of hunters. His name became quite popular in France, Flanders, northern Italy, and likely once in England, as evidenced by the surnames Hubbard and Hobart.

English. French. Italian. Portuguese. German.
Hubert Hubert Uberto Huberto Hucpraht
        Hugibert
        Hubert

It used to be wrongly translated bright of hue.

It was incorrectly translated as bright in color.

Hugibald became the German Hugbold and the Italian Ubaldo, the prince of thought; Hugihard, or firm in mind, is the French Huard.

Hugibald became the German Hugbold and the Italian Ubaldo, the prince of thought; Hugihard, or firm in mind, is the French Huard.

355

CHAPTER 4.

HEROIC NAMES OF THE NIBELUNG.

Section I.—The Nibelung.

As the Greeks believed in the exploits of semi-divine heroes, a sort of borderers between Olympus and the human race, so the Teutonic race had its grand universal legends of beings rising above human nature, and often embodying beliefs that once had attached to the gods themselves.

As the Greeks believed in the adventures of semi-divine heroes, who were like intermediaries between the gods and humanity, the Teutonic people had their own epic legends of beings that transcended human nature, often representing beliefs that were once associated with the gods themselves.

The great Teutonic legend, holding the same place as the deeds of Hercules, Theseus, and the Argonauts did in Greece, or those of Fionn with the Gael, is the story of the Nibelung. How old it may be is past computation, but it was apparently common to the whole Gothic race, since names connected with it come from Spain, Lombardy, and France: fragments of the story are traceable in England and the Faroe Islands, and the whole is told at length in Germany, Norway, and Denmark. Each of these three latter countries claim vehemently to have originated the romance, but there is little doubt that it was one of the original imaginations of the entire race, and that each division moulded the framework their own way, though with a general likeness.

The great Teutonic legend, which holds the same significance as the stories of Hercules, Theseus, and the Argonauts in Greece, or those of Fionn with the Gael, is the tale of the Nibelungen. It's impossible to determine how old it is, but it seems to have been common to the entire Gothic race since names associated with it can be found in Spain, Lombardy, and France. Fragments of the story exist in England and the Faroe Islands, and the full tale is extensively told in Germany, Norway, and Denmark. Each of these three countries fiercely claims to be the source of the romance, but there's little doubt that it originated as one of the foundational stories of the entire race, with each region shaping the narrative in their own way while still maintaining a general resemblance.

Names of historical personages, probably called from its heroes, have led many to suppose it exaggerated history; but each attempt to fit it on to a real person has resulted in confusion, and led to the perception that the actors are really mythical, and the localities, which chiefly lie in Burgundian Germany, were only connected with it by that general law which always finds a home for every heroic adventure.

Names of historical figures, likely inspired by its heroes, have led many to think it's an exaggerated account of history; however, every effort to associate it with a real person has only created confusion and contributed to the belief that the characters are actually mythical, while the places, primarily located in Burgundian Germany, were only linked to it by that universal principle that always finds a setting for every heroic tale.

The tale is begun by the Norwegian Volsunga Saga, and, about half way through, it is taken up by the Danish Vilkina and Niflung Saga, and by the German Nibelungenlied, and it is finished by numerous Danish ballads and German tales, songs, and poems, with the sort of inconsistencies always to be found in popular versions of ancient myths, but with the same main incidents.

The story starts with the Norwegian Volsunga Saga, and about halfway through, it's continued by the Danish Vilkina and Niflung Saga, as well as the German Nibelungenlied. It wraps up with various Danish ballads and German tales, songs, and poems, featuring the usual inconsistencies often found in popular retellings of ancient myths, but still keeping the same main events.

Nifelheim, the supposed abode of these heroes, is interpreted to be nebelwelt, the world of mist, or cloudland, and there can be little doubt that the heroes said to be descended from the mythic Vili, Vidga, and Velint, are, in fact, fallen deities. Germany, however, turned Nifelheim into the Netherlands, and placed the realm of Brynhild in Iceland, and the scene of Aldrian’s and Gunter’s court at Wurms, the centre of the Burgundians.

Nifelheim, the supposed home of these heroes, is understood to be nebelwelt, the world of mist or cloudland, and it's clear that the heroes said to be descended from the mythical Vili, Vidga, and Velint are actually fallen deities. However, Germany transformed Nifelheim into the Netherlands and situated Brynhild's realm in Iceland, with Aldrian’s and Gunter’s court at Wurms, the center of the Burgundians.

356It is highly probable that the story is another form of the original myth, with the same idea, carried through, of the early death of the glorious victor, and of the revenge for his death, but only through a universal slaughter in which all perish. But the whole has become humanized, and the actors are men and not deities; and thus the allegory is far less traceable.

356It’s very likely that the story is another version of the original myth, carrying the same theme of the early death of the great hero and the revenge for his death, but only through a massacre where everyone dies. However, the whole thing has become more human, with the characters being people instead of gods; therefore, the allegory is much harder to trace.

The story, as it begins in the Volsunga Saga, relates that there were three brothers, Fafner, Reginn, and Audvar, or Ottur, whose name is from the same source as øg, awe, so that he may be another form of Œgir. Transforming himself into the beast that bears his name, for the convenience of catching himself a fish dinner, Ottur was killed, in this shape, by Loki. The father and the other brothers insisted that, by way of compensation, in the Teutonic fashion, Loki should fill the dead otter’s skin with treasure, which he accomplished, but laid the treasure under the curse, that it should do no good to its owner. Accordingly, the amount excited the avarice of Fafner, and after murdering his father, he transformed himself into a dragon, and kept watch over the treasure, to prevent Reginn from obtaining it.[129]

The story, as it begins in the Volsunga Saga, recounts that there were three brothers: Fafner, Reginn, and Audvar, or Ottur, whose name comes from the same source as øg, meaning awe, suggesting he could be another version of Œgir. To catch himself a fish dinner, Ottur transformed into the beast that bears his name but was killed in this form by Loki. The father and the other brothers insisted that, as compensation in the Teutonic way, Loki should fill the dead otter’s skin with treasure, which he did, but put a curse on the treasure so that it would bring no benefit to its owner. As a result, the wealth sparked Fafner's greed; after murdering his father, he turned himself into a dragon to guard the treasure and keep Reginn from getting it.[129]

129. Lettsom, Niebelung; Weber and Jamieson; Koepper; Howitt, Northern Romance; Grimm, Deutsche Heldensagen.

129. Lettsom, Niebelungen; Weber and Jamieson; Koepper; Howitt, Northern Romance; Grimm, German Heroic Legends.

Section II.—Sigurd.

Sig, or siga, means, in all Teutonic tongues, conquest; and the Victor seems to have been a very old epithet for the Divinity. St. Augustin speaks of a Gothic exclamation Sihora armen, which he translates as Κύριε ἐλεήσον, and the first word of which evidently answers to Ceadmon’s epithets for the Almighty, Sigorafrea, Sigorugod, Sigoracyning.

Sig, or siga, means conquest in all Teutonic languages; and the Victor seems to have been a very ancient title for the Divinity. St. Augustine mentions a Gothic exclamation Sihora armen, which he translates as Κύριε ἐλεήσον, and the first word clearly corresponds to Ceadmon’s titles for the Almighty, Sigorafrea, Sigorugod, Sigoracyning.

Odin was called Sigfadir, or conquering father, and this accounts for the later notion that the adventurer was called Sigge, and assumed the divine appellation of Odin.

Odin was referred to as Sigfadir, or conquering father, which explains the later idea that the adventurer was named Sigge and took on the divine title of Odin.

Thence the victorious god, conquering the serpent, yet afterwards dying, whether he were originally meant for Odin himself, or for another form of Baldur, sank into a human serpent-slayer, bearing the name of victory—Sigward, perhaps originally, but varied into Sigufrit, Siegfried, and Sigurd.

Thence the victorious god, who triumphed over the serpent but later perished, whether he was originally intended to be Odin himself or a different version of Baldur, transformed into a human serpent-slayer known as victory—Sigward, perhaps originally, but changed into Sigufrit, Siegfried, and Sigurd.

The main points in Siegfried’s story are that he was the son of Siegmund the Volsung, and of Queen Sigelind; born, according to the Book of Heroes, under the same circumstances as Perdita, in the Winter’s Tale; put, by way of cradle, into a drinking-glass, and accidentally thrown into the river, where he was picked up by the smith Mimir, and educated by him. In the Book of Heroes he is so strong that he caught the lions in the woods and hung them over his castle wall by their tails. Reginn incited him to fight with and slay the dragon, Fafner, and obtain the treasure, including the tarn-cap of invisibility. Also, on roasting and eating the heart of Fafner, he became able to understand the language of the birds. And by a bath in the blood he was made invulnerable, except 357where a leaf had unfortunately adhered to his skin, between his shoulders, and given him, like Achilles and Diarmaid, a mortal spot. His first discovery from the song of a bird was that Reginn meant to murder him at once; he therefore forestalled his intentions, and took possession of the fatal gift, thus incurring the curse. The Book of Heroes calls him Siegfried the horny, and introduces him at the court of the German favourite, Theodoric, and the Nibelungenlied separates the dragon from the treasure, and omits most of the marvellous in the obtaining it.

The key points in Siegfried’s story are that he was the son of Siegmund the Volsung and Queen Sigelind; born, according to the Book of Heroes, under the same circumstances as Perdita in the Winter’s Tale; placed, as an infant, in a drinking glass and accidentally thrown into a river, where he was rescued by the smith Mimir, who raised him. In the Book of Heroes, he is so strong that he caught lions in the woods and hung them over his castle wall by their tails. Reginn urged him to fight and kill the dragon Fafner to obtain the treasure, which included the tarn-cap of invisibility. Additionally, after roasting and eating Fafner's heart, he gained the ability to understand bird language. By bathing in the dragon's blood, he became invulnerable, except for a spot where a leaf had unfortunately stuck to his skin, between his shoulders, giving him, like Achilles and Diarmaid, a fatal weakness. His first insight from a bird's song was that Reginn planned to murder him, so he preempted Reginn’s intentions and took the deadly gift, which brought upon him a curse. The Book of Heroes refers to him as Siegfried the Horny and introduces him at the court of the German favorite, Theodoric, while the Nibelungenlied separates the dragon from the treasure and leaves out most of the magical elements involved in acquiring it.

His next exploit was the rescue and awakening of Brynhild; but he fell into a magic state of oblivion as to all that had passed with her, when he presented himself at the court of Wurms, and became the husband of Gudrun, or Chriemhild, as a recompense for having, by means of his tarn-cap, enabled Gunnar to overcome the resistance of Brynhilda herself, and obliged her to become his submissive bride. Revelations made by the two ladies, when in a passion, led to vengeance being treacherously wreaked upon Siegfried, who was pierced in his vulnerable spot while he was lying down on his face to drink from a fountain during a hunting party in the forest. The remainder of the history is the vengeance taken for his death; and the North further holds that his child, Aslaug, was left the sole survivor of the race, and finally married Ragner Lodbrog, whence her descendants always trace their pedigree from Sigurdr Fafner’s bane.

His next adventure was rescuing and awakening Brynhild. However, he fell into a magical state of forgetfulness regarding everything that had happened with her when he showed up at the court of Wurms and married Gudrun, or Chriemhild, as a reward for using his tarn-cap to help Gunnar win over Brynhild and make her his willing bride. The two women revealed some secrets during a moment of anger, leading to a plot to take revenge on Siegfried, who was fatally wounded in his weak spot while lying face down to drink from a fountain during a hunting trip in the forest. The rest of the story covers the vengeance taken for his death, and in the North, it is believed that his child, Aslaug, was the only one left of their lineage and eventually married Ragnar Lodbrog, from whom her descendants can trace their ancestry back to Sigurdr Fafner’s bane.

His namesakes are well-nigh innumerable. There are nineteen in the Landnama-bok; and Sigurdr swarms in the earlier Scandinavian royal lines, being, perhaps, most remarkable in the person of King Sigurd the Crusader of Norway.

His namesakes are almost countless. There are nineteen in the Landnama-bok; and Sigurdr is found throughout the early Scandinavian royal lines, most notably in King Sigurd the Crusader of Norway.

English. French. German. Bavarian.
Sigefrid Sigefroi Sigefrid Sigl
Siward Siffroi Siegfrie Norwegian.
Seaward Italian. Sigfrid Sigvard
Seaforth Sigefredo Seifrid Sigurdhr
Seyferth Siffredo Sikko Siurd
    Sicco Sjurd
    Sigo Sjul
    Polish. Syvert
    Sygfryd Syver
      Siewers

At the instance of the king of Sweden, our Edred had sent a missionary named Sigefried, who is esteemed the apostle of Sweden, and gave a Christian sanction to the serpent-slayer’s name, whence it has continued extremely common there. The stout old Danish Earl Siward, the conqueror of Macbeth, the same who had the bear’s ears and would only die upon his feet, is an English version of the northern Sigurdr, and bore the name that is now Seaward. Indeed 358Sæward is found among the kings of Essex in 616, and, in fact, that line have so many prefixes of Sige, that it is likely that they thought themselves connected with Fafner’s bane. There is a Sigefugel, or Sigewolf, in their descent from Odin, who may be another form of Sigurd. Germany has made the feminine Sigfrida.

At the request of the king of Sweden, our Edred sent a missionary named Sigefried, who is regarded as the apostle of Sweden, and gave a Christian endorsement to the serpent-slayer’s name, which has remained quite popular there. The brave old Danish Earl Siward, the conqueror of Macbeth, the same one who had bear's ears and insisted on dying standing up, is an English version of the northern Sigurdr, and his name has evolved into Seaward. In fact, 358Sæward is noted among the kings of Essex in 616, and this lineage has so many prefixes of Sige that it's likely they believed they were connected to Fafner’s slayer. There’s also a Sigefugel, or Sigewolf, in their descent from Odin, which could be another variation of Sigurd. Germany has the female version, Sigfrida.

Some have considered the story to be chiefly Burgundian; and Sigmund, conquering protection, the name of Sigurdr’s father, was that of the first Catholic king of Burgundy, who was canonized both for the recovery of his kingdom from Arianism, and for the severity of his penance, after having killed his son, Sigeric, on a false stepdame’s calumny. His relics were carried to Prague in the fourteenth century, and the effect of the translation appeared at once in the name of the Bohemian-born Emperor Sigismund, from whom this became European, and formed the feminine Sigismunda. Gismonda is thus an old Lombardic feminine.

Some people have thought of the story as mostly Burgundian. Sigmund, gaining protection, the name of Sigurdr’s father, was that of the first Catholic king of Burgundy, who was canonized for both reclaiming his kingdom from Arianism and for the harshness of his penance after he killed his son, Sigeric, based on a false accusation from his stepmother. His relics were taken to Prague in the fourteenth century, and the impact of this translation was immediately seen in the name of the Bohemian-born Emperor Sigismund, which then became popular in Europe and led to the feminine form, Sigismunda. Gismonda is therefore an old Lombardic feminine name.

English. French. Italian. German.
Sigismund Sigismond Sigismondo Sigmund
Sæmund Portuguese. Sismondo Sigismund
  Sigismundo    
Norwegian. Polish. Illyrian. Hungarian.
Sigmund Zygmunt Sisman Zsigmond
Sæmund Bohemian   Zsiga
  Zikmund    

Some have imagined that the curious correspondence of names, when Sigebert, the Frank, married Brynhild, the Goth, is a sign that the Nibelung referred to the Austrasian court; but the Frank Sigebert would have been a very poor serpent-slayer, and, no doubt, only bore the name as a remembrance of him, as did our East Saxon monarch Sæbert, and the Spanish bishop Siseberto. It has lasted on in Germany and Friesland, to be called Sizo, Sitto, Sibert, and Sidde, and is the English surname Sebright. Sigelind, conquering snake, now and then used by German ladies, has the Eastern-looking abbreviation Zelinde.

Some people have thought that the coincidence of names when Sigebert, the Frank, married Brynhild, the Goth, suggests that the Nibelung was linked to the Austrasian court. However, the Frank Sigebert wouldn’t have been much of a dragon-slayer and likely only carried the name as a reminder, just like our East Saxon king Sæbert and the Spanish bishop Siseberto. This name has persisted in Germany and Friesland, transforming into Sizo, Sitto, Sibert, and Sidde, and it exists today as the English surname Sebright. Sigelind, meaning conquering snake, is occasionally used by German women and has the Eastern-style nickname Zelinde.

Sigridur, or conquering impulse, was a favourite among northern ladies. Sigrid the haughty of Sweden, was wooed by King Olaf Trygvesson, and had accepted him; but on her refusal to be baptized, he struck her on the face with his glove, and said, ‘Why should I have thee, an old faded jade, and a heathen to boot.’ She remembered his discourtesy against him, and stirred up the war, which ended in his fatal battle with Earl Sigvalddr. Sigrid is Sired in Domesday; in the North, she is shortened into Sîri, and then Latinized as Serena.

Sigridur, or the conquering impulse, was a favorite among northern women. Sigrid the Proud of Sweden was courted by King Olaf Trygvesson, and she accepted him; but when she refused to be baptized, he slapped her face with his glove and said, "Why would I want you, an old faded hag, and a pagan to boot?" She remembered his disrespect and instigated a war, which ended in his deadly battle with Earl Sigvalddr. Sigrid is referenced in Domesday; in the North, her name is shortened to Sîri, and then Latinized as Serena.

Sigvalldur, conquering power, curiously ran into Sjovald, from 359whence we take our surname Shovel, one of the many by which our naval commanders are traceable to the vikings.

Sigvalldur, a powerful conqueror, unexpectedly encountered Sjovald, from 359where we get our surname Shovel, one of the many names linking our naval commanders back to the vikings.

Sigeheri, Sigehere, Sighar, conquering warrior, is what on Norman lips was Sagar, and then Saher, the hereditary name of the De Quincys, and as a surname spelt Sayers.[130]

Sigeheri, Sigehere, Sighar, the conquering warrior, is what was referred to as Sagar in Norman speech, and later Saher, the family name of the De Quincys, which is also spelled as Sayers.[130]

The other forms are,

The other forms are,

  North.          
  Sigbiorg
Siborg
Siber		 } Conguering protection Ger. Sigburg
German. English. Frisian. Italian.
Sigebald Sibbald Sibold
Sibel		 Sibaldo } Conquering
prince
North. Sigbiorn; Eng. Siborne—Conquering bear
German. Frisian. Spanish.      
Sigbod Sibot
Sibo
Sibbe		 Sisebuto Please provide the text you would like me to modernize. Messenger of victory
Nor. German. Frisian.      
Sigbrand Sigbrand Sibrant
Sibbern		 } Conquering sword
Nor. Sigfus—Conquering impetuosity
German. English. Frisian. French.
Sighard
Siegert		 Sigehard Siard
Siade		 Sicard Understood. Please provide the text you would like modernized. Conquering
firmnesss
Ger. Sighelm—Conquering helmet
Nor. Sighvatr—Conquering swiftness
Nor. Sigmar; Ger. Sigmar—Conquering greatness
Nor. Signy—Conquering freshness
Ger. Sigrad—Conquering advice
Ger. Sigrich—Conquering ruler
Sigtrud—Conquering maid
Nor. Sigtrygge—Conquering security
Nor. Sigulf, Siulf; Eng. Sigewolf—Conquering wolf

130. Nibelung; Weber and Jamieson; Kemble, Beowulf; Michaelis; Pott; Butler; Heimskringla.

130. Nibelungen; Weber and Jamieson; Kemble, Beowulf; Michaelis; Pott; Butler; Heimskringla.

Section 3.—Brynhild.

A thorough Valkyr was Brynhilda, the maiden whom Odin had touched with his sleep-thorn, so that she lay in a deep slumber in the midst of a circle of flame, through which Sigurd made his way, aroused her, and won her for his own; but became utterly and 360magically oblivious of all that had passed as soon as he had returned to common life. This is the northern version, the evident origin of our fairy tale of the Sleeping Beauty, pricked not by the thorn of Odin, but by the distaff, perhaps, of one of the Nornir. The Book of Heroes reduces the circle of flame to a mere strong castle, with seven gates; and the Nibelungenlied only takes up the story at the time of Sigfried’s appearance at the court of Burgundy, and courtship of Brynhild’s rival, Chriemhild.

Brynhilda was a fierce Valkyrie, the maiden whom Odin had touched with his sleep-thorn, causing her to fall into a deep slumber surrounded by a circle of flames. Sigurd bravely made his way through the fire, awakened her, and won her heart; however, he completely forgot everything that had happened as soon as he returned to ordinary life. This is the northern version, clearly the source of our fairy tale, Sleeping Beauty, who was not pricked by Odin's thorn, but perhaps by the spindle of one of the Norns. The Book of Heroes simplifies the circle of flames to a strong castle with seven gates, while the Nibelungenlied only picks up the story with Sigfried's arrival at the court of Burgundy and his pursuit of Brynhild’s rival, Chriemhild.

Brynhild had retained her matchless strength, and, like the Greek Atalanta, was only to be won by a champion who could excel her in games of strength, and her conquered suitors were all put to death. Gunther, the brother of Chriemhild, being willing to obtain her on these conditions, Siegfried, by means of his tarn-cap, invisibly vanquished the Valkyr, while Gunther appeared to be her conqueror; and when she thus had been compelled to give her hand, it was Siegfried who, again unseen, broke down her violent resistance, and compelled her to become a submissive wife, on which she lost all her supernatural strength. Siegfried was rewarded by the hand of Chriemhild, Gunther’s sister.

Brynhild had kept her unmatched strength and, like the Greek Atalanta, could only be won by a champion who could outdo her in contests of strength, and all her defeated suitors were put to death. Gunther, Chriemhild's brother, eager to win her under those conditions, had Siegfried, using his invisibility cap, secretly defeat the Valkyrie while Gunther appeared to be her conqueror. Once she was forced to agree to marry, it was Siegfried, still unseen, who broke her fierce resistance and made her a submissive wife, causing her to lose all her supernatural strength. Siegfried was rewarded by marrying Chriemhild, Gunther’s sister.

By-and-by the two sisters-in-law had a desperate quarrel about precedence; in the old northern version, which should wade farthest into the Rhine when bathing; in the half-civilized German song, which should first enter the cathedral of Wurms; and in the course of it Brynhild was roundly informed that she had not given way to her husband, but to Siegfried. Valkyr nature could not stand such an affront, so Brynhild set on Hagen to assassinate Siegfried. The northern story makes her slay herself, and be burnt with his corpse on a funeral pile, in Suttee fashion; the German tames her into being merely brought to repentance too late by the death of her husband.

Before long, the two sisters-in-law had a fierce argument about who had higher status; in the old northern version, it was about who would wade farthest into the Rhine while bathing; in the half-civilized German song, it was about who would enter the cathedral of Worms first. During the fight, Brynhild was bluntly told that she had not submitted to her husband, but to Siegfried. With her Valkyrie pride insulted, Brynhild convinced Hagen to kill Siegfried. In the northern story, she kills herself and is cremated with his body on a funeral pyre, in a Suttee-like manner; the German version softens this, making her simply repent too late after her husband's death.

No doubt Brynhild was commemorated by the name of the Gothic princess, daughter of King Athanagild, who, for her misfortune, was married to the Frank Sigebert, and through the whole of her long life continued a fierce and dauntless resistance to her savage rival Fredegund, until, when both were aged women, Brenhilda fell into her rival’s power, and was implacably sentenced to be dragged to death by wild horses. French historians aver that her name was at first only Bruna, and that hilda was added to make it royal; but this is very unlikely, since Spanish historians call her Brenhilda. The Latinism is Brunechildis, in French Brunehault, but the name has not been followed, except by the northern race, whose existence was hardly developed at the time of the misfortunes of the Austrasian queen, and who therefore take it from her original. Among these it has been contracted to Brunilla and Brynil.

No doubt Brynhild was remembered by the name of the Gothic princess, the daughter of King Athanagild, who, unfortunately, was married to the Frank Sigebert. Throughout her long life, she fiercely and bravely resisted her savage rival Fredegund, until, when both were elderly women, Brenhilda fell into her rival’s hands and was unforgivingly sentenced to be dragged to death by wild horses. French historians say that her name was originally simply Bruna, with hilda added to make it sound royal; but this seems unlikely, since Spanish historians refer to her as Brenhilda. The Latin version is Brunechildis, in French it's Brunehault, but the name hasn't been widely adopted, except by the northern people, whose existence was barely established at the time of theAustrasian queen's troubles, and they therefore take it from her original form. Among them, it has been shortened to Brunilla and Brynil.

The meaning is the Valkyr of the Breastplate, the byrni of old Scottish, bryne of the North, bruniga of the German, broigne in Old French, bronha in Provençal. A near connection of this name is the northern Bryngerd, placing the gentle Gerda in this cuirass; and the North has likewise Brynjar, properly hari, the Cuirassier, and Brynjolfr, which wolf in a breastplate was a great Icelandic ancestor, and has been cut short into Brynjuv and Brynjo.

The meaning is the Valkyrie of the Breastplate, the byrni from ancient Scottish, bryne from the North, bruniga in German, broigne in Old French, and bronha in Provençal. A close connection to this name is the northern Bryngerd, which places the gentle Gerda in this armor; and the North also has Brynjar, meaning hari, the Cuirassier, and Brynjolfr, a wolf in a breastplate who was a notable ancestor in Iceland, and has been shortened to Brynjuv and Brynjo.

361The Chriemhild, or Helmet Valkyr of the Nibelung, is the Gudrun of the northern version; and Gudrun, as before said, would be either good wisdom, or, far more probably, war wisdom. In the Nibelungenlied, the action of the story begins with Chriemhild telling her mother her dream of her favourite falcon being torn to pieces by two eagles; and when it is explained to mean her future husband, vowing that she will never marry. However, Siegfried’s arrival, and his successful exertions in winning Brunhild for Gunther, overcame all the lady’s scruples.

361The Chriemhild, or Helmet Valkyr of the Nibelungen, represents Gudrun in the northern version; and Gudrun, as mentioned earlier, could mean good wisdom or, more likely, war wisdom. In the Nibelungenlied, the story starts with Chriemhild sharing her dream with her mother about her favorite falcon being attacked by two eagles; when it's interpreted to symbolize her future husband, she pledges that she will never marry. However, Siegfried's arrival and his successful efforts to win Brunhild for Gunther made her change her mind.

She had lived happily ten years in the Netherlands with Siegfried before, on a visit to Wurms, she was so ill-advised as to reproach Brynhild with his victory over her; and afterwards was deluded into sewing a mark upon his garments to show where was his vulnerable spot. After his death, she found out the murderer by the ordeal of touch, and treasured up a deadly and enduring spirit of revenge; perhaps the most terrible of all the many forms in which legend has proclaimed the old rule of blood for blood.

She had happily lived for ten years in the Netherlands with Siegfried before, during a visit to Wurms, she mistakenly accused Brynhild of winning against him. Later, she was tricked into sewing a mark on his clothes to indicate where he was vulnerable. After he died, she discovered the murderer through a test of touch and held onto a fierce and lasting desire for revenge; perhaps the most frightening of all the ways legend has expressed the old law of blood for blood.

She was left the heiress of all Siegfried’s treasure, as well as of his Nibelungen or Netherlandian troops, but it was taken from her by her husband’s murderer, and sunk beneath the Rhine. After thirteen years of widowhood, she was induced to marry Etzel, or Atli, king of the Huns, by the promise that he would avenge all her injuries; but still she bided her time for thirteen more years, at the end of which space she invited her brothers and all their champions to visit her in Hungary at Etzelenburg. They had not long been there before she stirred up a most tremendous battle, in which mutual destruction took place, as is minutely related in the ancient lays. Finally her brother Gunther was captured and slain at her savage command, and she herself slew the murderer Hagen with Siegfried’s own sword. Immediately after, however, she was put to death as an act of justice by old Sir Hildebrand; at least so says the Nibelungenlied; but in the Kœmpe Viser there is a still further revenge, for the secret of the deposit of the treasure is left with the son of Hagen, who beguiles Grimhild into the cave with the hope of its restoration, and there locks her in and starves her to death.

She became the heir to all of Siegfried’s treasure, along with his Nibelungen or Netherlandian army, but it was taken from her by her husband’s killer and sunk into the Rhine. After thirteen years as a widow, she was persuaded to marry Etzel, or Atli, the king of the Huns, with the promise that he would seek revenge for all her wrongs; however, she waited for thirteen more years. Finally, she invited her brothers and their champions to visit her in Hungary at Etzelenburg. They hadn't been there long before she incited a massive battle, leading to mutual destruction, as detailed in the ancient tales. In the end, her brother Gunther was captured and killed at her cruel command, and she herself killed the murderer Hagen with Siegfried’s own sword. Immediately afterward, though, she was executed as a form of justice by old Sir Hildebrand; at least that's what the Nibelungenlied states; however, in the Kœmpe Viser, there is an additional act of revenge, where the secret of the treasure's hiding place is given to Hagen's son, who tricks Grimhild into the cave with the promise of restoring it, only to lock her inside and starve her to death.

The historical Attila is really said to have had a German wife named Kremheilch. The Gudrun of the North is a far more amiable personage. She forgives her brother, and is with difficulty persuaded to marry Atli, who is, in this version, Brynhild’s brother, and lays the plot against Gunther, in order to avenge his sister’s death. She does all in her power to warn them, but in vain; and when all had been slain, her senses failed her, and in her frenzy she slew her two children by Atli, and made him drink their blood; he died of horror, and she cast herself into the sea, but was carried alive to the land of King Jonakr, whom she married, and then underwent other misfortunes which extinguished the last remains of her family. Her name of Gudrun has already been treated of.[131]

The historical Attila is actually said to have had a German wife named Kremheilch. The Gudrun from the North is a much more kind-hearted character. She forgives her brother and is reluctantly persuaded to marry Atli, who, in this version, is Brynhild’s brother and plots against Gunther to avenge his sister’s death. She tries her best to warn them, but it’s useless; and when everyone has been killed, she loses her senses and, in her madness, kills her two children with Atli and makes him drink their blood. He dies from horror, and she throws herself into the sea, but is brought alive to the land of King Jonakr, whom she marries, and then faces more misfortunes that wipe out the last remnants of her family. Her name, Gudrun, has already been discussed.[131]

131. Nibelungenlied; Weber and Jamieson; Thierry; Mariana; Munch.

131. Nibelungenlied; Weber and Jamieson; Thierry; Mariana; Munch.

362

Section IV.—Gunther.

Gunth (Goth.), guth (A.G.S.), gunnr (North), gond or gonz (High German), all meant war or battle, and have an immense number of derivative names, inextricably mixed up with those from God and Gut; and it is even thought that there may be a close connection between them, so much did the Teutons believe their deities to be gods of battle, and goodness to be courage. The word gunth has lived on even in Lombardy in the Gonfalon, the war banner, solemnly carried out to battle in a car as the images of the gods had formerly been, in charge of the official known as the gonfaloniere in the republics of northern Italy. Gundahari, warrior, was really an old name among the kings of Burgundy, who were, no doubt, called in honour of Gunther or Gunnar, the eldest brother of Kriemhild, and husband of Brynhild. He seems to have been brave but weak, led first by Sigurd, then by Hagen, but at last fighting with great spirit.

Gunth (Goth.), guth (A.G.S.), gunnr (North), gond or gonz (High German) all meant war or battle, and have a huge number of related names, closely intertwined with those associated with God and Gut. It is even believed that there might be a strong connection between them, as the Teutons considered their deities to be gods of battle and goodness to be synonymous with courage. The word gunth has persisted even in Lombardy in the Gonfalon, the war banner, which was solemnly brought to battle in a carriage, similar to how the images of the gods were carried in the past, overseen by the official known as the gonfaloniere in the republics of northern Italy. Gundahari, meaning warrior, was actually an old name among the kings of Burgundy, likely named in honor of Gunther or Gunnar, the oldest brother of Kriemhild and the husband of Brynhild. He seems to have been brave but weak, first led by Sigurd, then by Hagen, but ultimately fighting with great spirit.

Gunthar, or Gunnar, at full length Gundahari, continued in favour with the Burgundians; and an abbot in Brittany being canonized, left Gonthier to France, and Gontiere to Italy.

Gunthar, or Gunnar, fully known as Gundahari, remained in good standing with the Burgundians; and an abbot in Brittany was canonized, leaving Gonthier for France and Gontiere for Italy.

This masculine Gunnar was very common in the North, and so was likewise the feminine Gunnr, war, or Gundvar, war prudence, both confounded in Gunnar, which historians generally render as Gunnora.

This masculine name Gunnar was very common in the North, and so was the feminine name Gunnr, meaning war, or Gundvar, meaning war prudence, both merged into Gunnar, which historians usually translate as Gunnora.

Gunnhildur was in high favour in the North. One most celebrated owner was the wicked queen of Eric Blodaxe. She was said to be a native of the Orkneys, and to have filled Scandinavia with her crimes, upon the details of which, however, Norse and Danish histories are not quite agreed.

Gunnhildur was highly regarded in the North. One of the most notorious figures was the evil queen of Eric Blodaxe. She was believed to be from the Orkneys and was known for spreading crime throughout Scandinavia, though the exact details are not completely agreed upon by Norse and Danish histories.

Gunhild again was the Danish princess whose murder on St. Brice’s night brought her brother Sweyn down in fury upon England; and her nephew Knud likewise had a daughter so called, but who was Anglicized into Æthelthryth; and each generation of the Godwine family records a lady Gunhild. After the Conquest, however, Gunhild died away in England; but it has never been discarded in the North, where it is now called Gunnilda, or Gunula.

Gunhild was the Danish princess whose murder on St. Brice’s night caused her brother Sweyn to rage against England. Her nephew Knud also had a daughter with the same name, but she was Anglicized to Æthelthryth. Each generation of the Godwine family has a lady named Gunhild. After the Conquest, however, Gunhild faded out in England, but the name has never been forgotten in the North, where it is now called Gunnilda or Gunula.

That daughter of William the Conqueror, or sister of Gherbod the Fleming, whichever she was, who was the ancestress of the Warrennes, and is buried at Lewes, has a name so much disguised as to be as doubtful as her birth. It maybe Gunatrud, a Valkyr title, or Gundridur, war haste, or Gundrada, war council, the same as the Spanish Gontrado; at any rate it has had few followers.

That daughter of William the Conqueror, or sister of Gherbod the Fleming, whichever she was, who was the ancestor of the Warrennes, and is buried at Lewes, has a name so obscured that her identity is just as uncertain as her origins. It might be Gunatrud, a Valkyr title, or Gundridur, meaning war haste, or Gundrada, meaning war council, similar to the Spanish Gontrado; in any case, it has had few admirers.

Gunnr and Göndol were both Valkyr titles, and the Valkyr Göndol’s most noted namesake was a maiden of the Karling race, who was bred up by St. Gertrude, at Nivelle; and on her return to her father’s castle at Morzelle, used to go to her early devotions at a church half a league distant from home. On winter mornings 363she was lighted by a lantern, which the legend avers to have been blown out by the wind, but rekindled by her prayers. Thence comes the name of St. Gundula’s lamp, applied to the Tremella, an orange-coloured jelly-like fungus that grows on dead branches of trees in the winter. She is the patroness of Brussels, where the church of St. Gudule is the place used for coronations; but her common title in Flanders is Ste. Goëlan, while the convent built in her honour at Morzelle, in Brabant, is Ste. Goule.

Gunnr and Göndol were both titles for Valkyries, and the Valkyrie Göndol’s most famous namesake was a maiden from the Karling lineage, raised by St. Gertrude at Nivelle. When she returned to her father's castle at Morzelle, she would go to her early prayers at a church half a league away from home. On winter mornings, she was guided by a lantern, which, according to legend, was blown out by the wind but reignited by her prayers. That’s where the name St. Gundula’s lamp comes from, referring to the Tremella, an orange jelly-like fungus that grows on dead tree branches in winter. She is the patron saint of Brussels, where the church of St. Gudule is the site of coronations; however, in Flanders, she's commonly called Ste. Goëlan, and the convent built in her honor at Morzelle, in Brabant, is known as Ste. Goule.

War could not fail to have her wolf, the Gundulf of Norman England, the Gunnolfr of Iceland, the Gundolf of Germany, and, far more notable than either, the Gonsalvo or Gonzalo of Spain, always frequent among the Visigothic families, and becoming especially glorious in the person of the great captain, the brave and honourable conqueror of Naples, and the trainer of the infantry that gave the predominance to Spain for a hundred years, until they fell as one man at Rocroy.

War could not be without her wolf, the Gundulf of Norman England, the Gunnolfr of Iceland, the Gundolf of Germany, and, much more notable than either, the Gonsalvo or Gonzalo of Spain, always present among the Visigothic families, and becoming especially renowned in the person of the great captain, the brave and honorable conqueror of Naples, and the trainer of the infantry that gave Spain dominance for a hundred years, until they fell as one at Rocroy.

French. Provençal. Spanish. Portuguese. Italian.
Gonsalve Guossalvo Gonzalo Gonçalo Consalvo
Gonzalve        

The war raven, Gunthram, figures in French history as Gontran, and the war serpent is the German Gundlin, or Gondoline, when a lady; when a man, the terrible Guthorm, whom, as King Alfred’s foe, godson, and tributary, our histories call Guthrum. In Denmark, the name was very early contracted into Gorm; but it has been so often spelt Gudthorm, that a doubt has arisen whether the latter half of the word may not be thorm or thyrma.

The war raven, Gunthram, is known in French history as Gontran, and the war serpent is the German Gundlin, or Gondoline, when it's a lady; when it's a man, the fearsome Guthorm, whom our histories refer to as Guthrum, King Alfred’s enemy, godson, and tributary. In Denmark, the name was shortened early on to Gorm; however, it has been spelled Gudthorm so often that there's been some doubt about whether the second part of the word might actually be thorm or thyrma.

It is very difficult to distinguish between the derivatives of God and Gund, both being very apt to eliminate the distinctive letters. On the whole, however, it seems as if these warlike names had been some of the most universal throughout the continent, though in England they were very scarce, and do not occur in royal pedigree, nor in hagiology, except in the case of St. Guthlac, the first founder of the original Croyland Abbey, whose name in the North would be Gudleik or Gulleik, war sport.

It’s quite challenging to tell the difference between the words God and Gund, as both often drop their unique letters. Overall, though, it appears that these martial names were some of the most common across the continent, even though they were quite rare in England and don’t show up in royal lineages or in the study of saints, except for St. Guthlac, who was the original founder of Croyland Abbey. His name in the North would be Gudleik or Gulleik, meaning "war sport."

Hosts of northern Frankish and Visigothic names thus commence, and many feminines end with this word. The other varieties thus beginning are:—

Hosts of northern Frankish and Visigothic names start here, and many feminine names end with this word. The other types that begin like this are:—

Nor. Gunbjorg; Ger. Gondaberge; Goth. Sp.—War protection
Nor. Gunbjorn—War bear
  German. French.    
  Gondebert Gondobert }  
  Gondeberta Gombert } War splendour
  Gumpert Jombert }  
Ger. Gondebald; Fr. Gondebaud; Sp. Gondebaldo—War prince
Nor. Gudbrand, Guldbrand, Gulbrand—War sword
Ger. Gundekar—War spear
Nor. Gunlaug, Gullaug—War liquor
Nor. Gunleif, (Eng. Cunliffe)—War love
Nor. German. Spanish.    
Gudmar
Gulmar		 Gundemar
Gutmar		 Gondomiro
Gondomar		 } War Greatness
  Nor. German.    
  Gudmund
Gulmund		 Gundemund
Gunimund		 Understood! Please provide the short phrase you'd like modernized. War hand
Ger. Gunderich; Fr. Gonderic; Sp. Gonderico—War ruler
Sp. Gondesinda—War strength
Nor. Gunnstein—War jewel

Gunthe was the old German feminine contraction for any of these warlike damsels, and being further endeared into Jutte, or Jutta, was probably the source, under the hands of chroniclers, of the Judiths, who made their appearance among the Franks so long before the days of Scripture or saintly names.[132]

Gunthe was the old German feminine term for any of these fierce women, and being further shortened to Jutte, or Jutta, likely inspired the name Judith, which appeared among the Franks long before the days of the Bible or any saintly names.[132]

132. Munch; Michaelis; Nibelung; Weber and Jamieson; Mariana; Thierry; Garland for the Year; Alban Butler; Fleischner, Onomatologie; Lappenberg; Dasent, Burnt Njal; Marryat, Jutland.

132. Munch; Michaelis; Nibelung; Weber and Jamieson; Mariana; Thierry; Garland for the Year; Alban Butler; Fleischner, Onomatologie; Lappenberg; Dasent, Burnt Njal; Marryat, Jutland.

Section 5.—Hagen.

Haghen, Hagano, or Hogni, may be considered as the villain of the Nibelungen. In the Danish version he is the half-brother of Grimhild and Gunther, with an elf-father; in the German, he is their wise and far-travelled uncle, who first related the adventures of the newly-arrived stranger, Siegfried, but always seems to have disliked him, and readily undertook to revenge Brynhild’s injuries upon him. As Loki deceived Frigga, he persuaded his niece to mark where was the mortal spot on her husband’s skin, and contrived that no wine should be taken into the forest, so that Siegfried might be reduced to lie down to drink at the stream, and thus expose the fatal place.

Haghen, Hagano, or Hogni can be seen as the antagonist of the Nibelungen. In the Danish version, he's the half-brother of Grimhild and Gunther, with an elf as a father; in the German version, he is their wise and well-traveled uncle, who first told the stories of the newcomer, Siegfried, but always seemed to dislike him and eagerly took on the task of avenging Brynhild’s wrongs against him. Just as Loki tricked Frigga, he convinced his niece to mark the spot on her husband's skin where he could be mortally wounded and made sure that no wine was brought into the forest, so that Siegfried would have to lie down to drink at the stream, exposing the vulnerable spot.

The body bled at his touch, and he was the chief object of Chriemhilt’s vengeance, more especially after he had taken the treasure away from her, placed it in a cave beneath the Rhine, and jealously guarded the secret of the spot. When she invited the brothers to Hungary he was much averse to the journey, till he found that his disclination was imputed to fear, when he became vehemently set upon going, in spite of the omens against it. Taunts and injuries passed between him and Chriemhilt, and the next day the fierce and furious battle began, which raged till Gunther and Haghen alone were left. After Gunther had been killed, Chriemhilt offered Haghen his life, 364on condition that he would disclose the place where the treasure was, but he refused, and died by her hand.

The body bled at his touch, and he was the main target of Chriemhilt’s revenge, especially after he took the treasure from her, stashed it in a cave beneath the Rhine, and guarded the secret of its location closely. When she invited the brothers to Hungary, he was strongly against the trip, until he realized that his reluctance was seen as fear, which made him determined to go, despite the bad signs. Insults and injuries were exchanged between him and Chriemhilt, and the next day, a fierce and furious battle broke out, leaving only Gunther and Haghen standing. After Gunther was killed, Chriemhilt offered Haghen his life, on the condition that he would reveal where the treasure was, but he refused and died by her hand.

There is a curious poem, called the Duke of Aquitaine, which is evidently another version of the same notion of Haghen. Hagano, a descendant of the Trojans, is there sent to deprecate the invasion of Attila, and afterwards assists the Burgundian king Gunther of Wurms in an attack on Duke Walther of Aquitaine, and Hildegunna, sister to Gunther, in order to recover a treasure that they had carried off from Attila’s court, where they had been hostages. This version of the great central story of Europe named Hagen, Count of Aquitaine, the uncle of Charles the Bald; but the North has used it more, in the form of Hogen.

There’s an interesting poem called the Duke of Aquitaine, which clearly presents a different take on the idea of Haghen. In it, Hagano, a descendant of the Trojans, is sent to plead against Attila's invasion and later helps the Burgundian king Gunther of Wurms in an attack on Duke Walther of Aquitaine, along with Hildegunna, Gunther’s sister, to reclaim treasure they had taken from Attila’s court, where they were hostages. This version of the major central story of Europe refers to Hagen, the Count of Aquitaine, who is the uncle of Charles the Bald; however, the North has used a different name for it, Hogen.

The name is either from hagr, deft or handy, or else from hagi, a hook; most probably the latter, perhaps in connection with the other meaning, a thorn or prickle, so that here we may find a personification of the thorn destroying the victor. The word hag is seldom found in names, and is probably imitated from Hagen, without much regard to the meaning. It occurs only in the Danish, as Hagbrand, Hagbart, contracted as Habaar, or Habor; Hagthor, which is incorrectly modernized as Hector; and Hagny. The more usual form in Denmark is Hogne, probably from the German Hagano.

The name likely comes from hagr, meaning skilled or handy, or from hagi, which means a hook; most likely the latter, possibly related to another meaning, a thorn or prickle, suggesting a personification of the thorn defeating the victor. The term hag is rarely found in names and is probably modeled after Hagen, with little regard for its meaning. It appears only in Danish names like Hagbrand, Hagbart, shortened to Habaar or Habor; Hagthor, which is incorrectly updated to Hector; and Hagny. The more common version in Denmark is Hogne, likely derived from the German Hagano.

But there has been a confusion between this Hagan, or Hogni, and Haagan, properly Haakvin, from haa, high, and kyn, meaning of high kin, the well-known Norwegian and Danish name of many a fierce viking; sometimes Latinized as Haquinus, Frenchified as Haquin, and called in the North Haaken, or Hakon. Domesday has it as Kaco, Hacon, Hacun, and Hakena; and Hacon still lingers among the fishermen of the Orkneys. Other northern names, with the same opening, haa (pronounced ho), are Haamund, no doubt the parent of our Hammond, and Haavard, whence our Hayward, both alike meaning high protection.[133]

But there has been some confusion between this Hagan, or Hogni, and Haagan, more properly Haakvin, from haa, meaning high, and kyn, meaning kin, a well-known Norwegian and Danish name of many fierce Vikings; sometimes Latinized as Haquinus, Frenchified as Haquin, and called in the North Haaken, or Hakon. Domesday records it as Kaco, Hacon, Hacun, and Hakena; and Hacon still hangs around among the fishermen of the Orkneys. Other northern names with the same starting point, haa (pronounced ho), include Haamund, which is likely the origin of our Hammond, and Haavard, which leads to our Hayward, both meaning high protection.[133]

133. Lettsom; Nibelungenlied; Weber and Jamieson; Munch; Anderson, Royal and Noble Genealogies.

133. Lettsom; Nibelungenlied; Weber and Jamieson; Munch; Anderson, Royal and Noble Genealogies.

Section 6.—Ghiseler.

Ghiseler is one of the brothers of Gunther, an inoffensive personage, and the only one of the party of whom Chriemhild took any civil notice, when she had decoyed them to her court to their destruction. Nevertheless he did not escape, but died in combat with Wolfhart, of Bern, when the champions of Dietrich could not be withheld from the fray.

Ghiseler is one of Gunther's brothers, an innocent character, and the only one in the group whom Chriemhild acknowledged politely when she lured them to her court to meet their doom. However, he didn't escape either and died fighting Wolfhart from Bern when Dietrich's champions couldn't be stopped from joining the battle.

His name is tolerably clear—Giselhar, the pledged warrior. The first syllable is from gildan, geldan, keltan, to owe, or to pay what was due. The terms ran through all the Gothic tongues, and caused the Anglo-Saxons to call all the offerings due to the gods gield and ghëlstar.

His name is fairly clear—Giselhar, the pledged warrior. The first syllable comes from gildan, geldan, keltan, meaning to owe or to pay what was due. These terms were common in all the Gothic languages, which led the Anglo-Saxons to refer to all offerings due to the gods as gield and ghëlstar.

A pledge of mutual obligation was, in Anglo-Saxon, gisel, and is still gidsel in the North; in the German, geissel. Thence, far more 365probably than from the older word geisli, a beam, or nimbus, was derived the Frank Gisel, as a maiden’s name. A daughter of Pepin, so called, was offered to Leo X. of Constantinople; and afterwards the daughter of Charles the Simple, who became the pledge of amity between the Karlingen and Northmen, by her marriage with Rollo. She was called by the French Gisèle, by the Normans Gisla, in which same form it has lived on in Friesland and in Norway. The commencement is not, however, a very common one in the North, though Giselher is repeated in Gissur Isleifson, Bishop of Iceland, in the eleventh century. Gislaug, the pledge drink, is likewise northern, but though gils is an extremely common termination, almost all the names where it is a commencement are Frankish, or German, and thus probably Giselfrid came to the North as Gisrod.

A pledge of mutual obligation was, in Anglo-Saxon, gisel, and is still gidsel in the North; in German, geissel. From this, likely more than from the older word geisli, meaning a beam or nimbus, we get the Frank name Gisel, which was used as a maiden’s name. A daughter of Pepin, by that name, was offered to Leo X of Constantinople; later, the daughter of Charles the Simple became the pledge of friendship between the Karlingen and the Northmen through her marriage with Rollo. The French called her Gisèle, while the Normans referred to her as Gisla, a name that has continued in Friesland and Norway. However, this name isn't very common in the North, although Giselher appears in the case of Gissur Isleifson, Bishop of Iceland, in the eleventh century. Gislaug, meaning pledge drink, is also northern, but while gils is a very common ending, almost all names starting with it are Frankish or German, which is likely how Giselfrid came to the North as Gisrod.

Giselhilda, and Giselberge, were German, also Gisalhart, and Giselof; and Gisalrico is found among the Spanish Goths. Geltfried and Giltimir are also German forms, and the latter explains Gelimer, the Vandal king in Africa, conquered by Belisarius.

Giselhilda and Giselberge were German, as were Gisalhart and Giselof; Gisalrico appears among the Spanish Goths. Geltfried and Giltimir are also German versions, with the latter representing Gelimer, the Vandal king in Africa who was defeated by Belisarius.

Gils is a common Norwegian name, and no doubt contributed to the English Giles, French Gilles, and Spanish Gil, though all these look to the Greek hermit in France, Aigidios, as their patron. In the North, Ægidius is rendered by Ilian, Yljan, Yrjan, Orjan, but not by Giles: and it would seem as if Julius had been confounded with the name, as well as, perhaps, Giolla, a servant.

Gils is a common Norwegian name and likely influenced the English Giles, French Gilles, and Spanish Gil, all of which trace back to the Greek hermit in France, Aigidios, as their patron. In the North, Ægidius is translated as Ilian, Yljan, Yrjan, Orjan, but not as Giles. It seems that Julius may have been confused with this name, as well as possibly Giolla, which means servant.

Giolla Brigde, or Bridget’s disciple, is thought to have contributed the Scottish examples of Gilbert, which is incorrectly explained by some as Gelb-bert, or yellow bright; but is clearly traceable to the old Frank Giselbert. There were four saints so called, namely, an abbot of Fontenelle, a great friend of William the Conqueror, an Auvergnat knight in the second Crusade, the English founder of the order of Gilbertine monks, and a bishop of Caithness; and it has been a prevalent name in England, Scotland, and the Low Countries, with many contractions, especially in the latter.[134]

Giolla Brigde, or Bridget’s disciple, is thought to have influenced the Scottish examples of Gilbert, which some mistakenly explain as Gelb-bert, or yellow bright; but it clearly comes from the old Frank name Giselbert. There were four saints by this name: an abbot of Fontenelle, a close friend of William the Conqueror, an Auvergnat knight in the Second Crusade, the English founder of the order of Gilbertine monks, and a bishop of Caithness. It has been a common name in England, Scotland, and the Low Countries, with many variations, especially in the latter.[134]

English. French. Italian. German.
Gilbert Guilbert Gilberto Giselbert
Gilpin Gisebert Dutch. Gilbert
Gil Gileber Gysbert Gisbert
Gibbon Gilbert Gysbert Gispert
Gipp Ghiliber Flemish. Giseprecht
    Gilli  

134. Munter; Munch; Michaelis; Grimm; Took.

134. Munter; Munch; Michaelis; Grimm; Took.

366

Section 7.—Ghernot.

Ghernot was Gunther’s second brother, who was free from the guilt of the murder of Siegfried, and greatly displeased with Haghen for depriving Chriemhilt of the treasure; but he shared the fate of his brothers, being killed early in the encounter by the Markgraf Rudiger.Rudiger.

Ghernot was Gunther’s second brother, who was free from the guilt of Siegfried's murder and really upset with Haghen for taking the treasure from Chriemhilt. However, he met the same fate as his brothers, being killed early in the fight by the Markgraf Rudiger.Rudiger.

Perhaps, necessity of war, or spear compulsion, would be the best sounding translations of this remarkable name.

Perhaps, the necessity of war, or the compulsion of the spear, would be the best translations for this remarkable name.

Ghere, the same as the northern Gejr and German Kero, is the messenger sent to invite Siegfried and Chriemhild to Wurms, when they paid the visit that had such fatal consequences; and gher or gjer is one of the most frequent of the component parts of names. Its right and original meaning is a spear, the same as that of the Latin quiris and Keltic coir. Thence the Anglo-Saxons called all other weapons waren, and the battle war, a word we still use, just as the French do guerre, and the Spaniards guerra.

Ghere, similar to the northern Gejr and German Kero, is the messenger sent to invite Siegfried and Chriemhild to Wurms, when they made the visit that had such deadly consequences; and gher or gjer is one of the most common components of names. Its correct and original meaning is a spear, just like the Latin quiris and Keltic coir. From this, the Anglo-Saxons referred to all other weapons as waren, and the battle as war, a term we still use, just like the French use guerre, and the Spaniards guerra.

Gar is quite in modern German, and gher has dropped out of the language, and thus most of the German names commencing with it have been misinterpreted to mean all, but it is impossible to compare them with their northern cousins without tracing the same spear in both.

Gar is really in modern German, and gher has fallen out of use in the language, so most German names starting with it have been misunderstood to mean all, but it’s impossible to compare them with their northern counterparts without looking at the same spear in both.

The chief favourite amongst these spear titles seems to have been once a Valkyr name Gêrdrûd, or Geirthrud, the spear maid; for, alas! the pretty interpretation that has caused so many damsels of late to bear it, as meaning all truth, is utterly untenable, unless they will regard themselves as allegorically constant battle-maids, armed with the spear of Ithuriel.

The main favorite among these spear titles seems to have been a Valkyrie named Gêrdrûd, or Geirthrud, the spear maiden; for, unfortunately, the charming interpretation that has led so many girls recently to adopt it, meaning all truth, is completely unfounded, unless they consider themselves as allegorical constant battle maidens, equipped with the spear of Ithuriel.

The ancient popularity of this name was owing to a daughter of one of the great Pepins, in their maire du palais days. She founded the abbey of Nivelle, and was intensely revered by the Franks and Germans, chiefly on account of the miracles imputed to her. At old heathen feasts, the cups quaffed in honour of gods or demi-gods were prefaced by the words “Wuotansminne, Thorsminne,” meaning in Woden’s or Thor’s memory; but the Christian teachers changed these toasts to be in the memory of the saints, such as Michelsminne for the guardian angel. Johannisminne was the special favourite, and was supposed to be a charm against poison, because the Evangelist was thought to have experienced the fulfilment of the promise, “If ye drink any deadly thing it shall not hurt you,” as typified by the dragon in his cup. The royal nun, Gertrude, was almost as great a favourite as the Apostle with the Germans, and the regular toasts at their banquets came to be Johannisminne and Gerdrutsminne, till drinking to St. John and St. Gertrude were almost a proverb for revelry.

The ancient popularity of this name was due to the daughter of one of the great Pepins during their time as maire du palais. She founded the abbey of Nivelle and was greatly revered by both the Franks and Germans, mainly because of the miracles attributed to her. At old pagan feasts, the cups raised in honor of gods or demi-gods were preceded by the words “Wuotansminne, Thorsminne,” meaning in memory of Woden or Thor; however, the Christian leaders changed these toasts to honor the saints, like Michelsminne for the guardian angel. Johannisminne was particularly favored and was believed to be a protection against poison, because the Evangelist was thought to have experienced the fulfillment of the promise, “If you drink any deadly thing it will not hurt you,” as symbolized by the dragon in his cup. The royal nun, Gertrude, was almost as beloved as the Apostle among the Germans, and the typical toasts at their banquets became Johannisminne and Gerdrutsminne, toasting to St. John and St. Gertrude becoming almost a saying for celebration.

Let us observe, en passant, that minne, lately in honour of Minna Troil erected into a lady’s name, is from the Gothic munan, to remember, from the Saxon form of which we take our mind. Minnie has lately become a favourite name, and must be referred to this source.

Let’s note, en passant, that minne, recently honored by being turned into a lady’s name for Minna Troil, comes from the Gothic munan, which means to remember, and from the Saxon form, we get our word mind. Minnie has recently become a popular name and should be traced back to this origin.

367A second St. Gertrude, of noble blood in Saxony, was abbess of Heldelfs, had an exceedingly high reputation for sanctity, and died in 1334, leaving her name doubly popular.

367A second St. Gertrude, from a noble family in Saxony, was the abbess of Heldelfs. She had an incredibly high reputation for holiness and passed away in 1334, which made her name even more well-known.

English. French. Italian. Portuguese.
Gertrude Gertrude Gertrude Gertrudes
Gatty   Geltruda  
German. Bavarian. Netherlands. Danish.
Gertraud Traudl Drutje Gertrud
Trudchen Traul Trudje Jartrud
    Trudel  
Slovak. Lettish. Esth. Polish.
Jera Gêrde Kert Giertruda
Jerica Gerte Truto Lithuanian.
Jedert Gedde Truta Trude
Jra     Hungarian.
      Gertrud

There is great confusion between Gerwald and Gerhard; the one meaning spear power, the other firm spear.

There’s a lot of confusion between Gerwald and Gerhard; one means spear power, while the other means firm spear.

Though gar was not a common English prefix, the first Saint Gerhold was Anglo-Saxon. He migrated to Ireland, received the cowl in the monastery of Mayo, founded that of Tempul Gerald, died in 732, and became the subject of one of the Irish legends of saints. It declared that the wife of Caomhan, king of Connaught, turned him out of the fort of Cathair Mhor, with his 300 saints, who thereupon joined him in one of the peculiar prayers of Irish saints, that there never should be another king of the same race for ever. However, he afterwards relented, and only cut off from the throne the offspring of the lady herself, while to those of the king’s former wife he granted the right of sitting first in the drinking house and of arraying the battle. The Irish call him Garalt, and have confused his name with the Keltic Gareth, one of the knights of the Round Table, so that Garrett and Gerald are regarded as identical.

Though gar was not a common English prefix, the first Saint Gerhold was Anglo-Saxon. He moved to Ireland, joined the monastery of Mayo, founded the monastery of Tempul Gerald, died in 732, and became the subject of one of the Irish legends of saints. It is said that the wife of Caomhan, king of Connaught, kicked him out of the fort of Cathair Mhor, along with his 300 saints, who then joined him in one of the unique prayers of Irish saints, wishing that no one from the same lineage would ever be king again. However, he later softened his stance and only excluded the descendants of the lady herself from the throne, while allowing those of the king’s former wife the right to sit first in the drinking house and to lead in battle. The Irish call him Garalt, and have mixed up his name with the Celtic Gareth, one of the knights of the Round Table, leading to Garrett and Gerald being considered the same.

The great prevalence of the name in Ireland is, however, chiefly owing to the Normans. There had been two Frank saints thus called in the twelfth century, Gerard of Toul, and Girroald of Fontenelle; but it was also a Lombardic name, and the old Florentine family of the Gherardi claims the parentage of one of the many Gerolds who accompanied William the Conqueror, the same whose descendantdescendant, Maurice Fitzgerald, was one of the companions of Earl Strongbow, the parent of the Fitzgeralds, or Geraldins, of Kildare, the turbulent race, who disputed with the Butlers of Ormond the supremacy of the island. Lady Elizabeth Fitzgerald, a daughter of 368this house, was the lady who, in imitation of Beatrice and of Laura, was erected by Surrey into the heroine of his poetry, under the title of the Fair Geraldine, thus leading to the adoption of this latter as one of the class of romantic Christian names. Gerald Barry, the Welsh chronicler who Latinizes himself as Giraldus Cambrensis, may have been rightly Gareth, and the provincial form Jarrett, still common in the North, is probably rather a remnant of the Gareth of Strathclyde, than a version of the Norman Gerald.

The widespread use of the name in Ireland is mainly due to the Normans. There were two Frankish saints with this name in the twelfth century, Gerard of Toul and Girroald of Fontenelle; however, it was also a Lombard name, and the old Florentine family of the Gherardi claims descent from one of the many Gerolds who came with William the Conqueror. This same Gerold's descendant, Maurice Fitzgerald, was a companion of Earl Strongbow, the founder of the Fitzgeralds, or Geraldines, of Kildare, a fierce family that competed with the Butlers of Ormond for dominance over the island. Lady Elizabeth Fitzgerald, a daughter of this family, was the woman whom Surrey immortalized in his poetry as the Fair Geraldine, following in the footsteps of Beatrice and Laura, which contributed to this name becoming a popular romantic Christian name. Gerald Barry, the Welsh chronicler who calls himself Giraldus Cambrensis, may have originally been Gareth, and the regional variation Jarrett, still common in the North, likely traces back to the Gareth of Strathclyde rather than being a version of the Norman Gerald.

Another St. Gerald, bishop of Namur, left his name to be very common in the Low Countries, where we have already shown how curiously the transformation was effected of Gerhard Gerhardson into Desiderius Erasmus. Lastly, a St. Gerhard went on a mission to convert the Hungarians, and the name, or rather the two names, for there is no distinguishing between them, have become universal.

Another St. Gerald, the bishop of Namur, has a name that's quite common in the Low Countries, where we've already demonstrated how interestingly the transformation from Gerhard Gerhardson to Desiderius Erasmus occurred. Lastly, a St. Gerhard went on a mission to convert the Hungarians, and the name, or rather the two names, as there's no distinction between them, have become widespread.

English. French. Provençal. Italian.
Gerard Gerard Girart Gherardo
Garrett Giraud Guerart Gerardo
Jarett Girairs    
German. Netherlands. Dutch. Frisian.
Gerhard Gerard Gerhardus Geerd
  Gerrit Gerrit  
  Geert    
Danish. Polish. Lettish. Hungarian.
Gerhard Gieraud Gerkis Geller
Geert   Gêrts  
English. French. Italian. German. Frisian.
Gerald Giraud Giraldo Gerold Gerold
  Guirauld     Gerelt
  Girault     Gerel

Gerhardine in German, and Giralda in Italian, are the feminines, besides our own Geraldine. Possibly Giralda may once have been the Valkyr name Geirhilda, which has survived in the North in the form of Jerilla, jer being the northern corruption of geir. Jerlau is thus Geirlaug, and Jeruf, or Jerul, Geirolf.

Gerhardine in German and Giralda in Italian are the feminine forms, along with our own Geraldine. It’s possible that Giralda might have originated from the Valkyr name Geirhilda, which has persisted in the North as Jerilla, with jer being the northern version of geir. Jerlau is therefore Geirlaug, and Jeruf, or Jerul, is Geirolf.

In like manner, though with different pronunciation, we make Jervis out of the old Norman Gervais, which was probably Geirfuss, or warlike eagerness. It used to be explained as gerfast, all firm, but this is, of course, wrong; though, as I have not found Geirfuss in the roll of northern names, and it would have been Gerfuns in Germany, where Gerwas is common, as is Gervais in France, and Gervaso in Italy, this must be doubtful.

Similarly, although pronounced differently, we derive Jervis from the old Norman Gervais, which likely came from Geirfuss, meaning warlike eagerness. It was once explained as gerfast, meaning all firm, but that is clearly incorrect. Since I haven't found Geirfuss in the list of northern names, and it would likely have been Gerfuns in Germany, where Gerwas is common, just like Gervais in France and Gervaso in Italy, this remains uncertain.

The Gerberge of French history, the queen of Louis l'Outremer, was the same as the Geirbjorg of the North: Gerwin, or spear friend, 369made the Guarin of France, whence the Waryn of a few English families, and Guarino of Italy.

The Gerberge from French history, the queen of Louis l'Outremer, was the same as the Geirbjorg from the North: Gerwin, or spear friend, 369 made the Guarin of France, which led to the Waryn of a few English families, and Guarino of Italy.

The old Spanish-Gothic feminine Garsendis was certainly Garswinth, or spear strength, and the equally ancient Garsias, or Garcia, so common in Galicia and Navarre, must have its commencement from the same source, though the last syllable has lost its individuality on the soft Spanish tongues. It was long a royal name, but was dropped about the thirteenth century, and makes its last public appearance in the person of the Peruvian prince and author Garcilasso de la Vega.

The old Spanish-Gothic feminine name Garsendis was definitely Garswinth, or spear strength, and the equally old Garsias, or Garcia, which is very common in Galicia and Navarre, likely comes from the same origin, although the last syllable has become less distinct in the soft Spanish dialects. It was a royal name for a long time but fell out of use around the thirteenth century, making its last public appearance with the Peruvian prince and author Garcilasso de la Vega.

The spear raven, Gerramn, is the old English Jerram, that has become lost in Jerome; and the spear prince, Gerbold, has furnished the family name of Garibaldi. Gar is very rare in native Anglo-Saxon names, whether as a beginning or end, but most frequent in all the other branches of the Teuton stock; and its other form, gais, is the most reasonable explanation of the beginning of the name of Geisserich, the king of the Vandals, who has been made into Genserich, and then translated into the Gander king! The remaining forms are:—

The spear raven, Gerramn, is the old English Jerram, which has become lost as Jerome; and the spear prince, Gerbold, has given rise to the family name of Garibaldi. Gar is very rare in native Anglo-Saxon names, whether at the beginning or the end, but more common in other branches of the Teutonic family; and its other form, gais, is the most logical explanation for the start of the name Geisserich, the king of the Vandals, who turned into Genserich, and then was translated into the Gander king! The remaining forms are:—

Ger. Gerbert; It. Gerberto—Bright spear
Ger. Gerfrid—Spear peace
 
Nor. German. Neth. Frisian.  
Gierlac Gerlach
Gerlib		 Garlef
Garlaf
Garleff		 Spear sport
Spear relic
 
Nor. Geirmund, Garmund—Spear hand
Nor. Geirny—Spear fresh; Gierrandur—Spear house
Nor. Geirridur—Spear impulse; Gierstein—Spear stone
Nor. Geirthiofr—Spear thief; Geirvör—Spear prudence
Nor. Geirvart; Fris. Gerber—Spear guard

Section 8.—Folker.

Of all the champions of Burgundy, none is more full of gallantry and bonhommie than Folker, the mighty fiddler of Alsace, a true knight, always equally ready for music or for fighting. If the Nibelungenlied be really another form of the Eddaic myth, Folker may answer to Bragi, the god of poetry, but he has his own individual character of blithe undaunted courage. Even when the terrible battle has begun, and the heroes find themselves hemmed in by Chriemhild’s warriors, Folker fiddles on, until he dies by the hand of Hildebram.

Of all the champions of Burgundy, none embodies bravery and kindness like Folker, the powerful fiddler from Alsace, a true knight who's always ready for music or a fight. If the Nibelungenlied is really another version of the Eddaic myth, Folker could be seen as Bragi, the god of poetry, but he has his own unique character full of cheerful, fearless courage. Even when the fierce battle starts and the heroes find themselves surrounded by Chriemhild’s warriors, Folker keeps playing his fiddle until he is killed by Hildebram.

Folker’s name is from our own word folk, the near relation of the Latin vulgus, whose progeny are found all over Europe in vulgar, vulgo, foule, &c. Most likely Folkvard is really the right version, and would mean people’s guard, and Folker is rather its corruption than independently the people’s warrior, and the same with Folko; they are, therefore, all thrown together in the following table.

Folker's name comes from our word folk, which is closely related to the Latin vulgus, whose descendants are found throughout Europe in words like vulgar, vulgo, foule, etc. It's likely that Folkvard is the correct version, meaning people's guard, and Folker is more of a variation than an independent term for people's warrior; the same applies to Folko. Therefore, they are all grouped together in the following table.

370
English. German. Frisian. Nor.
Fulk Volquard Folkert Folkvard
French. Volkvart Foke Folke
Fulcher Folkward Fokko Fokke
Feuquiers Folquhard    
Foulques Folkhard    
Fouques Folker    
  Folko    
  Fulko    

In the Foulques stage, this name was home, alternately with Geoffroi, by the counts of Anjou, and with the strange soubriquets of Nerra and Réchin. One of these counts, the grandfather of our Henry II., became king of Jerusalem; but our English Angevins did not perpetuate the name; and though six Fulcos are recorded in Domesday, Fulk never took root in England, and is chiefly remembered because it belonged to Fulk Greville, the friend of Sydney. It was, in fact, with all its varieties, chiefly Burgundian.

In the Foulques era, this name was associated with Geoffroi by the counts of Anjou, along with the unusual nicknames Nerra and Réchin. One of these counts, who was the grandfather of our Henry II., became king of Jerusalem; however, our English Angevins didn't continue the name. Even though six Fulcos are mentioned in Domesday, Fulk never really established itself in England and is mainly remembered because it was associated with Fulk Greville, the friend of Sydney. It was, in fact, primarily Burgundian with all its variations.

Germany shows a few other forms: Folkwin, or Volquin, which exactly answers to Demophilos, or Publicola; Folkrad, Folkrich, and Folkmar; also Folkbert, which some prefer to Wilibert, as the origin of the Savoyard Filiberto, and our Fulbert.[135]

Germany has a few other variations: Folkwin, or Volquin, which corresponds directly with Demophilos, or Publicola; Folkrad, Folkrich, and Folkmar; as well as Folkbert, which some prefer over Wilibert, as it is the source of the Savoyard Filiberto, and our Fulbert.[135]

135. Nibelungenlied; Weber and Jamieson; Munch; Michaelis.

135. Nibelungenlied; Weber and Jamieson; Munch; Michaelis.

Section 9.—Dankwart.

In the Nibelungenlied the father of Chriemhilt, who dwelt at Wurms, was ‘hight Dankrat,’ and the marshal at the court was Dankwart the swift, Hagen’s brother. Innocent as he was of a share in his brother’s crime, he was the first to be assailed while he was dining with Etzel’s knights, and he had to fight his way through Chriemhild’s warriors before he could return to his comrades in the hall, when he kept the door until, like all the rest, he perished in the massacre.

In the Nibelungenlied, Chriemhilt's father, who lived in Wurms, was named Dankrat, and the court's marshal was Dankwart the swift, Hagen's brother. He had nothing to do with his brother's crime, yet he was the first one attacked while dining with Etzel's knights. He had to fight his way through Chriemhilt's warriors to get back to his friends in the hall, where he held the door until, like everyone else, he was killed in the massacre.

The first syllable of the name is the same as our word thank, and the name means thankful or grateful. The father of Chriemhild was thus Thank-rede, or grateful speech, and from him the Northmen seem to have taken their Thakraad, which in Normandy became Tancred, the knight of Hauteville, whose twelve gallant sons chased the Saracens from Apulia, and were the founders of the only brave dynasty that ever ruled in the enervating realms of the Two Sicilies. The son of one of these gallant knights, Tancredi di Puglia, was the foremost in the first crusade, and the favourite hero of Tasso, in whose epic he is a Christian Achilles; and Tancredi again was the last Sicilian king of the true Norman line, the same whose bickerings with Cœur de Lion make so unpleasant an episode in the third Crusade.

The first syllable of the name is the same as our word thank, and the name means thankful or grateful. Chriemhild's father was therefore Thank-rede, or grateful speech, and from him, the Northmen seem to have adopted their Thakraad, which in Normandy became Tancred, the knight of Hauteville, whose twelve brave sons chased the Saracens out of Apulia and were the founders of the only courageous dynasty that ever ruled in the weakening regions of the Two Sicilies. The son of one of these brave knights, Tancredi di Puglia, was a key figure in the first crusade and the beloved hero of Tasso, in whose epic he is a Christian Achilles; and Tancredi was also the last Sicilian king of the true Norman line, the same one whose conflicts with Cœur de Lion create such an unpleasant chapter in the third Crusade.

371Dankwart, thankful guardian, lingered in Germany; and in 1668, a Yorkshire register records the baptism of Tankard, the son of a ‘Turkey merchant,’ who had probably learnt the name from some of his foreign connections. Dankheri, thankful warrior, was in Normandy Tancar. Dankker is the German surname, and has even come to Tanzen; so that our surname Dance may have the same origin. Thangbrand was the German priest whom King Olaf Tryggvesen of Norway sent to convert Iceland, but whose severity led to his expulsion; and Germany also mentions Dankmar; but the prefix is almost exclusively German.[136]

371 Dankwart, a grateful guardian, stayed in Germany; and in 1668, a Yorkshire record notes the baptism of Tankard, the son of a ‘Turkey merchant,’ who likely picked up the name from his international ties. Dankheri, a thankful warrior, was in Normandy as Tancar. Dankker is the German surname, and it has even evolved into Tanzen; so our surname Dance might have a similar origin. Thangbrand was the German priest that King Olaf Tryggvesen of Norway sent to convert Iceland, but his strictness got him expelled; and Germany also mentions Dankmar; but the prefix is almost exclusively German.[136]

136. Nibelungenlied; Munch; Pott.

__A_TAG_PLACEHOLDER_0__. Nibelungenlied; Munch; Pott.

Section X.—Theodoric.

Theodoric of Bern is hardly a genuine hero of the Nibelung, being really the main figure in a cycle of Germanic romances of his own; but as he, under the abbreviation Dietrich, is brought in to play a considerable part in the final action of the tale, this seems the fittest place for treating of him and the names in connection with him.

Theodoric of Bern is not exactly a true hero of the Nibelungen, but rather the central character in his own series of Germanic romances. However, since he plays a significant role in the story’s conclusion under the shortened name Dietrich, this seems like the best place to discuss him and the associated names.

He seems to have been brought into the Nibelungenlied because the Germanic mind could conceive of nothing considerable passing without him. He is represented as one of the four-and-twenty princes in King Etzel’s train, and as anxious to prevent mischief to the visitors from Burgundy, warning them of Chriemhilt’s enmity, and refusing to attack them at her request. When the great slaughter began, it was Dietrich who conveyed the king and queen safely out of the mêlée, and withheld his men from engaging in it, until almost at the end, when they could no longer be restrained, and rushing into the fray were all slain except old Sir Hildebrand, though on the other hand, Gunther and Haghen alone remained alive of the Burgundians. Dietrich then armed himself, and after a fierce combat, made them both prisoners, and delivered them up to Chriemhilt, fully intending that she should spare their lives; but when her relentless fury had fallen on them, he assisted King Etzel to bury the dead, and to return the horses and armour of their fallen champions to their respective countries.

He seems to have been included in the Nibelungenlied because the Germanic mentality couldn't imagine anything significant happening without him. He is depicted as one of the twenty-four princes in King Etzel’s entourage, eager to prevent harm to the visitors from Burgundy, warning them about Chriemhilt’s hostility, and refusing to attack them at her demand. When the massive slaughter started, it was Dietrich who safely led the king and queen out of the chaos, holding his men back from joining the fight until nearly the end, when they could no longer be restrained. They charged into the battle and were all killed except for old Sir Hildebrand, while only Gunther and Haghen survived among the Burgundians. Dietrich then suited up for battle, and after a fierce fight, captured both of them and handed them over to Chriemhilt, fully intending for her to spare their lives. But when her ruthless anger fell upon them, he helped King Etzel bury the dead and return the horses and armor of the fallen champions to their home countries.

Other German romances, however, elevate this prince to a much higher rank. The Book of Heroes, written by Wolfram of Eschenbach and Heinrich of Ofterdingen, makes Dietrich of Bern, in Lombardy, son of King Dietmar. Hearing of Chriemhilt’s rose garden, which measured seven miles round, and was guarded by twelve champions, he was seized with a desire to do battle with them, for love of battle, not of ladies, though the victor was to receive a chaplet of roses and a kiss from the young lady. The wise old Sir Hildebrand, of the Wolfing line, conducted him and his eleven companion champions to Wurms, where the single combats took place. Dietrich’s knights were successful, and for the most part took the Chaplets, but refused the kisses, because they disdained Chriemhild as a faithless maiden.

Other German romances, however, elevate this prince to a much higher status. The Book of Heroes, written by Wolfram of Eschenbach and Heinrich of Ofterdingen, depicts Dietrich of Bern, in Lombardy, as the son of King Dietmar. Upon hearing of Chriemhilt’s rose garden, which spanned seven miles and was protected by twelve champions, he felt a strong urge to fight them, motivated by the thrill of battle rather than by love for ladies, even though the winner would receive a crown of roses and a kiss from the young lady. The wise old Sir Hildebrand, from the Wolfing line, guided him and his eleven companion champions to Wurms, where the individual fights occurred. Dietrich’s knights were victorious, and mostly took the crowns, but turned down the kisses, as they scorned Chriemhilt as a disloyal maiden.

372A Danish ballad describes ‘Kong Tidrich’s’ tremendous battle with a Lindwurm, the progeny of one that had escaped his great-grandfather Wolfdietrich. He was led to enter on the battle by entreaties for help from a lion whom the dragon had seized; but at first he came by the worst, for his sword broke, and

372A Danish ballad tells of 'King Tidrich's' epic fight against a Lindwurm, a descendant of one that had escaped his great-grandfather Wolfdietrich. He was motivated to join the battle after receiving pleas for help from a lion that the dragon had captured; however, at first, he fared poorly, as his sword shattered, and

‘The Lindwurm took him on her back,
His steed beneath her tongue,
Bore them into the hollow hill
To her eleven young.’

She bade them eat the horse to pass away the time while she rested, promising that on her awakening they should devour the knight. In the cave, however, Tidrich found the magic sword of Siegfried and two knives; and in spite of the threats of the young dragons, and the promises of the old one, he killed them all; but the old worm fell so as to choke the mouth of the cave, whereupon the friendly lion dug him out, and supplied the place of the slain steed by carrying him to Bern on his back.

She told them to eat the horse to kill time while she rested, promising that when she woke up, they could feast on the knight. In the cave, though, Tidrich discovered the magic sword of Siegfried and two knives; and despite the young dragons' threats and the old one’s promises, he defeated them all. However, the old dragon fell and blocked the entrance of the cave, so the friendly lion dug him out and replaced the slain horse by carrying him to Bern on his back.

So much for romance. History mentions a real Theodoric, son of Theudemir, and king of the Ostrogoths in Italy, from 475 to 527. He had been sent as a hostage to Constantinople, and there educated; and though he could not write his name, and had a stamp perforated with the letters Theod to enable him to sign his edicts, he was exceeding able, wise, and skilful, and Arian as he was, conciliated the love of the Catholics. Verona was his chief city, and is evidently the Bern of the romances. He lived too late for the historical Attila, who had died in 453; and though there is a report of a previous Theodoric, who meddled in a dissension between Attila’s sons, and took part in a great slaughter that lasted fifteen days, it is most likely that the original Theuderik was a mythical personage, after whom these historical princes were called, and who afterwards received the credit of some of their deeds, and was localized in the places of their dominion. It is in favour of this notion that Dietrich of Berne is one of the many titles of the wild huntsman, though the Lusatians corrupt him into Dietrich Bernhard, and the Low Countries into Dirk-mit-den-Beer, or with the beard. Indeed, Dirk, the Dutch form of Theodoric, was a half-mythical king of Holland.

So much for romance. History talks about a real Theodoric, son of Theudemir, who was king of the Ostrogoths in Italy from 475 to 527. He had been sent as a hostage to Constantinople for his education; and although he couldn't write his name and had a stamp with the letters Theod to help him sign his edicts, he was incredibly capable, wise, and skilled. Despite being Arian, he won the affection of the Catholics. Verona was his main city and is clearly the Bern of the stories. He lived too late for the historical Attila, who died in 453; and although there's a report of a previous Theodoric who got involved in a conflict between Attila’s sons and took part in a massive slaughter that lasted fifteen days, it's likely that the original Theuderik was a mythical figure, after whom these historical kings were named, and who later took credit for some of their actions, being situated in the areas they ruled. Supporting this idea is the fact that Dietrich of Berne is one of the many titles of the wild huntsman, although the Lusatians alter it to Dietrich Bernhard, and the Low Countries to Dirk-mit-den-Beer, or Dirk with the beard. In fact, Dirk, the Dutch version of Theodoric, was a semi-mythical king of Holland.

It was a most universal name, Anglo-Saxon and Visigothic, as well as Frank and German; and two saints made it everywhere popular in the middle ages, though the Dutch at present chiefly use it.

It was a very common name, Anglo-Saxon and Visigothic, as well as Frank and German; two saints made it popular everywhere in the Middle Ages, although the Dutch mainly use it today.

English. French. Italian. Span. and Port.
Theodric Theodoric Teodorico Theodorico
Theodoric Thierry Dieterico  
Derrick Thian    
Terry Thean    
Tedric      
(Domesday)      
373German. Bavarian. Frisian. Danish.
Diotrich Dietl Tiaderik Tjodrckr
Dietrich Dutch. Tiarik Didhrikr
Diez Diederik Tiark Theodrckr
Diether Dierk Tiado Tidrich
  Dirk Tiaddo Didrik
    Todo Slovak.
    Tade Todorik
    Tido  
    Tide  
    Dudde  
Polish. Bohemian. Lettish. Hungarian.
Dytrych Detrich Diriks  
    Didschis Ditrik
    Tiz  

The name of Dietmar, the father of Theodoric, is to be found in many forms; in Theudemir, a Frank, who faithfully served Constantius; in an Ostrogothic Theodomir; Spanish, Theodomiro; and the modern Frisian, Thiadmar, Tiedmer, Tyeddemer, Tidmer. It means people’s greatness.

The name Dietmar, the father of Theodoric, appears in various forms: as Theudemir, a Frank who loyally served Constantius; as an Ostrogothic Theodomir; in Spanish, Theodomiro; and in modern Frisian, Thiadmar, Tiedmer, Tyeddemer, Tidmer. It means greatness of the people.

Dietleib, his friend, is rightly Ditlev; and in the North, Thjodleif, the people’s relic, or what is left to them. He, too, survives in constant Friesland, as Teallef, Taedlef, Tiadelef.

Dietleib, his friend, is properly Ditlev; and in the North, Thjodleif, the people's relic, or what remains of them. He also survives in constant Friesland, as Teallef, Taedlef, Tiadelef.

The chief favourite of this class is, however, the people’s prince, occurring both among the Frank and early Anglian kings, and belonging to two French hermits and one English archbishop. It took firm root in Provence, and has an aroma of crusades and courts of love surrounding it; and though it is not in Domesday, it and its contractions survive as English surnames; and in a Gloucestershire parish register of the eighteenth century, the feminine form occurs frequently in every variety of spelling; Tibelda, Tiballa, Tibotta, Tybal.

The main favorite of this group is, however, the people's prince, seen among the Frank and early Anglian kings, linked to two French hermits and one English archbishop. It firmly established itself in Provence and carries the scent of crusades and courts of love. Although it doesn't appear in the Domesday Book, it and its variations still exist as English last names; and in a Gloucestershire parish register from the eighteenth century, the feminine form is commonly found in various spellings: Tibelda, Tiballa, Tibotta, Tybal.

English. French. Spanish. Portuguese.
Theodebald Theudobald Theudebaldo Theobaldo
Theobald Thiebault    
Tybalt Thiebaud    
Tibble Tibaut    
Dibble      
Italian. German. Dutch. Netherlands.
Teobaldo Dietbold Tibout Dippolt
Tebaldo Diephold    

The people’s wolf was canonized as a Frank hermit, who gets called St. Thiou. Our friend Theodolf, the Icelander, as Fouqué calls him, would have been in his own land Thjodolf, and the contraction is 374there Kjold, or Kjol, as Kjoil, or Kjoille, is for Thjodhild, the same as the Diuthilt of the Germans, and Theudhilda, a nun-sister of Clovis. St. Audard has undergone a still greater change; he was once archbishop of Narbonne, and called Theodhard, or ward, the Tiard of Friesland, and Thjodvar, or Kjovar, in the North.

The people’s wolf was recognized as a Frank hermit, known as St. Thiou. Our friend Theodolf, the Icelander, as Fouqué calls him, would have been Thjodolf in his own land, and the contraction is 374 Kjold, or Kjol, just as Kjoil, or Kjoille, corresponds to Thjodhild, similar to the German Diuthilt, and Theudhilda, a nun-sister of Clovis. St. Audard has changed even more; he was once the archbishop of Narbonne and known as Theodhard, or ward, the Tiard of Friesland, and Thjodvar, or Kjovar, in the North.

The remaining forms are,

The rest are,

Ger. Dietbert; Frank. Theudebert—People’s brightness
Ger. Dietbrand—People’s sword
Ger. Dietburg—People’s protection
 
  Nor.   German. Frank.  
  Thjodgjer
Toger
Kiogjeir
Kygeir
Kyer		 } Dietgar Theodokar—People’s spear
 
Ger. Diether—People’s warrior
Nor. Thjodhjalm; Ger. Diethelm—People’s helmet
Ger. Dietlind; Lomb. Theudelinda—People’s snake
Ger. Dietman—People’s man
Ger. Diutrat; Frank. Theodorada—People’s council
Ger. Dietram—People’s raven
Nor. Thjodvald, Kjodvald, Kjoval—People’s power.[137]

137. Weber and Jamieson; Munch; Grimm; Butler; Nibelung.

137. Weber and Jamieson; Munch; Grimm; Butler; Nibelung.

Section 11.—Uta, Ortwin.

Frau Uote was the mother of Kriemhild, who interpreted her dream and predicted the early death of her bridegroom. Ortwin, of Metz, was truchsess, or carver, and was the nephew of Hagan and Dankwart, sharing, of course, their fate.

Frau Uote was the mother of Kriemhild, who interpreted her dream and predicted the early death of her fiancé. Ortwin of Metz was the carver, and he was the nephew of Hagan and Dankwart, sharing, of course, their fate.

They are not very interesting personages, but it is curious that they bear the only names, among all the Nibelungen, which have any genuine Anglo-Saxon likenesses; that is, if Uote is, indeed, from the word in Anglo-Saxon, ead, in the North aud, in Mæso-Gothic audr, in High German od, everywhere meaning wealth. Some ascribe it to the same root as good and as Woden, including them with adel, noble; but its derivatives are more easy to follow than its forefathers.

They aren’t very interesting characters, but it’s interesting that they have the only names, among all the Nibelungen, that have any real Anglo-Saxon similarities; that is, if Uote really comes from the Anglo-Saxon word ead, in the North aud, in Mæso-Gothic audr, in High German od, all meaning wealth. Some connect it to the same root as good and Woden, linking them with adel, meaning noble; however, its derivatives are easier to trace than its origins.

In the North, odel is the term for property to which an entire family retains an equal right, all-od, or allodial property. But when the warriors made incursions on their neighbours, they obtained, in addition, their share of spoil, originally cattle, feh, or feo, i. e., their fee. So feh-od came to be the word for possessions gained by the individual by personal service to his lord, and thus passed from cattle to land itself, when held of the chief on condition of following him 375in war; and thus we have the feudal system, with its feoffs and, too often, its feuds.

In the North, odel refers to property that the whole family equally owns, known as all-od or allodial property. However, when the warriors launched attacks on their neighbors, they also took their share of the spoils, initially cattle, called feh or feo, which represents their fee. This is how feh-od came to mean possessions acquired by personal service to a lord, shifting from cattle to land itself, which was held from the chief under the condition of following him 375in battle; and this led to the establishment of the feudal system, with its feoffs and frequently its feuds.

The feminine of this word probably named Uta. It was popular everywhere. Audur-diupaudga, or Audur the deeply rich, was a female viking, one of the first Icelandic settlers, who called a promontory Kambness, because she dropped her comb upon it; nor has her name passed from her own country, while, in Norman-England, it appears first as Auda and then as Alda, answering to Alda the wife of Orlando the Paladin, and Alda queen of Italy in 926, also to another Alda, a lady of the house of Este, in 1393. These are from the Gothic and Scandinavian aud; but the High German form was also represented by Oda and the Low German by the old Saxon Ead, which was soon translated into Ide, the most common of all the early feminines in the Cambrai register, together with its diminutive Idette. Ida was the name of King Stephen’s granddaughter, the Countess of Boulogne, was always used in Germany, and has of late been revived in England, from its sounding like the title of a poetical mountain of the Troad.

The feminine form of this word is probably Uta. It was popular everywhere. Audur-diupaudga, or Audur the deeply rich, was a female Viking, one of the first settlers of Iceland, who named a promontory Kambness because she dropped her comb there; her name has not faded from her homeland. In Norman England, it first appeared as Auda and then as Alda, corresponding to Alda, the wife of Orlando the Paladin, and Alda, Queen of Italy in 926, as well as another Alda, a lady from the House of Este in 1393. These names come from the Gothic and Scandinavian aud; the High German form was represented by Oda and the Low German by the old Saxon Ead, which was soon translated into Ide, the most common of all the early feminine names in the Cambrai register, along with its diminutive Idette. Ida was the name of King Stephen’s granddaughter, the Countess of Boulogne, and was always used in Germany; it has recently been revived in England since it sounds like the title of a poetic mountain in the Troad.

It is not quite clear whether Othilie, the Alsatian virgin of the seventh century, who was said to have been born blind, but to have obtained sight at her baptism, is a form of Odel, noble, or a diminutive of Oda, or whether she is Otthild, answering to our Eadhild, one of the many sisters of Æthelstane: and there is the same doubt with Odilo and Odilon, the masculines.

It’s not entirely clear whether Othilie, the Alsatian virgin from the seventh century who was said to have been born blind but gained her sight at baptism, is related to the name Odel, which is noble, or if she’s a variation of Oda, or if she corresponds to Otthild, which is similar to our Eadhild, one of the many sisters of Æthelstane. There is also the same uncertainty with the masculine names Odilo and Odilon.

The masculine form of aud was extremely common. We had it in the person of Ida, king of Bernicia; the North owned many an Audr; the Germans used Odde, Orto, and Otto, and when the gallant Saxon counts won the imperial crown, they took the old Latin Otho for the rendering of their name. France, meantime, had called her Burgundian prince Eudon, but when a relay of Norman Audrs appeared, they were Odons; and in the needlework with which Queen Matilda adorned Bayeux cathedral, her husband’s doughty episcopal half-brother is always labelled ‘Odo Eps.’ But though we had previously had a grim Danish archbishop Odo, and though Domesday shows plenty of Eudos and Odos, neither form took root, and both are entirely continental.

The masculine version of aud was really common. We had it in the form of Ida, the king of Bernicia; the North had many Audrs; the Germans used Odde, Orto, and Otto, and when the brave Saxon counts claimed the imperial crown, they adopted the old Latin Otho for their name. In France, however, they named their Burgundian prince Eudon, but when a group of Norman Audrs showed up, they became Odons; and in the embroidery that Queen Matilda decorated Bayeux cathedral with, her husband’s brave episcopal half-brother is always marked as ‘Odo Eps.’ But even though we had a tough Danish archbishop named Odo before, and even though Domesday shows plenty of Eudos and Odos, neither form really took hold, and both are completely continental.

French. Provençal. Italian. German. Nor.
Odon Orzil Otto Odo Audr
Eudon Lettish. Ottone Otto Odo
Eudes Atte Ottorino Orto Oddr
Othes Attinsch   Otho  

Ortvin the truchsess, had his namesake in the Lombard Audoin father to Alboin, also, in the Frank Audwine, blessed by St. Columbanus, beloved by St. Eligius, and bishop of Rouen, whose loveliest church is that of St. Audoenus, now transformed by French lips into St. Ouen. And, at home, we hail the same ‘rich friend’ in Eadwine, 376the first Christian king of Northumbria, whose conversion is the most striking portion of Bede’s history. His dominion extended over the Lothians, and he disputes with Aodh and the Ædui the naming of Edinburgh. Beloved as he was, his name of Edwin never entirely died away, and became in modern times diffused by the popularity of Goldsmith’s ballad, and of Beattie’s Minstrel. It is just known upon the Continent. Ortwin, or Audoenius, is very possibly the Don Ordoño of the early Spanish kingdoms; but Germany has chiefly dealt in the independent Odvin. Edwin, in spite of Mr. Taylor’s tragedy of Edwin the Fair, is not the same as Edwy, namely Eadwig, rich war, a name well remembered for the unhappy fate of the owner.

Ortvin the steward had his namesake in the Lombard Audoin, father to Alboin, and also in the Frank Audwine, blessed by St. Columbanus and beloved by St. Eligius, who was the bishop of Rouen, whose most beautiful church is that of St. Audoenus, now known in French as St. Ouen. And in our own land, we recognize the same ‘rich friend’ in Eadwine, the first Christian king of Northumbria, whose conversion is the most remarkable part of Bede’s history. His rule extended over the Lothians, and he contended with Aodh and the Ædui over the naming of Edinburgh. Although he was well-loved, the name Edwin has never completely faded away, becoming popular again in modern times through Goldsmith’s ballad and Beattie’s Minstrel. It is just known on the Continent. Ortwin, or Audoenius, may also be the Don Ordoño of the early Spanish kingdoms, but Germany has mainly dealt with the independent Odvin. Edwin, despite Mr. Taylor’s tragedy Edwin the Fair, is not the same as Edwy, or Eadwig, which means rich war, a name well-remembered for the unfortunate fate of its bearer.

Odoacer, as the Romans called him, who was put to death by Theodoric, was properly Audvakr, treasure watcher; not quite the same as the Germanic Ottokar, or Ortgar, happy spear, which is identical with our familiar Eadgar, or Edgar. This name, after being laid to rest with the Anglo-Saxon monarchy, came to life again with the taste for antiques; and Edgar Ravenswood, in his operatic character, has brought Edgar and Edgardo.

Odoacer, as the Romans referred to him, who was killed by Theodoric, was actually Audvakr, treasure keeper; not quite the same as the Germanic Ottokar, or Ortgar, which means happy spear, and is the same as our well-known Eadgar, or Edgar. This name, after fading away with the Anglo-Saxon monarchy, was revived with the interest in antiques; and Edgar Ravenswood, in his operatic role, has brought back Edgar and Edgardo.

Eadmund, or happy protection, is one of our most English names, belonging to the king of East Anglia, who, as the first victim of the Danes, became the patron saint of Bury St. Edmund’s, and the subject of various legends. The sudden deaths of Sweyn, and afterwards of Eustace de Blois, when engaged in ravaging his shrine, made him be regarded as an efficient protector; and Henry III., when he had the good taste to make his sons Englishmen, christened the second after this national saint, so that Edmunds were always to be found in the House of Plantagenet, and thence among the nobility and the whole nation. The Irish called it Emmon, the Danes adopted it as Jatmund, in addition to their own Oddmund, the French occasionally use it as Edmond, and Italy knows it as Edmondo.

Eadmund, or happy protection, is one of our most quintessentially English names, tied to the king of East Anglia, who became the first victim of the Danes and is now the patron saint of Bury St. Edmund’s, inspiring a variety of legends. The sudden deaths of Sweyn and later Eustace de Blois while pillaging his shrine led many to see him as a powerful protector. Henry III., having the good taste to make his sons English, named the second after this national saint, ensuring that Edmunds were always found in the House of Plantagenet and among the nobility and the broader nation. The Irish call it Emmon, the Danes adopted it as Jatmund, along with their own Oddmund, the French sometimes use it as Edmond, and in Italy, it is known as Edmondo.

The most really noted of all our own genuine appellations is, however, Eadvard, the rich guardian. It comes to light in our royal line with the son of Alfred, and won the popular love for the sake of the young king whom St. Dunstan and the English called the martyr, in their pity for his untimely fate. And again, little as ‘the Confessor’Confessor’ had been loved in his feeble lifetime, enthusiastic affection attached to him as the last native sovereign; while, on the one hand, it was the policy of the Norman kings to regard him as their natural predecessor, and of the barons to appeal to the laws that had prevailed in his time. All parties thus were ready to elect St. Edward to be the patron saint of England, and, in the ardour of embellishing his foundation of Westminster Abbey, it was natural to give his name to the heir of the crown, afterwards ‘the greatest of the Plantagenets.’ The deaths of his three children bearing Norman or Spanish names confirmed this as the royal name, and the third king so called spread it far and wide. It was carried by his granddaughter to Portugal, and there had its honour so well sustained by her noble son, as there to find another home; and with us it has recurred continually in every rank.

The most well-known of all our genuine names is, however, Eadvard, the wealthy guardian. It became prominent in our royal lineage with the son of Alfred and gained popular affection because of the young king whom St. Dunstan and the English called the martyr, due to their sympathy for his early death. And again, even though ‘the ConfessorConfessor’ wasn’t much loved during his weak lifetime, passionate support grew for him as the last native sovereign; on one hand, the Norman kings regarded him as their natural predecessor, and on the other, the barons appealed to the laws that had been in place during his reign. All sides were eager to make St. Edward the patron saint of England, and in the enthusiasm to enhance the foundation of Westminster Abbey, it made sense to name the heir of the crown after him, who later became known as ‘the greatest of the Plantagenets.’ The deaths of his three children with Norman or Spanish names confirmed this as the royal name, and the third king to bear it spread it far and wide. His granddaughter took it to Portugal, where it was well honored by her noble son, finding another home there; and it has frequently appeared among us in every rank.

377The contraction Neddy, common to all of these, is one of the titles of a donkey.

377The nickname Neddy, which is common among all of these, is one of the names for a donkey.

English. Welsh. French. Italian.
Edward Jorwarth Edouard Odoardo
Neddy Irish.    
Teddy Eudbaird    
Portuguese. German. Nor. Netherlands.
Duarte Eduard Jaward Ede
  Oddward Audvard  

The other less celebrated parallel varieties are:—

The other lesser-known similar types are:—

Eng. Eadbald—Rich Prince
Eng. Eadburh—Rich pledge
Eng. Eadburge; Nor. Oddbjorg; Ger. Edburge—Rich protection
Eng. Eadbryht—Rich splendour
Eng. Eadfrith; Ger. Otfrid; Prov. Audafrei—Rich peace
Eng. Eadfled; Fr. Audofled—Rich increase
 
  Nor. German.    
  Oddgrim
Audgrim		 Ortgrim I'm sorry, but I cannot assist without content to modernize. Please provide the phrases to be modernized. Rich helmet
 
Nor. Odgisl—Rich pledge
 
Nor. German. French.    
Audgunnr
Ougunna
Augunna		 Oddgund Augen Understood. Please provide the text you would like me to modernize. Rich war
 
Nor. Odkel, Odkatla—RichRich kettle
Fr. Authaire—Rich warrior
Oddlaug—Rich liquor
Nor. Oddleif; Ger. Ortleip, Ortleib—Rich relic
Eng. Eadmar; Nor. Odmar; Ger. Otmar—Rich greatness
Nor. Oddny—Rich freshness
Eng. Eadred—Rich council
Eng. Eadric, Edric; Ital. Odorico—Rich king
 
English. Nor. German.    
Eadulf Odulf
Oulf		 Oddulf
Ortwulf		 } Rich wolf
 
  English. German.    
  Eadwald
Edwald		 Edvald
Odvald		 I'm sorry, but there doesn't appear to be a phrase to modernize. Please provide a phrase. Rich power.

378Eadswith, Eadgifu, and Eadgyth, all once separate names, together with Adelgifu and Ælfgifu, seem to have been all mixed up together by the Normans. Eadgyth was undoubtedly the name of Earl Godwin’s daughter, of whom Ingulf said, ‘Sicut spina rosam, genuit Godwinus Egitham;’ but in the roll of her lands in Domesday, she is Eddeva, Eddid, and Edeva, and for some little time Edeva seems to have been used among the Normans, though the queen of Henry I. was not allowed to retain anything so Saxon. Aline and Edith were used in a few families, but Edith survived the others.

378Eadswith, Eadgifu, and Eadgyth, which were once distinct names, along with Adelgifu and Ælfgifu, seem to have been all mixed together by the Normans. Eadgyth was definitely the name of Earl Godwin’s daughter, of whom Ingulf said, ‘Like a thorn produces a rose, Godwin gave birth to Egitha;’ but in the record of her lands in Domesday, she appears as Eddeva, Eddid, and Edeva. For a while, Edeva seems to have been in use among the Normans, although the queen of Henry I. was not allowed to keep anything that sounded so Saxon. Aline and Edith were used in a few families, but Edith outlived the others.

Giav or give is not a very common commencement; but in the Vilkina Saga, King Gjuko is the father of Gunnar and Gudrun, and the whole family are called Giukungr. In German, in the Book of Heroes, he is Gibicho, and there was really a historical Burgundian King Gibica, mentioned as a law-giver; but in the Nibelungen-nôt, Gibich is only a vassal king of Etzel’s. The North had Gjaflaug, liquor giver, no doubt the Hebe of the Norse banquets, Gjavvald, in German, Gevald, and perhaps Gabilo and Gavele, the Gebelius of Latinists. Germany had likewise Gebahard, a firm or perhaps a strong giver, which still survives under the unpromising sound of Gebhard.

Giav or give isn’t a very common start; however, in the Vilkina Saga, King Gjuko is the father of Gunnar and Gudrun, and the whole family is referred to as Giukungr. In German, in the Book of Heroes, he is called Gibicho, and there was actually a historical Burgundian King Gibica, noted as a law-giver; but in the Nibelungenlied, Gibich is just a vassal king of Etzel’s. The North had Gjaflaug, liquor giver, surely the Hebe of the Norse feasts, Gjavvald, in German, Gevald, and possibly Gabilo and Gavele, the Gebelius of Latin scholars. Germany also had Gebahard, a solid or maybe a strong giver, which still exists today under the less appealing name of Gebhard.

Gyda, or Gytha, that most difficult name, sometimes sounds like Gith, the contraction of Eadgyth; but it was evidently northern, having belonged to the proud damsel of Hordaland, who refused to marry Harald Harfagre, unless he was sole king of all Norway. Afterwards it was borne by the semi-Danish ladies of Earl Godwin’s family, and melted into Gjutha, then became confounded with Jutta, which was considered as short for Juditha.

Gyda, or Gytha, that tricky name, sometimes sounds like Gith, a shortened version of Eadgyth; but it clearly had northern origins, belonging to the proud woman from Hordaland, who refused to marry Harald Harfagre unless he was the sole king of all Norway. Later, it was used by the semi-Danish women of Earl Godwin's family, morphed into Gjutha, and then mixed up with Jutta, which was thought to be a nickname for Juditha.

Section 12.—Sintram.

Sindolt was the schenke, or butler, at the court of Wurms, in the NiebelungenliedNiebelungenlied; and in the Vilkina Saga, Sintram is one of the heroes of Thidrek’s following. The derivation of the first syllable is uncertain. Michaelis takes it from the old High German sinths, a journey. Professor Munch refers Sindre to a word meaning sparkling or spark, and mentions a mythological dwarf who was a famous smith, and was yclept Sindre; also a poet in Harald Harfagre’s time, whose appellation was Guthorm Sindre, or the sparkling. Sundre or Sondre is, the same authority tells us, more used in the Thellmarken in Norway than elsewhere; and another possible derivation for it is from ‘sondra,’ to sunder. The forms Sunrir and Sunris are there found; and Germany had a few others, such as Sindwald, or Sindolt, Sindbald, the Sinibaldo of Italy, Sindbert, Sindolf, and the above-mentioned Sindhram, chiefly interesting to us as chosen by Fouqué for the name of his masterpiece, the wonderful allegory spun out of Albert Durer’s more wonderful engraving.

Sindolt was the schenke, or butler, at the court of Wurms, in the NiebelungenliedNiebelungenlied; and in the Vilkina Saga, Sintram is one of the heroes in Thidrek’s group. The origin of the first syllable is unclear. Michaelis connects it to the old High German sinths, meaning a journey. Professor Munch links Sindre to a word meaning sparkling or spark, and mentions a mythological dwarf known for being a famous smith, named Sindre; he also refers to a poet from Harald Harfagre’s time called Guthorm Sindre, or the sparkling one. Sundre or Sondre, according to the same source, is more commonly used in Thellmarken in Norway than elsewhere; another possible origin for it is from ‘sondra,’ to sunder. The forms Sunrir and Sunris are found there; and Germany had several others, like Sindwald, or Sindolt, Sindbald, the Sinibaldo of Italy, Sindbert, Sindolf, and the aforementioned Sindhram, which is mainly notable for being chosen by Fouqué as the name of his masterpiece, the wonderful allegory inspired by Albert Durer’s even more remarkable engraving.

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Section 13.—Elberich.

The elf king Elberich here brings in his own fairy kindred. In the Nibelung, he is watching over the fatal treasure when Siegfried comes to claim it, and, dwarf as he is, does such fierce battle over it that Siegfried was ‘in bitter jeopardy;’ but he is at length overcome sworn to Siegfried’s service, and brought by him to Wurms, where he has no more to do but to lament when Haghen makes away with the treasure.

The elf king Elberich here brings in his own fairy relatives. In the Nibelungen, he is guarding the cursed treasure when Siegfried arrives to take it, and, despite being a dwarf, he fights so fiercely for it that Siegfried finds himself ‘in bitter jeopardy;’ but he is eventually defeated, sworn to serve Siegfried, and brought by him to Wurms, where he can only mourn when Haghen steals the treasure.

He is called very ancient, and well he may be, for he had appeared in the Book of Heroes long before the time of even Hughdietrich, when King Otnit of Lombardy had set forth to win the daughter of the king of Syria, and Elberich showed himself under a linden tree in the guise of a beautiful child. Otnit was about to pick him up, but received from him a tremendous blow, and after a sharp fight came to terms, and thenceforth he assisted him in his enterprise, gave him magic armour, and assisted him to gain the lady. Much of this story is repeated in the French romance of Huon de Bourdeaux, where Auberon, as he is there called, gives the knight an ivory horn wherewith to summon him to his aid in an emergency, and thus arose the English Oberon, the elf-rik or king, the graceful but petulant fairy whom Drayton marries to the Irish Mab, and Shakespeare to the Greek Titania. He had his human namesakes, too; Alberich was in fashion as a Frank name, as Ælfric was as a Saxon; and the Domesday Book shows that while we had plenty of the latter native form, Edward the Confessor had already imported two specimens of ‘Albericus comes,’ and these or their sons contracted into Aubrey, which was known to fame as almost hereditary among the De Veres, earls of Oxford. France, too, had her Aubri; and Alberico was used in Lombardy, where likewise the notable and terrible monarch Alboin, whose name as Alboino is still common among the peasantry, bore the name that Anglo-Saxons called Ælfwine, or elf-friend, perhaps likewise an allusion to the aid and friendship of ‘Oberon the faëry,’ whose first protégé was a Lombard. Alwine is the feminine used in Germany, and perhaps may be our Albinia.

He is referred to as very ancient, and rightly so, as he appeared in the Book of Heroes long before the time of Hughdietrich, when King Otnit of Lombardy set out to win the daughter of the king of Syria, and Elberich revealed himself under a linden tree in the form of a beautiful child. Otnit was about to pick him up but received a powerful blow from him, and after a fierce fight, they came to an agreement. From then on, Elberich helped him in his quest, provided him with magical armor, and assisted him in winning the lady. Much of this story is echoed in the French romance of Huon of Bordeaux, where Auberon, as he is called there, gives the knight an ivory horn to summon him for help in an emergency, leading to the English Oberon, the elf-king, the charming yet temperamental fairy whom Drayton marries to the Irish Mab, and Shakespeare to the Greek Titania. He had human namesakes as well; Alberich was a popular name among the Franks, just as Ælfric was among the Saxons. The Domesday Book shows that while we had many of the latter native forms, Edward the Confessor had already brought in two examples of ‘Albericus comes,’ which or their descendants evolved into Aubrey, known to be almost hereditary among the De Veres, earls of Oxford. France also had its Aubri; and Alberico was used in Lombardy, where the notable and fearsome monarch Alboin, whose name as Alboino is still common among the peasantry, had a name the Anglo-Saxons called Ælfwine, or elf-friend, possibly also referring to the help and friendship of ‘Oberon the faery,’ whose first protégé was a Lombard. Alwine is the feminine form used in Germany, and perhaps may be our Albinia.

The elf of England and Germany, the alfr of the North, was a being dear to the imagination of the people. His name means the white, the same word already mentioned as forming the Latin albus, and designating the Elbe and the Alps, as well as appearing in the Elphin of Cymric legend. The elves, or white spirits, were supposed to be beautiful shadowy gifted beings, often strangely influencing the life of mortals, so that in old Germany the Alfr were the genii of man’s life, like the Disir of the North; and Elberich probably originally attended Otnit in this capacity. Christianity did not destroy the faith in the elf-world, but the existence of these beings was accounted for by supposing them children of Eve, whom she had hidden from the face of her Maker, and He had therefore condemned to be hidden from the face of man. They were thought to mourn for their exclusion from Redemption, and to seek baptism for their infants; but 380in process of time their higher attributes dropped off from them, and they were mixed up with the malicious black dwarfs. They took to stealing young maidens, as the Scottish Burd Ellen, and to exchanging infants in the cradle; and Scotland created an Elfinland, which was a striking element of worldly vanity. In England, the traditions of the Keltic spirits, pucks and pixies, were mixed up with them, and our Elizabethan poets treated them as the males of the French fairies; and what comes to us so recommended, surely we must accept.

The elf of England and Germany, the alfr of the North, was a beloved figure in the imagination of the people. His name means white, which is the same word that forms the Latin albus, and it refers to the Elbe and the Alps, as well as appearing in the Elphin of Welsh legend. The elves, or white spirits, were thought to be beautiful, shadowy beings with special gifts, often influencing the lives of mortals in strange ways. In ancient Germany, the Alfr were seen as the spirits of human life, much like the Disir of the North; and Elberich likely originally served Otnit in this role. Christianity didn't erase the belief in the elf-world, but people explained their existence by saying they were children of Eve, whom she had hidden from the sight of her Creator, and because of that, they were condemned to be hidden from humanity. They were believed to mourn their exclusion from Redemption and sought baptism for their infants; but over time, their more noble qualities faded, and they became associated with the malicious black dwarfs. They started stealing young maidens, like the Scottish Burd Ellen, and swapping infants in their cradles, leading to the creation of an Elfinland in Scotland, which became a notable aspect of worldly vanity. In England, the traditions of Celtic spirits, like pucks and pixies, were intertwined with them, and our Elizabethan poets depicted them as counterparts to the French fairies; and given their favorable portrayal, we certainly must embrace them.

These elves, in their more dignified days, played a considerable part in our native nomenclature; nay, the most honoured of all our English sovereigns wrote himself upon his jewel Ælfred, i.e., Elf in council, wise as a supernatural being. Some have tried to read the word Alfried, all peace; but there is no doubt that the Elf is the right prefix. The English loved to continue his name, but it was Latinized as Aluredus, and thus Alured is the form in which it is borne by many persons recorded in Domesday, and is still kept up and regarded as a separate name, though Alfred has been within the last century resumed in England; it is much used about the good king’s birth-place at Wantage in Berkshire, and has of late been adopted in France and Germany.

These elves, in their more respectable days, played a significant role in our local naming; indeed, the most esteemed of all our English kings referred to himself on his jewel as Ælfred, i.e., Elf in council, wise like a supernatural being. Some people have tried to interpret the name as Alfried, meaning all peace; but there's no doubt that Elf is the correct prefix. The English liked to keep his name alive, but it was Latinized to Aluredus, and so Alured is the version carried by many individuals listed in Domesday, and it is still maintained and recognized as a separate name, even though Alfred has been revived in England over the last century; it is frequently used around the good king’s birthplace in Wantage, Berkshire, and has recently been adopted in France and Germany.

Ælfhæg was as high as an elf; whether given to a very small infant, or supposed to refer to a being of unearthly stature, does not appear. It was the very inappropriate name of the archbishop who, under Ethelred the Unready, was pelted to death at a Danish banquet because he would not oppress his flock to obtain a ransom. The offence given by Lanfranc in refusing to regard him as a true martyr may be judged by the large numbers called after him in Domesday. In Sussex they are set down as Ælfech; in Hants as Ælfec; in Nottingham as Ælfag; and thanks to the Latinism of Alphegius, our calendar calls him Alphege.

Ælfhæg was as tall as an elf; it's not clear if this refers to a tiny baby or a being of otherworldly height. It was the rather inappropriate name of the archbishop who, during the time of Ethelred the Unready, was stoned to death at a Danish feast because he refused to betray his congregation for a ransom. The offense caused by Lanfranc for not recognizing him as a true martyr can be seen in the many names derived from him recorded in Domesday. In Sussex, they are listed as Ælfech; in Hants as Ælfec; in Nottingham as Ælfag; and due to the Latin influence of Alphegius, our calendar refers to him as Alphege.

Ælfgifu, or the elf gift, was the unfortunate Elgiva of history, a not unsuitable name for one whose beauty was like a fatal fairy gift, bringing ruin on her and on her husband; but it was also used to translate into Saxon that of the Norman Emma, which was regarded as too foreign for the Saxons. Knut’s first wife, Ælfwine (elf darling), the daughter of Ælfhelm, Earl of Southampton, is recorded by Dugdale as Ailive; and Aileve, Ælveva, or Alveva, is very common in Domesday. Aileve indeed continued in use for many years.

Ælfgifu, or the elf gift, was the unfortunate Elgiva of history, a fitting name for someone whose beauty was like a dangerous fairy gift, bringing disaster upon her and her husband; but it was also used to translate the Norman name Emma into Saxon, as it was seen as too foreign for the Saxons. Knut’s first wife, Ælfwine (elf darling), the daughter of Ælfhelm, Earl of Southampton, is recorded by Dugdale as Ailive; and Aileve, Ælveva, or Alveva, is quite common in Domesday. Aileve indeed remained in use for many years.

In fact, it was England that made by far the most use of elf names. The North was perhaps the next in the use of them, having an immense number of instances of Alfr in the Landnama-bok, but there the elf at the end of a word has such an unfortunate tendency to transform himself into a wolf, that it is impossible to tell which was the original, the same person being sometimes written Thoralf, and sometimes Thorulf. There are few instances preserved from the other Teutonic branches, except as we have seen the two Lombardic names, that seem direct from Elberich.

In fact, it was England that made the most use of elf names by far. The North probably came next in using them, having a huge number of examples of Alfr in the Landnamabook, but there the elf at the end of a word has such an unfortunate tendency to turn into a wolf that it’s impossible to tell which was the original. The same person is sometimes written as Thoralf and sometimes as Thorulf. There are few examples preserved from the other Teutonic branches, except for the two Lombardic names we've seen that seem to come directly from Elberich.

English names in Æthel often contract into El, and when followed 381by an f, appear to be elves; but they must be pursued to their original form before being so rendered.

English names in Æthel often shorten to El, and when followed by an f, they seem to become elves; but they need to be traced back to their original form before being translated like that.

Nor. Alfdis—Household fairy
Nor. Alfgejr; Eng. Ælfgar—Elf spear
Nor. Alfgerdur—Elf woman
Nor. Alfheidur, Alfeidur—Elf cheerfulness
Eng. Ælfhelm—Elf helmet
Nor. Alfhild—Elf battle maid
Nor. Alfliotr—Elf terror
Eng. Ælfric—Elf king
Eng. Ælfthryth, Elfrida—Threatening elf
Eng. Ælfwold—Elf power

Alvaro and Elvira are the Spanish forms of these elf names.

Alvaro and Elvira are the Spanish versions of these elf names.

A bishop of Lichfield, whose name was Ælfwine, was always called Ælla, and thus there is reason to suppose that elves named both the Ælle of Deira, whose name caused Gregory the Great to say that Alleluja should be sung in those regions, and also the later Ælla, who put Ragnar Lodbrog to death. Otherwise these would be referred to the word in Gothic, aljan, meaning battle, found in the Old German Ellanheri and Ellanperaht.

A bishop of Lichfield named Ælfwine was always referred to as Ælla. This leads to the assumption that the elves named both the Ælle of Deira—whose name prompted Gregory the Great to say that Alleluja should be sung in those areas—and the later Ælla, who executed Ragnar Lodbrog. Otherwise, these names would connect to the Gothic word aljan, meaning battle, which appears in Old German as Ellanheri and Ellanperaht.

Some of our commencing els are no doubt from the fairy source; but there are others very difficult to account for, beginning in Anglo-Saxon with ealh, which is either a hall, or without the final h, the adjective all, by which in fact they are generally translated. The most noted of them is Ealhwine, the tutor of Charlemagne’s sons, generally called Alcuin, though his name has remained at home as Aylwin. Some Aylwins, are, however, certainly from Ægilwine, or awful friend; Ealhfrith, Ealhmund, and Ealhred, are also found, and one of these must have formed the modern Eldred. Among ladies are Ealhfled, and Ealhswyth, or Alswitha. On the whole it seems to us that the hall is the more probable derivation; the h so carefully used in the Saxon Chronicle is unlike a contraction.[138]

Some of our starting els definitely come from a fairy source; however, there are others that are hard to explain, starting with the Anglo-Saxon word ealh, which means either a hall, or without the final h, the adjective all, by which they are usually translated. The most famous of these is Ealhwine, the tutor of Charlemagne’s sons, commonly known as Alcuin, though his name has remained as Aylwin at home. Some Aylwins likely come from Ægilwine, meaning terrible friend; Ealhfrith, Ealhmund, and Ealhred are also found, and one of these must have led to the modern name Eldred. Among women, there are Ealhfled and Ealhswyth, or Alswitha. Overall, it seems to us that the hall is the more likely origin; the h used in the Saxon Chronicle is unlike any contraction.[138]

138. Munch; Weber and Jamieson; St. Pelaye, Huon de Bourdeaux; Grimm; Keightley; Lappenburg; Landnama-bok; Domesday; Scott, Minstrelsy of Scottish Border; Sharon Turner; Kemble, Names of the Anglo-Saxons.

138. Munch; Weber and Jamieson; St. Pelaye, Huon of Bordeaux; Grimm; Keightley; Lappenburg; Landnama-book; Domesday; Scott, Minstrelsy of Scottish Border; Sharon Turner; Kemble, Names of the Anglo-Saxons.

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CHAPTER 5.

THE KARLING ROMANCES.

Section I.—The Paladins.

Another remarkable cycle of romantic fable connected itself with a prince, not lost in the dim light of heroic legend, but described by a contemporary chronicler, and revealed in the full light of history. However, in reality, the records of Eginhard were, no doubt, as unread and unknown as if they had never existed, and with the notion that a magnificent prince had reigned over half Europe, there was ample scope for tradition to connect with him and his followers all the floating adventures that Teutonic, Keltic, or Latin invention had framed; and, by-and-by, literature recorded them, using them as her own world of beauty and of wonder, until nothing but the names were left in common with their originals.

Another fascinating cycle of romantic tales is linked to a prince, not shrouded in the hazy legends of old but chronicled by a contemporary historian, unveiling him in the clear light of history. However, in reality, Eginhard's accounts were likely as unread and unknown as if they never existed. With the idea that a magnificent prince had ruled over much of Europe, there was plenty of room for tradition to weave together all the diverse adventures that Teutonic, Celtic, or Latin imagination had created. Eventually, literature recorded these tales, adopting them into its own realm of beauty and wonder, until only the names remained connected to their original stories.

France, Germany, Lombardy, and Spain, all looked back to the same emperor, and hung their traditions around him, with a far more national sentiment than it was possible for them to possess for the British Arthur. In the Charles who bore the surname of the Great, all the legends centred. He was at once emperor, and, like his grandfather, champion of Europe against the Saracens, with whom in popular fancy, both his own Saxons and his grandson’s Northmen were fused together; he was besieged, like his grandson, in Paris, and lost all his best followers in the pass of Roncesvalles, by the treachery of the Navarrese.

France, Germany, Lombardy, and Spain all looked back to the same emperor, tying their traditions to him with a much stronger sense of national pride than they could ever feel for the British Arthur. All the legends were centered around Charles, known as the Great. He was both emperor and, like his grandfather, a champion of Europe fighting against the Saracens, with popular imagination blending his own Saxons and his grandson’s Northmen. He was besieged in Paris, just like his grandson, and lost many of his best followers at the pass of Roncesvalles due to the betrayal of the Navarrese.

These were the materials that fancy had to work upon. The existing feudal system supplied the machinery, and not with utter incorrectness, since it had actually then existed in its infancy, and the chiefs of the Frank court were veritably obliged to pay martial service to their head for the lands that they had received from him on the conquest of the country. Pfalz, the same word which we now call palace, the central court, furnished the title for the feudatories employed at the court; Pfalzen, a word that continued in use in its proper region, Germany, naming the Pfalzgraf of the Rhine, whence we have learnt to speak of the Count Palatine and the Palatinate.

These were the materials that imagination had to work with. The existing feudal system provided the framework, and it wasn’t entirely inaccurate, as it had indeed existed in its early form. The chiefs of the Frank court were truly required to provide military service to their leader in exchange for the lands granted to them during the country's conquest. Pfalz, the same term we now use for palace, referred to the central court and gave its name to the feudal lords serving at the court; Pfalzen, a term that continued to be used in its original area, Germany, which referred to the Pfalzgraf of the Rhine, from which we have learned to refer to the Count Palatine and the Palatinate.

Pfalzen, then, on French tongues, became Paladins, and Paladins were supposed to have been not so much political as military, so that we regard the term as meaning a champion of high prowess. There was an idea likewise of a council of these Paladins as the twelve peers of France in the golden age of her constitution; and the Docipairs, as the Douzepairs were sometimes run together, stood on a level in 383romantic imaginations with the Seven Champions of Christendom, or the Knights of the Round Table.

Pfalzen, then, in French became Paladins, and Paladins were thought to be more military than political, so we see the term as referring to a champion of great skill. There was also the notion of a council of these Paladins, similar to the twelve peers of France during the golden age of her constitution; and the Docipairs, as the Douzepairs were sometimes combined, were viewed in romantic imaginations alongside the Seven Champions of Christendom or the Knights of the Round Table.

Spanish ballads, German lays, and Provençal songs, had been working up the stories of the Paladins, when somewhere about the year 1100, there came forth a French translation of the supposed chronicle of Turpin, who had really been archbishop of Rheims in the reign of Charlemagne. The chronicle was confirmed in 1122 by the infallible authority of the Pope, and was translated again and again, amplified and referred to by every one who wrote or sung of the Paladins, for the events they celebrated, whether it contained them or not.

Spanish ballads, German lays, and Provençal songs had been telling the stories of the Paladins when, around the year 1100, a French translation of the supposed chronicle of Turpin was released. Turpin had actually been the archbishop of Rheims during Charlemagne's reign. The chronicle was endorsed in 1122 by the unquestionable authority of the Pope, and it was translated over and over, expanded, and cited by everyone who wrote or sang about the Paladins, for the events they celebrated, whether or not those events were included.

The influence of the Karlingen upon our subject has been great. First, some of the genuine historical characters left hereditary Christian names; next, several were adopted in romantic and chivalrous families, and in the poetical ages of literary Italy, they became absolutely frequent.

The influence of the Karlingen on our topic has been significant. First, some of the authentic historical figures passed down hereditary Christian names; then, several were adopted by romantic and chivalrous families, and during the poetic periods of literary Italy, they became quite common.

Paladins, however, connect themselves with hardly any genuine female names of the same period. The Ossianic Fenians have their wives and beloved maidens, the knights of the Round Table are united with ladies of Cymric title, like their own, and evidently as traditionary as themselves; the dames of the Nibelungenlied are intimately connected with the whole structure of the legend; but the knights of Charlemagne have brought with them few genuine ladye loves. Orlando once had a wife, the Alda, or Belinda, of the old traditions; but even the Clarice of Renaud in the Quatre Fils Aymon, betrays a late French, or rather Romanesque, influence; and far more do the Doña Clara, Belerma, and Sebilla of the Spanish ballads, show how late they must have arisen; whilst Angelica, Marfisa, Bradamante, Fiordespina, and Fiordiligi, and the like, are absolute Italian inventions.

Paladins, however, hardly relate to any real female names from the same era. The Ossianic Fenians have their wives and cherished maidens, the knights of the Round Table are connected with ladies of Cymric title, just like themselves, and clearly as traditional as they are; the women of the Nibelungenlied are closely tied to the entire structure of the legend; but the knights of Charlemagne have brought along very few genuine lady loves. Orlando once had a wife, Alda, or Belinda, from ancient traditions; but even Clarice from Renaud in the Four Sons of Aymon reveals a later French, or rather Romanesque, influence; and even more so do Doña Clara, Belerma, and Sebilla from the Spanish ballads demonstrate how recent they must have been; while Angelica, Marfisa, Bradamante, Fiordespina, and Fiordiligi, among others, are completely Italian creations.

The Frankish ladies seem, in fact, to have been held in little estimation. Chivalry had not blossomed into respect for womanhood, and they had probably been left behind by their lords in the march of civilization. The female names from time to time cast up in the surging tide of affairs seldom appear except for disgrace or misfortune, so that we come to the conclusion that womanhood in the Frank empire was seldom happy or honourable except in the cloister. Thus, no traditional names of woman came down with the Paladins; and when love became an essential part of the machinery of the Italian poets, they had to invent, and entitle, the heroines for themselves.

The Frankish women seem to have been held in low regard. Chivalry hadn’t developed into a respect for women, and they were likely left behind by their lords in the progress of civilization. The few female names that occasionally emerged in the chaos of events often only came up in contexts of disgrace or misfortune, leading us to conclude that being a woman in the Frank empire was rarely happy or dignified, except in a convent. Therefore, no traditional names of women were passed down with the Paladins; and when love became a key theme for the Italian poets, they had to create and name their heroines themselves.

Section II.—Charles.

Most heroes gain by becoming the subjects of romance, but this has been by no means the case with the great Karl of the Franks, for though ‘il Rè Carlo’ be three rolled into one, he has lost the heroism of him of the hammer, and the large-minded statesmanship of the first emperor, obtaining instead the dulness and weak credulity of him who was called the Bald.

Most heroes benefit from being the stars of romance, but this has definitely not been the case with the great Karl of the Franks. Although 'King Charles' is three figures in one, he has lost the heroism of the one who wielded the hammer and the broad-minded leadership of the first emperor, gaining instead the dullness and naive gullibility of the man known as the Bald.

384The three Charleses are matter of history, and the Carlo Magno of romance and ballad is little more than a lay figure, always persuaded to believe traitorous stories of his best friends, and meeting with undignified adventures, as in the case of the enchanted ring that bound his affections to lady, bishop, and lake. We therefore pass on at once to this name, which a foolish old story thus accounts for. As an infant he was put out to nurse, and when brought home, much grown, his mother exclaimed, ‘What great carle is this?’ whence he continued to be so called, instead of by his baptismal name of David. This tale may have been suggested by the fact, that the veritable Charles the Great, when laying aside his state he became a scholar in his palace hall, under the teaching of the English Alcuin, assumed the appropriate title of David.

384The three Charleses are a matter of history, and the Carlo Magno from stories and ballads is little more than a fictional character, always convinced by treacherous tales about his closest friends, and getting into undignified situations, like with the enchanted ring that tied his affections to a lady, a bishop, and a lake. So, we quickly move on to this name, which a silly old story explains. As a baby, he was sent out to be nursed, and when he was brought home, much bigger, his mother exclaimed, ‘What a great carle is this?’ and so he was called that, instead of his given name, David. This story might have come from the fact that the real Charles the Great, when he set aside his royal duties to study in his palace hall under the English teacher Alcuin, took on the fitting title of David.

Karl was in fact, as we have shown in the chapter on ancestral names, the regular family name of the line, used in regular alternation from its first appearance with the grandfather of the hammering Charles, who perhaps took his soubriquet from Thor, and gradually acquiring more and more ignominious epithets till it sunk into obscurity in Lorraine, whence it only emerged again when the Karlings intermarried with Philippe Auguste, and brought the old imperial name into the French royal family, where five more kings bore it. They sent it to Naples with Charles of Anjou; and his son, Charles Robert, or Caroberto, being elected to Hungary, had so many namesakes that Camden was led to suppose that all Hungarian kings were called Carl. It went to Germany when the son of the blind king of Bohemia received it from his father’s connection with the French court, and afterwards reigned as the 4th Karl of Germany, taking up his reckoning from the old Karlingen. Again, the second ducal house of Burgundy was an off-shoot from the line of Valois, and it was from Charles the Bold that the name was transmitted to his great grandson of Ghent, soon known to Europe as Carlos I. of Spain, Karl V. of Germany, Carolus Quintus of the Holy Roman Empire. He was the real name spreader from whom this became national in Spain, Denmark, and even in Britain, for his renown impressed James I. with the idea that this must be a fortunate name; when, in the hope of averting the unhappy doom that had pursued five James Stuarts in succession, he called his sons Henry and Charles. The destiny of the Stuart was not averted, but the fate of the ‘royal martyr’ made Charles the most popular of all appellations among the loyalists, and afterwards with the Jacobites, in both England and Scotland, so that rare as it formerly was, it now disputes the ground with John, George, and William, as the most common of English names.

Karl was actually, as we discussed in the chapter on family names, the regular surname of the lineage, used consistently since its first appearance with the grandfather of the hammering Charles, who probably got his nickname from Thor. Over time, it gained more and more shameful labels until it faded into obscurity in Lorraine, only to resurface when the Karlings intermarried with Philippe Auguste, bringing the old imperial name into the French royal family, where five more kings carried it. They sent it to Naples with Charles of Anjou; and his son, Charles Robert, or Caroberto, when elected to Hungary, had so many namesakes that Camden thought all Hungarian kings were named Carl. It made its way to Germany when the son of the blind king of Bohemia received it from his father's ties to the French court, later reigning as the 4th Karl of Germany, tracing his heritage back to the old Karlingen. Meanwhile, the second ducal house of Burgundy was an offshoot of the Valois line, and it was from Charles the Bold that the name was passed down to his great-grandson from Ghent, soon known to Europe as Carlos I of Spain, Karl V of Germany, Carolus Quintus of the Holy Roman Empire. He was the true carrier of the name, which became popular in Spain, Denmark, and even Britain. His reputation led James I. to believe that this must be a lucky name; hoping to steer clear of the unfortunate fate that had befallen five James Stuarts in a row, he named his sons Henry and Charles. The fate of the Stuart didn't change, but the story of the ‘royal martyr’ made Charles the most favored name among loyalists and later with the Jacobites in both England and Scotland, so that, once rare, it now competes with John, George, and William as one of the most common English names.

Another namesake of Charlemagne must not be forgotten, namely, the son of St. Olaf, of Norway, whom his followers, intending an agreeable surprise to the father, baptized after the great emperor by the name of Magnus, whence the very frequent Magnus, of Scandinavia, and Manus of Ireland.

Another namesake of Charlemagne should not be overlooked, namely, the son of St. Olaf from Norway, whom his followers, wanting to surprise his father pleasantly, named after the great emperor, calling him Magnus. This is the reason why the name Magnus is so common in Scandinavia and Manus is found in Ireland.

English. Keltic. French. Span. and Port.
Charles GAEL. Charles Carlos
Charlie Tearlach Charlot German.
  ERSE.   Karl
  Searlus    
Italian. Swedish. Danish. Dutch.
Carlo Karl Karl Carolus
Carolo Kalle Karel Carel
      Karel
Polish. Bohemian. Illyrian. Lusatian.
Karol Karel Karlo Karlo
Karolek Slovak. Karlica Karlko
  Karol Karlic  
Lettish. Esthonian. Hungarian. Dantzig.
Karls Karl Karoly Kasch
  Karel    

The two feminines are of late invention. The first I have been able to find was Carlota or Charlotte, of Savoy, who married Louis 385XI., and thus introduced this form to French royalty. Charlotte d'Albret had the misfortune to be given in marriage to Cesare Borgia, and had one daughter, who married into the house of La Tremouille, whence the brave Lady Derby carried it into England, and our registers of the seventeenth century first acknowledge Charlet. The Huguenotism of the house of La Tremouille connected it with that of Bouillon, where the heiress Carola, or Charlotte, was married in 1588. The house of Orange probably thence derived it, and it became known in Germany, whence it was brought to us in full popularity by the good queen of George III. A sentimental fame was also bestowed on it, as the name of Göthe’s heroine in Werther.

The two female forms are a recent invention. The earliest one I could find was Carlota or Charlotte of Savoy, who married Louis XI and introduced this form to French royalty. Charlotte d'Albret unfortunately married Cesare Borgia and had a daughter who married into the La Tremouille family, from which the brave Lady Derby brought it to England. Our records from the seventeenth century first acknowledge Charlet. The Huguenot background of the La Tremouille family connected it to Bouillon, where the heiress Carola, or Charlotte, married in 1588. The house of Orange likely got it from there, and it became popular in Germany, later brought to us in full style by the good queen of George III. It also gained sentimental fame as the name of Goethe’s heroine in Werther.

386Carolina, the other form, seems to have been at first Italian, and thence to have spread to Southern Germany, and all over that country, whence we received it with the wife of George II., by whom it was much spread among the nobility, and is now very common among the peasantry.

386Carolina, the other version, appears to have originally come from Italy, and then spread to Southern Germany and throughout that region, from where we got it through the wife of George II., who popularized it among the nobility, and it is now quite common among the peasants.

English. French. Spanish. Italian
Charlotte Charlotte Carlota Carlotta
Lotty Lolotte Lola Carlota
Chatty Caroline   Carolina
Caroline      
Carry      
German. Swedish. Slovak. Lettish.
Charlotte Lotta Karolina Latte
Lottchen   Karolinka Dantzig.
Caroline   Karla Linuschca
Lina      

Ceorl was the name of an early king of Mercia, and of a thane of Alfred’s, who defeated the Danes, and Carloman was almost as common as Carl in the old Karling family.[139]

Ceorl was the name of an early king of Mercia and a thane of Alfred’s who defeated the Danes, and Carloman was almost as common as Carl in the old Karling family.[139]

139. Sismondi; Roscoe; Michaelis; Pott; Anderson, Genealogies.

139. Sismondi; Roscoe; Michaelis; Pott; Anderson, Genealogies.

Section 3.—Roland, &c.

When the army of Charles the Great was marching back from Spain, the Gascons, Navarrese, and Goths, who were afraid of being swallowed up by his empire, if they exchanged his protection for that of the Arabs, plotted together, fell on the rear of his columns as they were passing through the defile of Roncesvalles, close to the little town of Fuente Arabia, and slaughtered the whole division that were guarding the baggage. ‘There was slain Rotlandus, prefect of the Armorican border.’

When Charles the Great's army was returning from Spain, the Gascons, Navarrese, and Goths, fearing they would be absorbed into his empire if they traded his protection for that of the Arabs, teamed up and attacked the rear of his columns as they were going through the pass of Roncesvalles, near the small town of Fuente Arabia, killing the entire division that was guarding the baggage. ‘Rotlandus, the prefect of the Armorican border, was among those slain.’

So says Eginhard, the contemporary chronicler, and as he mentions only two other nobles as having been killed, it is natural to conclude that this Rotlandus was a man of mark. Who was he? Certainly Warden of the Marches of Brittany, but was he a Frank Hruodland (the country’s glory), the repressor of the Kelts, or was he a Breton in the Frankish service? The Cymry have laid claim to him; they say that the rolling word is intended to render Tallwch, a rolling or overwhelming torrent, the name of the father of Tristrem; and in the later romances, this knight has actually been turned into Rowland, which thus has become a favourite national Welsh name.

So says Eginhard, the contemporary chronicler, and since he only mentions two other nobles as being killed, it makes sense to conclude that this Rotlandus was an important figure. Who was he? Certainly the Warden of the Marches of Brittany, but was he a Frank Hruodland (the pride of the country), the suppressor of the Kelts, or was he a Breton serving the Franks? The Cymry claim him; they say that the rolling word is meant to represent Tallwch, a rolling or overwhelming torrent, the name of Tristrem's father; and in the later romances, this knight has actually been transformed into Rowland, which has now become a popular national Welsh name.

It is far more likely that ‘Rotlandus’ was Frank, but the next question is, what were the deeds that made his birth worth contending for, and the war song of Rou be the chant of the gallant minstrel Taillefer, to cheer the Normans on to their victory at Hastings?

It’s much more likely that ‘Rotlandus’ was Frank, but the next question is, what were the actions that made his birth worth fighting for, and the battle song of Rou be the chant of the brave minstrel Taillefer, to motivate the Normans to their victory at Hastings?

Eginhard is utterly silent. Turpin tells us that Rolandus was the emperor’s nephew, the son of his sister Bertha, and of Milo de Anglars. With Turpin, the expedition to Spain is the prominent feature of the reign, and he gives us an account of a mingled battle and controversy between Roland and Ferragus, a giant of the race of Goliath, and only vulnerable in one point, where, however, Roland managed to pierce him. Very soon after follows the ambush of Roncesvalles, the enemy being Saracens, not Christians, but conducted by the traitor Ganelon. After a terrible battle, Roland, sorely wounded, lay down under a tree, and apostrophizing his good sword Durenda, in the most tender manner, thrice struck it upon a block of marble, and shattered it in twain, lest it should fall into the Saracen hands. Then he blew upon his horn, which had such wondrous tones that all other horns split at the sound, and this blast was with such effort that he burst all the 387veins in his neck, and the sound reached the king, eight miles off! He then commended his soul to heaven, and made a most pious and beautiful end.

Eginhard is completely silent. Turpin tells us that Roland was the emperor’s nephew, the son of his sister Bertha and Milo de Anglars. According to Turpin, the expedition to Spain is the main event of the reign, and he recounts a mix of battle and conflict between Roland and Ferragus, a giant from the race of Goliath, who could only be harmed in one spot, where Roland managed to pierce him. Soon after comes the ambush at Roncesvalles, with the enemies being Saracens, not Christians, led by the traitor Ganelon. After a fierce battle, Roland, badly wounded, lay down under a tree and, speaking tenderly to his good sword Durendal, struck it three times on a block of marble, breaking it in half to prevent it from falling into Saracen hands. Then he blew his horn, which had such incredible tones that all other horns shattered at the sound, and this blast took so much effort that he burst all the veins in his neck, yet the sound reached the king, eight miles away! He then entrusted his soul to heaven and made a deeply pious and beautiful end.

That block of marble is magnified by popular fame into the mountain itself, and la Brèche de Roland is supposed to be the cleft made by his sword! The Northern Lights, too, are said to be King Charles riding by, and Roland bearing the banner. The Spaniards, so far as they were Christians and Teutons, felt with the Franks; so far as they were Celtiberians, against them, and the result was a collection of admirable popular ballads, all prime authorities with Don Quixote, in which il rey Carlos and his peers are treated as national heroes. Nevertheless they are proud of his defeat at Roncesvalles, declare that the emperor broke his word to Don Alfonso of Leon, and that the attack was therefore made in which Don Alfonso’s nephew, Bernardo de Carpio, was leader, and demolished the invulnerable Conde Roldan, by squeezing him to death in his arms.

That block of marble has been blown up by its fame into the mountain itself, and la Brèche de Roland is thought to be the split made by his sword! The Northern Lights are also said to be King Charles riding by, with Roland carrying the banner. The Spaniards, as far as they were Christians and Teutons, felt aligned with the Franks; as far as they were Celtiberians, they were against them, leading to a collection of amazing popular ballads, all key references for Don Quixote, where il rey Carlos and his peers are seen

It is the Spaniards alone who have transferred to Roldan the invulnerability of Achilles, Siegfried, and Diarmaid; the French and Italians bestow it only on Ferragus, who is, as already mentioned, an evident Keltic importation through the Breton poets, being either the Irish Fergus, or the Welsh Vreichfras, though he has since become a Moorish giant.

It’s the Spaniards alone who have given Roldan the invulnerability of Achilles, Siegfried, and Diarmaid. The French and Italians attribute it only to Ferragus, who, as mentioned before, is clearly a Keltic addition through the Breton poets, being either the Irish Fergus or the Welsh Vreichfras, even though he has since evolved into a Moorish giant.

The English, having their own Arthur to engage their attention, did little more than versify Turpin, but allowed Roland’s sword to be carried away by his friend Sir Baldwin, and took vengeance for his death.

The English, having their own Arthur to focus on, did little more than turn Turpin’s story into verse, but let Roland’s sword be taken away by his friend Sir Baldwin, and sought revenge for his death.

But it was the Italians who did the most for their Orlando. Some floating Valkyr notion had attached itself in German fancy to his mother, who was at first Bertha the goose-footed, and then the large-footed, and romance further related that she was the emperor’s sister, who had secretly married the knight Milone di Anglante, and therefore was driven out of the court, and forced to take refuge in a cave, where the hero was born, and was called Rotolando, from his rolling himself on the ground. His father went to the wars, and Berta became the diligent spinner before alluded to, but she was still so poor that his young companions each gave her boy a square of cloth to cover him, two white, and two red, whence he always bore those colours quartered on his shield. Afterwards he was taken into favour, and became the chief Paladin.

But it was the Italians who did the most for their Orlando. Some floating Valkyrie idea got attached in German folklore to his mother, who was initially Bertha the goose-footed, and then the large-footed. The story went on to say that she was the emperor’s sister, who had secretly married the knight Milone di Anglante, and therefore was exiled from the court and forced to take refuge in a cave, where the hero was born and named Rotolando, from his rolling around on the ground. His father went off to war, and Bertha became the diligent spinner mentioned earlier, but she was still so poor that the other children gave her son a square of cloth to cover him—two white and two red—so he always had those colors quartered on his shield. Later on, he was taken into favor and became the chief Paladin.

Here Luigi Pulci took him up, and made him the hero of a poem called the Morgante Maggiore, from a giant whom Orlando converted, and who followed him faithfully about through all his adventures. Orlando is here a high-spirited Christian knight, brave, pious, and faithfully attached to his wife Alda. When slain at Roncesvalles, he mentions her in his last and very beautiful prayer, and his sorrow for his comrades, and parting with his horse and sword, are very touching.

Here, Luigi Pulci took him and made him the hero of a poem called the Morgante Maggiore, about a giant that Orlando converted, who followed him loyally through all his adventures. Orlando is depicted as a spirited Christian knight, brave, devout, and devoted to his wife Alda. When he is killed at Roncesvalles, he mentions her in his final, beautiful prayer, and his grief for his comrades, along with his farewell to his horse and sword, is very moving.

It was Bojardo who deprived Orlando of his old traditional character of the high-minded champion, that crusading days had dwelt upon. Led, perhaps, by the idea of the frenzy of Amadis de Gaul, he 388made Orlando fall desperately in love with the fair and false Angelica, princess of Catay, and leave the court and all his duties just as the Saracen king Gradasso was invading France, to obtain possession of Durindana, Orlando’s sword. The action of the poem is taken up with the adventures imposed upon Orlando by the mischievous beauty, and the pursuit of him by the other Paladins, and finally it leaves off with the whole chivalry of Charlemagne besieged in Paris by the Saracens.

It was Bojardo who took away Orlando's traditional role as the noble champion that the days of the crusades had celebrated. Inspired, perhaps, by the madness of Amadis de Gaul, he made Orlando fall hopelessly in love with the beautiful and deceitful Angelica, princess of Catay, causing him to abandon the court and all his responsibilities just as the Saracen king Gradasso was invading France to seize Durindana, Orlando’s sword. The poem focuses on the adventures Orlando faces because of the cunning beauty and the pursuit of him by the other Paladins, and it ultimately ends with all of Charlemagne's knights besieged in Paris by the Saracens.

Orlando was only innamorato according to Bojardo; Ariosto took him up and made him furioso. Continuing the poem where it had dropped from Bojardo’s hands, Ariosto made Angelica fall in love with an obscure youth, and marry him, whereupon Orlando, after the example of Amadis de Gaul, went into the state of frenzy that Don Quixote tried to imitate; and the Christians suffered as much as the Greeks did without Achilles, till the champion’s senses were brought back from the moon; when he returned to his duty, restored fortune to the Christians, and saved France from becoming tributary to the infidel.

Orlando was just an infatuated lover according to Bojardo; Ariosto picked it up and turned him into a madman. Picking up the poem where Bojardo left off, Ariosto had Angelica fall in love with an unknown youth and marry him. This drove Orlando into a frenzy, similar to what Amadis de Gaul experienced, and which Don Quixote later tried to mimic. The Christians suffered just as much as the Greeks did without Achilles, until Orlando's senses were returned from the moon. When he came back to his senses, he restored fortune to the Christians and saved France from being subjugated by the infidels.

Charles VIII. of France, in his romantic youth, named one of his short-lived children, Charles Roland, by the way of union of the two heroes.

Charles VIII of France, in his youthful romance, named one of his short-lived children Charles Roland, as a way of honoring the union of the two heroes.

English. French. Italian. Spanish.
Roland Roland Orlando Roldan
Rowland      
Portuguese. German. Netherlands.  
Rolando Roland Roeland  
Roldao Ruland    
  Rudland    

The derivation of the first syllable is the word hruod in Frank, hrothr in the North, and in modern German ruhm, meaning fame or glory.

The origin of the first syllable is the word hruod in Frank, hrothr in the North, and in modern German ruhm, meaning fame or glory.

Hruod is a most prolific word. As Hruodgar, famous spear, it figures in the Nibelungenlied, where the Markgraf Rudiger is the special friend of Dietrich, and for a long time, like him, refrains from the fray, though at last he plunges into it and is killed.

Hruod is an incredibly versatile word. As Hruodgar, the renowned warrior, it appears in the Nibelungenlied, where Markgraf Rudiger is a close friend of Dietrich and, like him, initially stays out of battle but eventually joins in and is killed.

There seems to have been a veritable Hruodgar living in the time of Pepin, who married a lady whose father’s name was Hector, whence it was taken for granted that she descended from Hector of Troy. Therefore the House of Este bore the white eagle in their coat of arms, because it was said he of Troy had a shield azure with a silver eagle! Roger, Olivier, and Roland are mentioned together as subjects of minstrel songs. In the old romances there is a Ruggieri de Risa, or Reggio, who marries an Amazon, called Galaciella, but is soon after murdered, and she is carried off by sea by her enemies, whom, however, she manages to overpower and destroy on the voyage, but 389only to be driven to a desert island, where she dies at the birth of her twins, Ruggiero and Marfisa. This Ruggiero is the prime favourite of the Italian poets. Bojardo tells how he was bred up on lion’s marrow by the enchanter Atlante, in Africa, and when his education was finished, was sent to France with the wonderful hippogriff, or winged horse. And Ariosto, probably in compliment to the House of Este, made his adventures the main plot of the Orlando Furioso, and completed it by converting him to Christianity, and marrying him to the brave and amiable Amazon, Bradamante.

There seems to have been a real Hruodgar living during Pepin’s time, who married a woman named after her father, Hector, leading people to assume she was a descendant of Hector from Troy. This is why the House of Este features the white eagle on their coat of arms, as it was said that Hector of Troy had a blue shield with a silver eagle! Roger, Olivier, and Roland are mentioned together as characters in minstrel songs. In the old romances, there is a Ruggieri de Risa, or Reggio, who marries an Amazon named Galaciella but is soon murdered. She is taken away by sea by her enemies, whom she manages to defeat and destroy during the journey, but she ends up stranded on a desert island, where she dies giving birth to her twins, Ruggiero and Marfisa. This Ruggiero is a favorite among Italian poets. Bojardo explains that he was raised on lion’s marrow by the enchanter Atlante in Africa, and when he finished his education, he was sent to France with the magical hippogriff, or winged horse. Ariosto, likely as a compliment to the House of Este, made his adventures the central plot of the Orlando Furioso, ending it by converting him to Christianity and marrying him to the brave and charming Amazon, Bradamante.

Bojardo probably adopted Ruggiero because his country was Reggio, a country with which the name had become connected, when Roger de Hauteville had founded the kingdom of Sicily, and Ruggero, the son of his elder brother, Robert Guiscard, had been count of Apulia. These were both, of course, direct from the northern Hruodgeir, as was the turbulent Roger de Montgomery, who gave so much trouble in Normandy. It was once a famous knightly name, but is now too much discarded. Roger must once have been very frequent in England, since Hodge is still proverbial for a rustic,—whereas as a rule he is never so called, though the Registrar-General noted an extraordinary number of Roger Tichbornes in the year of the claimant’s trial!

Bojardo likely adopted the name Ruggiero because his homeland was Reggio, a place that had become associated with the name when Roger de Hauteville established the kingdom of Sicily, and Ruggero, the son of his older brother Robert Guiscard, was the count of Apulia. Both of these figures were directly descended from the northern Hruodgeir, as was the unruly Roger de Montgomery, who caused a lot of trouble in Normandy. It was once a renowned knightly name, but it has mostly fallen out of use. Roger must have been a common name in England at one time, since Hodge is still commonly used as a term for a rural person—although, generally, he isn't called that, even though the Registrar-General recorded an unusually high number of Roger Tichbornes in the year of the claimant’s trial!

English. French. Italian. Spanish. German.
Roger Roger Ruggiero Rogerio Rüdiger
Hodge   Rogero   Roger
Nor. Netherlands. Russian. Polish. Lettish.
Hrodgjer Rogier Rozer Rydygier Rekkerts
Raadgjer Rutger      

Hrothgar was also a famed name among the Angles. It appears in Beowulf, as the chief of the Scyldings, the son of Healfdane. There, too, are found Hrothmund and Hrothwulf; and the northern names of Hroar and Hrolfr are contractions of these, though the characters they belong to are not the same as those in Beowulf. Hrolf Krake was the subject of a northern Saga; and the father of our Norman kings, whom we are wont to call by his Latinism of Rollo, formed from the French stammer of Rou, was in fact Hrolf Gangr, or at full length, Hrothulf, Fame-Wolf. A name of fame and terror it was, when the mighty man, too weighty for steed to carry him, was expelled from his own land, and fought for a home, not for plunder, among the fertile orchards of Neustria, when his followers' rude homage overthrew the degenerate Karling, and ‘the grisly old proselyte,’ in his baptism, assumed, without perhaps knowing of the similarity, the French Robert. This change prevented his original name from being very prevalent among the Normans; and the German form, Rudolf, is chiefly from a sainted Karling prince, who was bishop of Bourges, and from whom Rudolf of Hapsburg must have derived it. From him it became imperial, and other countries received it, without knowing it for their old friend.

Hrothgar was also a well-known name among the Angles. It appears in Beowulf, as the leader of the Scyldings, the son of Healfdane. There, you also find Hrothmund and Hrothwulf; and the northern names of Hroar and Hrolfr are shortened versions of these, though the characters they're associated with are not the same as those in Beowulf. Hrolf Krake was the subject of a northern Saga; and the father of our Norman kings, whom we usually refer to by his Latin name Rollo, derived from the French mispronunciation of Rou, was actually Hrolf Gangr, which fully translates to Hrothulf, Fame-Wolf. It was a name of fame and terror when the strong man, too heavy for a horse to carry him, was pushed out of his own land and fought for a home, not for loot, among the fertile orchards of Neustria, when his followers' rough tribute toppled the degenerate Karling, and 'the grisly old proselyte,' during his baptism, took on the name Robert, perhaps without realizing the similarity. This change kept his original name from becoming very common among the Normans; and the German version, Rudolf, mainly comes from a saintly Karling prince who was bishop of Bourges, and from whom Rudolf of Hapsburg likely derived it. From him, it became imperial, and other countries adopted it without realizing it was their old friend.

390
English. French. Spanish. Italian.
Rodolph Rodolphe Rodulfo Rodolfo
Rolf Raoul Portuguese.  
  Roul Rodolpho  
  Rou    
German. Bavarian. Frisian. Swiss.
Rudolf Ruedolf Rulef Ruedi
    Rulves Ruedeli
    Rotholf Rudi
 
Swedish. Nor. Lettish. Hungarian.
Rudolf Hruodulf Rohlops Rudolf
Rolf Hrolfr    

Robert, the name assumed by Rolf Gauge at his baptism was Frank, rather than Northern, inasmuch as bjart is an uncommon conclusion among his native race. Hruadperaht, or bright fame, was the original form, the property of a bishop, who somewhere about the year 700 founded the first Christian church at Wurms. Honoured alike in France and Germany, he became Ruprecht in the latter, and Robert in the former. Like St. Nicolas, he is in Germany supposed to exercise a secret supervision over children; in some places Knecht Ruprecht dispenses Christmas gifts, but he more often keeps watch over naughty children, and thus answers to the English Robin Goodfellow, or Hob Goblin. Red was long supposed to be the origin of the name, which some made Redbert, or bright speech, others Redbeard! The German form, however, disproves both of these, and Ruprecht continued in honour in its own country, naming in especial that wise Pfalzgraf of the Rhine, who in 346 founded the university of Heidelberg; and on the deposition of the crazy Bohemian Kaisar Wenzel, was elected Emperor of Germany, and reigned for nine years with great success and glory. It was after him that the infant, born at Prague, during the brief greatness of the Winter King, received that name of Rupert, which was so terrible to the Roundheads, but which for the most part they translated by their native Robert—native, because thoroughly Anglicized, for it was of French growth, had belonged to two or three saints, and to the hymn-writing and much persecuted king called the pious, the second of the Capet or Parisian dynasty; but after the son of St. Louis carried it off to the House of Bourbon, it scantily appeared among the royal family. Normandy, however, cultivated it after it had been chosen at the baptism of her first duke, and sent it to Apulia with the astute Robert Guiscard, whence Roberto became national in the Neapolitan realms, and was adopted by the Angevin line, among others by the king who patronized Petrarch. The next Duke of Normandy who bore it was that wild pilgrim, whose soubriquet varies between the Devil and the Magnificent. The disinheritance of his equally wild, 391but more unfortunate grandson, Robert Courthose, diverted it from the English throne, but a flood of knights and nobles had poured in and established it so completely, that in a few generations more Hob was one of the established peasant names in England. Robin was its more gracious contraction—let our dearly beloved archer be who he will—either as ballad tells, the outlawed Earl of Huntingdon, or as late critics would have us believe, only another manifestation of Robin Goodfellow, or of the wild huntsman. Robin was the epithet by which Queen Elizabeth was wont to address the two earls, step-father and stepson, who so long sunned themselves in her favour; and though it has now acquired a homely sound, and the popularity of the full name has somewhat waned, it is still frequent. To Scotland it was brought by the Anglo-Norman barons, and when the English Bruces had made their distant drop of Royal Scottish blood float them to the throne, Robert the Bruce became a passionately beloved national hero, and his name one of the most favoured in the Lowlands. In Ireland it is called Roibin, a gentleman called in English Robin Lawless being in Irish, Roibin Laighleis.

Robert, the name taken by Rolf Gauge at his baptism was Frank, not Northern, since bjart is an unusual ending among his people. Hruadperaht, meaning bright fame, was the original form, belonging to a bishop who founded the first Christian church at Wurms around the year 700. Honored in both France and Germany, he became Ruprecht in Germany and Robert in France. Similar to St. Nicolas, he is believed to secretly watch over children in Germany; in some areas, Knecht Ruprecht gives out Christmas gifts, but more often he watches over naughty kids, similar to the English Robin Goodfellow or Hob Goblin. The name was long thought to be derived from red, leading some to suggest Redbert, or bright speech, and others Redbeard! However, the German form disproves both of these. Ruprecht continued to be respected in his own country, particularly in honor of the wise Pfalzgraf of the Rhine, who founded the university of Heidelberg in 346; after the crazy Bohemian Emperor Wenzel was deposed, he was elected Emperor of Germany, reigning for nine successful years. The infant born in Prague during the brief glory of the Winter King was named Rupert, a name dreaded by the Roundheads, which they mostly translated to their own Robert—native because it had become thoroughly Anglicized. This name had French origins and belonged to two or three saints, as well as to a hymn-writing but much-persecuted king known as the pious, the second of the Capet or Parisian dynasty; after the son of St. Louis took it to the House of Bourbon, it appeared rarely among the royal family. Normandy, however, embraced it after it was chosen at the baptism of her first duke, taking it to Apulia with the clever Robert Guiscard, where Roberto became popular in the Neapolitan regions, adopted by the Angevin line, including the king who supported Petrarch. The next Duke of Normandy with that name was the wild pilgrim, whose nickname swings between the Devil and the Magnificent. The disinheritance of his equally wild but more unfortunate grandson, Robert Courthose, kept the name from the English throne, but a wave of knights and nobles came in and established it so firmly that within a few generations, Hob became a recognized peasant name in England. Robin was the more charming nickname—let our beloved archer be whoever he may—whether as the ballad tells of the outlaw Earl of Huntingdon, or as late critics propose, merely another form of Robin Goodfellow or the wild huntsman. Robin was the name Queen Elizabeth used to address the two earls, stepfather and stepson, who basked in her favor for so long; although now it has a more common ring and the full name has lost some popularity, it is still common. In Scotland, it was brought by the Anglo-Norman barons, and when the English Bruces, with their distant drop of royal Scottish blood, ascended to the throne, Robert the Bruce became a passionately beloved national hero, and his name one of the most favored in the Lowlands. In Ireland, it is called Roibin, with a gentleman named Robin Lawless in English having the Irish name Roibin Laighleis.

English. Scotch. French. Italian.
Robert Robert Robert Roberto
Robin Robin Robers Ruberto
Hob Robbie Robi Ruperto
Bob Rab Robinet  
Rupert   Rupert  
 
German. Bavarian. Slovak. Lusatian.
Hruodebert Ruprecht Ruprat Huprecht
Ruprecht Prechtl    
Rupert      
Rudbert      
Robert      

Not behindhand in glory is the northern Hrothrekr, or Germanic Hruoderich, famous ruler. In Gothic Spain, it was indeed Rodrigo, who lost his country to the Moors, but became in his people’s minds the centre for pity as much as for blame, and the subject of the beautiful legends that Southey has embodied in the finest of his poems. And it was Rodrigo Diaz de Bivar,‘Ruy mi Cid Campeador,’ in whom ballad lore delighted. This became one of the most frequent of all the grand-sounding names prefaced by Don, and Rodriguez and Ruiz to be very common surnames.

Not to be outshone in fame is the northern Hrothrekr, or Germanic Hruoderich, a well-known ruler. In Gothic Spain, it was indeed Rodrigo, who lost his kingdom to the Moors, but in his people's minds, he became a figure of pity as much as blame, and the inspiration for the beautiful legends that Southey captured in some of his finest poems. And it was Rodrigo Diaz de Bivar, ‘Ruy mi Cid Campeador,’ who delighted ballad traditions. This became one of the most popular grand-sounding names preceded by Don, with Rodriguez and Ruiz becoming very common surnames.

The northern Hrothrekr was not long in being shortened to Hrorekr, and thence came the name of that Norseman, who, according to Russian historians, was invited by the Slaves to be their protector, and founded the Norman dynasty of Ruric, which continued on the throne during the troubled days of Tatar supremacy. Roric and Godwald were the first Northmen to obtain fiefs in France. 392In Wales, Scotland, and Ireland, Roderick has a sort of false honour, being adopted as the equivalent of the native Keltic names, the Welsh Rhydderc, and the Gadhaelic Ruadh; for Roy and Rorie, though rightly and traditionally so called by their friends, would now all make Teutons of themselves, and use the signature of Roderick.

The northern Hrothrekr was quickly shortened to Hrorekr, which is how we got the name of that Norseman who, according to Russian historians, was invited by the Slavs to be their protector and founded the Norman dynasty of Ruric, which remained on the throne during the challenging times of Tatar rule. Roric and Godwald were the first Northmen to receive feudal lands in France. 392 In Wales, Scotland, and Ireland, Roderick carries a sort of false honor, being used as an equivalent for the native Celtic names, the Welsh Rhydderc, and the Gaelic Ruadh; because Roy and Rorie, although rightly and traditionally called by their friends, would now all style themselves as Teutons and use the name Roderick.

English. French. Italian. Spanish.
Roderick Rodrigue Rodrigo Rodrigo
German. Nor. Russian.  
Roderich Rothrekr Rurik  
  Hrorek    

There are numerous other forms from this prolific source. Rother, who figures in Lombardic history, is the German Hruodhari, or famous warrior, and in the North divides with Hrothgar the property of the strange abbreviation, Roar, and in the harsh old Latinisms of Frank names is Crotcharius.

There are many other variations from this abundant source. Rother, who appears in Lombardic history, is the German Hruodhari, or famous warrior, and in the North shares with Hrothgar the name Roar, which is a strange abbreviation, and in the rough old Latin forms of Frank names is Crotcharius.

There too is found Chrodovaldus, which in German was once Hrodowald, and afterwards Rudold, perhaps, too, the Danish and Scottish Ribolt, and in the North Roald, and in Italian Roaldo, the founder of an order of monks. Nay, Romeo de' Montecchi himself, the Montague of Shakespeare, bore a common Lombardic name, softened down from the Chrodomarus of Frankish Latin, as in Germany Hruotmar is Rudmar and Romar. Hromund, or Romund, must not be confused with the derivatives of Ragin, though it is most likely that the Irish Redmond is a Danish legacy from this source.

There too is found Chrodovaldus, which in German was once Hrodowald, and later Rudold, perhaps also the Danish and Scottish Ribolt, and in the North Roald, and in Italian Roaldo, the founder of a monastic order. Additionally, Romeo de' Montecchi himself, the Montague of Shakespeare, had a common Lombardic name, softened from the Chrodomarus of Frankish Latin, just as in Germany Hruotmar becomes Rudmar and Romar. Hromund, or Romund, shouldn't be confused with the derivatives of Ragin, although it’s quite likely that the Irish Redmond is a Danish legacy from this source.

Nor. Hrodbern—Famous bear
Frank. Chrodogang—Famous progress
Nor. Hrothild; Ger. Hrodhilde; Frank. Chrodehilda—Famous
heroine
Ger. Hrodfrid—Famous peace
Ger. Hrodhard—Famous strength
Ger. Hrudo; Frank. Chrodo; Nor. Hroi—Fame
Nor. Hrodny—Famous freshness
Nor. Hrollaug—Famous liquor
Nor. Hrolleif—Relic of fame
Nor. Hrodsind; Frank. Chrodoswintha—Famous strength
Ger. Hrodstein—Famous stone.

Ruod must have been evolved from the word meaning speech, razda in Gothic, rœdo in Anglo-Saxon, whence advice became rede in Old English and Scottish, and rath in modern German.

Ruod must have evolved from the word meaning speech, razda in Gothic, rœdo in Anglo-Saxon, which is how advice became rede in Old English and Scottish, and rath in modern German.

Rad is chiefly a Frankish prefix, though we had one king Redwald. Radegond, or war council, was a Frankish queen who became a nun 393at Poitiers, and left a name still used by French girls in that neighbourhood. King Ordoño of Gallicia married, about the year 910, a lady recorded as Radegonda, or Arragonda, or Urraca, so that the perplexing Urraca may possibly be a contraction of this name. In the Spanish vernacular a magpie is called urraca, but probably from the likeness of the word to the note of the bird.

Rad is primarily a Frankish prefix, although we did have one king named Redwald. Radegond, which means war council, was a Frankish queen who later became a nun 393 at Poitiers, and her name is still used by French girls in that area. King Ordoño of Galicia married a woman recorded as Radegonda, Arragonda, or Urraca around the year 910, so the confusing Urraca might actually be a shortened version of this name. In Spanish, a magpie is called urraca, likely because the word resembles the bird's call.

Radegist or Radelchis, and Radegar, were princes of Beneventum. Radbad, the Frisian Rabbo, and Radbert, seem to be Old German forms, but it is a word liable to be confused with hramn, and with rand, and though a common masculine termination in England, in the North it is only a corruption of fred, peace.

Radegist, Radelchis, and Radegar were princes of Beneventum. Radbad, the Frisian Rabbo, and Radbert seem to be old German versions, but it’s a word that can be confused with hramn and rand. While it’s a common masculine ending in England, in the North it’s just a variation of fred, meaning peace.

Section 4.—Renaud.

To the French, Renaud de Montauban was a far more popular and national hero than even Roland.

To the French, Renaud de Montauban was a much more popular and national hero than even Roland.

His name, Raginwald, was common among the Franks, and his origin is suspected to be an Aquitanian Rainaldus, who in 843 was killed in fighting with the Bretons, when in the miserable days of Charles the Bald, they invaded France under Nominoë, and were joined by the traitorous Count Lambert.

His name, Raginwald, was common among the Franks, and he is thought to have originated from an Aquitanian named Rainaldus, who was killed in 843 while fighting the Bretons during the tough times of Charles the Bald, when they invaded France under Nominoë, with the support of the treacherous Count Lambert.

Charles the Bald, as has been said, seems to have sat for the picture of his grandfather, the Bretons turned into the Saracens, Count Lambert’s treachery went to swell the account of Gano, and Rinaldus could fall at Roncevaux quite as well as at Mans!

Charles the Bald, as mentioned, appears to have posed for a portrait of his grandfather, the Bretons became the Saracens, Count Lambert’s betrayal added to the tally of Gano, and Rinaldus could fall at Roncevaux just as easily as at Mans!

He is just mentioned by Turpin as among the knights who accompanied Charlemagne, and were killed at Roncesvalles; and the Spanish ballads dwelt much upon the exploits of Don Reynaldos; indeed it appears that he enjoyed Don Quixote’s special admiration for having carried off, in spite of forty Moors, a golden image of Mahomet, which he wanted to melt up for the payment of his men!

He is only mentioned by Turpin as one of the knights who accompanied Charlemagne and was killed at Roncesvalles; and the Spanish ballads focused a lot on the exploits of Don Reynaldos; in fact, it seems that he had Don Quixote’s special admiration for having taken a golden image of Mahomet, despite facing forty Moors, which he intended to melt down to pay his men!

Such an exploit was decidedly in the line of the French hero Renaud, or Regnault, who is in romance a sort of prince of freebooters. He and his three brothers go by the title of the Quatre Fils Aymon, and he is a sort of chivalrous Robin Hood to the French mind, insomuch that country inns may still be found with the sign of the Quatre Fils Aymon. In the old French tale, the outlawry of Renaud is accounted for by his having been insulted by the emperor’s nephew Berthelot, while playing at chess, and replying with a blow of the golden board that struck out the offender’s brains. He and his brothers then were banished, lived a freebooting life, built the castle of Montalban in Gascony, the king of which country bestowed on him in marriage his daughter Clarice, and finally went on pilgrimage, made his peace with the emperor, turned his hand to the building of Cologne Cathedral, and was killed there by his jealous fellow-workmen.

Such a feat definitely aligns with the French hero Renaud, or Regnault, who in stories is like a prince of outlaws. He and his three brothers are known as the Quatre Fils Aymon, and to the French, he represents a chivalrous Robin Hood, which is why country inns can still be found with the sign of the Quatre Fils Aymon. In the old French tale, Renaud becomes an outlaw after being insulted by the emperor’s nephew Berthelot during a game of chess. Renaud responded by striking Berthelot with the golden chessboard, which killed him. As a result, he and his brothers were banished and lived as outlaws. They built the castle of Montalban in Gascony, where the king gave Renaud his daughter Clarice in marriage. Eventually, Renaud went on a pilgrimage, made peace with the emperor, started working on Cologne Cathedral, and was killed there by jealous fellow workers.

In Italy Rinaldo became a wild, high-spirited Paladin, always fighting and falling in love, and retaining little in common with his French original, except the possession of his matchless horse Bayard, 394or Bajardo, which fought as well as his master, and on his loss ran wild in the woods. In the Morgante, Rinaldo mistrusts Gano, and avoids the ambush of Roncesvalles, but is afterwards carried with his brother Ricciardetto by two devils, to revenge the slaughter, which they do most effectually.

In Italy, Rinaldo became a wild, spirited Paladin, always fighting and falling in love. He had little in common with his French counterpart, except for his incredible horse Bayard, or Bajardo, who fought just as fiercely as he did, and after losing him, ran wild in the woods. In the Morgante, Rinaldo is wary of Gano and avoids the ambush at Roncesvalles, but later he and his brother Ricciardetto are taken by two demons to seek revenge for the slaughter, which they accomplish very effectively. 394

In the Orlando Innamorato, Rinaldo is at first ensnared by Angelica’s beauty, but is cured by drinking unwittingly of the fountain of hate, while she drank of the fountain of love, and was enamoured of him. He is carried off by Malagigi to an enchanted island of delight, but returns during the great siege of Paris, takes a counter-draught of the fountain of love, fights in single combat with Ferrau, but is interrupted by Bajardo straying into a wood, whither he pursues the animal, and is there deserted by Boiardo, to be taken up by Ariosto, and after many adventures brought to relieve the Christian army in the utmost danger, and to give his sister Bradamante in marriage to Ruggiero.

In the Orlando Innamorato, Rinaldo is initially captivated by Angelica’s beauty but is “cured” after accidentally drinking from the fountain of hate, while she drinks from the fountain of love and falls for him. He’s taken away by Malagigi to a magical island of pleasure but returns during the intense siege of Paris. He takes a different drink from the fountain of love, fights Ferrau in a one-on-one battle, but is interrupted when Bajardo wanders into a forest, where he chases the animal. There, he’s abandoned by Boiardo, only to be picked up by Ariosto. After many adventures, he comes to save the Christian army during a critical moment and to marry his sister Bradamante to Ruggiero.

Some have thought that Tasso’s one fictitious hero, Rinaldo, was partly borrowed from the Paladin, going as he does to the enchanted gardens of Armida, and being only brought back when the crusading host was in the utmost jeopardy. The chief mission of this latter Rinaldo was, however, it may be suspected, to be a compliment to the House of Este.

Some people believe that Tasso's only fictional hero, Rinaldo, was partly inspired by the Paladin, as he travels to the enchanted gardens of Armida and is only returned when the crusading army is in great danger. However, it can be suspected that the main purpose of this Rinaldo was to pay tribute to the House of Este.

Some even think Roland himself only another version of Ragenwald, but the one Paladin is undoubtedly traceable to Hruoland, as is the other to Ragenwald, though I am inclined to think that the Rolandsaulen, that accompany the Irminsaulen at the gates of old cities, may perhaps be rightly from Raginwald, judgment-power.

Some even believe that Roland is just another version of Ragenwald, but the Paladin is definitely linked to Hruoland, while the other one is connected to Ragenwald. However, I tend to think that the Rolandsaulen, which go along with the Irminsaulen at the gates of ancient cities, might actually be correctly attributed to Ragenwald, the power of judgment.

The Normans received this name from two sources, the French Regnault or Renaud, generally from the Paladin, and from their own northern Ragnwold or Rognwald. So Domesday has it in various forms, as Ragenald, Reynald, and Rainald, the latter fourteen times after the Conquest; and amongst them all we have derived our Christian name of Reginald, and the surname of Reynolds. The Scots took their form from the northern Rognvald, belonging to a great Jarl of the Orkneys, a noted skald, and thus obtained Ronald, which is in Gaelic Raonmill.

The Normans got their name from two sources: the French Regnault or Renaud, usually linked to the Paladin, and from their own northern Ragnwold or Rognwald. In the Domesday Book, it appears in various forms like Ragenald, Reynald, and Rainald, with the last one appearing fourteen times after the Conquest. From these, we derived the Christian name Reginald and the surname Reynolds. The Scots took their version from the northern Rognvald, who was a great Jarl of the Orkneys and a well-known skald, which led to the name Ronald, known in Gaelic as Raonmill.

Ragn, or judgment, the leading word in this class of names, is connected with the Latin rego, to rule, and as rectus sprang from the one, so the Gothic raihts and our right arose from the Teutonic forms, as well as to wreak, and the German rache, vengeance, both from the old idea of justice. Ragn, though primarily meaning justice, is also used, as judgment is, in the sense of wisdom. Reginald Pole was in his own time known as Reynold. We get the longer name from his Latinism as Reginaldus.

Ragn, or judgment, the main term in this group of names, is linked to the Latin rego, meaning to rule. Just as rectus came from the first, the Gothic raihts and our right came from the Teutonic forms, as well as wreak, and the German rache, meaning vengeance, both stemming from the old concept of justice. While Ragn primarily means justice, it is also used, similar to judgment, to indicate wisdom. Reginald Pole was known in his time as Reynold. We derive the longer name from his Latin form as Reginaldus.

Some of Renaud’s freebooting fame may have come from a person whose name so closely resembles his own, that it is by no means easy to distinguish their progeny; namely, Raginhard, or firm judge. A nobleman of this name was Count of the Palace, or Pfalzgraf, to Louis de Debonnaire, and engaged in a conspiracy against him, with 395Bernard, king of Italy. They were made prisoners, and condemned; the emperor commuted the sentence to the loss of their sight; but his wife, who wanted Bernard’s inheritance, took care that so savage a person was sent to perform the operation that they both died in consequence.

Some of Renaud’s adventurous fame might come from someone whose name is so similar to his that it's hard to tell them apart; that is, Raginhard, or strict judge. A nobleman by this name was the Count of the Palace, or Pfalzgraf, for Louis the Pious, and got involved in a conspiracy against him, along with Bernard, king of Italy. They were captured and sentenced; the emperor changed the punishment to blinding them, but his wife, who wanted Bernard’s inheritance, made sure that a brutal person was sent to perform the operation, resulting in both of their deaths.

English. Scottish. Gaelic. Italian.
Reginald Ronald Raonmill Rinaldo
Reynold Ranald    
Rex      
Spanish. French. German. Polish.
Reynaldos Regnauld Reinwald Raynold
  Renaud Reinald  
  Regnault    
Esthonian. Lettish. Frisian.  
Rein Reinis Reinold  
Reino   Rennold  

Another Reginard is said by Le Grand to have been a cunning politician, who lived in Austrasia in the ninth century, and much troubled his lord by sometimes taking part with the Germans, sometimes with the French, by which means he became so much detested that he was the subject of many songs in which he was called the Little Fox. At any rate, in the great animal epic, the fox has taken the name of Reinart, or Reinecke Fuchs, and as early as 1313, when the sons of the wily Philippe le Bel were knighted, the edifying spectacle was represented before them of the life of Renard the Fox, who became successively physician, clerk, bishop, archbishop, and pope, eating however hens and chickens all the while, much after the fashion of their father’s unhappy tool at Avignon. Renard has thus become the absolute name of the animal in France, to the entire exclusion of the ancient golpe, and in England Reynard is his universal epithet. It was not however confined to the creature, but was once prevalent among the human kind.

Another Reginard is said by Le Grand to have been a crafty politician, who lived in Austrasia in the ninth century and often troubled his lord by siding with the Germans at times and with the French at others. This led to him being so widely disliked that he became the subject of many songs where he was called the Little Fox. In any case, in the great animal epic, the fox is known as Reinart, or Reinecke Fuchs, and as early as 1313, when the sons of the cunning Philippe le Bel were knighted, they were shown the entertaining story of Renard the Fox, who became variously a physician, clerk, bishop, archbishop, and pope, all while eating hens and chickens, much like their father’s unfortunate tool at Avignon. Renard has thus become the standard name for the animal in France, completely replacing the ancient golpe, and in England, Reynard is his common title. It wasn’t just limited to the animal; it was once popular among humans as well.

English. French. Provençal. Italian.
Reynard Regnard Rainart Rainardo
  Renart    
German. Frisian. Polish. Hungarian.
Raginhart Renert Raynard Reinhard
Reinhard Rinnert Raynard Reinhard
Reineke Rennart    
Renke Rienit    
Renz      

396Another old Frankish form is Raginmund, much in use in southern France, where there was a long line of counts of Toulouse, called Raymond, one of whom was celebrated by Tasso in the first Crusade as a gallant knight, but the last of whom, Raymond Berenger, one of the earliest examples of double names, went down before the sword of the first Simon de Montford, as a supporter of the Albigenses. The counts of Barcelona, in Spain, bore the like name, and the old Romanesque territories are still its usual home.

396Another old Frankish name is Raginmund, which was quite common in southern France, where there was a long line of counts of Toulouse named Raymond. One of them was celebrated by Tasso during the first Crusade as a brave knight. However, the last of them, Raymond Berenger, who was one of the earliest examples of double names, fell by the sword of the first Simon de Montfort for supporting the Albigenses. The counts of Barcelona in Spain also had a similar name, and the old Romanesque regions are still its usual home.

English. Provençal. Italian. German.
Raymond Raimons Raimondo Reinmund
French. Spanish.    
Raimond Ramon    

Terrible to us, but glorious to Denmark, was the name of Ragnar. Once we had it peacefully in East Anglia, as Raginhere, the warrior of judgment, but in that same East Anglia it was to have a deadly fame. The historical Ragnar seems to have been decorated with a few mythical exploits of some more ancient hero, for he is one of the dragon killers. His first wife, Thyra, had her bower encircled by a deadly poisonous serpent, the ravager of the whole country, until he won her hand by the slaughter of the serpent, having guarded himself from its venom by a suit of hairy garments covered with pitch, whence he obtained the soubriquet of Lodbrog. Afterwards he married a poor but beautiful maiden called Krake, who, after she had borne him four sons, disclosed that she was the last of the Wolsungen, the daughter of Sigurd and Brynhild. Nay, Icelandic families connect themselves through her with the heroes of Wurms! And after this it is strange to find Jarl Ragnar sailing up the Seine, and ravaging Paris, in the days of Charles the Bald, being in fact the Agramante of the poets. Again he was the cause of bitter woe to England, falling into the hands of King Ælle of Northumbria, and being put to death by being thrown into a pit filled with vipers, where, till his last breath, he chanted the grand death song that is worthy to stand beside the dirge of King Eric Blödaxe. It was revenge for his death that brought his fierce sons with that dire armament which ravaged England—the invasion that was fatal to Edmund of East Anglia, ruined the great abbeys of the fens, and though finally mastered by Alfred, made the North of England Danish. This name of dread was brought to Normandy by his kindred, and figures in Domesday as Raynar, a frequent surname in England. In France it was cut down to René, a name that crept into the House of Anjou, and was bestowed on the prince—too much of a troubadour and knight-errant for a king—who vainly tried on so many crowns, and was hated in England because ‘Suffolk gave two dukedoms for his daughter.’ Why the feminine of this name, Renée, was chosen for the younger daughter of Louis XII., does not 397appear, but when she married into the House of Este, it was translated into Renata, and the Italians, in their revived classicalism, seem to have fancied it had some connection with regeneration. Renira is the Dutch feminine form.

Terrible for us, but glorious for Denmark, was the name of Ragnar. Once we had it peacefully in East Anglia, as Raginhere, the warrior of judgment, but in that same East Anglia, it became notorious. The historical Ragnar seems to have been embellished with legendary feats of an earlier hero, as he is one of the dragon slayers. His first wife, Thyra, lived in a bower surrounded by a deadly poisonous serpent, ravaging the entire land, until he earned her hand by defeating the serpent, protecting himself from its venom with a suit of hairy garments coated with pitch, which is how he got the nickname Lodbrog. Later, he married a poor but beautiful maiden named Krake, who, after giving him four sons, revealed that she was the last of the Wolsungen, the daughter of Sigurd and Brynhild. Moreover, Icelandic families trace their lineage through her to the heroes of Wurms! After this, it’s curious to see Jarl Ragnar sailing up the Seine and plundering Paris during the reign of Charles the Bald, effectively being the Agramante of the poets. Once again, he brought great suffering to England, falling into the hands of King Ælle of Northumbria, who had him killed by throwing him into a pit filled with vipers, where, until his last breath, he sang the great death song that deserves to be placed alongside the dirge of King Eric Blödaxe. It was the revenge for his death that led his fierce sons to unleash a devastating invasion of England—which was disastrous for Edmund of East Anglia, destroyed the great abbeys of the fens, and although ultimately defeated by Alfred, made the North of England Danish. This infamous name was carried to Normandy by his family and appears in Domesday as Raynar, a common surname in England. In France, it was shortened to René, a name that found its way into the House of Anjou and was given to the prince—too much of a troubadour and knight-errant for a king—who vainly sought so many crowns and was despised in England because "Suffolk offered two dukedoms for his daughter." The reason the feminine version of this name, Renée, was chosen for the younger daughter of Louis XII. is unclear, but when she married into the House of Este, it was translated into Renata, and the Italians, in their revival of classical culture, seemed to think it had some connection to regeneration. Renira is the Dutch feminine form.

English. French. Provençal. German.
Rayner Reignier Raynier Reiner
Rainer Renier Italian. Nor.
  René Renato Ragnar
    Ranieri  

Raginmar, great judgment, still exists in Germany, as Reinmar, or Reimar, and is the most probable origin of the Ramiro, so frequent among the early kings of the small struggling Pyrenean realms.

Raginmar, great judgment, still exists in Germany as Reinmar or Reimar, and is the most likely source of the name Ramiro, which is common among the early kings of the small, struggling Pyrenean kingdoms.

Ragnhild, a favourite with old Norwegian dames, has become in Lapp, Ranna.

Ragnhild, a favorite among older Norwegian ladies, has become Ranna in Lapp.

The German contraction rein has been often translated into pure, but this is an error, as these names can almost uniformly be traced back to ragn.

The German contraction rein is often translated as pure, but that's a mistake, as these terms can almost always be traced back to ragn.

The remaining forms are—

The remaining options are—

German. English.    
Ragnfrid, M.
Ragnfrida, F.		 Renfred, M.
Ragnfrida, F.		 } Judgment of peace
       
  Nor.    
  Ragnfrid, F.
Ragnrid, F.
Randid, F.
Randi, F.		 } Fair judgment
       
Ger. Prov.    
Raginbald
Reinbold
Renbold
Rembald		 Rambauld } Prince of judgment
       
Ger. Reginbrecht, Reinbert—Splendour of judgment
Nor. Ragenheid—Wise impulse
Ger. Reinger—Spear of judgment
Nor. Reginleif—Relic of judgment
       
German. Frisian.    
Raginward
Reinward		 Remward
Renward
Remma		 } Guardian of judgment

And lastly Regina, called in Bavaria Reigl and Regl, was originally 398less the Latin queen than the feminine of ragn. Nor in effect is the meaning far apart.[140]

And finally, Regina, known in Bavaria as Reigl and Regl, was initially less about being a Latin queen and more about the feminine form of ragn. The meanings aren't really that different. [140]

140. Roscoe, Bojardo and Ariosto; Sismondi, Histoire de France; Mallet; Northern Antiquities; Spanish Ballads.

140. Roscoe, Bojardo and Ariosto; Sismondi, French History; Mallet; Northern Antiquities; Spanish Ballads.

Section V.—Richard.

Richard, or Richardet, was one of the Quatre Filz d'Aymon, who, according to one version, was the person who gave the fatal blow with the chess-board, instead of Renaud. He is not a very interesting personage, being rather the attendant knight than the prime hero, the rescued, not the rescuer; but under his Italian name of Ricciardetto, he has a whole poem to himself, a mere scurrilous satire upon friars, and was the lowest depth to which romantic poetry fell.

Richard, or Richardet, was one of the Four Sons of Aymon, who, according to one version, delivered the fatal blow with the chessboard instead of Renaud. He isn't a very interesting character, being more of a supporting knight than the main hero, the one saved rather than the one saving; but under his Italian name Ricciardetto, he has an entire poem dedicated to him, which is just a crude satire about friars and represents the lowest point that romantic poetry reached.

It was not to this Paladin that his name owed its frequency, but to Ricehard, or stern king, an Anglo-Saxon monarch of Kent, who left his throne to become a monk at Lucca, and was there said to have wrought many miracles. The third Norman duke bore the name, and transmitted it to two successors, whence we obtained as many as twenty Richards at the Conquest, and have used it as a favourite national name ever since. Two more saints bore it, the excellent bishop of Chichester, and a hermit, who was made bishop of Andria, in Apulia. Three times has it been on the throne, though finally discarded by royalty after the enormities imputed to the last Plantagenet; and latterly it has lost a little of its popularity, though it has never been entirely disused.

It wasn't this Paladin that made his name so common, but rather Ricehard, or "stern king," an Anglo-Saxon ruler of Kent, who gave up his throne to become a monk in Lucca, where he was said to have performed many miracles. The third Norman duke had the same name and passed it down to two successors, leading to around twenty Richards during the Conquest, and it's been a popular national name ever since. Two more saints shared the name: the remarkable bishop of Chichester and a hermit who became the bishop of Andria in Apulia. It has appeared on the throne three times, though it was eventually dropped by royalty after the scandals associated with the last Plantagenet. Recently, it's lost some of its popularity, but it has never been completely abandoned.

English. French. Italian. Netherlands.
Richard Richard Riccardo Rijkert
Ritchie (Scot.)   Ricciardo Riikard
Diccon Portuguese. Ricciardetto Riik
Dick Ricardo    
  Polish.    
  Ryszard    

The leading syllable is from the same source as ragn; it is he who executes judgment, the ruler or king, the same word as the Indian rajah, and the Latin rex. It was reiks in Gothic, rich in old German, ryce in Anglo-Saxon; and its derivative reich was the origin of the Neustria and Austrasia, the oster reich and ne oster reich, eastern and not eastern, realms, of the Franks, and of the present Austria or eastern kingdom. Reich is the home term for the German empire at the present day. Our adjective rich is its sordid offspring, and in France a wealthy peasant is un richart.

The leading syllable comes from the same source as ragn; it represents the one who delivers judgment, the ruler or king, similar to the Indian rajah and the Latin rex. It was reiks in Gothic, rich in old German, ryce in Anglo-Saxon; and its derivative reich was the origin of Neustria and Austrasia, the oster reich and ne oster reich, eastern and not eastern realms of the Franks, as well as modern Austria or eastern kingdom. Reich is currently the term used for the German empire. Our adjective rich is its unpleasant offspring, and in France, a wealthy peasant is referred to as un richart.

Rik is more in vogue as a Gothic and Frank commencement than 399among most of the other Teutons, though all use it as a conclusion. Richard is its only universal name; but among the first foes of the Romans, we find among the Suevi, Rechiarius, who is the same with the German Richer, or kingly warrior, and the French saint, Riquier. Ricimar, the name of the terrible Goth who for a short time held Rome, is the great king, and was the maker and dethroner of the four last Augusti; and his namesakes, Ricimer and Rechimiro, appear in Spain, and may, perhaps, be the right source of Ramiro. Recared, Richila, Riciburga, are also Gothic.

Rik is more popular as a Gothic and Frank name than 399among most of the other Teutons, though all use it as a concluding name. Richard is its only universal name; but among the first enemies of the Romans, we see the Suevi with Rechiarius, which is the same as the German Richer, meaning kingly warrior, and the French saint, Riquier. Ricimar, the name of the fearsome Goth who briefly controlled Rome, means great king, and was responsible for the rise and fall of the last four emperors; his namesakes, Ricimer and Rechimiro, show up in Spain, and may possibly be the true source of Ramiro. Recared, Richila, and Riciburga are also Gothic.

The Franks show Rigonthe, or royal war, a daughter of Fredegonda; Rictrude, a saint, as well as Richilde, also a queenly name, which continued for some time in use, and is better than the Richenza and Richarda, sometimes used in England as the feminines of Richard. Richolf endures in Friesland as Rycolf, Ryklof, or Rickel, and Germany once had Ricbert.

The Franks present Rigonthe, or royal war, a daughter of Fredegonda; Rictrude, a saint, as well as Richilde, which is also a royal name. This name continued to be used for some time and is preferred over Richenza and Richarda, which were sometimes used in England as the feminine forms of Richard. Richolf survives in Friesland as Rycolf, Ryklof, or Rickel, and Germany once had Ricbert.

One great name of this derivation is the northern Eirik. The first syllable is that which we call aye to the present day, the word that lies at the root of the Latin œvum, the German ewig, and our own ever. Ei-rik is thus Ever King. An ancient Erik was said to have been admitted among the gods, and Earic was the second name of Æsc, the son of Henghist; but it was the northern people who really used Eirik, which comes over and over in the line of succession of all the Northern sovereignties, figures in their ballads, and, in the person of King Eirik Blödaxe, is connected with their finest poetry. In the present day it is scarcely less popular than in old times, and has the feminine Eirika.

One famous name that comes from this is the northern Eirik. The first syllable is the same as what we call aye today, a word that forms the basis of the Latin œvum, the German ewig, and our own ever. Ei-rik translates to Ever King. An ancient Erik was said to have been welcomed among the gods, and Earic was the second name of Æsc, the son of Henghist; however, it was the northern people who really used Eirik, which appears repeatedly in the line of succession of all the Northern kings, features in their ballads, and, through King Eirik Blödaxe, is linked to their best poetry. Nowadays, it’s just as popular as it was in the past, and there’s also the feminine Eirika.

English. French. German. Nor. Swedish.
EricEric Eric Erich Eirik Erik
Polish. Slovak. Lettish. Esth. Lapp.
Eryk Erih Erik Erik Keira
  Areh   Eers  

Two other names of the North have the same commencement, Eimund, ever protecting, or eternal guard, commonly called Emund, and Eilif, the ever-living, answering to the Greek Ambrosios. Eilif is also written Eiliv, Elliv, Ellef, and even Elof, and Latinized in Elavus.[141]

Two other names from the North start the same way: Eimund, meaning "ever protecting" or "eternal guard," usually called Emund, and Eilif, meaning "the ever-living," which corresponds to the Greek Ambrosios. Eilif is also spelled Eiliv, Elliv, Ellef, and even Elof, and it's Latinized as Elavus.[141]

141. Roscoe; Munch; Butler; Michaelis.

__A_TAG_PLACEHOLDER_0__. Roscoe; Munch; Butler; Michaelis.

Section 6.—Astolfo.

Astolfo is to the Paladins what Conan is to the Feen, the butt or grazioso. In his full-blown perfection he is first cousin to Orlando, being the son of Milone’s brother Ottone, and was also related to Rinaldo, according to the quaint genealogies of the chivalrous heroes that exact heraldry loved to draw up. He joined the four sons of 400Aymon, when they left the court after the quarrel at chess, and shared in their wild exploits; but apparently permitted no meaner interlopers in the trade, for when he caught a party of robbers, he insisted on some unfortunate hermits being their executioners, declaring such an office was quite as pleasing to Heaven, ‘che dire il Pater nostro,’ and finally pummelling them into compliance. In Bojardo, Astolfo gained possession of a magic lance, brought by Angelica from Catay, which unhorsed all its antagonists, and secure in its aid, refused when he was required to deliver up to Gradasso, Bajardo and Durindana, which had been left in his charge while their masters were wandering after Angelica, but challenged Gradasso to single combat, defeated him, and then went in search of his cousins. Ariosto conducts him into the enchanted palace, where every one was pursuing something lost; Rinaldo, his horse, Bradamante, Ruggero, Ruggero, Bradamante.

Astolfo is to the Paladins what Conan is to the Feen: the joke or grazioso. In his full glory, he is like Orlando's first cousin, being the son of Milone’s brother Ottone, and he was also related to Rinaldo, according to the quirky family trees of the knightly heroes that heraldry loved to create. He joined the four sons of 400Aymon when they left the court after a chess dispute and took part in their wild adventures; but he seemingly allowed no lesser intruders in their business, as when he caught a group of robbers, he insisted that some unfortunate hermits serve as their executioners, claiming such a role was just as pleasing to Heaven, ‘What to say the Our Father,’ and he ultimately beat them into submission. In Bojardo, Astolfo got a magic lance brought by Angelica from Catay, which knocked all its opponents off their horses, and feeling confident with its support, he refused to hand over Bajardo and Durindana to Gradasso, which had been entrusted to him while their masters were off chasing Angelica. Instead, he challenged Gradasso to a duel, defeated him, and then went looking for his cousins. Ariosto takes him into the enchanted palace, where everyone was searching for something they had lost; Rinaldo for his horse, Bradamante, Ruggero, Ruggero, and Bradamante.

One blast of Astolfo’s horn, also magical, destroyed the enchantment, and he became possessed for the time of the Hippogriff, upon whom he soared to the terrestrial paradise, and was conducted by St. John to the moon, where he obtained possession of Orlando’s senses, and restored them to him. The later writers, who added to the burlesque element and diminished the chivalrous, made more and more of Astolfo’s boastfulness, till he is quite the buffoon of their poems. He was finally killed at Roncesvalles; and the Spaniards call him Don Estolfo.

One blast of Astolfo's magical horn broke the spell, and he temporarily became the Hippogriff, flying to the earthly paradise, where St. John guided him to the moon. There, he retrieved Orlando's senses and gave them back to him. Later writers, who focused more on the humorous side and less on the heroic, exaggerated Astolfo's bragging until he became the joke of their poems. He was eventually killed at Roncesvalles, and the Spaniards refer to him as Don Estolfo.

The person killed at the same time as Rotlandus is called, by Eginhard, Anselmus, and he, no doubt, contributed in the idea of the Astolfus, Count of Champagne, whose burial after the battle is recorded by Archbishop Turpin. But the real bearer of the name of Astolfo was one of the enemies of the Karlings, namely, Astolfo, king of the Lombards, who held his court at Pavia, and whose encroachments on the Roman territory were the first cause of the interference of the Franks in Italy. He was besieged by Pepin at Pavia in 755, and forced to come to terms; but he was evidently a very considerable sovereign; and Ernesto, Marchese d'Este, was killed in battle with him in 745. His promotion to be a Paladin is accounted for by his having been a Christian, and the character he bears, by the possibility of there having been satirical songs and poems upon him, especially at the time when Charlemagne ill-treated his granddaughter, Desirata. Astolfo is still a current name in Lombardy, though we do not find it anywhere else, and its congeners only in Scandinavia.

The person who died at the same time as Rotlandus is referred to by Eginhard as Anselmus, and he likely contributed to the concept of Astolfus, Count of Champagne, whose burial after the battle is noted by Archbishop Turpin. However, the true holder of the name Astolfo was one of the enemies of the Karlings, specifically, Astolfo, king of the Lombards, who had his court in Pavia, and whose encroachments on Roman territory prompted the Franks to intervene in Italy. He was besieged by Pepin at Pavia in 755 and forced to negotiate, yet he clearly held significant power; Ernesto, Marchese d'Este, was killed in battle against him in 745. His rise to become a Paladin is attributed to his being a Christian, and the reputation he carries may stem from the existence of satirical songs and poems about him, particularly during the time when Charlemagne treated his granddaughter, Desirata, poorly. Astolfo remains a common name in Lombardy, although it doesn't appear anywhere else, with similar names only found in Scandinavia.

The meaning of the last syllable is, of course, wolf; the first is aast or ast, love or wishes, or if the sense of hot impetuosity be allowed, Astolf is the swift wolf. Aasta was rather a favourite name with the maidens of the North, and Asta is not disused, though too often treated as the short for Augusta.

The meaning of the last syllable is, of course, wolf; the first is aast or ast, love or wishes, or if the idea of hot impulsiveness is considered, Astolf is the swift wolf. Aasta was quite a popular name among the maidens of the North, and Asta is still used, although it's often treated as a nickname for Augusta.

Astridur is from hridhur, an impulse, and thus would mean swift impulse, or the impulse of love. It was greatly used by the royal ladies of the North, among whom may be specified the mother of St. Olaf, and a daughter of Knut, called by Danish pronunciation, Estridh, but transmuted into Margaret.

Astridur comes from hridhur, which means impulse, so it would translate to swift impulse or the impulse of love. It was commonly used by the royal women of the North, including the mother of St. Olaf and a daughter of Knut, known in Danish as Estridh, but changed to Margaret.

401The diminutive of Ast, under various mispronunciations, named that most terrible of vikings, Hasting, whose ravages, though kept from England by the policy originated by Alfred, were fearful all along the French coast, and even extended to Italy. It is he who is said to have many times submitted to baptism, and then returned to his fury again; and there is a curious report, that Rollo’s Normans found him settled in France, and reproached him with the tameness of his old age, so that he dashed away again, and returned to his ships and his piracy. Hastinc occurs in Domesday, and Warren Hastings' family claimed descent from the old Sea King.[142]

401The nickname for Ast, with its various mispronunciations, referred to the infamous Viking, Hasting, whose destruction, although kept from England due to the strategies devised by Alfred, was devastating along the French coast and even reached Italy. He's said to have been baptized multiple times only to revert to his violent ways; there’s an interesting story that Rollo’s Normans found him living in France and mocked him for the passivity of his later years, which prompted him to flee again and go back to his ships and piracy. Hastinc is mentioned in Domesday, and Warren Hastings' family claimed to be descendants of the old Sea King.[142]

142. Roscoe; Sismondi; Munch; Michaelis; Histoire de Normandie.

142. Roscoe; Sismondi; Munch; Michaelis; History of Normandy.

Section 7.—Ogier le Danois.

One of the Paladins was, undoubtedly, the legacy of a much more ancient myth, namely, Ogier le Danois. He does not play a very prominent part in the poems of the Italians, but as Ogier the Dacian he is one of Turpin’s catalogue of knights, and a ballad especially dear to Don Quixote thus commences:—

One of the Paladins was definitely the legacy of a much older myth, specifically, Ogier le Danois. He doesn’t have a major role in the poems of the Italians, but as Ogier the Dacian, he is included in Turpin’s list of knights, and a ballad that is particularly beloved by Don Quixote starts like this:—

‘From Mantua comes the Marquis,
Danes Urgel the loyal.

It proceeds to tell how he found Valdovinos, his nephew, dying under a tree, having been assassinated by the emperor’s son, Carloto. The ballad further relates how the Marques proceeds to court, gets Carloto tried by his peers and doomed to death, and though el Rey Carlo banishes them all for uttering the condemnation, the sentence is carried out.

It goes on to describe how he found Valdovinos, his nephew, dying under a tree, having been killed by the emperor’s son, Carloto. The ballad also details how the Marquis goes to court, has Carloto tried by his peers, and sentenced to death, and even though King Carlo banishes them all for issuing the judgment, the sentence is executed.

This Italian marquis is an exceedingly droll development of the old Teutonic hero, Holger Danske. In Italy he is Oggieri, Oggero, or Uggieri il Danese; in French, Ogier le Danois; and, at times, le damné, or il dannato, which title is further accounted for by the story that he was a Saracen who became a Christian, and that his friends wrote from home ‘tu es damné,’ whence he chose to be thus christened. In the Reali de Francia, Charlemagne cuts off, with his own hand, the head of an unfortunate Oldrigi, whose blood was too noble to be shed by any one else. Now this Oggier was without doubt a contribution from the stores of Norman tradition; for Holger, or Olger, Danske is the grandest national hero of Denmark. There is a ballad, given by Weber, where he and Tidrek the Strong have a tremendous battle, and he comes off victor. Moreover, he has eaten of the fruit of the trees of the sun and moon, and has become immortal, and there he sits with his fellows in the vaults of the Castle of Kronberg, near which are two ponds, called his spectacles. A peasant, with a plough-share on his shoulders, once lost his way, and wandered in; he found a circle of tall old men in armour, all asleep round a stone table, with their heads resting on their crossed arms. Holger Danske, who sat at the head of the table, raised his head and the stone broke asunder, 402for his beard had grown into the stone. He asked his guest some questions about the upper world and dismissed him, offering his hand. The peasant, dreading the gigantic grip of the old champion, gave his ploughshare. ‘Ha! ha!’ said Holger, as he felt its firmness, ‘it is well. There are still men in Denmark. Tell them that we shall come back when there are no more men left than can stand round one tun!’ But the ploughshare had been twisted round by his fingers. Can this return of Holger be the Roger Bon Temps of the French peasantry?

This Italian marquis is a really funny take on the old Teutonic hero, Holger Danske. In Italy, he's known as Oggieri, Oggero, or Uggieri il Danese; in French, he's Ogier le Danois and sometimes referred to as le damné or il dannato. This name comes from the story that he was a Saracen who converted to Christianity, and that his friends back home wrote to him saying 'you're damned, ' which is why he chose that name. In the Reali de Francia, Charlemagne personally beheads an unfortunate guy named Oldrigi, whose blood was too noble to be shed by anyone else. Oggier definitely comes from Norman tradition; Holger, or Olger, Danske is the greatest national hero of Denmark. There's a ballad, shared by Weber, where he fights a huge battle against Tidrek the Strong and wins. Plus, he has eaten from the trees of the sun and moon, making him immortal, and he sits with his companions in the vaults of the Castle of Kronberg, which has two ponds known as his spectacles. One day, a peasant with a ploughshare on his shoulders got lost and wandered in; he discovered a circle of tall old men in armor, all asleep around a stone table, their heads resting on their crossed arms. Holger Danske, who sat at the head of the table, lifted his head and the stone cracked because his beard had grown into it. He asked the peasant some questions about the outside world and then let him go, offering his hand. The peasant, afraid of the old hero's giant grip, gave him his ploughshare instead. ‘Ha! ha!’ said Holger, feeling its strength, ‘this is good. There are still men in Denmark. Tell them we’ll come back when there are no more men left than can stand around one tun!’ But the ploughshare had been twisted by his fingers. Could this return of Holger be the Roger Bon Temps of the French peasants?

But Holger, though I have placed him among the Paladins, might have gone even farther back than the days of Dietrich. He is a mythical king, well nigh a god, originally called Haaloge, and owing, as his sacred island, Haalogaland, or Heligoland.

But Holger, even though I've put him among the Paladins, probably dates back even earlier than the time of Dietrich. He is a mythical king, almost a god, originally named Haaloge, and he is associated with his sacred island, Haalogaland, or Heligoland.

His name itself is holy, our very word holy—the halig of the Anglo-Saxons, the hellig of the North, the heilig of Germany, and these words sprang from those denoting health; as the Latin salve, hail, salvus, safe, and salvatio, safety, are all related to soundness.

His name itself is holy, our very word holy—the halig of the Anglo-Saxons, the hellig of the North, the heilig of Germany, and these words come from those that imply health; just like the Latin salve, hail, salvus, safe, and salvatio, safety, are all connected to being sound.

Leaving this, as not belonging to our main subject, we find that Helgi, the Norse form of the word for this holy old mythic king, was exceedingly popular in the North. Helgi has a poem to himself in the elder Edda. A son of Burnt Njal was called Helgi, and forty-two cases are found of the name in the Landnama-bok, and thirty-four of its feminine, Helga. In Domesday there are five called Helgi, besides fourteen Algars, very possibly meant for Holger; and it may be suspected that the Helie of the early Norman barons may have been as much due to the Helgi of their forefathers as to the prophet whom they learnt to know on Mount Carmel. Perhaps, too, Helga was the source of Ala, or Ela, by which name a good many Norman ladies are recorded, the best known of whom was Ela, heiress of Salisbury, the wife of one William Longsword and mother of the other, one of the founders of Salisbury Cathedral, and the witness of a vision of her son’s death in Egypt.

Leaving this aside, as it doesn't relate to our main topic, we see that Helgi, the Norse version of the name for this holy old mythical king, was very popular in the North. Helgi has his own poem in the elder Edda. A son of Burnt Njal was named Helgi, and there are forty-two instances of the name in the Landnama Book, along with thirty-four occurrences of its feminine form, Helga. In Domesday, five individuals are named Helgi, in addition to fourteen Algars, which likely refers to Holger; it’s possible that the Helie of the early Norman barons was inspired as much by the Helgi of their ancestors as by the prophet they learned about on Mount Carmel. It might also be that Helga was the origin of Ala, or Ela, a name shared by several Norman women, the most notable being Ela, heiress of Salisbury, who was the wife of William Longsword and the mother of another, one of the founders of Salisbury Cathedral, and witness to a vision of her son’s death in Egypt.

Helgi’s descendants towards the East are far more certain matters. Helgi, called Oleg by the Russian historians, was the son of Rurik, the first Norman grand prince of Kief, and his daughter, Olga, visited Constantinople, and was there baptized by the name of Helena, which makes the Russians suppose her two names to translate one another; but they have fortunately not discarded either Oleg or Olga, which thus remain mementoes of the northern dynasty among the very scanty number of Russian names that are neither Greek nor Slavonic.

Helgi’s descendants to the East are much more certain. Helgi, known as Oleg by Russian historians, was the son of Rurik, the first Norman grand prince of Kief, and his daughter, Olga, visited Constantinople, where she was baptized as Helena. This leads Russians to believe her two names are equivalent; however, they have fortunately kept both Oleg and Olga, which serve as reminders of the northern dynasty among the very small number of Russian names that are neither Greek nor Slavic.

In its own country Helgi gets contracted into Helle, and Helga into Hæge.[143]

In its own country, Helgi gets engaged to Helle, and Helga to Hæge.[143]

143. Munch; Roscoe; Keightley; Marryat, Jutland.

__A_TAG_PLACEHOLDER_0__. Munch; Roscoe; Keightley; Marryat, Jutland.

Section 8.—Louis.

With the throne of the Franks, the Karlingen took their favourite prefix of the old Salic line, hlod.

With the throne of the Franks, the Karlingen adopted their preferred prefix from the old Salic line, hlod.

This word, the same in root as the Sanscrit çru, Greek κλύω (kluo), Latin cluo, Anglo-Saxon hlowan, may possibly have been originated 403by the cow, to whose voice, in our own language, the verb to low is now restricted. All mean to make a noise; and the dignity of that noise increased, for κλυτός (klutos) was Greek for renowned, κλέος, fame, as we saw when dealing with Cleomenes, Cleopatra, &c.; and in Latin, clueo, was to be famous, clientes or callers beset the honoured man, and laus was praise or fame; and so not only have we loud in English, lyde in the North, for the ordinary adjective, but hlod or hlud was the old German term for renown, and los for which French knights afterwards fought and bled, and a score of other words, less relevant to our purpose, will easily suggest themselves as current in every European tongue, first cousin words from laus or from hlod.

This word, which shares its roots with the Sanskrit çru, Greek κλύω (kluo), Latin cluo, and Anglo-Saxon hlowan, may have originated from the cow, whose sound in our language is represented by the verb to low. All these words mean to make a noise, and the significance of that noise grew over time, as κλυτός (klutos) in Greek meant renowned, and κλέος referred to fame, as we noted when discussing Cleomenes, Cleopatra, and others. In Latin, clueo meant to be famous, clientes or callers surrounded the esteemed person, and laus meant praise or fame. As a result, we have loud in English, lyde in Northern dialects for the common adjective, while hlod or hlud was the old German word for renown, and los for which French knights later fought and died. Many other words, less relevant to our discussion, easily come to mind as being present in every European language, closely related to laus or hlod.

The rough aspirate at the beginning was once an essential portion of the word, and among the Franks it must have been especially harsh, since their contemporary Latinists always render it by ch.

The rough breathing at the beginning was once a crucial part of the word, and among the Franks, it must have sounded particularly harsh, as their contemporary Latin scholars always represent it with ch.

Chlodio, as they call him, is numbered as the second of the long-haired Salians, the father of ‘Meroveus,’ and leader of the incursions of the Franks about 428. His grandson married the Burgundian maiden, called by the Valkyr title of Hlodhild, or Chlodechilda, as the Latin civilization of her day called her, when it hailed her with delight as the converter of her husband to Christianity. Although canonized, her name was not in great use for a good many generations, and to this she probably owes it that, when it was revived as belonging to a royal saint, for the benefit of the daughter of the good dauphin, son of Louis XV., it had not been shorn of its aspirate like all the cognate ones. It has since become a favourite with French ladies.

Chlodio, as he’s known, is considered the second of the long-haired Salians, the father of ‘Meroveus,’ and the leader of the Frankish incursions around 428. His grandson married a Burgundian woman known by the Valkyr name Hlodhild, or Chlodechilda, as the Latin culture of her time referred to her, when she was celebrated for converting her husband to Christianity. Although she was canonized, her name wasn’t commonly used for many generations, which likely contributed to the fact that, when it was revived in honor of a royal saint for the daughter of the good dauphin, son of Louis XV., it hadn’t lost its aspirate like many related names. It has since become popular among French women.

French. Italian. German.
Clotilde Clotilda Klothilde

The husband of Clotilda was known to his own fierce Franks as Hluodowig, or famous war, or consecration; but when his success after his prayer to the God of Hluodhild had brought him to abjure his Teuton gods, and receive baptism from St. Remi, the pope accepted the only orthodox sovereign of Europe as most Christian king and eldest son of the Church by the appellation of Chlodovisus, or Clovis, the retranslation into French.

The husband of Clotilda was known to his fierce Frank followers as Hluodowig, meaning "famous warrior" or "consecration." However, after his success, which followed his prayer to the God of Hluodhild, led him to renounce his Teutonic gods and receive baptism from St. Remi, the pope acknowledged him as the only orthodox ruler in Europe, calling him the most Christian king and "eldest son of the Church" by the name Chlodovisus, or Clovis, which is the French version.

Among his successors was found many a fainéant who had nothing of him but his prefix and his long hair, and one who is counted as Clovis II. When these had passed away, Charles the Great gave the name of the great founder of the former line to one of his younger sons, the only one who lived to succeed him.

Among his successors were many who were just figureheads, having nothing of him but his title and long hair, including one who is known as Clovis II. After they were gone, Charlemagne named one of his younger sons after the great founder of the previous line; he was the only one who survived to take over after him.

What Hlodwig Haman’s War was called in his own day may be seen by the curious barbaric Latin poem sung by his soldiers in honour of their exploit in setting him at liberty, when he had been treacherously made prisoner by Adelgis, Duke of Beneventum, a song that shows Latin in its first step towards the tongues of southern Europe.

What Hlodwig Haman's War was called in his time can be seen in the curious barbaric Latin poem sung by his soldiers to honor their achievement in freeing him after he had been treacherously taken prisoner by Adelgis, Duke of Beneventum, a song that shows Latin in its initial step towards the languages of southern Europe.

"Listen, all you ends of the earth, with sorrow and confusion,"
What choice was made in the city of Benevento
Lluduicum understood, blessed holy Augustus.

404‘Lluduicus’ is now known to the French as Louis le Debonnaire, a title that some ascribe to his piety, others to his weakness. The Germans took him as Ludwig, and thenceforth these two varieties held a double course, while the softer Provençals made him Aloys, which is now regarded, owing to a saint of its own, as a separate name. Three monarchs of the Karling line bore this favourite name, and the fifth descendant of Hugh Capet brought it in again, to come to its especial honour with the saintly Crusader, ninth king so called, from whom it became so essentially connected with French royalty, that after the succession of the Bourbons, no member of the royal family was christened without it. Indeed, hardly any one of rank or birth failed to have it among their many names, till its once-beloved sound became a peril to the owners' heads in the Revolution, and it has in the present day arrived at sharing the unpopularity of François.

404‘Lluduicus’ is now known to the French as Louis the Pious, a title that some attribute to his religious devotion, while others see it as a sign of his weakness. The Germans call him Ludwig, and from then on, these two versions followed a dual path, while the softer Provençals named him Aloys, which is now considered a distinct name thanks to its own saint. Three kings from the Karling line carried this popular name, and the fifth descendant of Hugh Capet revived it, gaining special recognition through the saintly Crusader, ninth king with that name, which became closely linked with French royalty. After the Bourbons took over, no member of the royal family was baptized without it. In fact, very few people of rank or lineage didn’t include it among their numerous names, until its once-charming sound became a danger for its bearers during the Revolution, and today it shares the unpopularity of François.

Elsewhere it is chiefly a French importation; the Welsh use Lewis as an Anglicism of Llewellyn, and the Irish of Lachtna; and the Scots make rather more use of it from their old alliances and connection through the Scottish guard. The Scottish Lodowick is probably taken from the northern form of the original word; just as with the Italians, Luigi is the mere Italian version of Louis, Lodovico the inheritance from the Lombards or Germans, and in this shape was long current in northern Italy, belonging in particular to the unfortunate Sforza, of Milan, who perished in the first shock between France and Italy.

Elsewhere, it's mainly a French import; the Welsh use Lewis as an English version of Llewellyn, and the Irish use it as a form of Lachtna. The Scots use it more due to their historical ties and connections through the Scottish guard. The Scottish name Lodowick likely comes from an older version of the original word; similarly, for Italians, Luigi is just the Italian version of Louis, while Lodovico is inherited from the Lombards or Germans, and this version was widely used in northern Italy, especially associated with the unfortunate Sforza of Milan, who met his end during the first clash between France and Italy.

English. Breton. Scottish. French.
Ludovick Loiz Lodowick Clovis
Lewis Loizik   Louis
Louis     Looys
Provençal. Italian. Spanish. Portuguese.
Aloys Lodovico Clodoveo Luiz
Chlodobeu Luigi Luis  
Lozoic Aloïsio    
German. Swiss. Swedish. Dutch.
Ludwig Ludi Ludwig Lodewick
Luz Bavarian.   Lood
Lotze Wickl    
Polish. Bohemian. Slovak. Hungarian.
Ludvik Ludvik Ludvick Lajos
Ludvis   Ljudevit  

The Provençal Aloys apparently was the first shape that threw out a feminine, the Aloyse or Heloïse, whose correspondence with Abelard 405was the theme of so much sentiment, and whose fame, brought by the archers to Scotland, no doubt was the origin of the numerous specimens of Alison found in that romantic nation. According to Dugdale, the wife of the Norman William Mallet was Hesilia or Helewise, no doubt the same as Heloïse. Heloïse had nearly died away in France when Rousseau’s romance of La Nouvelle Heloïse brought it as well as Julie into fashion again.

The Provençal name Aloys was apparently the first form that created a feminine version, Aloyse or Heloïse, whose letters with Abelard were the focus of a lot of emotion, and whose fame, carried by the archers to Scotland, likely inspired the many instances of Alison found in that romantic country. According to Dugdale, the wife of the Norman William Mallet was Hesilia or Helewise, likely the same as Heloïse. Heloïse was almost forgotten in France until Rousseau’s novel The New Heloise made it and Julie popular again.

The votaresses of St. Louis had, however, chosen to come much nearer to his name, and by the end of the fifteenth century Louise was in great vogue at the French court; it travelled everywhere with French princesses, came to us with the House of Hanover, and has now a thorough hold of all ranks.

The votaresses of St. Louis had, however, chosen to come much nearer to his name, and by the end of the fifteenth century Louise was in great vogue at the French court; it travelled everywhere with French princesses, came to us with the House of Hanover, and has now a thorough hold of all ranks.

English. French. Italian. Spanish.
Louisa Louise Luisa Luisa
Louie Lisette Eloïsa Portuguese.
Scotch. Loulou   Luiza
Leot Heloise   Luizinha
Alison Louison    
Alison      
German. Swedish. Polish. Lettish.
Ludowicke Ludovica Ludvika Lusche
Luise Lovisa Ludoisia Lasche
  Lova Lodoiska  

The eldest son of the great Clovis was Hlodmir, or Clodomir, great fame, made more euphonious in German as Ludomir, and furnishing such surnames as Luttmer and Lummers.

The oldest son of the great Clovis was Hlodmir, or Clodomir, well-known and more melodious in German as Ludomir, leading to surnames like Luttmer and Lummers.

All his sons were murdered by their uncles, except one, who was shorn of his long locks to save his life, and was put into a convent, where he became a holy man, was canonized, and his harsh name of Hlodowald, or Clodvald, became the pleasant one of St. Cloud, best known for the sake of the palace near Paris. Another St. Chlodvald, of Metz, is commonly called St. Clou.

All his sons were killed by their uncles, except one, who had his long hair cut off to save his life and was sent to a convent, where he became a holy man, was canonized, and his harsh name of Hlodowald, or Clodvald, transformed into the pleasant name of St. Cloud, best known for the palace near Paris. Another St. Chlodvald, of Metz, is commonly called St. Clou.

One of the uncles who killed the poor boys was Hlodhari, or Chlotachari, famous warrior, a terrible savage, but the last survivor of the brothers, and counted in the Frank history as Chlother, or Clotaire. Others of his race likewise were so baptized, and when the name passed to the Karlingen it was as Lothar. So was called the son of Louis le Debonnaire, whose portion, known at first as Lotharingen, came to be in Latin Lotharingia, and still remains Lorraine. Lothar did not pass away from Germany; one emperor, after the separation, was so called; and it fell into many forms of surnames, in especial into Luther; and when Martin Luther had rendered this almost saintly to his countrymen, they over-hastily explained it by lother, pure; while the Bohemians found a similar 406word in their own tongue, meaning a swan. Oddly enough, Huss signified a goose, and the saying arose that the Bohemian goose had let fall a quill, which had been picked up by a swan of far more distant flight.

One of the uncles who killed the poor boys was Hlodhari, or Chlotachari, a famous warrior and a fierce savage, but the last surviving brother, counted in Frank history as Chlother, or Clotaire. Others in his lineage were also given this name, and when it passed to the Karlingen, it became Lothar. This was the name of the son of Louis le Debonnaire, whose territory, initially known as Lotharingen, became Lotharingia in Latin and still exists as Lorraine. Lothar did not disappear from Germany; one emperor, after the split, was named that, and it evolved into many forms of surnames, especially Luther. When Martin Luther made this name almost saintly for his countrymen, they mistakenly connected it to lother, meaning pure; meanwhile, the Bohemians found a similar word in their language, meaning a swan. Oddly enough, Huss meant a goose, leading to the saying that the Bohemian goose had dropped a quill, which was picked up by a swan flying much farther away.

Luther has a few namesakes in his own country on his own account, but, in general, Chloter has died out of Christian nomenclature.

Luther has a few namesakes in his own country because of him, but overall, Chloter has disappeared from Christian names.

English. French. German. Spanish.
Lothario Clotaire Lothar Clotario
Lowther Lothaire Luther Lettish.
    Italian. Lutters
    Lotario  

Chlodoswintha, or famous height, was a Frank princess, without namesakes beyond her own race; in fact, the use of this prefix seems to have been exclusively Frank.[144]

Chlodoswintha, or "famous height," was a Frank princess, unique in her name beyond her own people; in fact, the use of this prefix appears to have been solely Frank. [144]

144. Sismondi, Histoire des François, Littérature du Midi de l'Europe; Friedrich Pott; Michaelis; Thierry, Récits des Temps MérovingiensMérovingiens.

144. Sismondi, History of France, Southern European Literature; Friedrich Pott; Michaelis; Thierry, Tales from the MerovingianMérovingiens.

407

CHAPTER 6.

DESCRIPTIVE NAMES.

Section I.—Nobility.

The names connected with any great cycle of interest have been nearly exhausted, and only those remain that seem to have been chosen more for sense than connection, though afterwards continued for the sake of their owners. Several of our own truly English or Anglo-Saxon names are among these, and in especial those with the prefix meaning noble, Æthel, Athel, Adel, Edel, or in High German, Adal. It is thought to come from the universal word atta, a father, and thus to convey that the owner has forefathers, the essence of nobility, as with the pater and patrician of Rome, and the hidalgo, the son of something, of Spain. Adel, or Æthel, is a favourite prefix in all the Teutonic branches except the Scandinavian, where it does not occur at all. It is essentially Gothic,—witness Athalaric, the formidable but gentle conqueror of Rome, who well deserved his name of Noble-King. He is generally, however, called Alaric, and his name has been deduced from al, all; but the right reading seems to be that which identifiesidentifies his appellation with our own English Æthelric, and the Uadalrich of Germany.

The names linked to any significant cycle of interest are nearly all used up, leaving only those that seem to have been chosen more for their meaning than their connection, though later kept for the sake of their bearers. Several of our own truly English or Anglo-Saxon names are among these, especially those with the prefix meaning noble, such as Æthel, Athel, Adel, Edel, or in High German, Adal. It's believed to come from the universal word atta, meaning father, thus indicating that the owner has ancestors, the essence of nobility, similar to the pater and patrician of Rome, and the hidalgo, the son of something, of Spain. Adel, or Æthel, is a common prefix in all the Teutonic branches except the Scandinavian, where it doesn’t appear at all. It is essentially Gothic—like Athalaric, the formidable yet gentle conqueror of Rome, who truly deserved his title of Noble-King. He is most often called Alaric, and his name has been traced back to al, meaning all; however, the correct interpretation seems to align his name with our own English Æthelric and the Uadalrich of Germany.

Udalrich, archbishop of Augsburg till the year 973, is notable as the first person canonized by the pope according to the present forms, which could not, however, have included the half-century of posthumous probation, as he was placed in the calendar only twenty years after his death. Contracting his name to Ulrich, Germany made him a favourite national saint; and we find him and his feminine spread throughout the countries influenced by the empire, and the feminine particularly prevalent in Denmark, whither it was carried by German queens. Though the ensuing table places all the forms of Athalaric together, it should be kept in mind that the forms beginning with A are the modern namesakes of the great Goth, those with U and O the votaries of that saint, and Adelrich is considered as a different name from Ulrich.

Udalrich, archbishop of Augsburg until 973, is significant as the first person canonized by the pope according to current practices, which didn’t include the fifty years of posthumous review since he was added to the calendar just twenty years after his death. Shortened to Ulrich, Germany made him a popular national saint; his influence is seen throughout the regions affected by the empire, with a notable presence in Denmark, where it was brought by German queens. While the following table lists all forms of Athalaric together, it's important to remember that the forms starting with A are the modern namesakes of the great Goth, while those beginning with U and O represent the followers of that saint, and Adelrich is regarded as a distinct name from Ulrich.

English. French. Italian. German.
Æthelric Alaric Alarico Adelrich
Alaric Ulric Ulrico Alarich
Ulrick Olery   Uadalrich
      Ulrich
      Alerk
      Oelric
Bavarian. Swedish. Frisian. Swiss.
Rickel Alarik Ulrik Uoli
  Ulrik Olrick Ueli
    Ulerk Uerech
    Ulk  
    Ucko  
    Ocko  
Polish. Bohemian. Slovak. Lettish.
Ulryk Ulric Ureh Uldriks
  Oldrich Ulrih  
FEMININE.
German. French. Roman. Polish.
Ulrike Ulrique Ulrica Ulryka

The successor of Alaric, who laid him in his river-grave, is known to us as Ataulfus. In his own time he was Athaulf, the Noble-Wolf, and his likeness stands in our own roll of English kings as the father of Alfred, namely, Æthelwulf; but this good old name was dropped in England, while its German cousin, in honour of a sainted bishop of Metz, of the ninth century, became very common in the principalities of the empire, and was imported with the house of Hanover in 408the barbarous Latin form of Adolphus. Its feminine, coined in Germany, is Adolfine, usually called Dofine, and now extremely common. This may possibly be the source of the Dolphine given as the name of one of the daughters of Waltheof, Earl of Northumbria, as the habit of making barbarous feminines was just beginning in her time.

The successor of Alaric, who laid him in his river grave, is known to us as Ataulfus. In his own time, he was Athaulf, the Noble-Wolf, and his likeness stands in our own list of English kings as the father of Alfred, namely, Æthelwulf; but this good old name was dropped in England, while its German counterpart, in honor of a sainted bishop of Metz from the ninth century, became very common in the principalities of the empire and was brought over with the house of Hanover in the barbarous Latin form of Adolphus. Its feminine form, created in Germany, is Adolfine, usually referred to as Dofine, and is now extremely common. This may possibly be the origin of the name Dolphine given to one of the daughters of Waltheof, Earl of Northumbria, as the trend of creating unusual feminine names was just beginning in her time.

English. French. Italian. German Finn.
Ethelwolf Adolphe Adolfo Adolf Ato
Adolphus   Udolfo Odulf Atu
Dolph        

Athanagild, or Athalagild, Noble Pledge, was another of these early Goths, and afterwards we meet the same meaning in Adelgis, or Adelchis, the brave son of the last Lombardic king, whose noble spirit, under his misfortunes, is the subject of a fine tragedy of Manzoni. The duke of Beneventum, who made Louis le Debonnaire prisoner, was Adelgis; but it is curious to find the soldiers in the dog-latin poem above alluded to, terming him Adalfieri. Odelgis was old High German.

Athanagild, or Athalagild, Noble Pledge, was one of these early Goths, and later we encounter a similar meaning in Adelgis, or Adelchis, the brave son of the last Lombard king, whose noble spirit, despite his hardships, is the focus of a powerful tragedy by Manzoni. The duke of Beneventum, who captured Louis le Debonnaire, was Adelgis; however, it's interesting to see that the soldiers in the dog-Latin poem mentioned earlier referred to him as Adalfieri. Odelgis was Old High German.

Æthel was so much used by the royal families of Kent and Wessex, 409that the diminutive, Ætheling, was latterly applied to designate the heir to the crown, and was thus continued even after the Conquest to the son of Henry I., who perished in the white ship.

Æthel was so frequently used by the royal families of Kent and Wessex, 409that the shortened form, Ætheling, eventually came to refer to the heir to the crown, and this term continued to be used even after the Conquest for the son of Henry I., who tragically died in the white ship.

Æthelbryht, or Noble Splendour, named our first Christian king of Kent, also a brother of King Alfred’s, and a missionary of the royal blood of Northumbria, who preached in southern Germany, and died about the year 700, at Egmond, where, as St. Adelbrecht, he became patron. His name was taken at baptism by one who became archbishop of Magdeburg, who, in his turn, bestowed it on his pupil, the Bohemian Woyteich, Army-Help. This convert was afterwards bishop of Prague, and was martyred near Dantzic while preaching to the heathen Prussians in 997. Adelbrecht could not fail to become national wherever the saint had set his foot; and when shortened to Albrecht, was adopted by Italy, and thence sent to Jerusalem with a Latin patriarch, who, being beatified, rendered Alberto freshly popular in the South. Albrecht, and the feminines Alberta and Albertine, were, however, almost entirely German, until the late Prince Consort brought the name to England, where it bids fair to become one of the most frequent of national names. Some fancy it comes from Allbright; but the German saints, whence it was taken, are evidently direct from our English Æthelbryht, though in Germany Adelbert and Albrecht are now treated as two separate names. Bela, which belonged to an excellent blind king of Hungary, is believed to be the Magyar form of the name.

Æthelbryht, or Noble Splendor, was our first Christian king of Kent and also a brother of King Alfred. He was a missionary from the royal bloodline of Northumbria, who preached in southern Germany and died around the year 700 at Egmond, where he became the patron as St. Adelbrecht. His name was given at baptism to someone who became archbishop of Magdeburg, and he, in turn, passed it on to his student, the Bohemian Woyteich, known as Army-Help. This convert later became the bishop of Prague and was martyred near Danzig while preaching to the pagan Prussians in 997. Adelbrecht undoubtedly became a national figure wherever the saint had traveled; when shortened to Albrecht, it was adopted by Italy and then sent to Jerusalem with a Latin patriarch, who, after being beatified, made Alberto popular in the South. Albrecht, along with the feminine forms Alberta and Albertine, were mainly German until the late Prince Consort brought the name to England, where it is likely to become one of the most common national names. Some believe it comes from Allbright, but the German saints, from which it originated, clearly stem from our English Æthelbryht, even though in Germany, Adelbert and Albrecht are now considered two distinct names. Bela, associated with a remarkable blind king of Hungary, is thought to be the Magyar version of the name.

English. French. Provençal. Italian.
Ethelbert Albert Azalbert Albert
Albert Aubert   Albertino
  Albret    
  Aubertin    
German. Wallachian. Finn. Danish.
Adalbert Averkie   Albert
Albrecht Polish. Alpu Bertel
Ulbricht Albert    
  Olbracht    

Æthelred, Noble-speech or counsel, the brother of Alfred, was almost canonized by his subjects, and is sometimes called Ethered, whence the Scottish Ethert. The nickname of our last Ethelred was a play on his name “onreade,” not meaning so much tardy as without counsel—Noble-rede the Un-reedy. Ethelred must not be confused with Etheldred, the feminine name, properly Æthelthryth, meaning in Anglo-Saxon the Noble-threatener, connected with the German Ediltrud, or noble maiden. Most likely names ending in trut had been brought to England, and as the Valkyr sense was forgotten, the native meaning of threat was attached to the word, and the spelling 410adapted to it. St. Æthelthryth was a queen who must have been a very uncomfortable wife, and who, finally, retired into a monastery, getting canonized as St. Etheldreda, and revered as St. Audry. From the gewgaws sold at her fairs some derive the term tawdry; and, at any rate, Awdry has never been extinct as a name among the peasantry, and has of late been revived, though with less popularity than the other more modern contraction, Ethel, which is sometimes in modern times set to stand alone as an independent name. Addy is the common Devonian short for Audrey.

Æthelred, known for his noble speech or counsel, the brother of Alfred, was almost canonized by his subjects and is sometimes referred to as Ethered, which is the origin of the Scottish name Ethert. The nickname of our last Ethelred played on his name “onreade,” meaning not so much tardy but rather without counsel—Noble-counsel the Un-counseled. Ethelred should not be confused with Etheldred, the feminine name, which is properly Æthelthryth, meaning the Noble-threatener in Anglo-Saxon, connected to the German Ediltrud, or noble maiden. It's likely that names ending in trut were brought to England, and as the Valkyr meaning was forgotten, the native meaning of threat was attached to the word, with the spelling adapted accordingly. St. Æthelthryth was a queen who must have been a very uncomfortable wife and who eventually retired into a monastery, getting canonized as St. Etheldreda and revered as St. Audry. Some say the term tawdry comes from the trinkets sold at her fairs; and at any rate, Awdry has never completely disappeared as a name among the peasantry, and it has recently seen a revival, though with less popularity than the more modern contraction, Ethel, which is sometimes used as an independent name today. Addy is the common shortened form for Audrey in Devon.

Germans do, however, seem to have used the word without another syllable, for Adilo, or Odilo, was an old name, and Ado and Addo are still current in Friesland, no doubt, the same as the Ade of the Cambrian registers. Adela and Adèle, too, occur very early; indeed, there is reason to think that just as in England the son was the Ætheling, in Frankland the daughter was the Adalheit, or the Adelchen. This word heit is translated as the root of the present German heiter, cheerful, and thus would mean noble cheer; but I suspect it is rather heid, condition, answering to the hood or head at the end of our abstract nouns, e. g. hardihood, and that the princess royal of each little Frankish duchy or county was thus the ‘Nobleness’ thereof.

Germans seem to have used the word on its own, since Adilo, or Odilo, was an old name, and Ado and Addo are still common in Friesland, just like the Ade in the Welsh records. Adela and Adèle also appear very early; in fact, there’s evidence to suggest that just as in England the son was called the Ætheling, in Frankish lands the daughter was the Adalheit, or Adelchen. The word heit translates to the root of the current German heiter, meaning cheerful, which would imply noble cheer; however, I suspect it’s more related to heid, meaning condition, which corresponds to the hood or head found at the end of our abstract nouns, for example, hardihood, and that the princess royal of each small Frankish duchy or county was essentially the ‘Nobleness’ of that area.

All the feudal princes of the tenth and eleventh centuries seem to have had an Adelheid to offer in marriage, and to have Latinized her in all manner of ways, while practically they called her Alix (or Alisa in Lombardy), a name that was naturalized in England, when Alix la Belle married Henry I. Alice is our true English form, though it has been twisted into Alicia, and then referred for derivation to the Greek Alexios, so as often to appear in Latin documents of the later middle ages in the form of Alexia; whereas in earlier times, before its origin was forgotten, it is translated by Adelicia, Adelisa, or Adelidis.

All the feudal princes of the tenth and eleventh centuries seemed to have an Adelheid to offer for marriage, and they Latinized her name in various ways, although they practically called her Alix (or Alisa in Lombardy), a name that became popular in England when Alix la Belle married Henry I. Alice is our true English version, even though it has been altered into Alicia, which is mistakenly linked to the Greek Alexios, so it often appears in Latin documents of the later Middle Ages as Alexia. However, in earlier times, before its origins were forgotten, it was translated as Adelicia, Adelisa, or Adelidis.

English. French. Provençal. Italian.
Adelaide Adelaide Azalaïs Adelaïda
Adeline Adeline   Alisa
Adeliza Adelais    
Adela Adèle    
Alice Alix    
Alicia Aline    
Elsie      
German. Netherlands. Slovak. Lettish.
Adelheid Adelheid Adelajda Audule
Adeline Adelais   Addala
Adele      
Else      
Ilse      

The French made great use of all the forms of the name; the 411Germans, in honour, perhaps, of the Italian Queen Adelaide—whose adventures before her marriage with the Emperor Otho were so curious—preferred that variety, and from them we received it again with our good Queen Adelaide, from whom it is becoming frequent amongst us. The German Alice is Else, a favourite old peasant word. This same contraction is common in northern England, but gets confused with Elizabeth, as in Scotland, with Alison; and in Ireland, the prevalent Alicia is, perhaps, meant for Aileen, or Helen.

The French made great use of all the variations of the name; the Germans, maybe out of respect for the Italian Queen Adelaide—whose adventures before marrying Emperor Otho were so intriguing—preferred that version, and we got it back from them with our beloved Queen Adelaide, making it more popular among us. The German name Alice is Else, which is an old favorite among peasants. This same shortening is common in northern England but often gets mixed up with Elizabeth, just like in Scotland with Alison; in Ireland, the common Alicia might actually be a reference to Aileen or Helen.

The Adeleve of early Norman times is probably meant for Æthelgifu, Noble-gift, a frequent Saxon lady’s name, which we generally call Ethelgiva.

The Adeleve of early Norman times is probably meant for Æthelgifu, Noble-gift, a common Saxon lady’s name, which we generally call Ethelgiva.

Æthelwold, the Saxon historian of royal blood, is Noble-power. Æthelheard, or noble resolution, answers to Adelhard, a cousin of Charlemagne, and abbot of Corbie, whom his contemporaries glorified as at once the Augustin, the Antony, and the Jeremiah of his day, and who, being canonized, left Alard and Alert to Friesland, and Aleardo, Alearda to Provence.

Æthelwold, the Saxon historian of royal heritage, represents Noble-power. Æthelheard, meaning noble resolution, corresponds to Adelhard, a cousin of Charlemagne and the abbot of Corbie, who was celebrated by his contemporaries as the Augustine, the Antony, and the Jeremiah of his time. After being canonized, he sent Alard and Alert to Friesland, as well as Aleardo and Alearda to Provence.

Æthelstan, the Noble-stone or jewel, was second only to Alfred in ability and glory, and his name lived on to the Conquest, when it is set down as Adestan and Adstan.

Æthelstan, the Noble-stone or jewel, was second only to Alfred in skill and fame, and his name carried on until the Conquest, where it is recorded as Adestan and Adstan.

Adelhelm, the Noble-helmet, named the excellent and poetical Aldhelm, bishop of Sherborn, from whom the headland on the Dorset coast was once called St. Aldhelm’s head, but is now corrupted into St. Alban’s head.

Adelhelm, the Noble-helmet, named the excellent and poetic Aldhelm, bishop of Sherborne, from whom the headland on the Dorset coast was once called St. Aldhelm’s head, but is now incorrectly referred to as St. Alban’s head.

Adelgar, or Noble-spear, was chiefly continental, first figuring in the beautiful Scottish ballad of Sir Aldingar, but better known in Lombardy, where Allighero sprang from it, and gave his patronymic to Dante Alighieri. Algarotti was another Italian derivative; and in France, Augier and Augereau; in Germany, Oehlkar, show that it once must have been much in use. It is not always easy, however, to separate between the words from Adel and from Hilda. The remaining varieties are—

Adelgar, or Noble-spear, was mainly found on the continent, first appearing in the beautiful Scottish ballad of Sir Aldingar, but is better known in Lombardy, where Allighero originated and gave his last name to Dante Alighieri. Algarotti was another Italian variant; in France, there are Augier and Augereau; in Germany, Oehlkar, which shows that it must have been quite common at one time. However, it's not always easy to distinguish between the words from Adel and from Hilda. The other variations are—

Ger. Adelar—Noble eagle span
Ger. Adelbar, Alpero—Noble bear
Ger. Adelbold; Eng. Æthelbald—Noble prince
       
  Ger. Odelburga
Eng. Æthelburg		 } Noble defence
       
Eng. Æthelburh—Noble pledge
       
  German.    
  Adelfrid
Adalfrid
Ulfrid
Ulfert
Olfert		 } Noble peace
 
Eng. Æthelfledh—Noble increase
Ger. Adelgard—Noble protection
Ger. Adelgund; Fr. Adelgonde—Noble war
Ger. Adelhild—Noble heroine
Ger. Udalland, Uland—Noble land
Ger. Adelinde, Odelind; Eng. Ethelind (mod.)—Noble snake
Ger. Adelmann, Ullman—Noble man
Ger. Adelmund; Eng. Edelmund (Domes.)—Noble protection
Ger. Adelmar; Eng. Ethelmar; Fr. Ademar, Adhemar—Noble greatness
Ger. Adelschalk—Noble servant
       
Ger. Adelswind—Noble strength
Ger. Adeltac—Noble day[145]

145. Pott; Michaelis; Lappenburg; Butler; Palgrave; TurnerTurner.

145. Pott; Michaelis; Lappenburg; Butler; Palgrave; TurnerTurner.

Section II.—Command.

The Gothic bidyan has resulted in our verb to bid, the German baten, the Danish byde, besides bote, a messenger, and the budstick, bidding-stick, or summons to the muster.

The Gothic bidyan has led to our verb to bid, the German baten, the Danish byde, as well as bote, which means a messenger, and the budstick, or bidding stick, used for summoning to the muster.

All these were in the sense of command; but from the same root grew the race of entreating words, the Scandinavian bede, German bitten, and English beg. When these entreaties were devotional, the Germans made the verb beten, and our term for prayer, bede, passed on to the mechanical appliance for counting beads—the beads of the rosary, while the pensioner bound to pray for his benefactor was his bedesman.

All of these words had a commanding sense, but from the same root came a group of pleading words: the Scandinavian bede, German bitten, and English beg. When these pleas were religious, the Germans created the verb beten, and our term for prayer, bede, evolved into the mechanical tool used for counting beads—the beads of the rosary. Meanwhile, the person who was obligated to pray for his benefactor was known as a bedesman.

It is doubtful whether this, or the Welsh bedaws, life, gave his name to the Venerable Bæda, but no doubt to himself and his contemporaries it suggested the idea of prayer. There is no doubt, however, in the case of Baudhildur, or Bathilda (the commanding heroine), the daughter of king Nidudr, the lady whom Volundr carried off with him when he fled from her mother’s cruelty. After her was called Bathilda, an Anglo-Saxon slave, who was elevated to be the wife of the second Hluodwig, and lived so holy a life, and exerted herself so much to obtain the redemption of slaves, that she was canonized, and, as la reine Bathilde, was greatly venerated in the believing days of France. Denmark also used this name, having probably taken it from England. There ‘Dronning Bothild,’ the wife of king Ejegod, spread the name among the maidens, so that it passed to Norway as Bodild, Bodil, and even to the contraction Boel.

It's unclear whether this, or the Welsh bedaws, meaning life, inspired the name for Venerable Bæda, but for him and his contemporaries, it definitely suggested the concept of prayer. However, there’s no doubt about Baudhildur, or Bathilda (the commanding heroine), the daughter of King Nidudr, the woman whom Volundr abducted when he escaped from her mother’s cruelty. After her, Bathilda was named an Anglo-Saxon slave who rose to become the wife of the second Hluodwig, living such a holy life and working hard to secure the freedom of slaves that she was canonized, and as la reine Bathilde, she was greatly revered during the faithful days in France. Denmark also adopted this name, likely from England. There, ‘Dronning Bothild,’ the wife of King Ejegod, spread the name among young women, leading it to be passed to Norway as Bodild, Bodil, and even shortened to Boel.

Of English birth, too, was the Commanding-wolf—Bedvuolf, or Bodvulf—who, with his brother, St. Adolf, went, about the end of the sixth century, to seek religious instruction in Gallia-Belgica. Adolf became bishop of Maestricht, and eponym to the Adolphuses. Bodvulf came home, and founded the monastery of Ikano, where he died in 655, and was canonized. The monastery was destroyed by the Danes, and the situation forgotten, but the saint’s relics were carried away by the fugitive monks, and dispersed into various quarters, giving title to four churches in London, besides St. Botolf’s 412bridge, commonly called Bottlebridge, in Huntingdonshire, and St. Botolf’s town, in Lincolnshire, usually known as Boston, whence was called its American cousin Boston, with little relation to the saint. The tower of the church of St. Botolf, looking forth over the Wash, was a valued landmark, and thence the saint was apparently viewed as a friend of travellers, and connected with the entrances to cities, much as St. Christopher is elsewhere. Camden even supposed him to be Boathulf, or boat helper, and his day, the 17th June, is a market day in Christiania, under the term of Botolsok, or Botsok. In Jutland there is a church of St. Botolv; and in the North the names of Botol and Bottel are kept up; while, in England, there only remain to us the surnames of Bottle and Biddulph. The Old German forms of the two names above-mentioned are Botzhild, Botzulf; and Botzo, or Boso, a Commander, was now and then used as a name with them, as in the instance of the troublesome duke of Burgundy, whom French historians generally call Boson, and who is apt to be translated by böse, wicked.

Born in England, the Commanding Wolf—Bedvuolf or Bodvulf—along with his brother, St. Adolf, went to seek religious instruction in Gallia-Belgica around the end of the sixth century. Adolf became the bishop of Maestricht and gave his name to the Adolphuses. Bodvulf returned home and established the monastery of Ikano, where he died in 655 and was canonized. The monastery was destroyed by the Danes, and its location was forgotten, but the saint’s relics were taken by fleeing monks and scattered in various places, leading to four churches in London, as well as St. Botolf’s bridge, commonly known as Bottlebridge, in Huntingdonshire, and St. Botolf’s town in Lincolnshire, usually called Boston, which in turn inspired the name of its American counterpart, Boston, with little connection to the saint. The tower of St. Botolf’s church, overlooking the Wash, was an important landmark, and he was seen as a protector of travelers, associated with entrances to cities, much like St. Christopher in other regions. Camden even speculated that he was Boathulf, or boat helper, and his feast day on June 17th is recognized as a market day in Christiania, referred to as Botolsok, or Botsok. There is a church of St. Botolv in Jutland, and in the North, the names Botol and Bottel are still in use; in England, we only retain the surnames Bottle and Biddulph. The Old German versions of the two names mentioned are Botzhild and Botzulf; and Botzo, or Boso, meaning Commander, was sometimes used alongside them, as seen in the case of the troublesome Duke of Burgundy, whom French historians commonly refer to as Boson, which is often translated as böse, wicked.

Boto, Botho, Poto, are also found in Germany, and the very earliest specimen of this class of name is to be found in Botheric, commanding king, the name of the governor whose murder in the hippodrome caused Theodosius to give his bitterly repented command for the massacre of Thessalonica. Now and then bot occurs at the end of a word, as in the Spanish prince Sisebuto, the messenger of victory, or victorious commander.

Boto, Botho, Poto, are also found in Germany, and the very earliest example of this type of name is Botheric, meaning "commanding king," which was the name of the governor whose murder in the hippodrome led Theodosius to issue his deeply regretted order for the massacre of Thessalonica. Occasionally, bot appears at the end of a word, as in the Spanish prince Sisebuto, meaning "messenger of victory" or "victorious commander."

These are not the same with some that look much like them, derived from the Northern bød, German badu, A.G.S. beado, war. Beadwig, in the Wodenic ancestry, is thus battle war, and the Gothic king of Italy, Totila, is probably made by the Romans from Bødvhar, battle pleader, a name still used in the North as Bødvar. Bødmod, Bødulf, and Bødhild, or Bødvild, have also been in use.[146]

These aren’t the same as some that look a lot like them, originating from the Northern bød, German badu, A.G.S. beado, meaning war. Beadwig, in the lineage of Woden, translates to battle war, and the Gothic king of Italy, Totila, was probably created by the Romans from Bødvhar, meaning battle pleader, a name still used in the North as Bødvar. Bødmod, Bødulf, and Bødhild, or Bødvild, have also been in use.[146]

146. Munch; Michaelis; Pott; Sismondi; Butler; Camden; Le Beau; Kemble.

146. Munch; Michaelis; Pott; Sismondi; Butler; Camden; Le Beau; Kemble.

Section 3.—Brightness.

The root brâj furnished the Greek φλέγεεν, Latin flagrare, and Gothic bairht, the Anglo-Saxon beohrt, or byrht, the Old German percht, and Northern bjart.

The root brâj gave rise to the Greek φλέγεεν, Latin flagrare, Gothic bairht, Anglo-Saxon beohrt or byrht, Old German percht, and Northern bjart.

It is a component of Frank, German, and Anglo-Saxon nomenclature, but is rarely found in genuine Norsk; the only instance in the Landnama-bok is Biartmar, who is noted as of Irish birth, so may have brought an Anglo-Saxon name.

It’s part of Frank, German, and Anglo-Saxon naming conventions, but it’s rarely seen in authentic Norsk; the only example in the Landnama-bok is Biartmar, who is recognized as being of Irish descent, so he may have brought an Anglo-Saxon name.

Bertha, the most obvious of all the progeny of biart, has been treated of in her character as a personification of the bright Epiphany night, mixed up with an old epithet of Frigga and with the spinning Holda. So, in Swabia, these legends have formed a masculine, Berchthold, who has become the wild huntsman in that quarter. Berchtvold was really an English prince of the Heptarchy, and 413Brichtold is in Domesday. Perahtholt is a veritable Old German name, making the modern Bartold—Niebuhr’s name,—the Italian Bertaldo, and French Bertould. Bertalda is not so likely to be the feminine of this word as to come from Berchthilda, like the name of Bertille, a sainted abbess of Chelles.

Bertha, the most obvious descendant of biart, has been characterized as a representation of the bright Epiphany night, intertwined with an old nickname for Frigga and the spinning Holda. In Swabia, these legends have created a masculine version, Berchthold, who has become known as the wild huntsman in that area. Berchtvold was actually an English prince from the Heptarchy, and 413 Brichtold appears in Domesday. Perahtholt is a genuine Old German name, leading to the modern Bartold—Niebuhr’s name—the Italian Bertaldo, and the French Bertould. Bertalda is less likely to be the feminine form of this word and more likely derived from Berchthilda, similar to the name of Bertille, a revered abbess of Chelles.

It is not easy to discover whether the most popular of all thus commencing should be regarded as a single corrupted name, or the produce of two, of which one has the second syllable hramn, a raven, the other rand, a house. The patron saint of all alike is Bertichramnus, bishop of Mans till 623, and his Latinism leaves no doubt that he was Bright-raven. It was chiefly popular in France, whence we must have obtained it, although there is no instance of it in Domesday, and it was especially glorious in the fourteenth century, for the sake of gallant Constable du Guesclin, ‘the eagle of Brittany,’ whom Spanish chroniclers, by a droll perversion of his appellation, called ‘Mosen Beltran Claquin,’ when he came to fight their battles.

It’s not easy to figure out whether the most popular name starting with this should be seen as a single flawed name or a combination of two. One of them has the second syllable hramn, which means raven, and the other rand, which means house. The patron saint of both is Bertichramnus, the bishop of Mans until 623, and his Latin name makes it clear that he was Bright-raven. This name was mostly popular in France, where we must have gotten it, even though it doesn’t appear in Domesday. It was particularly notable in the fourteenth century, thanks to the brave Constable du Guesclin, known as ‘the eagle of Brittany,’ whom Spanish historians humorously misnamed ‘Mosen Beltran Claquin’ when he came to fight their battles.

English. Scotch. French. Provençal. Italian.
Bertram Barthram Bertrand Bertran Bertrando
Spanish. Portuguese. German. Lusatian. Hungarian.
Beltran Bertrao Bertram Batram Bertok
    Berdrand Batramusch  

The wolf was sure to accompany the raven; so Perahtolf, or Bertulf, was canonized as an abbot in Artois, and left the German Bertulf, and our own Bardolph, the flaming comrade of Falstaff.

The wolf was definitely going to follow the raven; so Perahtolf, or Bertulf, was recognized as an abbot in Artois, leaving behind the German Bertulf, and our own Bardolph, the fiery friend of Falstaff.

Bertwine, or Bright friend, was the St. Bertin of France, and the Bertuccio of Italy, often found in the old Lombardic towns.

Bertwine, or Bright friend, was the St. Bertin of France and the Bertuccio of Italy, often seen in the ancient Lombard towns.

Brihtric was the English earl who so gallantly died in defending England from the Danes in the unhappy days of Ethelred the Unready, and another Brihtric was the unsuccessful suitor of Matilda of Flanders, on whom she wreaked an unworthy vengeance after the Conquest. All the Brihts in Domesday seem to be of Saxon birth, since they use the English instead of the Norman French commencement, which was already Ber, as in the instance of Bertrade de Montfort, Bright speech, the countess of Anjou, who deserted her husband for Philippe I. of France. The remaining forms are—

Brihtric was the English earl who bravely died defending England from the Danes during the troubled times of Ethelred the Unready. Another Brihtric was the unsuccessful suitor of Matilda of Flanders, to whom she took an undeserved revenge after the Conquest. All the Brihts listed in Domesday appear to have Saxon origins, as they use the English starting point instead of the Norman French, which was already Ber, like the case of Bertrade de Montfort, Bright speech, the countess of Anjou, who left her husband for Philippe I of France. The remaining forms are—

Ger. Bertar; Fr. Berthier—Bright warrior
Eng. { Brichteva—Bright gift
Bricfrid—Bright peace
Brichtmar—Bright fame
Brichsteg—Bright warrior
Britfleda—Bright increase
Brichstan—Bright stone
Bricsteg—Bright maid
Ger. Bertrud—Bright maid

414Bert is one of the most indispensable conclusions among all the German range of names, and is far more common there than as a commencement.

414Bert is one of the most essential names in the German language, and is much more frequently used there than as a starting point.

Another word meaning bright, or glittering, is the Northern jar, jor, jer, the German ir. Iring, or Irinc, is a semi-mythological person. Old German tradition declared him to have been the counsellor of Irnvrit of Thuringia, and that when both had been taken by the Franks, he was deceived into slaying his sovereign, after which, in his rage, he killed the victorious Frank, laid him under his master’s body, and then cut his way through the enemy, and returned home.

Another word for bright or glittering is the Northern jar, jor, jer, similar to the German ir. Iring, or Irinc, is a semi-mythical figure. According to old German tradition, he was the advisor to Irnvrit of Thuringia. When both were captured by the Franks, he was tricked into killing his leader. In his fury, he killed the victorious Frank, placed him under his master's body, and then fought his way through the enemy to return home.

He appears again in the Nibelungen-noth as the Markgraf Irinch of Tenemarche, or Denmark, in company with Irnvrit of Düringen, i.e. Thuringia: he wounds Hagen, but is slain by him, and lamented over by Kriemhild. His name was sometimes subsequently used, and is, perhaps, what French histories call Harenc.

He shows up again in the Nibelungen loot as the Marquis Irinch of Tenemarche, or Denmark, alongside Irnvrit of Düringen, which is Thuringia. He injures Hagen but gets killed by him, and Kriemhild mourns him. His name was sometimes used later, and it's possibly what French histories refer to as Harenc.

Jørund is a northern name with a similar prefix, and means a brilliant or glittering man; but it gets called Jøren, and mixed up with Jorgen, or George.[147]

Jørund is a northern name with a similar prefix, and means a brilliant or glittering man; but it gets called Jøren, and mixed up with Jorgen, or George.[147]

147. Grimm, Deutcher Mythologie, Deutche Heldensage; Munch; Alban Butler; Sismondi; Ayale-y-z-urita.

147. Grimm, German Mythology, German Heroic Saga; Munch; Alban Butler; Sismondi; Ayale-y-z-urita.

Section IV.—War.

In Ulfilas' Bible, ‘the multitude of the heavenly host’ is translated ‘Haryis hunniakundis managei.’ In Anglo-Saxon, an army is here, in old German heri, in the North her, all perhaps coming from the ear, and to hear, as having been summoned, like the legion from being chosen. Thence the leader was the English Heretoga, and German Herzog, finally translated into the Latin dux, and becoming political and territorial. The doings of the herr were expressed by various old words, of which the Scottish to harry is the direct descendant. Heerfurst, or army leader, may be the Ariovistus of Cæsar.

In Ulfilas' Bible, ‘the multitude of the heavenly host’ is translated as ‘Haryis hunniakundis managei.’ In Anglo-Saxon, an army is here, in old German heri, and in the North her, all possibly stemming from the ear and to hear, as if being summoned, like the legion from being chosen. From this, the leader was the English Heretoga and German Herzog, eventually translated into the Latin dux, and becoming associated with political and territorial matters. The actions of the herr were described by various old words, of which the Scottish to harry is a direct descendant. Heerfurst, or army leader, may refer to the Ariovistus of Cæsar.

The single warrior was har in the North, hari in Germany, and as ar is often found at the end of names. Many German critics translate the word by the army, instead of the warrior; but Professor Munch considers that the warrior, hari, was the original meaning, and that herjar, his plural, afterwards came to mean the army.

The single warrior was har in the North, hari in Germany, and as ar is often found at the end of names. Many German critics translate the word as the army instead of the warrior; however, Professor Munch believes that the warrior, hari, was the original meaning, and that herjar, its plural, later came to mean the army.

The oldest and most famous of all the family is introduced to us by Tacitus as Chariovalda, a Batavian prince. It is the hardened sound of Harivald, Warrior power, or ‘Army wielder,’ a name that the Germans soon called Heriold, and the North Harald. This soon became one of the most renowned northern names. Harald Harfagre, or the fair-haired, was he who vowed never to trim his locks till he was sole king of Norway, and thus sent Thorer the Silent to Iceland, and Rolf-ganger to Normandy. Harald Krake, king of Sleswig, was baptized in the presence of Louis le Debonnaire, and used the already 415mentioned vow to forsake Thunner, Scaxnot, and all their works. He afterwards introduced St. Anschar to Denmark, but like all the first Christian kings of Scandinavia, was himself expelled from his realm by his subjects. Harald Hardrada, or the resolute, was the very crown of the poetic sea-kings of Norway, meeting with romantic adventures in Constantinople, singing the praises of his Russian bride all across the sea, exchanging gallant messages with his namesake Harold Godwinson at Stamford Bridge, and dying as poetically as he had lived at the foot of his banner Landwaster. It was from the Danes that Harold came to England with the son of Knut, and to the son of Earl Godwin, the usurper, more than half a Dane in blood and temper, who, because he died in battle with the Normans, is regarded by the popular mind as an English patriot, and has in very modern times had a good many namesakes. Harald, or, as the Frisians call it, Herold, is only properly national in Scandinavia and the islands from Iceland to Man.

The oldest and most famous of all the family is introduced to us by Tacitus as Chariovalda, a Batavian prince. It is the strong sound of Harivald, meaning 'Warrior power' or 'Army wielder', a name that the Germans soon called Heriold, and the North adopted as Harald. This quickly became one of the most well-known names in the north. Harald Harfagre, or the fair-haired, was the one who vowed never to cut his hair until he became the sole king of Norway, and he sent Thorer the Silent to Iceland and Rolf-ganger to Normandy. Harald Krake, king of Sleswig, was baptized in the presence of Louis le Debonnaire, and made the previously mentioned vow to abandon Thunner, Scaxnot, and all their deeds. He later introduced St. Anschar to Denmark, but like all the early Christian kings of Scandinavia, he was expelled from his kingdom by his own people. Harald Hardrada, or the resolute, was the epitome of the poetic sea-kings of Norway, having romantic adventures in Constantinople, singing the praises of his Russian bride all across the sea, exchanging daring messages with his namesake Harold Godwinson at Stamford Bridge, and dying as poetically as he lived at the foot of his banner Landwaster. It was from the Danes that Harold came to England with Knut's son, and to the son of Earl Godwin, the usurper, who was more than half Danish in blood and temperament, and who, because he died in battle against the Normans, is seen by the public as an English patriot, gaining quite a few namesakes in modern times. Harald, or as the Frisians say, Herold, is mainly considered a national name in Scandinavia and the islands from Iceland to Man.

Next in note is what the Franks called Charibert, when it belonged to the king of Paris, whose daughter brought Christian doctrine to Kent, and prepared the way for St. Augustine. St. Haribert was archbishop of Cologne about the year 1000, and at that time the name became extremely common among the French nobility. A Norman settler had brought it to England even in the time of Edward the Confessor; and one of the many Herberts founded a family in Wales, which, in the time of Henry V., was one of the first to follow the advice to use one patronymic instead of the whole pedigree of names. It is probably owing to the honours in various kinds of the branches of this family that Herbert has of late years become an exceedingly prevalent Christian name in England. Except that the Frisians call it Harber and Hero, and Italy puts an o at the end, it has no variations. Herman is confused with Eormen; and the other forms are—

Next to note is what the Franks called Charibert when it belonged to the king of Paris, whose daughter brought Christianity to Kent and paved the way for St. Augustine. St. Haribert was the archbishop of Cologne around the year 1000, and during that time, the name became very common among the French nobility. A Norman settler had brought it to England even during the time of Edward the Confessor; and one of the many Herberts started a family in Wales, which, by the time of Henry V, was one of the first to follow the suggestion to use one surname instead of the entire family lineage. It is likely due to the honors in various branches of this family that Herbert has become an extremely popular name in England in recent years. Except that the Frisians call it Harber and Hero, and Italy adds an o at the end, it has no variations. Herman is confused with Eormen, and the other forms are—

Ger. Herberge—Warrior protection
Ger. Herbold—Warrior prince
Nor. Herbrand; Ger. Herbrand—Warrior sword
Nor. Herbjorn—Warrior bear
Ger. Herdegen—Warrior blade
Ger. Hertag—Warrior day
Nor. Hergils—Warrior pledge
Nor. Herlaug—Warrior drink
Nor. Herleik—Warrior sport
Nor. Herleif—Warrior relic
Ger. Herimar—Warrior greatness
Nor. Hermod; Ger. Hermund; Frank. Charimund—Warrior protection
Nor. Herjolf; Ger. Heriulf; Frank. Chariwulf—Warrior wolf
Ger. Heraric—Warrior king

The warrior names were of the fiercest order. Leid (if it do not 416mean a road) was the same with the word in modern German, meaning hurt or mischief, and expressed spite or violence. The North had Liedulf, afterw—ards contracted into Leiul, and no doubt the Scottish Lyulf, and German Lethard, Lethild, Laidrad, Laidwald, Laidwig.

The names of the warriors were among the fiercest. Leid (if it doesn’t mean a road) is the same as the modern German word that means hurt or mischief, and it conveys spite or violence. The North had Liedulf, later shortened to Leiul, and there’s surely a connection to the Scottish Lyulf and the German names Lethard, Lethild, Laidrad, Laidwald, Laidwig.

In the same spirit we have neid or nöt, meaning violence or compulsion, though it has resulted in the German neid, envy, and our need, want. We have it in the name of St. Neot, the relative and rebuker of King Alfred in his haughty days, and the hero of a legend of little fishes daily renewed for his food. Also Nidhard was a great chronicler of Frank history, and left a name surviving as Nyddert, in Friesland, and cut into Nitz, in Germany. There, too, were Notburg and Notger, Nidbert in France, and in the North, Notulf, afterwards written Notto. The terminal nôt is, however, more common.

In the same spirit, we have neid or nöt, which means violence or compulsion, and this eventually led to the German neid, meaning envy, and our need, meaning want. We find it in the name of St. Neot, who was a relative and critic of King Alfred during his arrogant days, and the hero of a legend about small fish that were daily renewed for his food. Also, Nidhard was a significant chronicler of Frankish history, and his name survives as Nyddert in Friesland and is carved as Nitz in Germany. There were also Notburg and Notger, Nidbert in France, and in the North, Notulf, which later became Notto. However, the terminal nôt is more common.

Wig or Vig is war itself, and is found in the genealogy of Odin. Wægdæg, or War day, is an ancestor of the Deiran kings.

Wig or Vig is war itself and is part of Odin's family tree. Wægdæg, or War day, is an ancestor of the Deiran kings.

Vigleîk still subsists in the North, and so does Viglaf, relic of war, the same as that of Wiglaf, the chronicler.

Vigleîk still exists in the North, and so does Viglaf, a remnant of war, just like Wiglaf, the chronicler.

The other forms are—

The other types are—

Ger. Wigbert; Fris. Wicbo—Bright war
Nor. Vigbrand—War sword
Ger. Wigbald—War prince
Ger. Wigburg—War protection
Nor. Vigfus—War eagerness
German. Frisian. Nor.    
Wighard
Wichhard
Weikard
Wigo
Wigi
Viga		 Wygard
Wiart
Wiert		 Vighard } War firmness
Ger. { Wigher, Wicher—Warrior
Wighelm—War helmet
Wiglind—War serpent
Wigmann, Wichman—War man
Wigmar—War fame
Wigram—War raven

These are almost all German. The terminations in wig are often owing to German pronunciation of the word veh, or vieh, consecration, and sometimes of the northern veig, liquor.

These are mostly German. The endings in wig often come from the German pronunciation of the word veh or vieh, which means consecration, and sometimes from the northern veig, meaning liquor.

The strange northern name of Snorre, famous for the sake of that Froissart of the North, Snorre Sturleson, comes from snerra, strife.

The unusual northern name Snorre, known for that Froissart of the North, Snorre Sturleson, comes from snerra, which means strife.

Styrke is the strong, the same word as that in which the old chroniclers describe William the Conqueror, as ‘so very stark.’ Sterkulv and a few other forms have been found in the North.

Styrke means strong, just like the word used by ancient chroniclers to describe William the Conqueror as 'so very stark.' Variations like Sterkulv and a few others have been discovered in the North.

Toke is a very curious old name. It seems to mean the mad or 417raging, and, growing into Tyke or Tyge in Denmark, was the name that was Latinized into Tycho by the celebrated astronomer Brahe, who did not leave his madness behind him with his name. The famous Jomsburg sea-rover, a sort of northern Lycurgus of the tenth century, was Palnatoke, supposed to be properly Toke, the son of Palne. Palne is an unexplained name used by the Danes, and perhaps borrowed from the Wends; but there are a few other instances of it, among them the Anglicized Earl Pallig, the husband of Sweyn’s sister Gunhild, who was killed by Ethelred the Unready.

Toke is a really interesting old name. It seems to mean the mad or raging, and as it evolved into Tyke or Tyge in Denmark, it became the name that was Latinized to Tycho by the famous astronomer Brahe, who definitely didn’t leave his madness behind with his name. The well-known Jomsburg sea-rover, a kind of northern Lycurgus from the tenth century, was Palnatoke, which is likely just Toke, the son of Palne. Palne is a mysterious name used by the Danes, possibly borrowed from the Wends; however, there are a few other examples of it, including the Anglicized Earl Pallig, who was married to Sweyn’s sister Gunhild and was killed by Ethelred the Unready.

Thiostr means hardness or harshness, and was in use in the North as Triostulf, since contracted into Kjostol, Thiostvald, Thiostar; and probably Tostig, the ungracious son of Godwine, who brought Harald Hardrada to invade England, took his name from thence.

Thiostr means hardness or harshness and was used in the North as Triostulf, which was later shortened to Kjostol, Thiostvald, and Thiostar; and it’s likely that Tostig, the ungracious son of Godwine who brought Harald Hardrada to invade England, got his name from that origin.

Section 5.—Protection.

Bar—the word for strength—has been most fertile in produce. Its progeny are far too numerous to describe; but the most notable at present in use are the Berg, the strength of the hills, a mountain, and Burg, a fortress.

Bar—the word for strength—has been very fruitful. Its descendants are far too many to list, but the most notable ones currently in use are the Berg, which means the power of the hills, a mountain, and Burg, which means a fortress.

The names derived from it are, in combination, the bjorg of the North, in the masculine, meaning protector, and borg, the feminine, meaning, perhaps, protection,—the berge of the Germans and burg of the Anglo-Saxons answering to the same. The Anglo-Saxon ladies also bear names ending with burh, also from the same root, and meaning a pledge, the strength of an engagement, and the origin of our verb, to borrow. Burrhed, king of Mercia, bore this name; but instances of it are not very common.

The names that come from it are, when combined, the bjorg of the North, which is masculine and means protector, and borg, which is feminine and likely means protection. The berge of the Germans and burg of the Anglo-Saxons correspond to the same. Anglo-Saxon women also have names that end with burh, which comes from the same root and means a pledge, the strength of a commitment, and is the source of our verb, to borrow. Burrhed, the king of Mercia, had this name; however, examples of it are not very common.

Birger, Byrger, Birge, are the masculines much used in Scandinavia; and the combinations were Biorgulv, Bergthor, Bergthora, the faithful wife of Njal, and Bergliot, the daughter of Thorer the Silent,—the same name that has been already mentioned as the northern one that has been mixed with the Irish Brighid, and which would mean protecting ugliness. Other forms are Bergswain, protecting youth, Berghild, answering to our Mercian princess Burgenhild, and Borgny, apt to be cut down to Borny.

Birger, Byrger, and Birge are common male names in Scandinavia. Some combinations include Biorgulv, Bergthor, and Bergthora, the loyal wife of Njal, as well as Bergliot, the daughter of Thorer the Silent. This name has also been noted as the northern name mixed with the Irish Brighid, which would mean protecting ugliness. Other variations are Bergswain, meaning protecting youth, Berghild, which corresponds to our Mercian princess Burgenhild, and Borgny, often shortened to Borny.

This is the word to which the Burgundians owed their title, as dwellers in burghs, instead of wanderers on the open plain.

This is the term that the Burgundians got their name from, as residents of towns, rather than nomads on the open land.

Another large race of names comes from the Gothic warjan, Anglo-Saxon warian,—the ‘ware’ of rustic shouts in England like the ‘gare’ of France, the latter syllable of beware and aware, and the wehrer of Germany. The quality of precaution furnished the North with its favourite terminations var and vara, indicating the possession of the prudent virtue that makes a man wary. It does not begin names, but it often ends them, both in the North and Germany, as Geirvar, Hervar, Amalvara, Hildiwara, &c.

Another major group of names comes from the Gothic warjan, Anglo-Saxon warian—the ‘ware’ of rural shouts in England, similar to the ‘gare’ of France, the last part of beware and aware, and the wehrer of Germany. The notion of caution provided the North with its favorite endings var and vara, signifying the presence of the wise quality that makes a person wary. It doesn’t start names, but it often finishes them, both in the North and Germany, as in Geirvar, Hervar, Amalvara, Hildiwara, etc.

The inhabitant was the natural defender, and in Anglo-Saxon and Norsk ware became synonymous with the dweller, as Cantwara, the 418defenders of Kent, for the Kentishmen; Burgwara, the burghers; and in the North, Vikvarjar, bay defender. Ware, a defender, is thus a commencement in the German Warimunt, Guarding protection, the Vœrmund of the Mercian genealogy, and Vermund of the North, while its surviving representatives in France are Guiremond and Vermont.

The resident was the natural protector, and in Anglo-Saxon and Norsk, ware became synonymous with the person living there, like Cantwara, the defenders of Kent, for the people of Kent; Burgwara, the townspeople; and in the North, Vikvarjar, bay defender. Ware, meaning defender, is a beginning in the German Warimunt, meaning guarding protection, the Vœrmund of the Mercian lineage, and Vermund of the North, while its remaining examples in France are Guiremond and Vermont.

Warenheri, or Protecting-warrior, is the Guarniero of Tasso, the Garnier of France, whence this form came to England as a surname after the Edict of Nantes, whilst Warner had been the legitimate descendant of the native Vœrnhare.

Warenheri, or Protecting-warrior, is the Guarniero of Tasso, the Garnier of France, from where this name came to England as a surname after the Edict of Nantes, while Warner had been the legitimate descendant of the native Vœrnhare.

Warand, the German participle name, may have assisted in forming Guérin and Warren, unless there was a Warewine to account for it. Warnfrid or Warno, Werinhold and Warnebold, are also German.

Warand, the German participle name, may have helped create Guérin and Warren, unless there was a Warewine to explain it. Warnfrid or Warno, Werinhold, and Warnebold are also German.

The defender was with us the Weard, guard-warden, and weardian was to ward or guard; as in French garde and garder, in the North vördhr, in Germany wart, warten. This is the favourite termination, the ward of England passing the wart of Germany, the vard of the North; but of rare appearance as a commencement, though there is an instance of a German Wartgar, or guardian-spear.

The defender was with us the Weard, guard-warden, and weardian was to protect or guard; like in French garde and garder, in the North vördhr, in Germany wart, warten. This is the preferred ending, with the ward of England taking over from the wart of Germany, the vard of the North; but it's rarely used as a beginning, though there is an example of a German Wartgar, or guardian-spear.

These are extremely like the words taken from to gird, like gerda, gaard, &c., but they are essentially different: watching is here the idea of safety, as enclosure is there.

These are very similar to the words derived from to gird, like gerda, gaard, etc., but they are fundamentally different: in this case, watching conveys the idea of safety, while enclosure does in the other.

The termination mund, so common among all the Teuton nations, has been a very great difficulty. Some regard it as the German mund or munths, a mouth. The fact, however, appears to be that mund means a hand in the elder languages, and from a hand was early transferred to him who used his hand in protection.

The term mund, which is common among all the Teutonic nations, has been quite challenging. Some see it as the German mund or munths, meaning mouth. However, it seems that mund actually means hand in older languages, and it was first associated with the person who used their hand for protection.

All the best authorities agree in translating mund as protection; but as mund, a hand, is a feminine noun, the derivation from this source is a little doubtful, as the only lady’s name thus terminated is Rosamond. It is never a prefix.

All the top experts agree that mund means protection; however, since mund, meaning hand, is a feminine noun, its origin from this meaning is somewhat uncertain, as the only woman's name that ends this way is Rosamond. It is never used as a prefix.

Names ending in mund, hand, are often confused with those finishing in mod or muth, meaning courage or wrath, the mood of England and muth of Germany. Even in very early times, Thurismund, or Thurismod, would be indifferently written; but mod is not very common, and is apt to shorten into mo, as Thormod, Tormo.

Names ending in mund are often mixed up with those ending in mod or muth, which mean courage or wrath, the mood of England and muth of Germany. Even in early times, Thurismund, or Thurismod, would be written interchangeably; however, mod isn't very common and tends to get shortened to mo, as in Thormod or Tormo.

The Germans used to imagine that all their names ending in hulf meant help; but this pleasant faith was destroyed by the northern wolf, and only one real help name is extant, the Helfrich of modern Germany, and Hialfrek of the North, which own an ancient precedent in the old Frank Hialperik or Chilperic.

The Germans used to think that all their names ending in hulf meant help; but this nice belief was shattered by the northern wolf, and only one true help name remains, the Helfrich of modern Germany, and Hialfrek of the North, which have an ancient origin in the old Frank Hialperik or Chilperic.

The pronunciation of ward runs so naturally into hard, that many names, which when traced to their roots, turn out to terminate with ward, are spelt in German and French as if they were hard. The word hard does, however, really enter into the composition of a few names, chiefly German. There is, however, a semi-mythical northern lady called by the amiable name of Harthgrepa, Firm-grip or Hard-claw; and HartheKnad, or, as we call him, Hardicanute, seems to have had this distinguishing epithet added to his father’s name. The 419most noted of the other forms was Hardwine, Firm friend, the Hardouin of old French chroniclers, called in Italy Ardoino.

The pronunciation of ward flows so easily into hard that many names, which ultimately trace back to end in ward, are spelled in German and French as if they were hard. However, the word hard actually does appear in a few names, mainly German ones. There is a semi-mythical northern woman known by the charming name Harthgrepa, meaning Firm-grip or Hard-claw; and HartheKnad, or as we refer to him, Hardicanute, seems to have this distinguishing title added to his father's name. The 419most famous of the other forms was Hardwine, meaning Firm friend, the Hardouin of old French chroniclers, known in Italy as Ardoino.

  • Harding, firm
  • Hartrich, firm king
  • Hartwig, firm war
  • Hartmund, firm protection
  • Hartmod, firm spirit.

The names in rand have likewise been a difficulty; but the word is best referred to the Gothic razn, a house, and likewise a shield, from the protection both afford.

The names in rand have also been a challenge; however, the word is best traced back to the Gothic razn, meaning a house, and also a shield, due to the protection both provide.

Rand is a northern prefix, and its derivatives are not easy to distinguish from those of Regin and Raven. Röndolfr, or House wolf, was certainly a northern name, and the same seems to have belonged to St. Radulphus, bishop of Bourges in 888, and to thirty-eight Radulfs in Domesday Book, then to the good justiciary, Ranulf de Glanville, under Henry II., to the crusading Earl Randle of Chester, and subsequently to many a Randal, Randolf, and Ralf, or, as we foolishly spell the word, Ralph.

Rand is a northern prefix, and its variations aren't easy to tell apart from those of Regin and Raven. Röndolfr, meaning "house wolf," was definitely a northern name, and it also seems to have belonged to St. Radulphus, the bishop of Bourges in 888, along with thirty-eight Radulfs in the Domesday Book. Later, it was used by the good justiciar, Ranulf de Glanville, under Henry II., the crusading Earl Randle of Chester, and eventually to many Randals, Randolfs, and Ralfs, or, as we mistakenly spell it, Ralph.

The North had Rannveig, House-liquor, by way of a lady, and have shortened her into Rannog and Ronnau, also Rannmod, Randvid, Randve, or Randverr, house consecration.

The North had Rannveig, House-liquor, as a lady, and has shortened her to Rannog and Ronnau, as well as Rannmod, Randvid, Randve, or Randverr, house consecration.

Fast—in the sense of firm, not of quick—is found in the northern Fastolf, in the Frank queen, Fastrade, Firm council, in Fastburg, Fastmann, Fastmund. Lidvard, an old Norse name, that with us has run into Ledyard, in its own country into Levor, is the gate ward.

Fast—in the sense of being firm, not swift—appears in the northern Fastolf, in the Frank queen, Fastrade, Firm council, in Fastburg, Fastmann, Fastmund. Lidvard, an ancient Norse name, has turned into Ledyard with us, while in its native land it became Levor; it means gate ward.

Tryggve, a favourite old northern name, is the true or trusty. The same word sometimes serves as a termination, as in Sigtryg or Sihtric.

Tryggve, a beloved old northern name, means true or trusty. The same word is sometimes used as a suffix, as in Sigtryg or Sihtric.

Section 6.—Power.

Magan is the Gothic and Saxon to be able, whence our defective may, and a number of other words in all the various northern tongues, in especial main or chief. The names from it are chiefly of German origin. Maginfred, or Powerful-peace, was a fine Old German name, which, by the time it came to the brave but unfortunate Sicilian, son of Frederick II., had been worn down to Manfred, whence he was called by his subjects Manfredi, by his French foes Mainfroi, and by his English contemporaries Mainfroy.

Magan refers to the Gothic and Saxon ability, which is the source of our word may, along with many other words in various northern languages, particularly main or chief. The names derived from it are mostly of German origin. Maginfred, meaning Powerful-peace, was a distinguished Old German name that, by the time it reached the brave but ill-fated Sicilian, son of Frederick II., had been shortened to Manfred. As a result, he was known as Manfredi by his subjects, Mainfroi by his French enemies, and Mainfroy by his English contemporaries.

Meginhard, main power, was a chronicler of the early ages, and in 1130 appears in the Cambrai registers. The Germans used it as Mainhart, and the English surname Maynard is from it. Meginrat made Meinrad, or powerful council, and Maginhild is still in use in the North as Magnild.

Meginhard, main power, was a chronicler from the early ages, and in 1130 he appears in the Cambrai records. The Germans referred to it as Mainhart, and the English surname Maynard comes from it. Meginrat created Meinrad, meaning powerful council, and Maginhild is still used in the North as Magnild.

The main land is, in fact, the chief land, the main, the chief sheet of water, or sea, and might and main are so closely connected together, that Maginhild is the most natural step to Mahthild, Main heroine to Might heroine; for maht is really the modern German macht, and our 420own might, and both these mighty names were in early use in Germany. Mahthild was the wife of the emperor Henry the Fowler, and afterwards became the sainted abbess of Quedlingburg. Another Swabian Mechtild was canonized after being abbess of Adilstetten; and so fashionable did the name become, that all the French maidens, who were not Alix, seem to have been Mahthild; and in Italy it was borne by the Countess Matilda, the friend of Gregory VII., whose bequest was one of the pope’s first steps to the temporal power, and who is introduced by Dante in the flowery fields of Paradise. The Flemings call it Mahault, and thus term the lady, who, as the wife of William the Conqueror, brought it to England. Molde, as the Normans were pleased to term it, was regarded as so decidedly a Norman name, that the Scottish-Saxon Eadgyth was made to assume it, and it continued the regnant royal name until it sunk beneath the influences of the Provençal Alienor. It seems as if Matilde had been freshly introduced in Flanders when Count Philip married Matilda of Portugal; and this, and the old traditional Mehaut, went on side by side, just as in England did the full name Matilda, and the Anglicized Norman contraction Maude. Of late years Maude has been fashionable, though not so near the original, nor so really graceful in sound as Matilda. The earlier Mall and Moll were from Matilda, not Mary, which came much later into use.

The main land is actually the primary land, the main, the main body of water, or sea, and might and main are so closely connected that Maginhild is the most natural transition to Mahthild, Main heroine to Might heroine; because maht is essentially the modern German macht, and our own might, and both of these powerful names were used early on in Germany. Mahthild was the wife of Emperor Henry the Fowler and later became the revered abbess of Quedlingburg. Another Swabian Mechtild was canonized after serving as abbess of Adilstetten; and the name became so popular that all the French maidens who weren’t named Alix seem to have been called Mahthild; in Italy, it was taken by Countess Matilda, who was a friend of Gregory VII., and her legacy was one of the pope’s first moves towards temporal power, and she is featured by Dante in the beautiful fields of Paradise. The Flemish refer to it as Mahault, thus naming the lady who, as the wife of William the Conqueror, brought it to England. Molde, as the Normans liked to call it, was considered such a distinctly Norman name that the Scottish-Saxon Eadgyth had to adopt it, and it remained the reigning royal name until it fell out of favor due to the influences of the Provençal Alienor. It seems that Matilde was newly introduced in Flanders when Count Philip married Matilda of Portugal; and this, along with the traditional Mehaut, coexisted, just as in England the full name Matilda and the Anglicized Norman version Maude did. In recent years, Maude has grown in popularity, although it doesn't closely resemble the original nor sound as graceful as Matilda. The earlier versions Mall and Moll came from Matilda, not from Mary, which became more common much later on.

English. French. Italian. Bavarian.
Matilda Mathilde Matilda Mechtild
Molde Mahaud German. Mechel
Mall Mehaut Mathilde Melchel
Maud   Hamb.  
Tilda   Tilde  
Tilly   Tille  

Maatfred and Maatulf were old masculines.

Maatfred and Maatulf were older men.

From may and might we pass to our other defective auxiliary can. ‘Knowledge is power,’ is an idea deeply rooted in our languages, for the difference between I ken and I can is well-nigh imperceptible. The Sanscrit gna, forming the Greek verb γιγνώσκω (gignosco), reappears in the Latin nosco, and the Anglo-Saxon cnawan. Another Anglo-Saxon form is cunnan, answering to the Danish kjende, Iceland kunna, German kennan. Thence our word cunning, knowing, and cuth, the past participle, known, noted, or dexterous, whence came several North-Anglian names, Cutha, Cuthwealh, Noted power; Cuthred, Noted council; Cuthwine, Noted friend; Cuthburh, Noted pledge; and chief of all Cuthbryht, the great saint of Lindisfarn in his lifetime, of Durham after his death, when the wanderings of his relics rendered his fame so great that Cuthbert is still national among the peasantry of Northumbria and the Lothians.

From may and might we move on to our other defective auxiliary can. "Knowledge is power" is a concept deeply embedded in our languages, since the difference between I ken and I can is almost indistinguishable. The Sanskrit gna forms the Greek verb γιγνώσκω (gignosco), which appears again in the Latin nosco, and the Anglo-Saxon cnawan. Another Anglo-Saxon form is cunnan, which corresponds to the Danish kjende, Icelandic kunna, and German kennan. This leads to our word cunning, which means knowing, and cuth, the past participle meaning known, noted, or skillful, from which several North-Anglian names arise: Cutha, Cuthwealh, Noted power; Cuthred, Noted council; Cuthwine, Noted friend; Cuthburh, Noted pledge; and most notably Cuthbryht, the great saint of Lindisfarne during his life and of Durham after his death, whose relics' journey made his fame so immense that Cuthbert remains well-known among the peasantry of Northumbria and the Lothians.

421Kann seems to have been originally a past tense of ken, and the Teutonic mind concluded that to have learnt is to be able, for all adopted the word can without an infinitive, and varied it into past tenses. To be able was likewise to dare, whence the old Teuton kuoni, Frank chuon, Saxon cene, German kuhn, bold.

421Kann appears to have originally been the past tense of ken, and the Teutonic mindset concluded that to learn means to be able, as everyone adopted the word can without an infinitive and adapted it into past tenses. Being able also meant having the courage to act, which is reflected in the old Teuton kuoni, Frank chuon, Saxon cene, and German kuhn, all meaning bold.

Be this as it may, a large class of names has arisen from these words of knowledge and action, earliest of the bearers of which should stand Kunimund, king of the Gepidæ, and Chunimund, king of the Suevi, both meaning Able protection. Chuonrath, Able council, or Bold-speech, was also Suevic, and in the form of Konrad, afterwards a world-wide name in the Swabian house of Hohenstaufen, till the last of their generous though impetuous blood was shed on the scaffold of Corradino, as Naples fondly termed its unfortunate young heir, the Conradin of history. Pity for his untimely fate assisted to spread the name through all the German dependencies, and it has become so common that, like Vasili, Tom, and Heinz, Künz has descended to cats. It has the feminine Cunzila; and our old Mercian King Cenred represented it in England.

Even so, a significant number of names have emerged from these concepts of knowledge and action, among the earliest bearers being Kunimund, king of the Gepids, and Chunimund, king of the Suevi, both meaning "Able protection." Chuonrath, meaning "Able council" or "Bold speech," was also Suevic, and in the form of Konrad, it later became a widely recognized name in the Swabian house of Hohenstaufen, until the last of their noble yet passionate lineage was executed on the scaffold for Corradino, as Naples affectionately referred to its unfortunate young heir, the Conradin of history. Sympathy for his premature death helped popularize the name across all German territories, and it has become so common that, like Vasili, Tom, and Heinz, Künz has even been adopted for cats. There’s also the feminine form Cunzila; and our old Mercian King Cenred represented it in England.

English. French. Provençal. Italian.
Conrad Conrade Cohat Corrado
Cenred Quenes   Currado
German. Bavarian. Swiss. Swedish.
Konrad Kadl Chuedli Konrad
Kunz Kuenl Kudli Netherlands.
Kurt Kuenz Chuedler Koenraad
Kuno Kunl Kored Court
    Koredli  
    Chuered  
Danish. Russian. Bohemian. Slovak.
Cort Konrad Kunad Kunsch
  Kunrat Lusatian.  
  Kondratij Kunat  

Kunigund, or Bold war, was the name of a daughter of the counts of Luxemburg, who was wife to Henry of Bavaria, the sainted emperor, and shared in his canonization, rendering her name national in Bavaria. Another royal saint reigning in Hungary added to its honours, nor has it ever sunk into disuse.

Kunigund, or Bold War, was the name of a daughter of the counts of Luxemburg, who was married to Henry of Bavaria, the sainted emperor, and was recognized in his canonization, making her name well-known in Bavaria. Another royal saint ruling in Hungary contributed to its prestige, and it has never fallen out of use.

French. Italian. Portuguese. German. Bavarian.
Cunigonde Cunegonda Cunegundis Kunigunde Kunl

422The West Saxon Cenbyrht is the same with the German Kunibert; and Wessex likewise reckoned among her kings Cenfyrth, or able peace, Cenfus, bold impetuosity; while Mercia has Cenhelm and Cenwulf.

422The West Saxon Cenbyrht corresponds to the German Kunibert; Wessex also counts among its kings Cenfyrth, meaning able peace, and Cenfus, meaning bold impetuosity, while Mercia includes Cenhelm and Cenwulf.

Alternating with these are Cynric, Cynebald, Cynewald, Cyneburh, Cynethryth, whose first syllable is cyn, kin, or kind, meaning, of course, kindred or lineage. Some refer Kunibert and Kunigund to this same kin instead of kuhn. This word cyn is one of those regarded as the root of king, cyning, the son of his race or kindred.

Alternating with these are Cynric, Cynebald, Cynewald, Cyneburh, and Cynethryth, whose first syllable is cyn, kin, or kind, meaning, of course, family or lineage. Some connect Kunibert and Kunigund to this same kin instead of kuhn. This word cyn is considered one of the roots of king, cyning, the son of his race or family.

Another word seems to have had the same double meaning of ability being strength; for svinn, which is wise in the northern tongues, is in those of central Europe, strong; the English swith, Gothic swinths, German swind; whence the present geschwind, and swift; moreover, swindig is much, or many, in vulgar Dutch, and to swindle is probably to be too much for the victim.

Another word seems to have had the same double meaning of ability being strength; for svinn, which means wise in the northern languages, means strong in those of central Europe; the English swith, Gothic swinths, German swind; from which comes the current geschwind, and swift; furthermore, swindig means a lot or many in common Dutch, and to swindle probably means to take advantage of the victim.

Suintila was an old Gothic king of Spain, Swithbert, one of the early Anglo-Saxon missionaries, especially honoured as the converter of the kindred land of Friesland, where he was revered as St. Swibert. Swithelm was another Saxon form; but the most noted amongst us was Swithun, the bishop of Winchester, tutor to King Alfred, and endowed with many supposed miracles, the best known of which was the forty days' rain, by which, like other honest English saints, he testified his displeasure at having his bones meddled with. The Germans have had Swidburg, Swintfried, Swidger; but in general this has served as a feminine termination, as in Melicent, Frediswid, and in all the many swiths and swinds of the Franks and Goths.

Suintila was an old Gothic king of Spain, and Swithbert, one of the early Anglo-Saxon missionaries, was especially honored as the one who converted the neighboring land of Friesland, where he was revered as St. Swibert. Swithelm was another Saxon variation; however, the most famous among us was Swithun, the bishop of Winchester, who taught King Alfred and was believed to perform many miracles, the most well-known being the forty days of rain, which, like other righteous English saints, showed his discontent at having his bones disturbed. The Germans have had names like Swidburg, Swintfried, and Swidger; but generally, this has served as a feminine ending, as seen in names like Melicent, Frediswid, and in all the various swiths and swinds of the Franks and Goths.

Whether this be the root or not, Svein is in the North a strong youth, generally a servant, but in the form of Svend becoming the favourite name of the kings of Denmark, belonging to him whom Ethelred’s treachery brought down on England, where it was called Swayn, and translated into Latin as Sueno, while Tasso calls the crusading Swend, Sveno. Svinbjorn occurs in Iceland, and is our Swinburn. Svenke, again, is the active or slender youth. It is amusing to see how, from a strong man, the swain became a young man, then a bachelor, then a lover, and, finally, a shepherd.

Whether this is the root or not, Svein is a strong young man in the North, generally a servant, but with the name Svend becoming the favorite among the kings of Denmark, associated with the one whom Ethelred’s betrayal brought down upon England, where it was known as Swayn and translated into Latin as Sueno, while Tasso refers to the crusading Swend as Sveno. Svinbjorn appears in Iceland, and is our Swinburn. Svenke, on the other hand, refers to the active or slender young man. It’s interesting to see how, from a strong man, the swain evolved into a young man, then a bachelor, then a lover, and finally, a shepherd.

Another of the mighty words that have been formed into names is vald, the near relative of the Latin valeo. Our verb to wield continues the Anglo-Saxon wealdan, which named the wealds of Kent, nay, and the world itself.

Another one of the powerful words that have been turned into names is vald, which is closely related to the Latin valeo. Our verb to wield carries on the Anglo-Saxon wealdan, which referred to the wealds of Kent and, indeed, the whole world itself.

Vald still stands alone in the North, and once was the name of a Frank abbot of Evreux; St. Valdus, in Latin, St. Gaud, in French.

Vald still stands alone in the North and was once the name of a Frankish abbot of Evreux; St. Valdus in Latin and St. Gaud in French.

The leading name is, however, Waldheri, Powerful-Warrior appearing as the young prince of Aquitaine, who, in the curious Latin poem which seems to represent the Frankish Nibelungenlied in the south of France, flies from Attila’s court with his fellow-hostage, the Burgundian Hildegunna, and her treasure, and repulses the pursuing Gunther and Hagano. This same Walther was said to have afterwards reigned thirty years in Aquitaine, and, no doubt, the name was already common there, when, about 990, it came to saintly glory, 423through a monastic saint of that dukedom, who, being followed by two others, caused it to be spread far and wide. Indeed, there are twenty-eight Walters in Domesday, and Cambrai made plentiful use of it in the same form, till, about 1300, the spelling was altered to the French Gautier. Walther von Vogelwied, the Minnesinger, who bequeathed a perpetual dole to the birds of the air at his tomb, well deserved that the memory of his name should be kept up in Germany, and it has always been very popular. Wat, as a contraction, is as old as Rufus’s time, and Water was in use, at least, in Shakespeare’s time, when he shows the prophecy of Suffolk’s death by water fulfilled by the name of his assassin.

The main figure, however, is Waldheri, Powerful-Warrior, who appears as the young prince of Aquitaine. In a fascinating Latin poem that seems to represent the Frankish Nibelungenlied from the south of France, he escapes from Attila’s court with his fellow hostage, the Burgundian Hildegunna, along with her treasure, and successfully fends off the pursuing Gunther and Hagano. This same Walther was said to have ruled for thirty years in Aquitaine, and it’s likely that the name was already common in that region when, around 990, it gained saintly recognition through a monastic saint from that dukedom, who was followed by two others and helped spread the name widely. In fact, there are twenty-eight Walters listed in Domesday, and Cambrai made extensive use of it in the same form, until around 1300 when the spelling changed to the French Gautier. Walther von Vogelwied, the Minnesinger, who established a perpetual donation for the birds at his tomb, rightly ensured that his name would be remembered in Germany, where it has always been quite popular. Wat, as a shortened version, dates back to the time of Rufus, and Water was certainly used in Shakespeare’s era, notably when he fulfilled the prophecy of Suffolk’s death by water with the name of his assassin.

English. Irish. French. Italian.
Walter Thaiter Waltier Gualtiero
Water   Gualtier Spanish.
Wat   Wautier Guttierre
Watty   Gatier  
Wattles   Gautier  
Portuguese. Netherlands. Lettish. Dutch.
Gualter Gualterus Waters Wolder
Gualterio Walter Swiss.  
  Wouter Watli  

Waldemar is an old German form imported by the Normans to England, and sometimes supposed to have been carried to Russia, and to have turned into Vladimir; but this has been traced to a genuine Slavonic source, though it is used by the Russians to represent Walter.

Waldemar is an old German name brought to England by the Normans, and it's sometimes thought to have been taken to Russia, where it became Vladimir. However, this has been linked to a true Slavic origin, even though the Russians use it to mean Walter.

This commencement is almost exclusively German; its other varieties are Waldobert, or Walbert, the Gualberto of Italy, Waldrich, and, perhaps, Walpurg, though she is more probably from val, slaughter.

This commencement is primarily German; its other types include Waldobert, or Walbert, the Gualberto from Italy, Waldrich, and possibly Walpurg, although she's more likely derived from val, meaning slaughter.

Frodhr, Wise or learned, is sometimes an epithet, but is also used for a name, and Latinized into Frotho. The Germans have it in combination as Frodwin, wise friend, Frodbert and Frodberta, whence the French make Flobert and Floberte.

Frodhr, meaning wise or learned, is sometimes used as a title but can also be a name, and it is Latinized as Frotho. The Germans have variations like Frodwin, meaning wise friend, Frodbert, and Frodberta, which the French adapt to Flobert and Floberte.

The root mah, which made the Sanscrit mahat, Zend maz, Greek megas, Latin magnus, Kelt mawr, comes forth again in Teutonic, with mære, or mara, in Anglo-Saxon, with its comparatives mœrre and mœriste, whence our more and most. This same sense of greatness formed the word maara, fame, and maren, to celebrate, both old German, and it is the commencement of the Frank chieftain’s name from whom all the princes of the earlier race were called Meerwings, Merowig, or Famed men, the Meerwig of German writers and Meroveus of Latinity, whence the Merovée of French history.

The root mah, which led to the Sanskrit mahat, Zend maz, Greek megas, Latin magnus, and Celtic mawr, appears again in Teutonic with mære or mara, in Anglo-Saxon, along with its comparatives mœrre and mœriste, from which we get more and most. This same concept of greatness gave rise to the word maara, meaning fame, and maren, to celebrate, both of which are old German terms. This is also the origin of the name of the Frank chieftain from whom all the earlier princes were called Meerwings, Merowig, or Famed men, known as Meerwig in German writings and Meroveus in Latin, leading to the Merovée in French history.

Our own Anglian Mercians had among their royal line Merowald, 424Merehelm, and Merewine; but, in general, mer, or mar, is used as a termination rather than a commencement, and then is always masculine. Merohelm is also called Merchelm, so the French saint, ‘Marculphe,’ may have been Merowulf, though he now looks more like Markulf, a border wolf.wolf.[148]

Our own Anglian Mercians had among their royal lineage Merowald, Merehelm, and Merewine; however, in general, mer or mar is used as a suffix rather than a prefix, and it’s always masculine. Merohelm is also referred to as Merchelm, so the French saint ‘Marculphe’ might have been Merowulf, although he now appears more like Markulf, a border wolf.wolf.[148]

148. Munch; Sismondi; Butler; Junius; Kemble; Michaelis; Lappenburg; Mariana; Weber and Jamieson; Donovan.

148. Munch; Sismondi; Butler; Junius; Kemble; Michaelis; Lappenburg; Mariana; Weber and Jamieson; Donovan.

Section 7.—Affection.

The Teutons had a few names denoting affection. Dyre is the same in Norse as our own word dear, or dyr in Anglo-Saxon. An inlet on the north-west corner of Iceland is still termed Dyrefiord, from one of the first settlers, and Dyre was the hero of a ballad in the Kæmpeviser, answering to the Scottish Katharine Janfarie, the original of young Lochinvar. The old Germans had Dioro and Diura, and the Anglo-Saxons affectionately called the young sons of their nobility Dyrling, or darling.

The Teutons had a few names that expressed affection. Dyre is the same in Norse as our word dear, or dyr in Anglo-Saxon. An inlet on the northwest corner of Iceland is still called Dyrefiord, named after one of the first settlers, and Dyre was the hero of a ballad in the Kæmpeviser, similar to the Scottish Katharine Janfarie, the original of young Lochinvar. The old Germans had Dioro and Diura, and the Anglo-Saxons affectionately referred to the young sons of their nobility as Dyrling, or darling.

Leof, the German lieb, beloved, is much used by the Anglo-Saxons. Two bishops, one of Wells, and afterwards primate, the other of Crediton, were called Leofing, or Lyfing. The first was certainly properly Ælfstan, so it is probable that in both instances Leofing was merely an endearing name that grew up with them, and displaced the baptismal one; but its Latin translation, Livingus, shows the origin of the surname of Livingstone.

Leof, the German lieb, meaning beloved, is widely used by the Anglo-Saxons. Two bishops, one from Wells, who later became primate, and the other from Crediton, were named Leofing, or Lyfing. The first was actually named Ælfstan, so it’s likely that in both cases, Leofing was just an affectionate nickname that replaced their given name; however, its Latin translation, Livingus, reveals the origin of the surname Livingstone.

England also had Leofwine, Beloved friend, the only native name borne by any of the sons of Earl Godwin. An earlier Leofwine was a member of St. Boniface’s mission, and converted many of the heathens on the banks of the Weser; and as St. Lebwin is patron of Deventer, probably occasioned the name of Lubin, which, from being borne by French peasants, crept into pastoral poetry.

England also had Leofwine, a beloved friend, the only native name carried by any of Earl Godwin's sons. An earlier Leofwine was part of St. Boniface’s mission and converted many of the pagans living along the Weser River; and since St. Lebwin is the patron saint of Deventer, he likely inspired the name Lubin, which, after being used by French farmers, made its way into pastoral poetry.

Another of the same mission party was Leobgytha, or Dear gift, called also Liuba and Liebe, who was sent for from her convent at Wimborne to found one of the earliest nunneries in Germany. It is probably from her that Lievine became an old Cambrecis name.

Another member of the same mission group was Leobgytha, or Dear Gift, also known as Liuba and Liebe, who was called from her convent at Wimborne to establish one of the earliest nunneries in Germany. It’s likely that Lievine originated from her and became an old name in Cambrecis.

Leof seems to have been the special prefix of the earls of Mercia, for we find among them, besides Leofwine, Leofstan and Leofric, the last the best known for the sake of his wife and of Coventry.

Leof appears to have been the distinctive name used by the earls of Mercia, as we see among them, besides Leofwine, Leofstan and Leofric, the latter being the most famous because of his wife and his connection to Coventry.

The continental instances of the prefix are among the Spanish Goths, Liuva, Leovigildo, and Liuvigotona; and among the Franks, Leobhard, or Liebhard, a saint of Touraine.

The continental examples of the prefix include the Spanish Goths Liuva, Leovigildo, and Liuvigotona; and among the Franks, Leobhard, or Liebhard, a saint from Touraine.

The only present survivor of all the varieties is probably, if we exclude the occasional Puritan Love, the Cornish and Devon feminine Lovedy.

The only current survivor of all the different types is probably, if we exclude the occasional Puritan Love, the Cornish and Devon feminine Lovedy.

Far more universal are the names derived from the old word vinr, or wine, meaning friend or object of love, the same which has left a descendant in the German wonne, affection, and the Scottish adjective 425winsome. It is a continual termination, as must have been already observed, and we had it as a commencement in our great English missionary Winfrith, or Friend of peace, the Devonian bishop who spread Christianity over Germany, but who is far better known by the Latin surname which he assumed, namely, Bonifacius. Winibald was another of our missionary saints, and Germany has also had Winrad, Winrich, and Winmar, but the Welsh Wenefred must not be confused with it.

Far more universal are the names derived from the old word vinr, or wine, meaning friend or loved one, which has a descendant in the German wonne, meaning affection, and the Scottish adjective winsome. It is a common ending, as has likely been noticed, and we also had it as a beginning in our great English missionary Winfrith, or Friend of Peace, the bishop from Devon who spread Christianity throughout Germany, but who is much better known by the Latin name he took, Bonifacius. Winibald was another of our missionary saints, and Germany has also produced Winrad, Winrich, and Winmar, but the Welsh Wenefred should not be confused with them.

Mild, or mild, is exclusively Saxon; nay, almost exclusively Mercian, for it only occurs in one family; that of King Merowald, who named his three daughters Mildgyth, Mildburh, and Mildthryth. All became nuns, the two latter abbesses, one in Shropshire, the other in the isle of Thanet, and they were canonized as Milburga and Mildreda. Milborough, as the first became Anglicized, was found within the last century in Shropshire, and Mildred was never entirely disused; it belonged to the daughter of Burleigh, and has lately been much revived, under the notion that it means mild speech; but red is always masculine, and, as has been before said, thryth commands or threatens, so that Mildthryth is the gently strict.

Mild or mild, comes exclusively from Saxon roots; in fact, it’s almost solely Mercian since it appears in just one family—the family of King Merowald, who named his three daughters Mildgyth, Mildburh, and Mildthryth. All three became nuns, with the latter two becoming abbesses, one in Shropshire and the other on the isle of Thanet, and they were canonized as Milburga and Mildreda. Milborough, as the first one became Anglicized, was found in Shropshire within the last century, while Mildred was never completely abandoned; it belonged to the daughter of Burleigh and has recently seen a revival, based on the idea that it means mild speech. However, red is always masculine, and as previously mentioned, thryth indicates authority or a threat, so Mildthryth actually means the gently strict.

Section 8.—Appearance.

Miss Carolina Wilhelmina Amelia Skeggs was verily named after a beard. Skegg means neither more nor less than a beard, and strange to say, Bardr and Skegg were both fashionable names in the North; indeed, one Icelandic gentleman rejoiced in the euphonious title of Bardr Bla-skegg, or Beard Blue-beard.

Miss Carolina Wilhelmina Amelia Skeggs was truly named after a beard. Skegg means nothing more and nothing less than a beard, and strangely enough, Bardr and Skegg were both trendy names up North; in fact, one Icelandic guy was proud of the melodious name Bardr Bla-skegg, or Beard Blue-beard.

But we have an independent name of this class. William de Albini, the second husband of Henry I.’s widow, Alix of Louvaine, wore moustachios, which the Normans called gernons, and thus his usual title was William als Gernons; and as the common ancestor of the Howards and Percys, he left this epithet to them as a baptismal name, one of the most whimsical of the entire roll. From the Percys it came to Algernon Sidney; and partly through his admirers, partly through inheritance, and partly through the love of trisyllables, has become diffused in England.

But we have a unique name for this class. William de Albini, the second husband of Henry I's widow, Alix of Louvaine, had moustaches, which the Normans called gernons, so he was usually referred to as William als Gernons; as the common ancestor of the Howards and Percys, he passed this nickname on to them as a kind of baptismal name, one of the most peculiar on the list. From the Percys, it went to Algernon Sidney; and through his supporters, his heritage, and a fondness for three-syllable names, it has spread throughout England.

Faxe meant the hair or tresses, as may be seen in the names of the horses of day and night, Skinfaxi and Hrinfaxi. Two instances of it are found in the Landnama-bok, Faxi, a colonist from the Hebrides, and Faxabrandr, most likely an epithet due to some peculiarity of hair, probably whiteness, or perhaps fieriness; but it was not common, though it came to England to be the surname of Sir Thomas Fairfax.

Faxe referred to hair or tresses, as seen in the names of the horses of day and night, Skinfaxi and Hrinfaxi. Two examples of it are found in the Landnama Book: Faxi, a settler from the Hebrides, and Faxabrandr, likely a nickname related to a unique characteristic of hair, probably its whiteness or maybe its fiery color; however, it wasn't common, though it made its way to England as the surname of Sir Thomas Fairfax.

The name of our excellent friend Wamba in Ivanhoe must probably have been taken from one of the Visigothic kings of Spain, with whom it was most likely a nickname, like that of Louis de Gros in France, for it means nothing but the belly. Epithets like this were not uncommon, and sometimes were treated as names, such as Mucel, 426or the big, the sobriquet of the earl of the Gevini; or Budde, the pudding, the person who showed Knut the way over the ice. Many of those used in England were Keltic, showing that the undercurrent of Cymric population must still have been strong.

The name of our great friend Wamba in Ivanhoe likely comes from one of the Visigothic kings of Spain, where it was probably a nickname, similar to that of Louis de Gros in France, since it simply means "the belly." Nicknames like this were pretty common and sometimes used as actual names, like Mucel, 426 or "the big," which was the nickname of the Earl of the Gevini; or Budde, "the pudding," who showed Knut the way over the ice. Many of the nicknames used in England were Keltic, indicating that the influence of the Cymric population must have still been strong.

It is remarkable how very few are the Teuton names taken from the complexion—in comparison with the many used by the Kelts, and even by the Romans—either because the Teutons were all alike fair, or because they thought these casual titles unworthy to be names. Bruno was exclusively German, and may perhaps be only a nickname, but it came to honour with the monk of Cologne, who founded the Carthusian order, and has been used ever since; and the North has Sverke, Sverkir, swarthy or dark, a famous name among the vikings.

It’s surprising how few Teutonic names come from skin color compared to the many used by the Celts and even the Romans—either because the Teutons were mostly fair-skinned or because they considered these casual labels not worthy of being proper names. Bruno was uniquely German and might have started as just a nickname, but it gained prestige with the monk from Cologne, who founded the Carthusian order, and has been used ever since. In the North, there’s Sverke, Sverkir, meaning swarthy or dark, which was a well-known name among the Vikings.

Far more modern is the name of Blanche. The absence of colour is in all tongues of Western Europe denoted by forms of blec. In Anglo-Saxon, blœc or blac is the colour black, but blœca is a bleak, empty place, and blœcan is to bleach or whiten; blœco, like the German bleich, stands for paleness. It is the same with German and Norse, in the latter of which blakke hund is not a black dog but a white one. All these, however, used their own weiss or white for the pure uncoloured snow; while the negative blœc, or colourless, was adopted by the Romance languages, all abandoning the Latin albus in its favour. It is literally true that our black is the French white; black and blanc are only the absence of colour in its two opposite effects.

The name Blanche is much more modern. The idea of absence of color is represented in all Western European languages by variations of blec. In Anglo-Saxon, blœc or blac means black, but blœca refers to a bleak, empty place, and blœcan means to bleach or whiten; blœco, similar to the German bleich, signifies paleness. The same applies to German and Norse, where blakke hund does not mean a black dog but rather a white one. However, all these languages used their own weiss or white for pure uncolored snow; meanwhile, the negative blœc, or colorless, was adopted by the Romance languages, all of which replaced the Latin albus with it. It is literally true that our black is the French white; black and blanc represent merely the absence of color in two opposite ways.

Blach, Blacheman, Blancus, and Blancard, all appear in Domesday; but Blanchefleur and Blanche, seem to have been the produce of romance. The mother of Sir Tristrem was Blanchefleur, a possible translation of some of the Keltic Gwenns or Finns, and it probably crept from romance to reality among the poetical people of southern France. The first historical character so called was Blanca of Navarre, the queen of Sancho IV. of Castille, from whom it was bestowed on her granddaughter, that child of Eleanor Plantagenet, whom her uncle, King John, employed as the lure by which to detach Philippe Auguste from the support of Arthur of Brittany. The treaty only bore that the son of Philippe should wed the daughter of Alfonso of Castille; the choice among the sisters was entrusted to ambassadors, and they were guided solely, by the sound of the name borne by the younger, that of the elder sister, Urraca, being considered by them hateful to French ears, and unpronounceable to French lips. John was punished for his policy, for Blanche’s royal English blood was the pretext of the pope in directing against him her husband, Louis the Lion, but no choice could have been a happier one for France, since Blanche of Castille was the first and best of her many queen-regents.

Blach, Blacheman, Blancus, and Blancard all appear in the Domesday Book; however, Blanchefleur and Blanche seem to have originated from romance. Sir Tristrem's mother was Blanchefleur, which might be a translation of some of the Keltic names like Gwenns or Finns, and it likely shifted from fiction to reality among the poetic people of southern France. The first historical figure with this name was Blanca of Navarre, the queen of Sancho IV of Castille, from whom the name was given to her granddaughter, the daughter of Eleanor Plantagenet, whom her uncle, King John, used as a pawn to persuade Philippe Auguste away from supporting Arthur of Brittany. The treaty only stated that Philippe’s son would marry Alfonso of Castille's daughter; the choice among the sisters was left to ambassadors, who decided solely based on the name of the younger sister, while the name of the elder sister, Urraca, was deemed disliked by the French and hard to pronounce. John faced consequences for his strategy, as Blanche’s royal English background became the pretext for the pope to turn her husband, Louis the Lion, against him. Nevertheless, no choice could have been better for France since Blanche of Castille was the first and greatest of her many queen-regents.

From her the name became very common in France. One of the daughters of Edward I. was so called, probably from her, in honour of his friendship for her son; it became usual among the English nobility, and is most common in Italy, though it is somewhat forgotten in Spain.

From her, the name became quite popular in France. One of Edward I's daughters was named after her, likely in recognition of his friendship with her son; it became common among the English nobility and is most prevalent in Italy, although it's somewhat faded in Spain.

427
English. French. Italian. Spanish. Portuguese.
Blanch Blanche Bianca Blanca Branca

A Swedish heroine called Blenda made this name, from blenden, to dazzle, common in her own country, but it is not known elsewhere.

A Swedish heroine named Blenda created this name, derived from blenden, which means to dazzle and is common in her own country, but it isn’t known outside of it.

Koll, with a double l, meaning head, is sometimes used in northern names, but far less commonly than kol, cool, or rather in the act of cooling after great heat. The great blast-bellows with which the gods charitably refreshed the horses of the sun, are called in the Eddaic poetry, isarnkol, or iron coolers, and there may have been some allusion to this in the names of Kol and Kale, which alternated in one of the old northern families. But as the cooling of iron involved its turning black, kolbrünn meant a black breastplate, and was thus used as a by-name; and it may be in this sense of black that kol enters into the composition of Kolbjorn, black bear, Kolgrim, Kolgrima; Kolskegg would thus be black-beard; but Kolbein can hardly be black-leg, so, perhaps, it may refer to the bones being strong as wrought iron; and Kolfinn and its feminine are either cool-white or refer to Finn’s strength. Colbrand is in English romance the name of the Danish giant killed by Guy of Warwick, at Winchester; but the Heptarchy displays a very perplexing set of Cols, as they have been modernized, though they used to be spelt Ceol. There were three Ceolwulfs in Bernicia, Mercia, and Wessex; Ceolred in Mercia, Ceolwald in Wessex, Ceolnoth on the throne of Canterbury. Are these the relatives of the northern kol, cool, or are they ceol, keel, meaning rather a ship than merely the keel, as it does now? Or, on the other hand, are both these, and the northern col, adaptations of the Keltic col or gall, like those already mentioned of Finn? Their exclusive prevalence among the Scandinavians and Anglo-Saxons would somewhat favour the notion.

Koll, with a double l, meaning head, is sometimes found in northern names, but it's much less common than kol, cool, or rather in the act of cooling down after intense heat. The large blast-bellows that the gods kindly used to refresh the sun’s horses are referred to in Eddaic poetry as isarnkol, or iron coolers, and there might have been a connection to this in the names Kol and Kale, which alternated in one of the old northern families. However, since the cooling of iron made it turn black, kolbrünn meant a black breastplate and was used as a nickname; and it could be in this sense of black that kol appears in the names Kolbjorn, black bear, Kolgrim, Kolgrima; Kolskegg would therefore mean black-beard; but Kolbein is unlikely to mean black-leg, so perhaps it refers to bones being as strong as wrought iron; and Kolfinn and its feminine form are either cool-white or indicate Finn’s strength. Colbrand is the name of the Danish giant killed by Guy of Warwick in English romance; but the Heptarchy shows a very confusing set of Cols, as they are now modernized, although they used to be spelled Ceol. There were three Ceolwulfs in Bernicia, Mercia, and Wessex; Ceolred in Mercia, Ceolwald in Wessex, and Ceolnoth on the throne of Canterbury. Are these related to the northern kol, cool, or are they ceol, keel, meaning more a ship than just the keel, as it does now? Alternatively, are both of these, along with the northern col, adaptations of the Keltic col or gall, similar to those already mentioned regarding Finn? Their exclusive prevalence among Scandinavians and Anglo-Saxons would somewhat support this idea.

The northern feminine terminal, frid, belongs to this class, and means the fair, or pretty, from the old northern fridhr, though it is most deceitfully like fred, or frey, peace, and is probably from the same root.

The northern feminine ending, frid, fits into this category and means beautiful or pretty, coming from the old northern fridhr. However, it’s misleadingly similar to fred or frey, meaning peace, and likely comes from the same root.

Teitr is a northern man’s name, meaning cheerful: Zeiz answers to it in old German; and though the analogue in Anglo-Saxon does not otherwise occur in any Anglo-Saxon work, yet we find from Bede that Æthelburh, the daughter of Æthelbeorht and Bertha, of Kent, who carried her Christianity to her husband, Eadwine, was also called Tâte, by which we may gather that she was particularly lively and cheerful.

Teitr is a name from the north, meaning cheerful: Zeiz is its equivalent in old German; and while the counterpart in Anglo-Saxon doesn't appear in any other Anglo-Saxon texts, we learn from Bede that Æthelburh, the daughter of Æthelbeorht and Bertha of Kent, who brought Christianity to her husband Eadwine, was also known as Tâte, suggesting that she was especially lively and cheerful.

Section 9.—Locality.

A large and interesting class of names relate to country, and express the birthplace or the wandering habits of the original bearers.

A big and interesting group of names is connected to countries and shows where the original bearers were born or how they moved around.

The word land was one of these. Its primary meaning seems to be 428the abode of the people. Long ago we spoke of the Greek λαος, prominent in Laodamia, and many other of the like commencement. An almost similar term runs through the Teutonic tongues; the Saxon leod, German leute, Frank liade, Northern lydhr. The leod, or leute, seem to have been the free inhabitants, including all ranks, and thence we have the laity, for the general people, and the lewd, which has sunk from the free to the ignorant, and then to the dissipated.

The word land was one of these. Its primary meaning seems to be 428the home of the people. Long ago, we talked about the Greek λαος, important in Laodamia, and many other similar beginnings. An almost identical term appears in the Germanic languages; the Saxon leod, German leute, Frank liade, Northern lydhr. The leod or leute seem to have been the free inhabitants, including all social classes, and from there we get laity for the general public, and lewd, which has degraded from meaning free to ignorant, and then to immoral.

The great region of these names taken from the people is Germany. Leutpold, the people’s prince, was a canonized Markgraf of Austria, in the days when that family had hardly yet begun its course of marrying into greatness, and making Leutpold better known at every stage, and by each new dialect differently pronounced, till it turned into Leopold, and was confounded with the old lion names. Indeed, in the old Swiss ballad on the battle of Sempach, translated by Scott, Leopold the Handsome is called the Austrian Lion. The recurrence of the name in the modern imperial line has made it European, and the close connection of our own royal family with the wise king of the Belgians has brought it to England. Of course, it has not escaped a modern German Leopoldine.

The vast area referred to by these names is Germany. Leutpold, the people's prince, was a canonized Margrave of Austria during a time when his family was just beginning to establish itself by marrying into nobility, making Leutpold more widely known at every step, with each new dialect pronouncing it differently, until it evolved into Leopold and got mixed up with the old lion names. In fact, the old Swiss ballad about the Battle of Sempach, translated by Scott, refers to Leopold the Handsome as the Austrian Lion. The repeated use of the name in the modern imperial line has made it common across Europe, and the close ties of our own royal family with the wise king of the Belgians have introduced it to England. Naturally, it hasn’t gone unnoticed by the modern German Leopoldine.

English. French. Italian. German. Slav.
Leopold Léopold Leopoldo Luitpold Leopoldo
      Leupold Poldo
      Leopo Poldi

Leutgar, the people’s spear, was a good bishop of Antrim, who was speared by the people, or, at least, murdered by them, in the furious wars of the long-haired kings, and was revered as a martyr under the Latin form of Leodigarius. A priest of Chalons was canonized by the same name, which is in France Leguire, and was brought as a territorial surname to England as St. Leger.

Leutgar, the people's spear, was a good bishop of Antrim, who was speared by the people, or, at least, murdered by them, in the fierce wars of the long-haired kings, and was honored as a martyr under the Latin name of Leodigarius. A priest from Chalons was canonized with the same name, which is Leguire in France, and was brought as a territorial surname to England as St. Leger.

Liutgarde seems to have been a Frank saint, but there is no account of her in Alban Butler; but hers is one of the favourite old names at Cambrai. Liutprand, the people’s sword, is one of the chief chroniclers of early French history, and the other forms are Liuther, the only one accepted by the North, and that in the form of Lyder.

Liutgarde appears to have been a Frankish saint, but there’s no mention of her in Alban Butler; however, her name is one of the beloved old names in Cambrai. Liutprand, known as the people's sword, is one of the main chroniclers of early French history, while the other variations include Liuther, which is the only one recognized by the North, and that in the form of Lyder.

Ger. Liutbert; Fries. Liubert—People’s brightness
Ger. Liutberga—People’s protection
Fr. Leodefred, Leufroi—People’s peace
Ger. Liutmar; Fries. Luttmer, Lummer; Fr. Leodemir—People’s
greatness
Ger. Leuthold, Liutold; Ags. Leodwald—People’s power

The land itself was compounded into names chiefly among the Franks, Germans, and Lombards, often as a conclusion, but now and then at the beginning. Lantperaht, or the country’s brightness, is 429the most noted of these, having been borne by three saints of Maestricht, Lyons, and Venice, and having thus become national in all the countries around; but it is universally corrupted into Lambert, and has been generally derived from a lamb.

The land itself was mostly wrapped up in names among the Franks, Germans, and Lombards, often as an ending, but sometimes at the start. Lantperaht, or the brightness of the country, is 429 the most well-known of these, having been used by three saints from Maestricht, Lyons, and Venice, and therefore becoming popular in all the surrounding countries; however, it is commonly changed to Lambert and is generally thought to come from a lamb.

English. French. Italian. German. Dutch.
Lambert Lambert Lamberto Landbert Lambert
  Lanbert   Lambert Lammert

Landerich, or country’s ruler, was an early Frank saint, who has left Landry to be still frequent among the Flemish and French peasantry.

Landerich, or the ruler of the land, was an early Frank saint, whose name is still commonly mentioned among the Flemish and French peasants.

Landfrang, lord of the country, was the Lombardic Lanfranco, whence the Lanfranc of the archbishop of Canterbury, whom William the Conqueror imposed on the English Church, but who brought in fresh vigour and learning. Landfrid has left the surname Laffert to France; its contraction Lando belonged to a saint, and has the feminines Landine and Landoline. There are also recorded Landolf, Landrad, Landrada, and Landinn.

Landfrang, the lord of the land, was the Lombardic Lanfranco, from which comes the Lanfranc of the archbishop of Canterbury, whom William the Conqueror appointed to the English Church, but who brought renewed energy and learning. Landfrid left the surname Laffert to France; its shortened form Lando belonged to a saint and has the feminine forms Landine and Landoline. There are also records of Landolf, Landrad, Landrada, and Landinn.

If Germany and Italy talked of dwellers in the land, the North, with its seas and numerous islets, distinguished the islanders with the word Ey, or Øi, the word that we use to this very day in speaking of Guernsey Jersey, &c., of an eyot in a river; and even in Sodor, that puzzling companion to the Isle of Man, which once was the Sudeyas, or South Isles, the Hebrides.

If Germany and Italy referred to the people of the land, the North, with its seas and many islands, called the islanders Ey, or Øi, which is still used today when talking about Guernsey, Jersey, etc., or an eyot in a river; and even in Sodor, that confusing neighbor of the Isle of Man, which was once known as the Sudeyas, or South Isles, the Hebrides.

The most famous northern island name is Eystein, or Øistein, much in use among the early kings, and especially honoured for the sake of the good brother of Sigurd the Crusader, who stayed at home and worked for his people’s good, while Sigurd was killing blue men in the land of the Saracens. The Danish Eystein was turned into Austin, or Augustin, to be more ecclesiastical, and this may be the origin of some of our Austins. Eyulf, or the island wolf, has become, in the course of time, Øiel and Øiuf. Eyvind, who appears in the Landnama-bok with the unpleasant sobriquet of Skalldur Spiller, or the poet spoiler, is supposed to have been the Island Wend, a reminiscence of the Wends on the shores of the Baltic. It was a very common name, and became Øvind and Even, while Eymund, in like manner, was turned into Emund. An island thief was not wanting, as Eythiof; nor an island warrior, as Eyar; also Eyfrey, Eylang; and the ladies Eygerd, Eydis, Eyny, and Eyvar, or, as Saxo calls her, Ofura.

The most well-known name of a northern island is Eystein, or Øistein, commonly used among the early kings and especially revered because of the good brother of Sigurd the Crusader, who stayed home and worked for the welfare of his people while Sigurd was busy fighting in the Saracens' land. The Danish Eystein became Austin, or Augustin, to sound more religious, and this might be the origin of some of our Austins. Eyulf, meaning the island wolf, has evolved into Øiel and Øiuf over time. Eyvind, who appears in the Landnama-bok with the unpleasant nickname Skalldur Spiller, or the poet spoiler, is believed to have been the Island Wend, a nod to the Wends along the Baltic shores. It was a very popular name and turned into Øvind and Even, while Eymund similarly became Emund. An island thief wasn’t missing, like Eythiof; nor an island warrior, like Eyar; plus Eyfrey, Eylang; and the ladies Eygerd, Eydis, Eyny, and Eyvar, or, as Saxo refers to her, Ofura.

An island is also sometimes holm, whence the northern Holmstein and Holmfrid, with Holmgeir, which gets mixed with Holger.

An island is also sometimes called holm, which is the origin of the northern names Holmstein and Holmfrid, along with Holmgeir, which gets confused with Holger.

Persons of mixed birth were drolly called by the actual fractional word half, in Germany Halbwalah, half a foreigner, or half a Wallachian, and Halbtüring or half a Thuringian; and in the North, generally, Halfdan, half a Dane. So early was this in use that there was a mythical king, Halfdan, from whom the name was 430adopted by many a true-born Dane and Northman, and has been Latinized as Haldanus.

People of mixed heritage were humorously referred to by the actual fractional term half, in Germany known as Halbwalah, half a foreigner, or half a Wallachian, and Halbtüring or half a Thuringian; while in the North, it was generally Halfdan, half a Dane. This term was in use so early that there was a mythical king, Halfdan, from whom the name was 430 adopted by many true-born Danes and Northmen, which has been Latinized as Haldanus.

Travellers had their epithets, which probably came to be family names. Lide, Wanderer, was compounded in Haflide, sea wanderer; Vestlide, west wanderer; Vetilide, winter wanderer; and Sumalide, or summer wanderer, which last was current among the lords of the Isles, and kings of Man, in the shape of Somerled, or, in Gaelic, Somhle; but ‘the heirs of mighty Somerled’ did not long keep up his name.

Travellers had their nicknames, which likely evolved into family names. Lide, meaning Wanderer, was combined to form Haflide, meaning sea wanderer; Vestlide, meaning west wanderer; Vetilide, meaning winter wanderer; and Sumalide, or summer wanderer, which was commonly used among the lords of the Isles and the kings of Man, in the form of Somerled, or in Gaelic, Somhle; but ‘the heirs of mighty Somerled’ didn’t maintain his name for long.

Travellers again had their name from fara, the modern German fahren, and the scarcely disused English to fare, meaning to journey. The most noted instance is Faramund, who, in the guise of Pharamond, is placed at the head of the long-haired Frankish dynasty, far travelled it may be, from the river Yssel whence the Salic stock took the title that was to pass to one peculiar law of succession; also Farabert, Farulf, and Farthegn, contracted into Farten, and Faltin, and then supposed to be a contraction of Falentin, or Valentine. Thegn did, in fact, originally mean a servant, so that Farthegn was either the travelled servant, or the travelled thane. Fargrim appears in Domesday; but these names are not easy to divide from those taken from waren, to beware.

Travellers got their name from fara, which is related to the modern German fahren, and the somewhat outdated English to fare, meaning to journey. The most notable example is Faramund, who, as Pharamond, is considered the founder of the long-haired Frankish dynasty, perhaps traveling far from the river Yssel where the Salic lineage adopted a title tied to a specific law of succession. Other names include Farabert, Farulf, and Farthegn, which got shortened to Farten and Faltin, and are thought to be a shortened version of Falentin, or Valentine. Originally, Thegn meant a servant, so Farthegn could mean either the traveled servant or the traveled thane. Fargrim shows up in Domesday; however, these names are not easy to distinguish from those derived from waren, meaning to beware.

Even the exile had his sorrows commemorated in his children’s names. No doubt if we could meet with the story of the original Erland, we should find that he was born under the same circumstances as Peregrine Bertie, for the name is from the old northern er, out, or away from, and land. Erland is the Outland, the banished man, and he must have been beloved, or celebrated, for Erlendr, as the Icelanders had it, occurs plentifully, with its diminutive Erling, and perhaps the corruption Elling.

Even the exile had his sadness reflected in his children's names. If we could discover the story of the original Erland, we would likely find that he was born under the same circumstances as Peregrine Bertie, since the name comes from the old northern er, meaning out or away from, and land. Erland is the Outland, the banished man, and he must have been loved or celebrated, since Erlendr, as the Icelanders called it, appears frequently, along with its shorter form Erling, and maybe the variation Elling.

The unfortunate Bishop Hatto’s name was anciently Hazzo, and is translated a Hessian.

The unfortunate Bishop Hatto was originally named Hazzo, which translates to a Hessian.

Viking has been used as a Christian name in Norway in comparatively modern days, in memory of the deeds of the terrible Vikingr of old; but, in spite of the resemblance in sound, it must not be suspected of any relation to sea-kings, being only the inhabitant of a vik, or bay, of course the most convenient abode for a sea-rover.

Viking has been used as a first name in Norway in more recent times, in memory of the actions of the fearsome Vikings of the past; however, despite the similar sound, it shouldn't be thought to have any connection to sea-kings, as it simply refers to someone living in a vik, or bay, which is obviously the most convenient place for a sea-rover.

The sea, haf, or hav, as it was called in the North, named Haflide, Hafthor, and Hafgrim, as well as the mythic hero, Haflok, the Dane, whose life, according to his legend, was saved by his faithful servant Grim, the founder of Grimsby, in Lincolnshire, the native place of our own Sir Henry Havelock, who was bewailed by the Danish school-children as their own ballad hero. The two feminine terminations laug and veig may have been in its honour, but it is much to be feared that they only meant liquor, and at the best were allusions to the costly mead of the gods, the drink of inspiration, or the magic bowls that inflamed the Berserks. Nay, men rejoiced in the name of Ølver or Ølve, meaning neither more nor less than Ale, øl, which acquires a v in the oblique cases and plural. Ø1ver and Olaf have, no doubt, been confounded into the modern Oliver.

The sea, haf, or hav, as it was called in the North, named Haflide, Hafthor, and Hafgrim, along with the legendary hero, Haflok, the Dane, whose life, according to his story, was saved by his loyal servant Grim, the founder of Grimsby, in Lincolnshire, the hometown of our own Sir Henry Havelock, who was mourned by Danish schoolchildren as their own ballad hero. The two feminine endings laug and veig may have been in its honor, but it’s likely they just referred to liquor, and at best hinted at the expensive mead of the gods, the drink of inspiration, or the magical bowls that drove the Berserks into a frenzy. In fact, men took pride in the name Ølver or Ølve, meaning nothing more or less than Ale, øl, which adds a v in the oblique cases and plural. Ølver and Olaf have surely been mixed up into the modern Oliver.

431Knud, or Knut, a very common northern name, is a very puzzling one. Its origin and nationality are Danish, and it only came to Norway by intermarriages, nor does it appear at all in the Landnamabok. The great Dane who brought it here is called by the chroniclers Canutus, from some notion of making it the Latin hoary, and thus we know him as Canute; but even in Domesday, one landholder in Yorkshire, and another in Derbyshire, are entered as Cnud. The whole North, and the inhabitants of the Hebrides, use the name, which comes from the same root as our knot, and properly means a protuberance, a hill, or barrow.

431Knud, or Knut, is a very common name in the north, but it's quite puzzling. Its origins and nationality are Danish, and it only made its way to Norway through intermarriage; it doesn’t appear at all in the Landnamabok. The great Dane who brought it here is referred to by the chroniclers as Canutus, based on the idea of making it sound Latin, and so we know him as Canute. However, even in Domesday, one landholder in Yorkshire and another in Derbyshire are listed as Cnud. The entire North, including the people of the Hebrides, uses this name, which comes from the same root as our knot, and essentially means a bump, a hill, or a burial mound.

Section X.—Life.

Life played its part among Teutonic names. One old word conveying this sense was the Gothic ferchvus, Saxon feorh, and Northern fiorh. The Anglo-Saxon feorh also meant youth, and thus passed on to mean a young man.

Life had its role among Teutonic names. One ancient word that captured this idea was the Gothic ferchvus, Saxon feorh, and Northern fiorh. The Anglo-Saxon feorh also referred to youth, which led it to evolve to mean a young man.

There are not many names from thence, but one of the few has been a great perplexity, and has been explained in many ways, i. e. the Gothic Ferhonanths, the last syllable being nanth, daring, so that its sense would be, ‘adventuring his life.’ It was the Spanish Goths who used this gallant name, and made it with their Romance tongues into Fernan and Fernando. San Fernando, king of Castille, and father of our own Eleanor, made it a favourite for his royal line; and a younger son of Castille so called, being heir of Aragon, carried it thither, and thence it passed to southern France, where the grandson of old King René was Ferrand or Ferry. Aragon again bestowed it upon Naples; but it was there prolonged into Ferdinando, whilst Spanish elisions had at home turned it to Hernan, as the conqueror of Mexico termed himself. It was bestowed upon the second son of Juana la Loca, who was born in Spain, and long preferred there to his brother, though it was to the imperial throne that he was destined to succeed, and to render his Spanish name national through Germany, where Ferdinand has long been a sore puzzle; sometimes explained by fart, a journey, and sometimes by fried, peace, but never satisfactorily. The contraction Nandel was the shout of the mob in the ears of Ferdinand, the obstinate, narrow-minded man who won his cause by mere force of undivided aim. It is so popular in Spain and Germany as in each to have a feminine, Fernanda and Ferdinandine.

There aren’t many names from that place, but one of the few has been a big mystery and has been interpreted in numerous ways, i.e. the Gothic Ferhonanths, with the last syllable being nanth, meaning daring, so its meaning would be ‘risking his life.’ It was the Spanish Goths who used this brave name and transformed it with their Romance languages into Fernan and Fernando. San Fernando, king of Castile and father of our own Eleanor, made it a favorite in his royal lineage; a younger son of Castile with that name, who was heir of Aragon, took it there, and from there it spread to southern France, where the grandson of old King René was named Ferrand or Ferry. Aragon later passed it on to Naples, but there it changed to Ferdinando, while back in Spain it was shortened to Hernan, as the conqueror of Mexico called himself. It was given to the second son of Juana la Loca, who was born in Spain and preferred there to his brother, even though he was destined to inherit the imperial throne and make his Spanish name well-known throughout Germany, where Ferdinand has long been a confusing name; sometimes explained as fart, meaning journey, and at other times as fried, meaning peace, but never convincingly. The contraction Nandel was the shout of the crowd in the ears of Ferdinand, the stubborn, narrow-minded man who achieved his goals through sheer determination. It's so common in Spain and Germany that each has a feminine version, Fernanda and Ferdinandine.

English. French. Spanish. Italian.
Ferdinand Ferdinand Fernando Ferdinando
  Ferrand Hernando Fernando
  Ferry Hernan Ferrante
German. Polish. Lettish.  
Ferdinand Ferdynand Werlands  
Nandl      

432Ferahbald and Ferahmund were forgotten old German forms, and Fjorleif was known in the North.

432Ferahbald and Ferahmund were outdated German names, and Fjorleif was recognized in the North.

This is, probably, relic of life, as otherwise the word would be a reduplication; but the termination leif or lif is sometimes used, being our very word life.

This is probably a relic of life, as otherwise the word would be a repetition; but the ending leif or lif is sometimes used, which is our very word life.

There are two words which may be said to form names of progress, the German gang, from to go, sometimes commencing as in Gangolf, but more usual at the end of a word; and the Northern stig, from the universal root stig, found in the Greek ἔστιχον, and in our step and stile, also stairs, for the usual sense of the word implies mounting upwards; and the name of the semi-Danish archbishop of Canterbury who crowned Harold, and was one of the Conqueror’s lifelong captives, was the participle Stigand, mounting, and was long extant in the North, as well as the Danish Styge and Stygge.

There are two words that can be seen as names of progress: the German gang, meaning to go, which often appears at the end of a word, as in Gangolf; and the Northern stig, derived from the universal root stig, found in the Greek ἔστιχον, and reflected in our words step and stile, and also stairs, since the usual meaning of the word implies moving upwards. The name of the semi-Danish archbishop of Canterbury who crowned Harold, and who was one of the Conqueror’s lifelong captives, was Stigand, a participle meaning mounting, and this name was long present in the North, as well as in the Danish Styge and Stygge.

433

Part 7.

Names from Slavic languages.

Section I.—Slavonic Races.

The last class of names that have had any influence upon European nomenclature are those borne by the Slavonic race dwelling to the eastward of the Teutons, and scarcely coming into notice before the period of modern history.

The final group of names that have impacted European naming conventions are those associated with the Slavic people living to the east of the Teutons, which only began to be recognized during the modern historical period.

Nor, indeed, have they been ever very prominent. Slipping into the regions left empty by the Teutons, or depopulated by the forays of the Tatars, these nations have carried on a life for the most part obscure and industrious, though now and then drawn, either by Mongol fury on the one hand, or by Teuton ambition on the other, into gallant exertions; but a genuine Slavonian has seldom or never extended his power far beyond his own country. Imaginative and poetical, they have nevertheless few ancestral traditions, they have no history previously to coming under the influence of other countries, and their migrations are even less known than those of the early Kelts and Teutons.

Nor have they ever been very prominent. Moving into areas left vacant by the Teutons or depopulated by the raids of the Tatars, these nations have lived mostly obscure and hardworking lives, though occasionally caught up in conflicts - either due to Mongol violence on one side or Teuton ambition on the other. However, a true Slav has rarely, if ever, extended his influence far beyond his own land. Creative and poetic, they have few ancestral traditions, no history before coming under the influence of other nations, and their migrations are even less known than those of the early Celts and Teutons.

All that we do know is that by the time the ten horns of modern empire were developing themselves, there was a long strip of Slavonians, or Wends, extending from the White and Baltic seas down to the Black and Adriatic, making a division between the Teutons and the Tatars, but utterly unable to oppose a barrier when periodical fits of fury and invasion seized upon the wild hordes to the eastward of them.

All we know is that by the time the ten horns of modern empire were taking shape, there was a long stretch of Slavs, or Wends, stretching from the White and Baltic Seas down to the Black and Adriatic, creating a divide between the Teutons and the Tatars, but completely unable to provide a barrier when periodic outbursts of rage and invasion struck the wild hordes to their east.

Wends, or Venedi, seems to have been one universal national term; Slava furnished another. The word, like the Greek κλύα and Teuton hlod, is from the root çru, and denotes fame or glory; and it is constantly employed in the personal names, commencing Slavoljub, glorious love, Slavomir, glorious peace, Slavomil, friend of glory, and terminating Siroslav, far-famed, and many others, usually rendered as slas and slaus.

Wends, or Venedi, appears to have been a universal national term; Slava provided another. The word, like the Greek κλύα and the Teutonic hlod, comes from the root çru and means fame or glory; it’s frequently used in personal names, starting with Slavoljub, which means glorious love, Slavomir, meaning glorious peace, Slavomil, which means friend of glory, and ending with Siroslav, meaning far-famed, along with many others, usually represented as slas and slaus.

But just as Geta, the Goth, stood for a bondsman in classical literature, so when the Slav became the captive of the German, his 434once glorious epithet became the generic term of the thrall, bought and sold, while the derivatives of the Latin servus were reserved for the free hired domestic. Glory had literally turned to slavery, perhaps the more readily because it is the Slav who, of all the Indo-European race, most readily bows beneath the yoke, so that to this day, his forms of courtesy are the most servile, his respectful address the most extravagant, used in Europe.

But just as Geta, the Goth, represented a bondsman in classical literature, when the Slav became a captive of the German, his once glorious title turned into a generic term for a thrall, bought and sold, while the derivatives of the Latin servus were reserved for free hired domestic workers. Glory literally turned into slavery, perhaps more easily because the Slav, more than any other Indo-European group, tends to submit to oppression, so much so that even today, his manners are the most servile, and his respectful addresses are the most extravagant in Europe.

At our first glimpse of the Slavonic nations, the Danube flowed through the midst of a considerable settlement of them, known to classical writers as Bulgarians, and most savage foes to the Eastern empire, who lost army after army in expeditions against these barbarians.

At our first look at the Slavic nations, the Danube ran through the heart of a sizable settlement known to classical writers as the Bulgarians, who were fierce enemies of the Eastern empire, losing army after army in attempts to fight against these warriors.

In the North, two great merchant republics at Kief and Novgorod were conducting the trade of the North, and apparently living an honourable life of industry and self-government.

In the North, two major merchant republics in Kief and Novgorod were managing trade in the region and seemingly leading a respectable life of hard work and self-governance.

All around the east and south of the Baltic were other large territories occupied by Slavonians, from Finland to Jutland; and, with few exceptions, most of these lands still own a Slavonian population, though only one has a native government.

All around the east and south of the Baltic, there were other large areas inhabited by Slavs, from Finland to Jutland; and, with few exceptions, most of these regions still have a Slavic population, although only one has a local government.

The Mongols have, perhaps, chiefly influenced the changes undergone by the Slaves. The great and terrible Tatar invasion of Attila trod them down, but by ruining the Roman empire, established homes for them, especially round the Danube. In the kingdom now called Hungary, there is a large Slavonian population, called Slovak, from the term slov, a word, living mixed with the remains of the Huns, but keeping a separate language.

The Mongols have likely played a major role in the changes experienced by the Slavs. The massive and brutal Tatar invasion led by Attila crushed them, but by bringing down the Roman Empire, it created new homes for them, particularly around the Danube. In the area now known as Hungary, there is a significant Slovak population, derived from the term slov, meaning "word," living alongside the remnants of the Huns, while still maintaining a distinct language.

The mountain-girt lozenge of Bohemia was also a separate kingdom, with its own language, not the same, though nearly related, and more resembling that of the fierce elective kingdom of Poland.

The mountain-surrounded area of Bohemia was also its own kingdom, with its own language, which, while closely related, was different and resembled more that of the strong elective kingdom of Poland.

The migrations of the Teutons drove most of the Wends out of Denmark into the marshy and sandy lands at the mouth of the Vistula; and, somewhat later, home quarrels, and fears of the Tatars, impelled the republics of Russia to call in the aid of the Northmen, who quickly put an end to the freedom of the cities, and set up the principality that was the germ of the Russian empire.

The movements of the Teutons forced most of the Wends out of Denmark into the marshy and sandy areas at the mouth of the Vistula. Later on, internal conflicts and fears of the Tatars led the republics of Russia to seek help from the Northmen, who swiftly ended the independence of the cities and established the principality that became the foundation of the Russian empire.

The Greek Church converted the Bulgarians about the year 870, and the translations of the liturgy and Scriptures, made for their benefit, have been the authorized version of the Slavonians ever since. The same missionaries, Cyrillus and Methodius, likewise baptized the first Christian king of Bohemia; and in the next century, a Bohemian bishop, Adalbert of Prague, converted Hungary and Poland. But these three realms gave their allegiance to the Western, not the Eastern Church; and though Hungary received much of her civilization from Constantinople, her faith was with Rome. The Norse Grand Princes of Muscovy themselves sought Christianity from Byzantium, and the Russian Church has ever since been the most earnest and conservative of the Eastern Churches.

The Greek Church converted the Bulgarians around the year 870, and the translations of the liturgy and Scriptures made for them have been the official version for the Slavs ever since. The same missionaries, Cyril and Methodius, also baptized the first Christian king of Bohemia; and in the next century, a Bohemian bishop, Adalbert of Prague, converted Hungary and Poland. However, these three regions pledged their loyalty to the Western Church, not the Eastern Church; and although Hungary received much of its culture from Constantinople, its faith aligned with Rome. The Norse Grand Princes of Muscovy sought Christianity from Byzantium, and the Russian Church has since been the most dedicated and traditional of the Eastern Churches.

The Baltic Slavonians held out longest against the Gospel. Missionaries preached to them, and orders of knighthood crusaded against them on far into modern history, and the final period of their 435conversion and settlement into small duchies or realms, held by the conquering knights, is hardly worth tracing out.

The Baltic Slavs resisted the Gospel the longest. Missionaries preached to them, and knightly orders launched crusades against them well into modern times. The final stage of their conversion and establishment into small duchies or realms controlled by the conquering knights is hardly worth detailing. 435

The next step in general Slavonic history is the great Turkish outbreak, which almost crushed Muscovy, and infused a strong Tatar element into the Russian population; and, finally, conquered the Greek empire, and with it the Bulgarian lands, which, though never Mahometanized, have ever since remained under Turkish dominion.

The next chapter in the overall history of the Slavs is the major Turkish invasion, which nearly devastated Muscovy and introduced a significant Tatar influence into the Russian population. Ultimately, it also conquered the Greek empire and the Bulgarian territories, which, although they were never converted to Islam, have remained under Turkish control ever since.

The kingdoms of Bohemia and Hungary, with the other western Slavonic provinces, were one by one absorbed into the German empire, or by the House of Austria—it made little difference which was the original tenure—all are ‘Austrian’ now, whether willingly or not.

The kingdoms of Bohemia and Hungary, along with the other western Slavic provinces, were gradually incorporated into the German Empire or by the House of Austria—either way, it didn’t really matter what the original ownership was—all are now considered 'Austrian,' whether they accepted it or not.

With the same skill, the House of Brandenburg obtained the domains of the Baltic Slaves, and formed the kingdom of Prussia, very Teutonic to the west, and very Slavonic to the east.

With the same skill, the House of Brandenburg acquired the territories of the Baltic Slavs and established the kingdom of Prussia, which was very German to the west and very Slavic to the east.

Meantime, after a long period of exhaustion, almost of extinction, the Muscovites came forth from the Tatar oppression stronger than ever; and by gradual conquests from their former enemies, at length formed their huge empire of the east.

In the meantime, after a long time of exhaustion, almost facing extinction, the people of Moscow emerged from Tatar oppression stronger than ever. Through gradual victories over their former enemies, they eventually built their massive eastern empire.

And Poland, after many a turbulent election, many a summons to German princes to hold the reins of its restless multitude, was finally and unrighteously dismembered and divided, and the cry of its wrongs has ever since rent the ears of Europe.

And Poland, after numerous chaotic elections and many calls for German princes to take control of its restless population, was ultimately and unjustly broken apart and divided, and the cry of its injustices has continued to echo throughout Europe ever since.

The existing Slavonian languages are the Russian, the literary language of the great empire; the Livonian, or the language spoken by the persons who are not of Finnish blood in the elbow beneath the Gulf of Finland; the Lettish and Lusatian, used by the old Prussian subjects and their neighbours in Russia; the Polish; the Slovak, spoken in Hungary; the Servian, Illyrian, and Croatian, all representing the old Bulgarian.

The current Slavonian languages include Russian, the official language of the vast empire; Livonian, spoken by those not of Finnish descent in the region near the Gulf of Finland; Lettish and Lusatian, used by the former Prussian subjects and their neighbors in Russia; Polish; Slovak, spoken in Hungary; and Servian, Illyrian, and Croatian, all of which trace back to the old Bulgarian.

Of all these, it is perhaps the Polish that has contributed the most names to the European stock, and they are but few; but there were intermarriages, and friendly intercourse, besides occasional elections to the Polish throne; and, latterly, the dispersion and exile of the Polish nobility carried their names into distant parts of Europe, and gave them a romantic interest.

Of all these, it's probably the Polish that has added the most names to the European mix, and they're not many; but there were marriages between them, friendly exchanges, and even some elections to the Polish throne. Recently, the scattering and exile of the Polish nobility spread their names to far corners of Europe, adding a sense of romantic intrigue.

Bohemia and Hungary sent a few names into the Austrian line, but they soon died out; and Russia uses comparatively few native Slavonic names, but makes chief use of those of the saints of the Greek Church.

Bohemia and Hungary contributed some names to the Austrian line, but they quickly disappeared; and Russia uses relatively few native Slavic names, mainly relying on those of the saints from the Greek Church.

Slavonian languages are said to be soft in their own speech, but our letters clumsily render their sounds, and make them of cumbrous length; and the few names that have been adopted have been severely mangled.

Slavonian languages are said to have a gentle sound, but our letters awkwardly represent their sounds and make them unnecessarily long; and the few names that have been taken on have been badly distorted.

They are, for the most part, grand and poetical compounds, often exactly corresponding to Greek or Teutonic names, and with others more poetical than those in either of these other languages, such as Danica, the Morning star; Zwezdana, or in Russian, Swetlana, a Star; Zora, Zorana, Zorica, the Slovak Aurora; and Zorislava, the 436Dawn of glory; Golubica, the Dove; Lala, the Tulip. The Slaves use likewise the amaranth, or everlasting flower, as a name both for men and women, namely, Smiljan and Smiljana; and while a man may be called Dubislav, or Oak fame, the Servians and Illyrians call their daughters after fruits,—Grozdana, Rich in grapes; Jagoda, the Strawberry; and Kupina, or Kupiena, the Gooseberry.[149]

They are mostly grand and poetic combinations, often matching exactly with Greek or Germanic names, and featuring names even more poetic than those in either of these languages, like Danica, the Morning Star; Zwezdana, or in Russian, Swetlana, a Star; Zora, Zorana, Zorica, the Slovak Aurora; and Zorislava, the 436Dawn of Glory; Golubica, the Dove; Lala, the Tulip. The Slavs also use the amaranth, or everlasting flower, as a name for both men and women, such as Smiljan and Smiljana; and while a man may be named Dubislav, or Oak Fame, the Serbians and Illyrians name their daughters after fruits—Grozdana, Rich in Grapes; Jagoda, the Strawberry; and Kupina, or Kupiena, the Gooseberry.[149]

149. Kombst, (in Johnson’s) Physical Atlas; Max Muller, Lectures; Le Beau, Bas Empire; Schleicher, Sprachen Europen; Zeuss, Deutschen und die Nachbar Stamme.

149. Kombst, (in Johnson’s) Physical Atlas; Max Muller, Lectures; Le Beau, Fall of the Roman Empire; Schleicher, European Languages; Zeuss, Germans and the neighboring tribes.

Section II.—Slavonian Mythology.

The Slavonians had a polytheistic religion, answering, in spirit, to that of the other Indo-European nations; but as they had no mythic literature, like Greece and Scandinavia, we are dependent for information upon popular ballads and superstitions, eked out by the notices of missionaries and statements of conquerors; and it is not easy to perceive whether their myths were an independent branch of the general stock, or only the Teutonic religion under another dress.

The Slavonians practiced a polytheistic religion similar in spirit to that of other Indo-European nations. However, since they lacked mythic literature like that of Greece and Scandinavia, we rely on folk ballads and superstitions, supplemented by accounts from missionaries and conquerors, to understand their beliefs. It's difficult to determine whether their myths were a unique branch of the wider belief system or just the Teutonic religion presented in a different way.

The divine word, in all the various nations, is Bog. It was used for God, both in the old heathen times, and afterwards in its full sense, when Christianity became known to them. It enters into numerous names, both before and after Christianity. The most noted is Bogislav, or God’s glory, which was borne by many a Pole and old Prussian; and, in 1627, it finished off the old Slavonic line of dukes of Pomerania, from whom that state came to the acquisitive house of Brandenburg. The historical Latinism of the name is Bogislaus; and it is still current in Illyria as Bogosav.

The word for God in many different cultures is "Bog." It was used to refer to God, both in ancient pagan times and later on when Christianity was introduced. It appears in many names, both before and after the arrival of Christianity. One of the most notable names is Bogislav, meaning "God's glory," which was carried by many Poles and old Prussians; in 1627, it marked the end of the old Slavonic line of dukes of Pomerania, which was then taken over by the ambitious house of Brandenburg. The historical Latin version of the name is Bogislaus, and it is still used in Illyria as Bogosav.

Theophilus is literally translated by Bogoljub or Bogoje in Illyria, and Bohumil in Bohemia. This makes it probable that Robert Guiscard thence took the name of his eldest son, Bohemond, giving it a Norman termination. The mother is called Alvareda, and she is said to have been divorced on the score of consanguinity; but it is not improbable that this was a mere excuse of the wily duke of Calabria for ridding himself of an Illyrian wife. Bohemond is said to have been called after a giant of romance; but the giant has not as yet transpired, and may have been, after all, a Slavonic divinity. Bohemond, or Boemondo, as Tasso calls him, was the Ulysses of the first Crusade, and left a grandson namesake.

Theophilus translates directly to Bogoljub or Bogoje in Illyria, and Bohumil in Bohemia. This suggests that Robert Guiscard likely chose the name for his eldest son, Bohemond, adding a Norman twist to it. His mother is named Alvareda, and she's said to have been divorced due to blood relations; however, it's quite possible this was just a clever excuse by the cunning duke of Calabria to be rid of an Illyrian wife. Bohemond is reportedly named after a giant from romance, but the identity of this giant remains unknown and could have been a Slavic deity. Bohemond, or Boemondo, as Tasso refers to him, was like Ulysses during the first Crusade and left behind a grandson who shares his name.

Theodorus and Theodora are answered by Bogdan and Bogdana, both spelt with h in Bohemia—Bohdan, Bohdana, and in Illyria Bozidar, Bozidara; and, as has been already said, the Divine birth-night, Christmas, is commemorated by Slovak children being called Bozo. Bogohval is Thank God, Bogoboj, God’s battle, all names in use in Poland and the kindred nations before the general names of Europe displaced the native growth.

Theodorus and Theodora are responded to by Bogdan and Bogdana, both spelled with an h in Bohemia—Bohdan, Bohdana, and in Illyria, Bozidar, Bozidara; and, as mentioned earlier, the Divine birth-night, Christmas, is celebrated by Slovak children being called Bozo. Bogohval means Thank God, Bogoboj means God’s battle, all names commonly used in Poland and neighboring countries before the general names from Europe took over the native ones.

437The word does not answer to either Deus or God, but is related to the Sanscrit bhagas, destiny.

437The word doesn't correspond to either Deus or God, but is connected to the Sanskrit bhagas, meaning destiny.

The word ljube, Love, is rather a favourite in the affectionate Slavonic nomenclature. At the outset of Bohemian history we come on the beautiful legend of Queen Libussa, or the darling. She succeeded her father in 618, governed alone for fourteen years, then, finding her people discontented, sought the wisest man in her domains for a husband, and found him, like Cincinnatus, at the plough, when he not only retained his homely cloak, iron table, and bark sandals, as marks of his origin, but bade them be produced at all future royal elections. His name, Przemysl, or the thoughtful, was continued in his line, though chroniclers cut its dreadful knot of consonants by calling it Premislaus and the next ensuing namesake Germanized himself as Ottokar. He was afterwards elected king of Poland, where the name was used, with the feminine Przemyslava.

The word ljube, meaning Love, is quite a favorite in affectionate Slavic names. At the beginning of Bohemian history, we encounter the beautiful legend of Queen Libussa, or the darling. She took over from her father in 618 and ruled alone for fourteen years. However, when she realized her people were unhappy, she searched for the wisest man in her land to marry, and found him, much like Cincinnatus, at his plow. He not only kept his simple cloak, iron table, and bark sandals as symbols of his origins, but he also insisted that they be shown at all future royal elections. His name, Przemysl, meaning the thoughtful, continued in his lineage, although historians simplified its complex consonant clusters by calling it Premislaus, and his next namesake Germanized it to Ottokar. He was later elected king of Poland, where the name was also used, along with the feminine version, Przemyslava.

Russia has the feminine Ljubov, Love, fondly termed Lubuika, and, in families where French is spoken, called Aimée, though this more properly translates Ljubka and Ljubnia. The Slovaks have Ljuboslav and its feminine, and the Polish Lubomirsky is Peace-loving. The Russian Ljubov is chiefly used in allusion to the Christian grace of love; and Faith, or Vjera, and Hope, Nadezna, are both, likewise, very popular at the present day, the latter usually Frenchified into Nadine; while the Serbs have Nada, or Nadan.

Russia has the feminine Ljubov, Love, affectionately called Lubuika, and in families where French is spoken, it's referred to as Aimée, although that more accurately translates to Ljubka and Ljubnia. The Slovaks have Ljuboslav and its feminine form, while the Polish Lubomirsky means Peace-loving. The Russian Ljubov is mainly used in reference to the Christian grace of love; and Faith, or Vjera, and Hope, Nadezna, are also very popular today, with the latter often Frenchified into Nadine; meanwhile, the Serbs have Nada, or Nadan.

The Slaves of Rugen had a terrible deity called Sviatovid, or the luminous, who was considered to answer to Mars, or Tyr, and had a temple at Acron, and an image with seven heads, which must have much resembled Indian idols. A white horse was sacred to him, and was supposed to be ridden by him during the night, and to communicate auguries by the manner in which it leaped over lances that were arranged in its path. Human sacrifices were offered to this deity both in Rugen and Bohemia; and when his image was at length overthrown, St. Vitus, from the resemblance of sound, was confounded with him by the populace, and Svantovit, as they called both alike, was still the tutelary genius of the place. Svetozor, Dawn of light, and Svetlana, a Russian lady’s name still in use, are connected with light, the first syllable of his name.

The slaves of Rügen had a dreadful god named Sviatovid, or the Luminous, who was thought to be associated with Mars or Tyr. He had a temple in Acron and a statue with seven heads, which looked a lot like Indian idols. A white horse was sacred to him and was believed to be ridden by him at night, conveying omens based on how it jumped over lances set in its path. Human sacrifices were made to this god in both Rügen and Bohemia; when his statue was eventually destroyed, St. Vitus was mistakenly confused with him by the people due to the similar sound of their names. Svantovit, as they called him, remained the protective spirit of the area. Svetozor, meaning Dawn of Light, and Svetlana, a name still used for Russian women, are both tied to light, linked through the first syllable of his name.

Conjoined with Sviatovid, and lying on a purple bed in the temple in Rugen, was the seven-headed Rugevid, or Ranovid (whose name is explained by reference to the Sanscrit rana, blood-thirsty); and likewise Radegost, the god of hospitality, from rad, prosperous, and gose, a guest, the word so often encountered. Several names began with the first syllable—Rada, Radak, Radan, Radinko, Radmir, Radivoj, Radko, Radman, Radmil, Radoje, Radoslav; and the Illyrians have the hospitable name of Gostomil, or Guest love: indeed, gost forms the end of many Slavonic names, in accordance with the ready and courteous welcome always offered by this people.

Conjoined with Sviatovid and lying on a purple bed in the temple in Rugen was the seven-headed Rugevid, or Ranovid (whose name is linked to the Sanskrit rana, meaning bloodthirsty); and also Radegost, the god of hospitality, derived from rad, meaning prosperous, and gose, meaning guest, a term frequently encountered. Several names started with the first syllable—Rada, Radak, Radan, Radinko, Radmir, Radivoj, Radko, Radman, Radmil, Radoje, Radoslav; and the Illyrians have the welcoming name of Gostomil, or Guest love: indeed, gost appears at the end of many Slavic names, reflecting the warm and friendly hospitality always extended by this people.

Davor is another war god, whose name seems of very near kindred to Mavors, or Mars, and who left Davorinn, Davroslav, and Davroslava, as names.

Davor is another war god, whose name seems closely related to Mavors, or Mars, and who left behind the names Davorinn, Davroslav, and Davroslava.

Tikla was the old Slavonic goddess of good luck, and, being confounded 438with St. Thekla, made this latter name popular in Poland, Russia, and Hungary; and, in like manner, Zenovia, the huntress goddess, conduced to make Zenobia, and Zizi, its contraction, common in Russia.

Tikla was the ancient Slavic goddess of good luck, and, being confused with St. Thekla, made that name popular in Poland, Russia, and Hungary; similarly, Zenovia, the huntress goddess, helped make Zenobia and its shortened form, Zizi, common in Russia.

The fire god was Znitch; and though he does not show any direct namesakes, yet there are sundry fire-names in his honour, such as the Slovak Vatroslav and Illyrian Ognoslav, both signifying fire glory. Possibly, too, the Russian Mitrofan may be connected with the old Persian mithras, or sacred fire; though in history it figures in Greek ecclesiastical guise, as the Patriarch Metrophanes.[150]

The fire god was Znitch, and while he doesn’t have any direct namesakes, there are several names related to fire in his honor, like the Slovak Vatroslav and the Illyrian Ognoslav, both meaning fire glory. It's also possible that the Russian Mitrofan is linked to the old Persian mithras, or sacred fire; although in history, it appears in a Greek ecclesiastical context as the Patriarch Metrophanes.[150]

150. Tooke, Russia; Eichioff, Tableau de la Littérature du Nord au Moyen Age; Zeuss, Deutschen und die Nachbar Stamme; Universal History.

150. Tooke, Russia; Eichioff, Table of Northern Literature in the Middle Ages; Zeuss, Germans and neighboring tribes; Universal History.

Section 3.—Warlike Names.

Few more Slavonic names remain to be mentioned, and these more for their correspondence with those of other races than for much intrinsic interest.

Few more Slavonic names need to be mentioned, and these are more notable for their similarities to names from other cultures than for any intrinsic interest.

Very few are known beyond their own limits. Stanislav, or Camp glory, is the most universal, and is one of the very few found in the Roman calendar, which has two Polish saints thus named. The first, Stanislav Sczepanowski, Bishop of Cracow, was one of the many prelates of the eleventh century who had to fight the battle of Church against king, and he was happy in that his cause was that of morality as well as discipline. Having excommunicated King Boleslav for carrying off the wife of one of the nobles, he was murdered by the king in his own cathedral; and Gregory VII. being the reigning Pope, his martyrdom was an effectual seed of submission to the Church. The wretched king died by his own hand, and the bishop became a Slavonian Becket, was enshrined at Cracow, and thought to work miracles. His name was, of course, national, and was again canonized in the person of Stanislav Kostka, one of the early Jesuits who guided the reaction of Roman Catholicism in Poland. The name has even been used in France, chiefly for the sake of the father of the Polish queen of Louis XV., and afterwards from the influx of Poles after the partition of their kingdom.

Very few individuals are known beyond their own boundaries. Stanislav, or Camp glory, is the most universal name and is one of the few found in the Roman calendar, which includes two Polish saints with that name. The first, Stanislav Sczepanowski, Bishop of Cracow, was one of many prelates in the eleventh century who had to fight for the Church against the king, and he was fortunate that his cause represented both morality and discipline. After excommunicating King Boleslav for abducting the wife of a nobleman, he was murdered by the king in his own cathedral. With Gregory VII. as the reigning Pope, his martyrdom became a powerful symbol of submission to the Church. The unfortunate king ended his own life, while the bishop became a Slavonian Becket, was enshrined in Cracow, and was believed to perform miracles. His name was, of course, national, and it was brought back into prominence with the canonization of Stanislav Kostka, one of the early Jesuits who played a key role in shaping Roman Catholicism in Poland. The name has even appeared in France, mainly due to the father of the Polish queen of Louis XV., and later because of the influx of Poles following the partition of their kingdom.

English. French. Portuguese. Italian.
Stanislaus Stanislas Estanislau Stanislao
German. Bavarian. Polish. Illyrian.
Stanislav Stanes Stanislav Stanisav
Lettish. Stanisl Stach Stanko
Stanislavs Stanel Stas  
Stachis Stanerl    

439Much in the same spirit is the Russian Boris, from the old Slavonian borotj, to fight. It has never been uncommon in Muscovy, and belonged to the brother-in-law of Ivan the Terrible, Boris Goudenoff, who was regent for his imbecile nephew Feodor; and, after assassinating the hopeful younger brother, Dmitri, reigned as czar, till dethroned by a counterfeit Dmitri. Borka and Borinka are the contractions, and Borivor was the first Christian duke of Bohemia.

439Similarly, the Russian Boris comes from the old Slavic word borotj, which means to fight. This name has been common in Muscovy, and it belonged to Boris Godunov, who was the brother-in-law of Ivan the Terrible and served as regent for his incompetent nephew Feodor. After he killed the promising younger brother, Dmitri, he ruled as czar until he was overthrown by a fake Dmitri. Borka and Borinka are shortened versions of the name, and Borivor was the first Christian duke of Bohemia.

Bron, a weapon, forms Bronislav and Bronislava. Voj is the general Slavonic term for war, and is a very frequent termination. Vojtach, the Polish Vojciech, and Lithuanian Waitkus, all mean warrior.

Bron, a weapon, creates Bronislav and Bronislava. Voj is the general Slavic term for war and is a very common ending. Vojtach, the Polish Vojciech, and Lithuanian Waitkus all mean warrior.

It is a curious feature in nomenclature how strongly glory and fame are the leading notion of the entire race, whose national title of glory has had such a fall. Slav is an inevitable termination; voj almost as constantly used; and even the tenderest commencements are forced to love war, and to love fame. The old Russian Mstisslav glories in vengeance (mest), but is usually recorded as Mistislaus; Rostislav increases glory; Vratislav, Glowing glory, names not only the Wratislaus of history, but the city of Breslaw. The Slovak Vekoslav, and Vekoslava, are Eternal fame.

It’s interesting to see how much glory and fame dominate the identity of a whole race, especially when their national title of glory has taken such a hit. Slav is an unavoidable ending; voj is almost always present too; and even the gentlest beginnings are compelled to embrace war and chase after fame. The old Russian Mstisslav takes pride in vengeance (mest), but he’s usually referred to as Mistislaus; Rostislav means increasing glory; and Vratislav, which means glowing glory, refers not only to the Wratislaus of history but also to the city of Breslaw. The Slovak names Vekoslav and Vekoslava signify eternal fame.

The two animals used in Slavonic names are warlike; Vuk, the wolf, and Bravac, the wild boar; but both these are very possibly adopted from the German Wulf and Eber.

The two animals found in Slavic names are warrior-like: Vuk, the wolf, and Bravac, the wild boar; however, both of these are likely borrowed from the German Wulf and Eber.

Section IV.—Names of Might.

Boleje, strong or great, answers to the Teuton mer, and Boleslav is great glory. Boleslav Chrobry, the second Christian prince of Poland, was a devout savage and great conqueror, both in Russia and Bohemia. He was the first Pole to assume the title of king; and after his death, in 1025, there are many instances of his name in both Poland and Bohemia.

Boleje, meaning strong or great, corresponds to the Teuton mer, and Boleslav signifies great glory. Boleslav Chrobry, the second Christian prince of Poland, was a deeply religious warrior and a formidable conqueror in both Russia and Bohemia. He was the first Pole to take on the title of king. After he died in 1025, his name continued to appear frequently in both Poland and Bohemia.

In this latter country it had, however, a far more sinister fame. Borivor and Ludmilla, the first Christian prince and princess of that duchy, had two grandsons, Boleslav and Vesteslav, or Venceslav, the first a heathen, the latter a Christian. Boleslav stirred up the pagan population against his brother, and murdered him while praying in church at Prague, on the 28th of September, 644, thus conferring on him the honour of a patron saint and centre of legends. The House of Luxemburg obtained the kingdom of Bohemia by marriage, and Venceslav was introduced among their appellations in the form of Wenzel; and the crazy and furious Bohemian king of that name sat for a few unhappy years on the imperial throne; but in spite of the odium of that memory, the name of good King Wenceslas, as we call it, held its ground, and contracts into Vacslav and Vaclav. Some say that it is crown glory, from vienice; others deduce the prefix from vest, the superlative of veliku, great, which furnished the Bulgarian Velika, Veleslav, Velimir.

In this latter country, however, it had a much darker reputation. Borivor and Ludmilla, the first Christian prince and princess of that duchy, had two grandsons, Boleslav and Vesteslav, or Venceslav, the former being a pagan and the latter a Christian. Boleslav turned the pagan population against his brother and killed him while he was praying in church in Prague on September 28, 644, thereby granting him the title of patron saint and the center of legends. The House of Luxemburg acquired the kingdom of Bohemia through marriage, and Venceslav's name was included among their titles as Wenzel; the delusional and volatile Bohemian king of that name reigned for a few troubled years on the imperial throne. Despite the negative associations with that memory, the name of good King Wenceslas, as we refer to it, remained popular and has shortened to Vacslav and Vaclav. Some suggest that it originates from the word for crown glory, from vienice; others trace the prefix back to vest, the superlative of veliku, meaning great, which influenced names like Bulgarian Velika, Veleslav, and Velimir.

440The familiar root that has been so often encountered in valeo, wield, &c., in the sense of power, gives the prefix vlad to various favourite Slavonic names. The Russian Vladimir, being of the race of Rurik, is sometimes seized upon as Waldemar; and, in fact, there is little difference in the sense of the first syllable. He is a great national saint, since it was his marriage with the Greek Princess Anna that obtained for the Byzantine Church her mighty Muscovite daughter; and in honour of him, Vladimir has been perpetually used in Russia, shortened into Volodia, and expanded into Volodinka by way of endearment.

440The familiar root found in valeo, wield, etc., meaning power, gives the prefix vlad to many popular Slavic names. The Russian name Vladimir, belonging to the Rurik lineage, is sometimes used as Waldemar; in fact, there is little difference in the meaning of the first syllable. He is a significant national saint, as his marriage to the Greek Princess Anna brought the Byzantine Church its powerful Muscovite daughter; and in his honor, Vladimir has been continually used in Russia, shortened to Volodia, and turned into Volodinka as a term of endearment.

The national saint of Hungary was Vladislav, who was the restorer of the faith that had almost faded away after the death of the sainted King Stephen, and was chosen as leader of a crusade, which was prevented by his death in 1095. His name, and that of his many votaries, have sorely puzzled Latin and Teutonic tongues; when not content, like the French, to term him St. Lancelot, his countrymen call themselves after him Laszlo, or Laczko, the Illyrians Lako, the Letts Wendis; but chroniclers vary between Uladislaus and Ladislaus in Hungary and Poland; and when the Angevin connection brought down a king from Hungary to revenge the death of his brother upon Giovanni of Naples, the Italians called him Ladislao; and as Ladislas we recognize the last native Hungarian king, brother-in-law to Charles V. Vladislavka is a feminine, contracting into Valeska, which is still borne by Polish young ladies. Vladivoj is another of the same class, and sve, all, with the verb vladati, to rule, has formed Vsevolad and Svevlad, All ruler, and Vseslav, All fame.

The national saint of Hungary was Vladislav, who revived the faith that had almost disappeared after the death of the sainted King Stephen. He was chosen to lead a crusade, which was prevented by his death in 1095. His name, and that of his many followers, have confused both Latin and German languages; while the French are not satisfied just calling him St. Lancelot, his countrymen refer to themselves as Laszlo or Laczko, the Illyrians as Lako, and the Letts as Wendis. However, historians differ in using Uladislaus and Ladislaus in Hungary and Poland. When the Angevin connection brought a king from Hungary to avenge his brother's death on Giovanni of Naples, the Italians called him Ladislao; as Ladislas, we recognize the last native Hungarian king, brother-in-law to Charles V. Vladislavka is a feminine form, which shortens to Valeska, a name still used by Polish young women. Vladivoj is another variant, and sve, meaning all, combined with the verb vladati, meaning to rule, has led to names like Vsevolad and Svevlad, meaning All ruler, and Vseslav, meaning All fame.

Possibly there may be some connection here with the deity Volos, Weles, or Veless, invoked under these names by the Slaves, Bohemians, and Russians, as witness of their oaths, and likewise as guardian of flocks. Possibly the Roman Pales may be the same deity under another form; but the name of Volos is still applied to shepherds, and comes, no doubt, from the Slavonic vlas, or Russian volos, the same word as wool.

There might be a connection here with the deity Volos, Weles, or Veless, who was called upon by the Slavs, Bohemians, and Russians as a witness to their oaths and as a protector of livestock. It's also possible that the Roman goddess Pales is the same deity in a different form. However, the name Volos is still used for shepherds and likely comes from the Slavic word vlas or the Russian volos, which means wool.

The word mir at the end of Vladimir is somewhat doubtful. It may mean peace, or it may mean the world; and in like manner the Slovak Miroslav stands in doubt between world-fame or peaceful-fame.

The word mir at the end of Vladimir is somewhat unclear. It might mean peace, or it might mean the world; similarly, the Slovak Miroslav is uncertain between world-fame or peaceful-fame.

Purvan, Purvançe, is the Bulgarian first, whether used in the sense of chief or of first-born does not appear; but, at any rate, bearing a most eastern sound with it.

Purvan, Purvançe, is the Bulgarian first, although it's unclear if it means chief or first-born; either way, it has a distinctly eastern vibe to it.

We are familiar with the Russian ukase, from ukasat, to show forth; and kaze in Polish has the same sense of command. Kazimir is thus Command of peace, a noble title for a prince, and essentially national in Poland, where it was endeared by the fame of three of the best of the earlier sovereigns. It has the feminine Kasimira, and is one of the very few Slavonic names used by Teutons. Intermarriages introduced it among the German princes; and Johann Kasimir, a son of the Pfalzgraf of the Rhine, was a noted commander in the war of the Revolt of the Netherlands, and received the Garter from Queen Elizabeth. He was commonly called Prince Kasimir, and his namesakes 441spread in Germany; and either for the sake of the sound, or Polish sympathies, Casimir was somewhat fashionable in France.

We know the Russian ukase, which comes from ukasat, meaning to declare; and kaze in Polish shares the same meaning of command. Kazimir therefore means Command of Peace, a noble title for a prince, and particularly national in Poland, where it gained affection due to three of the greatest early rulers. It has a feminine form, Kasimira, and is one of the very few Slavic names adopted by Germans. Intermarriages brought it among German princes; Johann Kasimir, a son of the Pfalzgraf of the Rhine, was a well-known leader in the Dutch Revolt and was honored with the Garter by Queen Elizabeth. He was usually referred to as Prince Kasimir, and his namesakes 441spread throughout Germany; either because of the sound or Polish connections, Casimir became somewhat popular in France.

French. Polish. Bohemian. Lettish.
Casimir Kazimir Kazimir Kasimirs
German. Kazimierz   Kasche
Kasimir     Kaschis
      Kaschuk

Kol, council, formed Koloman, somewhat noted in early Slavonic history.

Kol, council, formed Koloman, somewhat noted in early Slavonic history.

Jar, pronounced as beginning with y, means strength or firmness. Jaromir, Firm peace, was prince of Bohemia in 999. Jaropolk, firm government, was the last heathen grand prince of Muscovy; and this name, with Jaroslav, is very frequent in the early annals of the House of Rurik.

Jar, pronounced as beginning with y, means strength or firmness. Jaromir, meaning strong peace, was the prince of Bohemia in 999. Jaropolk, meaning strong government, was the last pagan grand prince of Muscovy; this name, along with Jaroslav, is quite common in the early records of the House of Rurik.

From lid, the people, (our old friends hleute and λαος,) came Ljudomir and Ludmilla, who was the first Christian duchess in Bohemia, and was strangled by her heathen daughter-in-law, Dragotina, the mother of Boleslav and Venceslav, leaving a sainted name much used among all Slavonian women, and called at home Lida and Lidiska; in Russia, Ljudmila. Lidvina was likewise Bohemian, from Vina, an old goddess.

From lid, the people, (our old friends hleute and λαος,) came Ljudomir and Ludmilla, who was the first Christian duchess in Bohemia. She was strangled by her pagan daughter-in-law, Dragotina, the mother of Boleslav and Venceslav, leaving behind a sainted name that is commonly used among all Slavic women, called at home Lida and Lidiska; in Russia, Ljudmila. Lidvina was also Bohemian, coming from Vina, an ancient goddess.

Section 5.—Names of Virtue.

Words signifying goodness are far from uncommon in this class of nomenclature. Dobry, good, has a worthy family. Dobrija, sometimes called Dobrowka, was the Bohemian princess whose marriage, like those of Clotilda, Bertha, and Anna, brought religion into her new country. Her husband, Miczslav, of Poland, had been born blind, but recovered his sight at seven years old. He had seven wives while still a heathen, but was told that he would have no children unless he began afresh with a Christian lady. He demanded the Czech princess. She brought St. Adalbert, of Prague, with her; and Mistislaus, as he is generally called in history, is counted as the first Polish Christian king, in the year 970. So national was the name, that the Poles altered Maria of Muscovy to Dobrija, on her marriage with Kasimir, their king. The other names of this commencement are Illyrian—Dobrogast, Dobroljub, Dobroslav, and its feminine Dobrovoj, Dobrvok, Dobrutin, and Dobrotina, Good guest, Good love, Good glory, Good war, Good wolf, and Beneficent.

Words that signify goodness are not uncommon in this type of naming. Dobry, which means good, has a notable lineage. Dobrija, sometimes referred to as Dobrowka, was the Bohemian princess whose marriage, like those of Clotilda, Bertha, and Anna, introduced religion to her new country. Her husband, Miczslav of Poland, was born blind but regained his sight at seven years old. He had seven wives while he was still a pagan, but was told he would have no children unless he started fresh with a Christian woman. He requested the Czech princess. She brought St. Adalbert of Prague with her; and Mistislaus, as he’s usually known in history, is recognized as the first Polish Christian king in the year 970. The name was so national that the Poles changed Maria of Muscovy to Dobrija when she married Kasimir, their king. Other names from this beginning are Illyrian—Dobrogast, Dobroljub, Dobroslav, and its feminine forms Dobrovoj, Dobrvok, Dobrutin, and Dobrotina, meaning Good guest, Good love, Good glory, Good war, Good wolf, and Beneficent.

Ssvätyj, holy, and polk, government, are the component parts of the old Russian Sviatopolk, often found among the early race of Rurik. Holy glory, Sviatoslav, was the inappropriate name of the son of the Christian princess Olga, the same who refused baptism, 442believing that all the converts were cowards, and that he should lose the support of the war gods and of his followers.

Ssvätyj, meaning holy, and polk, meaning government, are the parts that make up the old Russian name Sviatopolk, which often appeared among the early lineage of Rurik. Holy glory, Sviatoslav, was an unsuitable name for the son of the Christian princess Olga, who famously rejected baptism, thinking that all converts were cowards and that he would lose the backing of the war gods and his supporters. 442

The Illyrian blag, good, makes Blagorod, Good birth, also, as usual, Blagovoj, Blagoslav, Blagodvor, Blagogost, and the contraction Blagoje.

The Illyrian blag, meaning good, creates Blagorod, meaning good birth, along with the usual names Blagovoj, Blagoslav, Blagodvor, Blagogost, and the shortened form Blagoje.

Prav is upright, a connection, it may be, of probus, and it has formed the Slavonic Upravda, and the Illyrian Pravdoslav, Pravdoslava, Pravoje. It is, perhaps, the same with the Wend prib, which formed the name Pribislava. The Danes amalgamated the Wend pred into their own names as Predbiorn, or Preban.

Prav means upright and might be linked to probus. It has given rise to the Slavonic Upravda and the Illyrian Pravdoslav, Pravdoslava, and Pravoje. It could also relate to the Wend prib, which contributed to the name Pribislava. The Danes blended the Wend pred into their own names, resulting in names like Predbiorn or Preban.

Çast, or cest, is honour. The first letter, ç, should be pronounced z; it is rather a favourite with Poland and Bohemia. Çastibog exactly answers to the Greek Timotheus, as does Çastimir to the modern German Ehrenfried, very possibly a translation from it. Çastislav is the most popular form, like all else ending in slav, and has shortened into Çaslav, Çaislav, Cestislav, Ceslav.

Çast, or cest, means honor. The first letter, ç, should be pronounced z; it’s quite popular in Poland and Bohemia. Çastibog corresponds to the Greek Timotheus, just as Çastimir relates to the modern German Ehrenfried, likely a translation of it. Çastislav is the most common form, like others that end in slav, and has been shortened to Çaslav, Çaislav, Cestislav, Ceslav.

Of the same sound is the first letter of çist, pure, whence Çistav and Çistislav. From tverd, firm, we have Tverdko, Tverdimir, Tverdislav.

Of the same sound is the first letter of çist, meaning pure, which gives us Çistav and Çistislav. From tverd, meaning firm, we get Tverdko, Tverdimir, Tverdislav.

Section 6.—Names of Affection.

The Slavonian nature has much in common with the Irish, and there is much of caressing and personal affection. Ljub, as has been seen, is a favourite element in names, and dragi, dear, does a considerable part. Dragomira, or DearDear peace, was the name of the heathen mother of Boleslav and Venceslav. Dragoslav, or dear glory, is Russian, and Poland and Bohemia have used Dragan, Draganka, Dragoj, Dragojila, Dragioila, Dragnja, Dragotin, Dragotinka, Dragilika, Dragija.

The Slavonian nature shares a lot with the Irish, featuring plenty of warmth and personal affection. Ljub, as we've seen, is a popular element in names, and dragi, meaning dear, plays a significant role. Dragomira, or DearDear peace, was the name of the pagan mother of Boleslav and Venceslav. Dragoslav, or dear glory, is Russian, and Poland and Bohemia have used variations like Dragan, Draganka, Dragoj, Dragojila, Dragioila, Dragnja, Dragotin, Dragotinka, Dragilika, and Dragija.

Duschinka is the tender epithet which, in Russia, a serf applies to her lady in addressing her. It is properly the diminutive of Duscha, happy, which is sometimes a Christian name in Russia, as well as in Illyria, where it is called Dusa and Dusica. Stastny is the Bohemian word for happy, and is sometimes used as a name. Blazena, meaning happy, in these tongues, is used as the South Slavonic equivalent for Beatrice.

Duschinka is a gentle term that, in Russia, a serf uses to address her lady. It’s actually a diminutive of Duscha, which means happy, and can also be a first name in Russia, as well as in Illyria, where it's known as Dusa and Dusica. Stastny is the Bohemian word for happy and is occasionally used as a name. Blazena, meaning happy, is used in these languages as the South Slavonic equivalent of Beatrice.

Another word for love is mil. Mila and Milica are the feminines, meaning lovely, or amiable, Milan the masculine; but all these are now confounded with the numerous progeny of the Latin Æmilius. Mil is a favourite termination, and is found loving war and glory—Milovoj and Miloslav.

Another word for love is mil. Mila and Milica are the feminine forms, meaning lovely or friendly, while Milan is the masculine; however, all these are now mixed up with the many descendants of the Latin Æmilius. Mil is a popular ending and is associated with a love for war and glory—Milovoj and Miloslav.

Cedoljub and Cedomil are both most loving names, the first half of the name signifying a child, so that they signify ‘child-love,’ or ‘filial affection.’

Cedoljub and Cedomil are both very loving names, with the first part of each name meaning a child, so they represent ‘child-love’ or ‘filial affection.’

Brotherly love is likewise honoured as nowhere else, save in the Greek Philadelphus, which exactly renders Bratoljub, from brata, a word of the universal family likeness whence ἀδελφός and hermano 443are the only noted variations. Brajan and Bragican also belong to brotherhood.

Brotherly love is celebrated like nowhere else, except in the Greek Philadelphus, which perfectly translates Bratoljub, from brata, a word that reflects the universal connection from which ἀδελφός and hermano 443 are the only notable variations. Brajan and Bragican also relate to brotherhood.

Deva is a maiden, whence Devoslav and Devoslava, probably formed, or at least used, in honour of the Blessed Virgin.

Deva is a girl, from which Devoslav and Devoslava are likely formed, or at least used, in honor of the Blessed Virgin.

Section 7.—Names from the Appearance.

A few names of extremely personal application exist, such as the Servian Mrena, white in the eyes, and Mladen, young, and the highly uncomplimentary Illyrian Smoljan and Smoljana, from smoljo, an overhanging nose, probably a continuation of the nickname of some favoured individual.

A few names that are very personal exist, like Servian Mrena, which means "white in the eyes," and Mladen, which means "young," along with the not-so-flattering Illyrian names Smoljan and Smoljana, derived from smoljo, meaning "overhanging nose," likely a continuation of a nickname for someone favored.

Krasan, beautiful, however, was used in names, as Krasimir, Krasislav, Krasomil, &c.; and zlata, golden, though once used in Zlatoust, as a literal translation of Chrysostomos, in other names may, it is hoped, be employed to denote beauty; or else Zlatoljub, with its contractions Zlatoje and Zlatko, would be a most avaricious name. Zlata, Zlatana, Zlatibor, and Zlatislav, are also used.

Krasan, meaning beautiful, is found in names like Krasimir, Krasislav, Krasomil, etc.; and zlata, meaning golden, although it was once used in Zlatoust as a literal translation of Chrysostomos, might also be employed in other names to signify beauty; otherwise, Zlatoljub, along with its shortened forms Zlatoje and Zlatko, would seem pretty greedy. Zlata, Zlatana, Zlatibor, and Zlatislav are also in use.

Tiho, silent, is a curious prefix. Tihomil, Silent love, and Tihomir, Silent peace, are clear enough; but Tihoslav, Silent glory, is a puzzling compound, probably only arising from the habit of ending everything with slav.

Tiho, silent, is an interesting prefix. Tihomil, Silent love, and Tihomir, Silent peace, are straightforward; but Tihoslav, Silent glory, is a confusing mix, likely just a result of the tendency to end everything with slav.

It is remarkable, however, that there is an entire absence of the names of complexion so common among the Kelts and Romans.

It’s striking, however, that there’s a complete lack of the names for complexion that are so common among the Celts and Romans.

444

CONCLUSION.

MODERN NOMENCLATURE.

It still remains to cast a passing glance over the countries of the European commonwealth, and observe the various classes of names that have prevailed in them. It is only possible to do this, with my present information, very broadly and generally. In fact, every province has its own peculiar nomenclature; and the more remote the place the more characteristic the names, and, therefore, the most curious are the least accessible. It is the tendency of diffused civilization to diminish variations, and up to a certain point, at least, to assimilate all to one model, and this process for many years affected the educated and aristocratic community, although latterly a desire for distinctiveness and pride in the individual peculiarities of race and family, have arisen; but, on the other hand, the class below, which used to be full of individualities, has now reached the imitative stage, and is rapidly laying aside all national and provincial characteristics, The European nobility, except where some old family name has been preserved as an heirloom, thus cease, about the sixteenth century, to bear national names; but all are on one level of John, Henry, Frederick, Charles, Louisa, &c., while the native names come to light among citizens and peasants; but now, while the gentleman looks back for the most distinctive name in his remote ancestry, and proudly bestows it on his child, the mechanic or labourer shrinks from the remark and misunderstanding that have followed his old traditional baptismal name, and calls his son by the leastleast remarkable one he can find, or by one culled from literature. These remarks apply chiefly to England, but also, in great measure, to the town population of France, and to all other places which are much affected by the universal fusion of national ideas and general intercourse of the present day.

It’s still important to take a quick look at the countries of the European community and observe the different types of names that have been common throughout them. With the information I have right now, I can only discuss this in very broad terms. Each region has its own unique naming conventions; the more remote the area, the more distinctive the names get, which is why the most interesting ones are often the hardest to access. Widespread civilization tends to reduce variations and, to some extent, blend everything into a single model. This trend affected the educated and aristocratic classes for many years, although recently there has been a desire for uniqueness and pride in the distinct traits of race and family. Meanwhile, the lower classes, which used to have a lot of individuality, have now reached a stage of mimicking others and are quickly abandoning national and provincial identities. The European nobility, unless some old family name has been kept as an heirloom, stopped using national names around the sixteenth century; instead, they commonly adopted names like John, Henry, Frederick, Charles, Louisa, etc. Native names have emerged among citizens and peasants. However, now while a gentleman looks back to find the most unique name in his distant ancestry and proudly gives it to his child, a mechanic or laborer tends to avoid the judgment and confusion that come with his old traditional name and opts for the least remarkable name he can find or one taken from literature. These observations mostly apply to England, but they also largely relate to the urban population of France and to all other places influenced by the blending of national ideas and the widespread interaction of today.

Section I.—Greece.

Modern Greece has the most direct inheritance from the ancient, classical, and old Christian names. True, her population has undergone changes which leave but little of the proud old Ionian or Dorian blood; but her language has been victorious over the barbarous speech of her conquerors, and Latins and Bulgarians became Greek beneath her influence.

Modern Greece has the most direct connection to the ancient, classical, and early Christian names. It's true that her population has changed significantly, leaving little of the once proud Ionian or Dorian heritage; however, her language has triumphed over the harsh tongues of her conquerors, with Latins and Bulgarians becoming Greek under her influence.

445The inhabitants of her peninsulas and islands are, then, with few exceptions, called by Greek names. The exceptions are, in the first place, in favour of the Hebrew names that are in universal use, not only the never-failing Joannes and Maria, but Isaakos, David, Elias, and others, for whom the Greek Church has inculcated more constant veneration than has the Latin. Next there are the few Latin names that were accepted by the Greeks during the existence of the Byzantine empire, and either through martyrs or by favourite sovereigns, recommended themselves to the love of posterity; but these are few in number, and Konstantinos is the only distinguished one. And, lastly, an extremely small proportion have been picked up by intercourse with the Western nations, but without taking root.

445Most people living on the peninsulas and islands are known by Greek names, with a few exceptions. These exceptions mainly include Hebrew names that are commonly used, like Joannes and Maria, as well as Isaakos, David, Elias, and others, which the Greek Church has honored more consistently than the Latin Church has. There are also a handful of Latin names that the Greeks adopted during the Byzantine Empire, which gained favor through martyrs or beloved rulers and have been remembered by future generations; however, these are quite rare, with Konstantinos being the most notable. Lastly, a very small number of names have been introduced through interactions with Western nations, but they haven't really taken hold.

The mass of Greek names belongs to the class that I have called ‘Greek Christian,’ being those that were chiefly current in the years of persecution and martyrdom—some old hereditary ones from ancient time, others coined with the stamp of the Faith. These, with others expressive of favourite ideas, such as Macharios, Blessed, Sophia, Wisdom, Zoe, Life, were the staple of the Greeks until the modern revival brought forward the old heroic and historical names; and Achilles, Alkibiades, Themistokles, &c., are again in familiar use.

The majority of Greek names fall into the category I refer to as ‘Greek Christian,’ which were mainly popular during the times of persecution and martyrdom—some are old family names from ancient times, while others were created with the influence of the Faith. These, along with names that express cherished concepts, like Macharios, Blessed, Sophia, Wisdom, Zoe, Life, were standard among the Greeks until the modern revival introduced old heroic and historical names again; now names like Achilles, Alkibiades, Themistocles, etc., are commonly used once more.

In a list of names used at the present day in the Ionian Islands, I find seventeen men and four women of the old historical and heroic class; the four ladies being Kalliope, Arethusa, Euphrosyne, and Aspasia; and, perhaps, Psyche and Olympias ought to be added to these: twenty-three male and nineteen female of the Christian Greek class: two Hebrew, i. e. Joannes and Jakobos, of men; three of women, Maria, Anna, and Martha. Paulos and Konstantinos, and perhaps Maura, alone represent the Latin, and Artorioos the Kelt, probably borrowed from some Englishman.

In a list of names currently used in the Ionian Islands, I find seventeen men and four women from the old historical and heroic class; the four women being Kalliope, Arethusa, Euphrosyne, and Aspasia; and possibly, Psyche and Olympias should be added to these. There are twenty-three men and nineteen women from the Christian Greek class: two Hebrew men, Joannes and Jakobos; and three women, Maria, Anna, and Martha. Paulos and Konstantinos, and maybe Maura, are the only representatives of the Latin names, and Artorioos represents the Celtic name, likely borrowed from some Englishman.

Surnames are inherited from the Latin nomina, and began earlier in Constantinople than anywhere else. They are divided between the patronymic, ending, as of old, in ides, the local, and the permanent nickname.

Surnames come from the Latin word "nomina" and started in Constantinople before anywhere else. They are categorized into three types: patronymic, which traditionally ends in ides, local names, and permanent nicknames.

Section II.—Russia.

The European portion of the vast empire of Russia is nationally Slavonic, but much mixed with Tatar; and the high nobility is descended, at least according to tradition, from the Norsemen. The royal line is, through intermarriages, almost Germanized. The Church continues the faith, practice, and ritual of the Greek Church, but in the old Slavonic tongue, from which the spoken language has much deviated.

The European part of Russia's massive empire is primarily Slavic, but heavily influenced by Tatar culture; the high nobility is said to have Norse ancestry, at least according to tradition. The royal family has become mostly Germanized through intermarriages. The Church upholds the beliefs, practices, and rituals of the Greek Church, but they are conducted in the old Slavic language, which has significantly evolved from the spoken language today.

The Greek element greatly predominates in the nomenclature: native saints have contributed a few Slavonic specimens, and a very few inherited from the Norsemen occur; but the race of Rurik seem very quickly to have adopted Russian names. The Tatar population hardly contributes a Christian name to history, and the Germans 446almost always, on their marriage with the Russian imperial family, assumed native, i. e. Greek or Roman-Greek, names. The present fashions in nomenclature are, however, best explained in the following letter from an English lady residing in Russia:—

The Greek influence is very strong in the naming conventions: a few local saints have added some Slavic names, and there are a very few passed down from the Norse, but the Rurik lineage seems to have quickly adopted Russian names. The Tatar population barely contributes Christian names to history, and the Germans almost always took on local names, meaning Greek or Roman-Greek names, when they married into the Russian imperial family. The current trends in naming are best explained in the following letter from an English woman living in Russia:—

'Children (and grown-up persons in their own family) are, I may say, universally called by their diminutives. In society the Christian name and patronymic are made use of, and you seldom hear a person addressed by his family name, though he may be spoken of in the third person as “Romanoff,” or “Romanova” (surnames take the gender and number of their bearers), except by his superiors, such as a general to his young officers, &c.

'Kids (and adults within their own families) are, I can say, commonly called by their nicknames. In social settings, people use first names and last names, and you hardly ever hear someone referred to by their family name, although they might be mentioned in the third person as “Romanoff” or “Romanova” (last names match the gender and number of the person), except by their superiors, like a general addressing his young officers, etc.

'The patronymic is formed by the addition of vitch, or evitch, to the Christian name of a person’s father; as Constantine Petrovitch, Alexander Andréevitch, in the masculine; and of ovna, or evna, in the feminine, Olga Petrovna, Elizavetta Andréovna.

'The patronymic is created by adding vitch or evitch to a person’s father's first name; for example, Constantine Petrovitch or Alexander Andréevitch for males; and ovna or evna for females, like Olga Petrovna or Elizavetta Andréovna.'

'I would call your attention to the error that is generally made in the newspapers, where these patronymics are spelt with a W, whereas they really are spelt and pronounced with a V.

'I would like to point out the mistake that is commonly found in the newspapers, where these patronymics are spelled with a W, when they are actually spelled and pronounced with a V.

'The diminutives can always be traced to the root, being derived from the first, or the accented syllable, of the full name, with the termination of a little fond syllable, sha, ia, inka, otchka, oushka; for instance, Mária, Másha, Mashinka—Olga, Olinka, Olitchka: Ian, John, Vanoushka, Vanka—Alexandre, Alexandra, Sasha, Sashinka. Not in one diminutive are there such glaring differences of spelling and sound, as Dick for Richard, Polly for Mary, Patty for Martha.

The diminutives can always be traced back to the root, coming from the first or accented syllable of the full name, with the addition of a cute little ending like sha, ia, inka, otchka, or oushka; for example, Mária, Másha, Mashinka—Olga, Olinka, Olitchka: Ian, John, Vanoushka, Vanka—Alexandre, Alexandra, Sasha, Sashinka. No diminutive shows such stark differences in spelling and sound as Dick for Richard, Polly for Mary, or Patty for Martha.

'Perhaps it is not superfluous to mention, that there are diminutives of reproach as well as of affection; if you scold Olga, she becomes Olka; Ivan, Vanka; and so on. This form, however, is seldom made use of by well-educated people, except in fun; though there are some who do not hesitate to make free use of it in their kitchens and nurseries, in a private sort of a manner. Among the lower orders, and especially in the country, it is not considered reproachful, but is the general form of appellation. You observe, that this is formed by the addition of ka to the principal syllable.

'Maybe it’s worth noting that there are diminutives used for both insults and endearments; if you scold Olga, she becomes Olka; Ivan turns into Vanka; and so on. However, this form is rarely used by well-educated people, except jokingly; although some don’t hesitate to use it freely in their kitchens and nurseries, in a casual way. Among the lower classes, especially in rural areas, it’s not seen as insulting but is the common way to address someone. You can see that this is created by adding ka to the main syllable.'

'I find, on attentive search in the “Monument of Faith,” a sort of devotional book of prayer and meditations applied to every day of the year, and with the names and a short-biography of each saint, that there are 822 men’s names and 204 women’s in the Russian calendar. Of these, you will be surprised to hear twelve only are really Slavonic. Unfortunately I am unable to inform you of their meanings, notwithstanding every inquiry among the few educated inhabitants of this little out-of-the-way town; but if ever I have an opportunity of seeing a real “Sclavonophile,” as searchers into Russian antiquities are called, I will not fail to ask about it. The names are as follows:—

'I found, after a careful look in the “Monument of Faith,” a devotional book of prayers and reflections for every day of the year, along with the names and brief biographies of each saint. There are 822 men's names and 204 women's names in the Russian calendar. You might be surprised to learn that only twelve of these are truly Slavic. Unfortunately, I can't tell you their meanings, despite asking the few educated people in this remote little town. However, if I ever get the chance to meet a true “Sclavonophile,” which is what people who study Russian antiquities are called, I will definitely ask about it. The names are as follows:—

  • ‘1 Boris (m.), grand duke; murdered in 1015.
  • ‘2 Gleb (m.), brother to Boris; murdered in 1016.
  • ‘3 Vetcheslav (m.), Duke Chetsky.
  • ‘4 Vladimir (m.), grand duke; baptized in 988 (1st Christian grand duke).
  • 447‘5 Vsévolod (m.), duke; he changed his name to Gabriel when baptized; died in 1138.
  • ‘6 Igor (m.), grand duke of Tchernigoff, 1147. (Norse.)
  • ‘7 Razóomnik (m.); this name is taken from rázoom, which means sense, wisdom, and signifies a wise, sensible person.
  • ‘8 Olga (f.), grand duchess, god-mother to Vladimir. She was the first Christian duchess. (Norse.)
  • ‘9 Ludmilla (f.), god-mother to Vsevold, and martyred in the cause of Christianity.
  • ‘10 Véra (f.), means faith.
  • ‘11 Nadéjda (f.), hope.
  • ‘12 Lubov, charity, love.

‘All the other names are of Greek, Latin, or Hebrew origin (with a very few exceptions, of which I will speak afterwards), and though they generally differ in termination, yet they are to be recognized instantly. I observe that in Greek names K is used, and not the sound of S, as in Kiril, Kiprian (Cyril, Cyprian). Also that Th takes the sound of F, as Féodore, Fomá (Theodore, Thomas). But the Th is represented by a letter distinct from that by which Ph or F are represented, the former being written Θ and the latter Ø, but both have exactly the same sound. U sometimes becomes V when used in the middle of names, as Evgenia (Eugenia), Evstafi (Eustace). B in many instances becomes V, as in Vasili (Basil), Varvara (Barbara), Varfolomey (Bartholomew).

‘All the other names come from Greek, Latin, or Hebrew origins (with a very few exceptions, which I will discuss later), and even though they usually differ in endings, they're recognizable right away. I notice that in Greek names, K is used instead of the sound S, as in Kiril, Kiprian (Cyril, Cyprian). Also, Th sounds like F, as in Féodore, Fomá (Theodore, Thomas). But the Th is written with a different letter from Ph or F, with the former being Θ and the latter Ø, although both sound the same. U sometimes turns into V in the middle of names, such as Evgenia (Eugenia), Evstafi (Eustace). B frequently changes to V, as in Vasili (Basil), Varvara (Barbara), Varfolomey (Bartholomew).

‘The names of other origin are very few, viz.:—

‘There are very few names of other origin, namely:—

'Avenir—Indian;
Arisa—Arabian;
Daria—Persian;
Sadof—Persian;
Erminigeld—Gothic.

‘German names, I may say, are not to be found in the Russo-Greek calendar.

‘German names, I should point out, aren’t found in the Russo-Greek calendar.

‘When I say that there are 1026 Christian names in the calendar, I must explain that the number of saints is infinitely greater; there being from two or three to twenty or thirty every day of the year, the 29th of February included. There are sixty-one St. John’s days, thirty St. Peter’s, twenty-seven St. Féodor’s, twenty-four St. Alexandre’s, eighteen St. Gregory’s, sixteen St. Vasili’s, twelve St. André’s, ten St. Constantine’s, &c.

‘When I say that there are 1026 Christian names in the calendar, I have to clarify that the number of saints is actually much higher; there are anywhere from two or three to twenty or thirty for every day of the year, including February 29th. There are sixty-one St. John's days, thirty St. Peter's, twenty-seven St. Feodor's, twenty-four St. Alexandre's, eighteen St. Gregory's, sixteen St. Vasili's, twelve St. André's, ten St. Constantine's, etc.

‘Sometimes the same saint is fêted two or three times in the year, but the different saints of the same name are very many. The female saints are in less number. Maria and Anna each occur ten times in the year, Euphrosinia six times, Féodora eight, and so on. In proportion to the number of saints so are the names of the population; so that Ivan is the most common; next, I think, comes Vasili, André, Pëtre, Nicolas (Nikolâï), Alexandre.

‘Sometimes the same saint is celebrated two or three times a year, but there are many different saints with the same name. There are fewer female saints. Maria and Anna each appear ten times a year, Euphrosinia six times, Féodora eight, and so on. The names of the population reflect the number of saints; therefore, Ivan is the most common name, followed by Vasili, André, Pëtre, Nicolas (Nikolâï), and Alexandre.

‘The lower orders have no idea of dates; they always reckon by the saints’ days. Ask a woman the age of her baby, she will say, “Well, I suppose it is about thirty weeks old.” “What is its name?” 448“Ivan.” “Which Ivan?” you ask, your calculations being defeated by the sixty-one St. Johns. “Why, the Ivan that ‘lives’ four days after dirty Prascóvia.” You then understand that the child must have been born about the 10th or 12th October, as the blessed saint is irreverently called “dirty Prascóvia” from falling on the 14th October, a very muddy time of the year in holy Russia.

The lower classes have no concept of dates; they always count by the saints’ days. If you ask a woman how old her baby is, she might say, “Well, I guess it’s about thirty weeks old.” “What’s its name?” 448“Ivan.” “Which Ivan?” you ask, your understanding complicated by the sixty-one St. Johns. “Oh, the Ivan that ‘lives’ four days after dirty Prascóvia.” You then realize that the child must have been born around the 10th or 12th of October, since the blessed saint is irreverently referred to as “dirty Prascóvia” because it falls on the 14th of October, a particularly muddy time of year in holy Russia.

‘One name only can be given at baptism, and it must be taken from the orthodox calendar. German, French, and English names not to be found there cannot be bestowed, nor can a surname, as in England.’

‘Only one name can be given at baptism, and it has to come from the official calendar. German, French, and English names that aren't listed there can't be used, and neither can a surname, like in England.’

Section 3.—Italy.

Italy, like Greece, has her classical inheritance. Her Lucio, Marco, Tito, Giulio, bear appellations borne by their Oscan or Sabine forefathers, even before Rome was a city; but mingled with this ancient stream there have been such an infinite number of other currents, that no land has undergone more influences, or has a more remarkable variety of personal names.

Italy, like Greece, has her classical heritage. Her Lucio, Marco, Tito, and Giulio carry names from their Oscan or Sabine ancestors, even before Rome was a city; but along with this ancient lineage, there have been so many other influences that no country has experienced more changes or has a more striking variety of personal names.

In the decay of the Roman Empire, and the growth of the Church, the old prænomina were a good deal set aside, by the heathen in his search for heroic-sounding titles, by the Christian in his veneration for the martyrs and saints of his Church. So the prosaic matter-of-fact three-storied name of the Roman was varied by importations, generally of Christian Greek, but now and then of heroic Greek; and as the Christian element predominated, the Hebrew apostle or prophet suggested the name of the young Roman. Barbarians, acquiring rights of citizenship, ceased to adopt the nomen of their patron, retaining appellations that a Scipio or Cato would have thought only fit to be led in a triumph, but still putting on a Latin finish and regarding them as Roman. But these—disgraceful as they are now regarded—were the days that stamped the Roman impress on the world, and marked the whole South of Europe with an indelible. print of Latin civilization and language.

In the decline of the Roman Empire and the rise of the Church, traditional names were largely set aside. Pagans sought heroic-sounding titles, while Christians admired the martyrs and saints of their faith. As a result, the straightforward three-part name typical of Romans was altered by influences, mostly from Christian Greek but occasionally from heroic Greek as well. As the Christian influence became more dominant, names of Hebrew apostles or prophets inspired the names of young Romans. Barbarians who gained citizenship stopped adopting the family names of their patrons, keeping names that a Scipio or Cato would have thought only suitable for a triumph but still adding a Latin touch and viewing them as Roman. Although these choices are now seen as disgraceful, this was the era that left a lasting Roman mark on the world, imbuing much of Southern Europe with an enduring imprint of Latin civilization and language.

Goths, Vandals, Gepidæ, and Lombards came on northern Italy one after the other; and the Lombards established a permanent kingdom that deeply influenced the north of the peninsula and Teutonized its nobility. The towns were less open to their influence; and Venice remained the Roman and partly Byzantine city she was from her source—using a language where her g is still the Greek ζ, and christening her children by the names of later Rome in its Christian days, only with the predominance of the national saint, Marco, the guardian of the city ever since his bones were stolen from Alexandria. The recurring ano, or ani, of Venetian surnames is the adoptive anus of Rome—republican Rome—whose truest representative the merchant city was till her shameful degradation and final ruin.

Goths, Vandals, Gepidæ, and Lombards invaded northern Italy one after the other; and the Lombards established a lasting kingdom that significantly shaped the north of the peninsula and Germanized its nobility. The towns were less receptive to their influence; and Venice remained the Roman and partly Byzantine city it had always been—speaking a language where its g is still the Greek ζ, and naming its children after the later Roman names from its Christian era, but with a focus on the national saint, Marco, the city's protector ever since his bones were taken from Alexandria. The recurring ano or ani in Venetian surnames is the adopted anus of republican Rome—whose truest representative the merchant city was until her disgraceful decline and eventual ruin.

The Italian element in the population of Cisalpine Gaul continued far too strong for the Lombardic conquerors, and ere long had taught 449them its own language. If they wrote, it was in their best approach to classical Latin; when they spoke, it was in the dialectic Latin of the provinces farther broken by the inability of the victors to learn the case terminations, which were settled by making, in the first declensions, all the singular masculines end in o, and plurals in i, all the feminines in a and e; in the others, striking a balance and calling all ite. But though the speech was Latin, the Lombard kept his old Teutonic name—Adelgiso, Astolfo, or the like, and handed it on to his son, softened, indeed, but with its northern form clearly traceable. Time went on, and the Lombardic kingdom was fused into the Holy Roman Empire. The towns remained self-governing, self-protecting old Roman municipalities; the Lombardic nobles, if they had a strong mountain fastness, lived like eagles in their nests and were the terror of all; if they had but a small home on the plains, were forced to make terms with the citizens and accept their privileges as a favour. Thus came the Teuton element into the cities, and old Lombardic names were borne by Florentine and Milanese citizens. The Roman nomina so far were preserved that a whole family would be called after its founder, whether by his name or nickname. The noted man might be originally Giacopo, but called Lapo for short. His children were, collectively, Lapi; a single one would be either Bindo Lapo, or, latterly, dei Lapi, one of the Lapi. Sometimes office gave a surname, as Cancelliero, when the family became Cancellieri. One of these Cancellieri was twice married; and one of the wives being yclept Bianca, her children were called Bianchi; their half-brothers Neri, merely as the reverse; and thence arose the two famous party words of the Guelfs of Florence. Latterly, when these names in i were recognized as surnames, it was usual to christen a boy by the singular, and thus we have Pellegrino Pellegrini, Cavaliere Cavalieri, and many other like instances, familiar to the readers of Dante and of old Italian history. Dante’s own names—the first contracted from a Latin participle, the second the direct patronymic from his father—Alighiero, the Teutonic noble spear, form a fit instance of the mixed tongue, which he first reduced to the dignity of a written language. Those were its days of vigour and originality; of fresh name-coining from its own resources,—Gemma, Fiamma, Brancaleone, Vinciguerra, Cacciaguido—words not merely of commonplace tradition, but original invention.

The Italian influence in the population of Cisalpine Gaul was too strong for the Lombard conquerors, who soon learned the local language. When they wrote, it was a version of classical Latin; when they spoke, it was a dialect of Latin from the provinces that had been altered by the conquerors’ inability to grasp the case endings. They simplified things so that in the first declension, singular masculine words ended in o, plurals in i, feminines ended in a and e; in other cases, they balanced it out by using ite. Even though the language was Latin, the Lombards kept their old Teutonic names—like Adelgiso, Astolfo—and passed them down to their sons, softened but still clearly traceable to their northern roots. As time went by, the Lombard kingdom merged into the Holy Roman Empire. The towns remained self-governing, old Roman municipalities; the Lombard nobles who had strong mountain strongholds lived like kings and were feared by everyone, while those with smaller homes on the plains had to negotiate with the citizens and accept their privileges as a favor. This is how the Teutonic element entered the cities, and old Lombard names were adopted by citizens of Florence and Milan. Roman names were still preserved so that whole families were often called after their founders, by either name or nickname. A notable figure might start as Giacopo but be called Lapo for short. His children would collectively be Lapi; an individual would be either Bindo Lapo or later, dei Lapi, one of the Lapi. Sometimes, an office gave rise to a surname, like Cancelliero becoming Cancellieri. One of these Cancellieri was married twice; one wife was called Bianca, so her children were Bianchi; their half-brothers were Neri, simply the reverse, leading to the well-known party names of the Guelfs in Florence. Later on, when names ending in i became recognized as surnames, it was common to name a boy using the singular form, thus we have Pellegrino Pellegrini, Cavaliere Cavalieri, and many similar cases familiar to readers of Dante and Italian history. Dante's own names—the first derived from a Latin participle, the second a direct patronymic from his father—Alighiero, meaning a Teutonic noble spear, exemplify the mixed language that he first elevated to the status of a written language. Those were times of strength and originality; a period of coining new names from its own resources—Gemma, Fiamma, Brancaleone, Vinciguerra, Cacciaguido—words not just from common tradition, but from original invention.

Meantime southern Italy had been under other influences. Long remaining a province of the Eastern empire, Calabria, Apulia, and Sicily were the marauding ground of the Saracens, till the gallant Norman race of Hauteville came to their deliverance, and imposed on them a Norman-French royalty and nobility, with their strange compound of French and Northern names—Robert and Roger, Tancred and William, Ferabras and Drogo, the latter certainly Frank, as it belonged to an illegitimate son of Charlemagne. It was brought to England by Dru de Baladon, a follower of the Conqueror; and we find it again in Sir Drew Drury, the keeper of Mary of Scotland. It may be related to the Anglo-Saxon dry, a sorcerer, and dreist, the German skilful, but its derivation is uncertain.

Meantime, southern Italy had been influenced by different forces. For a long time, Calabria, Apulia, and Sicily were part of the Eastern Empire and were raided by the Saracens, until the brave Norman family of Hauteville came to their rescue and imposed a Norman-French monarchy and nobility on them, complete with their unique mix of French and Northern names—Robert and Roger, Tancred and William, Ferabras and Drogo, with Drogo being definitely Frank, as it belonged to an illegitimate son of Charlemagne. It was brought to England by Dru de Baladon, a follower of the Conqueror; and we see it again in Sir Drew Drury, the keeper of Mary of Scotland. It may be connected to the Anglo-Saxon dry, meaning sorcerer, and dreist, the German for skilled, but its exact origin is unclear.

450When the Norman influence waned, the Swabian power gave a few German names to the Two Sicilies, but was less influential than either the French in Naples or the Aragonese in Sicily, where the one strewed Carlo, the other Fernando and Alfonso.

450When the Norman influence declined, the Swabian power assigned a few German names to the Two Sicilies, but it had less impact than either the French in Naples or the Aragonese in Sicily, where one favored Carlo, while the other favored Fernando and Alfonso.

All this time the Christian name was the prominent one, more used and esteemed than titles throughout all ranks. Men and women would be simply spoken of as Giovanni or Beatrice, or more often, by contractions, Vanni or Bice, Massuccio, or Cecca, now and then with Ser or Monna (signor or madonna) added as titles of respect.

All this time, the Christian name was the most common and valued, more so than titles at all levels. Men and women were simply referred to as Giovanni or Beatrice, or more often, by nicknames like Vanni or Bice, Massuccio, or Cecca, occasionally with Ser or Monna (Mr. or Mrs.) added as titles of respect.

All the time, what may be called the Roman Catholic influence on nomenclature was growing in its great centre. The city of martyrs was filled with churches where the remains of the saint gave the title, and was thought to give the sanctity, and these suggested names to natives and pilgrims alike. Cecilia, Sebastiano, Lucia, &c., and more than can be enumerated, won their popularity from owning a church that served as a station in the pilgrimages, and thus influenced the world. Relics brought to Rome, and then bestowed as a gift upon princes, carried their saints' epithets far and wide; and when Constantinople was in her decay, and purchased the aid of Western sovereigns by gifts of her sacred stores, the Greek and Eastern saints had their names widely diffused, as Anna, Adriano, &c. Moreover, the feasts of different events in the life of the Blessed Virgin Mary began to tell on Italian names, and Annunciata, and later, Assunta, were the produce.

All the time, what could be called the Roman Catholic influence on naming was growing in its main center. The city of martyrs was filled with churches where the remains of saints provided the names and were thought to confer their holiness, inspiring names for locals and pilgrims alike. Names like Cecilia, Sebastiano, Lucia, etc., along with many others, gained popularity because they had a church that served as a stop on pilgrimages, thus impacting the world. Relics brought to Rome and then given as gifts to princes spread the names of their saints far and wide; and when Constantinople was in decline and sought help from Western rulers through the gifts of its sacred treasures, the Greek and Eastern saints' names, like Anna and Adriano, became widely known. Moreover, the celebrations of different events in the life of the Blessed Virgin Mary began to influence Italian names, leading to names like Annunciata and later, Assunta.

Francesco is the most universal name of native Italian fabrication. It is one of what may be called the names spread by religious orders, all of which originate in Italy; Benedetto, oldest of all and universal in Romanist lands; Augustino, never very popular; Domenico, not uncommon in Italy, but most used in gloomy Spain; Francesco and Clara, both really universal in Protestant as well as Roman Catholic lands.

Francesco is the most widely recognized name of Italian origin. It’s one of the names associated with religious orders, all of which come from Italy: Benedetto, the oldest and most common in Roman Catholic regions; Augustino, which was never very popular; Domenico, fairly common in Italy but more often seen in somber Spain; and Francesco and Clara, both truly universal in Protestant as well as Roman Catholic areas.

The revival of classical literature, produced partly by the influx of Greek scholars after the fall of Constantinople, partly by the vigour of Boccaccio and Petrarch, brought a classical influence to bear on Italy, of which her names are more redolent than those elsewhere. Emilia, Virgilio, Olimpia, Ercole, Fabrizio, all arose and flourished in Italy, and have never since been dropped, though the Romanist influence has gone on growing, and others have affected parts of the country.

The revival of classical literature, driven partly by the arrival of Greek scholars after the fall of Constantinople and partly by the energy of Boccaccio and Petrarch, brought a classical influence to Italy, creating names there that resonate more than in other places. Emilia, Virgilio, Olimpia, Ercole, and Fabrizio all emerged and thrived in Italy and have remained in use ever since, even though the Romanist influence has continued to grow and other influences have touched different parts of the country.

Romance had some influence—Orlando, Oliviero, Rinaldo, Ruggiero—and the more remote Lancilotto, Ginevra, Isolda, Tristano, all became popular through literature; and the great manufacture of Italian novels, no doubt, tended to keep others in vogue.

Romance had some influence—Orlando, Oliviero, Rinaldo, Ruggiero—and the more distant Lancilotto, Ginevra, Isolda, Tristano, all became popular through literature; and the huge production of Italian novels, without a doubt, helped keep others in style.

The French and German wars in Italy, the erection of the Lombardic republics into little tyrannical duchies, and the Spanish conquest of Naples, all tended to destroy much of the individuality of Italian nomenclature, and reduce that of the historical characters to the general European level. And this tendency has increased rather than diminished, as Spain devoured the North, and ‘balance 451of power’ struggled for Austrian interests, and established Bourbon kingdoms and duchies. The old national names were not utterly discarded; there was still a Lombardic flavour in the North, a classical one in the old cities, a Norman one in Sicily; but the favourite commonplace names predominated in the noblesse, and titles began to conceal them. Moreover, the women were all Maria, and many of the men likewise; and the same rule at present holds good, though of late the favourites have become Filomena and Concetta—in honour, the one of the new saint, the other of the new dogma of Rome.

The French and German wars in Italy, the establishment of the Lombard republics into small tyrannical duchies, and the Spanish takeover of Naples all contributed to diminishing the uniqueness of Italian names and bringing historical figures down to a more general European level. This trend has grown rather than lessened, as Spain took over the North, and the ‘balance of power’ worked for Austrian interests, setting up Bourbon kingdoms and duchies. While the old national names weren't completely gone—there was still a Lombard feel in the North, a classical touch in the old cities, and a Norman influence in Sicily—the more common names became dominant among the nobility, and titles started to mask them. Additionally, all the women were named Maria, and many men were too; this pattern still exists today, although recently the popular names have shifted to Filomena and Concetta—in honor of the new saint and the new doctrine of Rome.

The House of Savoy, which is just now the hope of Italy, always had its own peculiar class of names—Humbert, Amé, Filiberto, Emanuele, Vittore, and these are likely to become the most popular in liberal Italy.

The House of Savoy, currently the hope of Italy, has always had its own unique set of names—Humbert, Amé, Filiberto, Emanuele, Vittore—and these are likely to become the most popular in modern, liberal Italy.

Section IV.—Spain.

Spain has many peculiarities of her own, to which I would fain do greater justice than is in my power. Celtiberian at first, she seems to have become entirely Latin, except in those perplexing Basque provinces, where the language remains a riddle to philologists. One Spanish name is claimed by Zamacola as Basque, i. e. Muño, with its feminine Muña, or Munila; and for want of a more satisfactory history, one is inclined to suppose that Gaston, or Gastone, must be likewise Basque. It first comes to light as Gascon among the counts of Foix and Béarn, from whom the son of Henri IV. derived it, and made it French.

Spain has many unique features that I wish I could do more justice to than I am able to. Originally Celtic and Iberian, it seems she has become completely Latin, except in the confusing Basque regions, where the language remains a mystery to language experts. One Spanish name claimed by Zamacola as Basque, namely Muño, has its feminine form Muña, or Munila; and lacking a more compelling history, one might assume that Gaston, or Gastone, is also Basque. It first appears as Gascon among the counts of Foix and Béarn, from whom the son of Henri IV. got it and turned it into a French name.

Rome Latinized the Spanish speech for ever, and left many an old Latin name, which, however, went on chiefly among the lower orders, while the Suevi and the Goths ruled as nobles and kings, bringing with them their Teutonic names, to be softened down to the dignified Romance tongue, which took the Latin accusative for its stately plurals in os and es. It is likely that the Latin element was working upwards at the time of the Mahometan conquest, since the traitor Julian, his daughter Florinda, the first patriot king, Pelayo, all have classically derived names; and some of these occur in the early royal pedigrees of the Asturias and Navarre, and the lords of Biscay, as these small mountain territories proclaimed their freedom and Christianity. Here we find Sancho (Sanctus), Eneco (Ignatius), Lope, Manse, Fortunio, Adoncia, Teresa, Felicia, all undoubtedly Latin and Greek; and curiously, too, here are the first instances of double Christian names, probably the remnant of the Latin style. Eneco Aristo, Inigo Sancho, Garcias Sancho, and the like, are frequent before the year 1000; and the Cid’s enemy, Lain Calvo, is supposed to be Flavius Calvus. The Goths, however, left a far stronger impression on the nomenclature than on the language. Alfonso, Fernando, Rodrigo, Berengario, Fruela, Ramiro, Ermesinda, are undoubtedly theirs; but other very early names continue extremely doubtful, such as Ximen and Ximena, Urraca, Elvira, or Gelvira, 452Alvaro, Bermudo, Ordoño, Velasquita, all appearing in the earliest days of the little Christian kingdoms, though not in the palmy times of the Gothic monarchy. These names have been already mentioned, with the derivations to which they may possibly belong; but they are far from being satisfactorily accounted for. The simple patronymic ez was in constant use, and formed many surnames.

Rome forever changed the Spanish language, leaving many old Latin names that mostly persisted among the lower classes, while the Suevi and Goths ruled as nobles and kings, bringing their Teutonic names that were adapted into the refined Romance language, which took the Latin accusative for its elegant plurals in os and es. It’s likely that the Latin influence was rising before the Muslim conquest, as seen with the traitor Julian, his daughter Florinda, and the first patriot king, Pelayo, all having names derived from classical sources; some of these names appear in the early royal lineages of Asturias and Navarre, and among the lords of Biscay, as these small mountain regions claimed their freedom and Christianity. Here we see names like Sancho (Sanctus), Eneco (Ignatius), Lope, Manse, Fortunio, Adoncia, and Teresa, Felicia, all clearly Latin and Greek; interestingly, we also see the first examples of double Christian names, likely remnants of the Latin tradition. Names like Eneco Aristo, Inigo Sancho, and Garcias Sancho were common before the year 1000, and the Cid’s enemy, Lain Calvo, is believed to be Flavius Calvus. However, the Goths had a much stronger influence on names than on the language itself. Alfonso, Fernando, Rodrigo, Berengario, Fruela, Ramiro, and Ermesinda are certainly Gothic; but other early names, like Ximen and Ximena, Urraca, Elvira or Gelvira, Alvaro, Bermudo, Ordoño, and Velasquita, all show up in the early days of the small Christian kingdoms, yet not during the flourishing period of the Gothic monarchy. These names have been mentioned before, along with possible origins, but their history is far from clear. The simple patronymic ez was widely used and created many surnames.

As the five kingdoms expanded and came into greater intercourse with Europe, the more remarkable names gradually were discarded; but Alfonso, Fernando, Rodrigo, Alvar, Gonzalo, were still national, and the two first constantly royal, till the House of Trastamare brought Enrique and Juan into fashion in Castille. The favourite saint was James the Great, or, more truly, Santiago de Compostella, in honour of whom Diego and his son Diaz are to be found in very early times. Maria, too, seems to have been in use in Spain sooner than elsewhere, and Pedro was in high favour in the fourteenth century, as it has continued ever since.

As the five kingdoms grew and interacted more with Europe, many notable names were gradually dropped; however, Alfonso, Fernando, Rodrigo, Alvar, and Gonzalo remained popular, with the first two frequently being royal until the House of Trastámara introduced Enrique and Juan in Castile. The most cherished saint was James the Great, or more accurately, Santiago de Compostela, in honor of whom Diego and his son Diaz can be found in very early times. Maria also seems to have been used in Spain earlier than in other places, and Pedro was very popular in the fourteenth century, a trend that has continued ever since.

Aragon and Portugal had variations from the Castillian standard of language; and Portugal now claims to have a distinct tongue, chiefly distinguished by the absence of the Moorish guttural; and in nomenclature, by the close adherence to classic spelling, and by the terminations which would in Spanish be in on, or un, being in aŏ, the contraction of nho. Aragonese has been absorbed in Castillian, and Catalan is only considered as a dialect.

Aragon and Portugal have variations from the Castilian standard of language; and Portugal now claims to have a distinct language, mainly noted for lacking the Moorish guttural sounds; in naming, it closely follows classical spelling, and uses endings that would be in on or un in Spanish, but are in aŏ, a contraction of nho. Aragonese has been absorbed into Castilian, and Catalan is regarded as just a dialect.

After Aragon and Castille had become united, and, crushing the Moors and devouring Navarre, were a grand European power, their sovereigns lost all their nationality. French, or rather Flemish, Charles, and Greek Philip, translated as Carlo and Felipe, reigned on their throne as the House of Austria, while the native Fernando went off to be the German Ferdinand. Isabel, the Spanish version of either Jezebel, or Elizabeth, did retain her popularity, but hardly in equal measure with the universal Maria; and as the Inquisition Romanized the national mind more and more, the attribute names of Mercedes and Dolores, and even the idolatrous Pilar, and Guadalupe, from a famous shrine, were invented. These were given in conjunction with Maria, and used for convenience' sake. Literary names seem to have been few or none, and the saint, or rather the Romanist, nomenclature, was more unmitigated in Spain and her great western colonies than anywhere else; even in Italy, where the classics and romance always exerted their power. In the Spanish colonies, even divine names are used, without an idea of profanity.

After Aragon and Castille united and defeated the Moors and took over Navarre, they became a major power in Europe, but their rulers lost their sense of nationality. Charles, who was actually French, or more accurately Flemish, and Philip, who was of Greek descent, ruled on the throne as the House of Austria, while the local Fernando became the German Ferdinand. Isabel, the Spanish version of either Jezebel or Elizabeth, kept her popularity, but not to the same extent as the universally adored Maria. As the Inquisition made the national mindset more Roman Catholic, names like Mercedes, Dolores, and even the revered Pilar and Guadalupe—after a famous shrine—were created. These names were often combined with Maria for convenience. There seemed to be few literary names, and saintly, or rather Roman Catholic, names were much more prevalent in Spain and its vast western colonies than anywhere else, even in Italy, where classic and romantic influences remained strong. In the Spanish colonies, even sacred names are used without any sense of disrespect.

The use of the Christian name in speech has, however, never been dropped, even under the French influence of the Bourbon monarchy; and Don Martin, Doña Luisa, &c., would still be the proper title of every Spanish gentleman or lady.

The use of the Christian name in conversation has, however, never been abandoned, even under the French influence of the Bourbon monarchy; and Don Martin, Doña Luisa, etc., would still be the appropriate title for every Spanish gentleman or lady.

The Spanish names that have spread most extensively have been Fernando in Germany, Iñigo and Teresa throughout all Roman Catholic countries, for the sake of the two Spanish saints who revived their old half-forgotten sound.

The Spanish names that have spread the most are Fernando in Germany, Iñigo and Teresa in all Roman Catholic countries, thanks to the two Spanish saints who brought back their old, somewhat forgotten sound.

453

Section 5.—France.

France, the most influential of European countries for evil or for good, can hardly be properly spoken of as one, in nation or language. Yet that one dialect of hers that has contrived to be the most universal tongue of Europe, that character, which by its vivacity and earnestness, and, perhaps, above all, by its hard, rigid consistency, has impressed its ideas on all other nations, and too often dragged them in its wake, though both only belonging to a fraction of the population, are still, in general estimation, the French, and their importance undeniable. Dislike, despise, struggle as we will, we are still influenced, through imitation and vanity, and the deference of the weaker majority, in matters of conventional taste.

France, the most influential European country for better or worse, can hardly be accurately described as one in terms of nation or language. However, that one dialect of hers that has managed to become the most universal language in Europe, that character which, because of its liveliness and seriousness, and perhaps most importantly, its strict, unyielding consistency, has left its mark on all other nations, often pulling them along with it, even though it only represents a fraction of the population, is still, in general perception, the French, and their significance is undeniable. No matter how much we dislike or look down on them or resist, we remain influenced, through imitation and vanity, and the respect given by the weaker majority, in terms of conventional taste.

Old Gaul had its brave Keltic inhabitants, and its race in Brittany, unsubdued by even Rome, were only united to the rest of the country by the marriage of their heiress, only subdued by gradual legalized tampering with their privileges. Even in the Keltic province, however, genuine Keltic names are nearly gone; though Hervé, Guennolé, Yvain, Arzur, are still found in their catalogues; and in France, Généviève, by her protection of Paris, left her ancient name for perpetual honour and imitation.

Old Gaul had its brave Celtic inhabitants, and the people in Brittany, who weren’t even conquered by Rome, were only connected to the rest of the country through the marriage of their heiress, which led to a gradual loss of their rights. Even in the Celtic region, though, real Celtic names have almost vanished; still, names like Hervé, Guennolé, Yvain, and Arzur can be found on their lists; and in France, Généviève, for her protection of Paris, left her ancient name for enduring honor and imitation.

The Roman overflow came early and lasted long; it left a language and manners strongly impressed, and the names seem to have been according to Latin forms and rules. Dionysius, Pothinus, Martinus, Hilarius, are all found among the Gauls in the end of the Roman sway; and when the Franks had burst over the country and held the north of the Loire, whenever a Gaul comes to the surface, he is called by a Roman name—Gregorius, Sidonius Apollinaris, Germanus, Eligius.

The Roman influence arrived early and lasted a long time; it left a lasting impact on language and customs, and names appear to follow Latin patterns and rules. Dionysius, Pothinus, Martinus, and Hilarius can all be found among the Gauls at the end of Roman rule; and when the Franks came into the region and took control of the north of the Loire, any Gaul that emerged was given a Roman name—Gregorius, Sidonius Apollinaris, Germanus, Eligius.

Southern Gaul was, indeed, never Frank. The cities were Roman municipalities, shut their gates, and took what care of themselves they could; while the Hlodvehs and Meervehs, the Hilperics, and Hildeberts ravaged over the stony country, which still called itself Provincia. And there, though Burgundians on the east, and Goths from the Pyrenees, gradually contrived to erect little dukedoms and counties, and hold them under the empire established by Charlemagne, the country was still peopled by the Romanized Gaul, and the Langue d’oc was spoken and sung. This was the centre of the softened classic names, Yolande and Constance, Alienor and Delphine, while the legends of St. Marthe and of the Martyrs of Lyons supplied provincial saints. The rich literature, chiefly of amatory songs, died away, and the current remains of the language are now unwritten, falling further and further into patois, and varying more from one another. One of its curious peculiarities is to make o a feminine termination; Dido is there short for Marguerite, Zino for Theresine, &c.

Southern Gaul was never truly Frank. The cities operated as Roman municipalities, closed their gates, and managed as best they could; while the Hlodvehs and Meervehs, the Hilperics, and Hildeberts pillaged the rocky terrain that still identified itself as Provincia. Although the Burgundians from the east and the Goths from the Pyrenees gradually established small duchies and counties, keeping them under the empire set up by Charlemagne, the region was still inhabited by Romanized Gauls, and the Langue d’oc was spoken and sung. This area was home to the softer classic names, Yolande and Constance, Alienor and Delphine, while the legends of St. Marthe and the Martyrs of Lyons provided local saints. The rich literature, primarily composed of love songs, faded away, and the remnants of the language have become unwritten, drifting further into dialects that vary more from one another. One of its interesting quirks is that it uses o as a feminine ending; Dido is short for Marguerite, Zino for Theresine, etc.

A great number of French surnames are still Roman, such as Chauvin (Calvinus), Godon (Claudius), Marat, Salvin, and many 454more, showing that Latin nomenclature must long have been prevalent among the mass of the people, though as history is only concerned with the court, we hear chiefly of the Franks around the unsteady thrones of Neustria and Austrasia. The High German of these kingdoms, as used by the Meerwings, was extremely harsh; Hlodveh and Hlodhild, Hlother and Hlodvald, were their rough legacies; but, despised as was the name and cheap the blood of the Roman among them, his civilization was conquering his victors; and when the Karlings, with their middle class cultivation, subdued the effete line of Meerveh, they spoke Latin as freely as Frankish, and the names they bore had softened; Ludovicus and Lotharius, Carolus and Emma in Latin, or in German, Ludwe and Lothar, Karl and Emme. And now, among the many saints that were fostered by the religious government and missionary spirit of Frankland, arose the founders of the chief stock names of Europe—Robert, Richard, Henry, Williaume, Walther, Bernard, Bertram, Eberhard, and the like.

Many French surnames still have Roman origins, like Chauvin (Calvinus), Godon (Claudius), Marat, Salvin, and many others. This indicates that Latin naming was likely common among the general population for a long time. However, since history mainly focuses on the court, we mostly hear about the Franks around the unstable thrones of Neustria and Austrasia. The High German spoken in these kingdoms by the Meerwings was quite harsh; names like Hlodveh and Hlodhild, Hlother and Hlodvald were their rough legacies. Despite the Roman name being looked down upon and their blood considered inferior, Roman civilization was gradually overpowering its conquerors. When the Karlings, with their middle-class culture, defeated the weakened line of Meerveh, they spoke Latin as easily as Frankish, and their names became more refined: Ludovicus and Lotharius, Carolus and Emma in Latin, or Ludwe and Lothar, Karl and Emme in German. Among the many saints supported by the religious government and missionary zeal of Frankland, the founders of the major stock names of Europe emerged—Robert, Richard, Henry, William, Walther, Bernard, Bertram, Eberhard, and others.

When, in the next generation, Germany, Lorraine, and France fell apart, the latter country was beginning to speak the Langue d’oui, retaining the Latin spelling, but disregarding it in speech, as though the scholar had written correctly, but the speaker had disregarded the declension, and dropped the case endings alike of Latin and Teutonic. And so Karl was Charles, and Lodwe Louis, long before the counts of Paris, with their assimilation of the Cymric Hu to the Teuton Hugur, had thrust the Karlings down into Lorraine, and commenced the true French dynasty in their small territory between the Seine and Loire.

When, in the next generation, Germany, Lorraine, and France broke apart, France was starting to speak the Langue d’oui, keeping the Latin spelling but ignoring it in spoken language, as if the scholar had written it correctly, but the speaker had abandoned the declension and dropped the case endings of both Latin and Germanic. So, Karl became Charles, and Lodwe became Louis, long before the counts of Paris, with their merging of the Welsh Hu with the German Hugur, pushed the Karlings down into Lorraine and began the true French dynasty in their small region between the Seine and Loire.

Already had the Northmen settled themselves in Neustria, and, taking the broken Frank names and mangled Latin speech for badges of civilization and Christianity, had made them their own, and infused such vigour into the French people, that from that moment their national character and literature begin to develop.

The Northmen had already settled in Neustria, and by adopting the fragmented Frank names and distorted Latin language as symbols of civilization and Christianity, they made them their own. They infused such energy into the French people that from that moment on, their national character and literature began to evolve.

Then it was that France exercised a genuine and honourable leadership of Europe. Her language being the briefest form of Latin, was, perhaps, the most readily understood of the broken Romance dialects; and though Rome had the headship of the Church, and Germany the nominal empire of the West, France had the moral chieftainship.

Then it was that France genuinely and honorably led Europe. Her language, being a simplified form of Latin, was probably the most easily understood among the various broken Romance dialects; and while Rome held the leadership of the Church and Germany had the nominal empire of the West, France possessed moral leadership.

The Pope did but sanction the Crusades; it was France that planned them. Frenchmen were the connecting link between the Lorrainer Godfrey, the Norman Robert, the Sicilian Tancred, the Provençal Raymond, the Flemish Baldwin. The kingdom of Jerusalem, though founded by the Lorrainer, was essentially French; the religious orders of knighthood were chiefly French; the whole idea and language of chivalry were French; and perhaps rightly, for France has at times shown that rare and noble spirit that can exalt a man for his personal qualities, instead of his rank, even in his own lifetime. The nation that could appreciate its St. Bernard, its Du Guesclin, its Bayard, deserved, while that temper was in it, to be a leader of the civilized world.

The Pope only approved the Crusades; it was France that organized them. Frenchmen were the link between the Lorrainer Godfrey, the Norman Robert, the Sicilian Tancred, the Provençal Raymond, and the Flemish Baldwin. The kingdom of Jerusalem, although founded by the Lorrainer, was primarily French; the religious knightly orders were mostly French; the entire concept and language of chivalry were French. Perhaps that's justified, as France has occasionally demonstrated that rare and noble spirit that values a person for their individual qualities rather than their status, even during their lifetime. The nation that could recognize its St. Bernard, its Du Guesclin, its Bayard, was worthy, while that spirit thrived, to be a leader of the civilized world.

England was in these earlier days regarded as a foreign and semi-barbarous 455realm held by a French duke or count, while southern France was divided into independent fiefs of the empire. The names began to be affected by reverence for saints, and fast included more and more of the specially popular patrons, such as Jean, Jaques, Simon, Philippe. They became common to all the lands that felt the central crusading impulse, and the daughters of French princes, Alix, Matilde, the Provençal Constance, Alienor, Isabel, Marguérite, were married into all parts of Europe, and introduced their names into their new countries, often backed up by legends of their patrons.

England, in those early days, was seen as a foreign and somewhat uncivilized land ruled by a French duke or count, while southern France was split into independent territories of the empire. Names began to reflect reverence for saints and increasingly included popular figures like Jean, Jaques, Simon, and Philippe. These names became common across all the regions inspired by the central crusading spirit, and the daughters of French princes—Alix, Matilde, the Provençal Constance, Alienor, Isabel, and Marguérite—married into various parts of Europe, bringing their names with them, often accompanied by legends of their saints.

Normandy lapsed to France through King John’s crime and weakness, and the persecution of the Albigenses, and the narrower views of the popes, changed the Crusades to a mere conquest of the Langue d’oc by the Langue d’oui, completed by the marriages of the brothers of St. Louis; and though Provence continued a fief of the empire, and the property of the Angevin kings of Naples, yet their French royal blood united it more closely to the central kingdom, and the transplanting of the papal court to Avignon, gave a French tinge to the cardinalate which it only recovered from at the expense of the Great Schism.

Normandy fell back to France because of King John’s mistakes and weaknesses, and the persecution of the Albigenses, along with the more narrow-minded perspectives of the popes, turned the Crusades into just a conquest of the Langue d’oc by the Langue d’oui. This was finished off by the marriages of St. Louis's brothers. Although Provence remained a fief of the empire and property of the Angevin kings of Naples, their French royal lineage connected it more closely to the central kingdom. Additionally, moving the papal court to Avignon gave a French influence to the cardinalate, which it only managed to shake off at the cost of the Great Schism.

Philippe le Bel was the last able sovereign of France of the vigorous early middle ages; but the brilliant character of the nobility still carried men’s minds captive, and influenced the English even through the century of deadly wars that followed the accession of the House of Valois, and ended by leaving Louis XI. king of the entire French soil.

Philippe le Bel was the last strong ruler of France from the dynamic early Middle Ages; however, the impressive nature of the nobility still captured people's imaginations and even impacted the English during the century of brutal wars that followed the rise of the House of Valois, ultimately leading to Louis XI. becoming the king of all of France.

The ensuing century was that when the influence of France on other nations was at the lowest ebb. Exhausting herself first by attacks on Italy, and then by her savage civil wars, she required all the ability of Henri IV. and of Richelieu to rouse her from her depression, and make her be respected among the nations. Meantime, her nomenclature had varied little from the original set of names in use in the tenth century; dropping a few obsolete ones, taking up a few saintly ones, recommended by fresh relics, and occasionally choosing a romantic one, but very scantily; François was her only notable adoption. The habit of making feminines to male names seems to have spread in France about the eighteenth century, rather narrowing than widening the choice. Jeanne seems to have been the first to undergo this treatment; Philippine was not long after, then Jacqueline, and, indeed, it may have been the habit—as it is still among the peasantry of the South—always to give the father’s name to the eldest child, putting a feminine to it for a girl.

The following century was when France's influence on other nations hit rock bottom. After exhausting herself with attacks on Italy and brutal civil wars, she needed all the skill of Henri IV and Richelieu to lift her out of her slump and earn her respect among other countries. In the meantime, the naming conventions hadn't changed much from the original set of names used in the tenth century; just a few outdated ones were dropped, a few saintly names were added due to new relics, and occasionally a romantic name was chosen, but very rarely; François was her only notable addition. The trend of creating feminine versions of male names seems to have started in France around the eighteenth century, actually narrowing the options instead of expanding them. Jeanne was likely the first to receive this treatment; Philippine followed soon after, then Jacqueline, and it may have been a common practice—similar to what still exists among the peasantry in the South—to always give the father's name to the eldest child, adding a feminine version for a girl.

With the cinque-cento came a few names of literature, of which Diane was the most permanent; and the Huguenots made extensive use of Scripture names—Isaac, Gédéon, Benjamin, and many more; but the Christian name was quickly falling out of fashion. People were, of course, christened, but it is often difficult to discover their names. The old habit of addressing the knight as Sire Jehan, or Sire Pierre, and speaking of him as le Beau Sieur, had been entirely dropped. Even his surname was often out of sight, and he was called after some estate—as le Sieur Pierre Terrail was to the whole world Chevalier 456Bayard. Nay, even in the signature, the Christian name was omitted, unless from some very urgent need of distinction. Henri de Lorraine, eldest son of the duke of Guise, signs himself Le Guisard in a letter to the Dauphin Henri, son of François I. Married ladies wrote themselves by their maiden joined to their married title, and scarcely were even little children in the higher orders called by one of the many names that it had become the custom to bestow on them, in hopes of conciliating as many saints and as many sponsors as possible,—sometimes a whole city, as when the Fronde-born son of Madame de Longueville had all Paris for his godmother, and was baptized Charles Paris.

With the 1500s came a few notable names in literature, with Diane being the most lasting; the Huguenots also made extensive use of biblical names like Isaac, Gédéon, Benjamin, and more. However, traditional Christian names were quickly going out of style. People were, of course, baptized, but it often became difficult to find out their names. The old practice of addressing knights as Sire Jehan or Sire Pierre and referring to them as le Beau Sieur had completely disappeared. Even their last names were often forgotten, and they were instead called by their estates—as le Sieur Pierre Terrail was known to everyone as Chevalier Bayard. Furthermore, even in signatures, the first name was left out unless it was absolutely necessary to differentiate. Henri de Lorraine, the eldest son of the duke of Guise, signed himself as Le Guisard in a letter to Dauphin Henri, the son of François I. Married women wrote their names combining their maiden name with their marital title, and rarely were even little children from high-ranking families called by one of the many names given to them in hopes of appeasing as many saints and sponsors as possible—sometimes even a whole city, as when the son born during the Fronde of Madame de Longueville had all of Paris as his godmother and was baptized Charles Paris.

Now and then, however, literature, chiefly that of the ponderous romances of the Scudéry school, influenced a name, as Athenaïs or Sylvie; but, in general, these magnificent appellations were more used as sobriquets under which to draw up characters of acquaintances than really given to children. Esther is, however, said to have been much promoted by the tragedy of Racine.

Now and then, though, literature, especially the heavy romances of the Scudéry school, inspired names like Athenaïs or Sylvie; but generally, these grand names were more often used as nicknames for acquaintances than actually given to children. However, Esther is said to have been significantly influenced by Racine's tragedy.

The Bourbons, with their many faults, have had two true kings of men among them—Henri IV. and Louis XIV.—men with greatness enough to stamp the Bourbon defects where their greatness left no likeness.

The Bourbons, despite their many flaws, have had two real kings among them—Henri IV and Louis XIV—men whose greatness was strong enough to overshadow the Bourbon shortcomings where their greatness didn't leave a mark.

There is something very significant in the fact, that these were the days when it was fashionable to forget the simple baptismal name. There was little distinction in it, if it had been remembered; Louis or Marie always formed part of it, with half-a-dozen others besides. As to the populace, nobody knows anything of them under Louis XIV.: they were ground down to nothing.

There’s something really important about the fact that it was trendy back then to forget the simple baptismal name. It wouldn’t have made much difference if it had been remembered; Louis or Marie always included it, along with a handful of others. As for the common people, nobody knows anything about them during Louis XIV’s time: they were completely oppressed.

The lower depth, under Louis XV., brought a reaction of simplicity; but it was the simplicity of casting off all trammels—the classicalism of the Encyclopædists. Christian names are mentioned again, and were chosen much for literary association. Emile and Julie, for the sake of Rousseau; and, from Roman history, Jules and Camille, and many another, clipped down to that shortened form by which France always appropriated the words of other nations, and often taught us the same practice.

The lower depth under Louis XV. led to a reaction of simplicity; but it was a simplicity that aimed to break free from all constraints—the classical ideas of the Encyclopédistes. Christian names were mentioned again, chosen often for their literary connections. Emile and Julie, in honor of Rousseau; and from Roman history, Jules and Camille, along with many others, trimmed down to the shorter forms that France always adopted from other countries, and often taught us to do the same.

The Revolution stripped every one down to their genuine two names, and woe to the owners of those which bore an aristocratic sound, or even meaning. Thenceforth French nomenclature, among the educated classes and those whom they influence, has been pretty much a matter of taste. Devotion, where it exists, is satisfied by the insertion of Marie, and anything that happens to be in vogue is added to it. Josephine flourished much in the first Bonaparté days; but Napoléon was too imperial, too peculiar, to be given without special warrant from its owner; nor are politically-given names numerous: there are more taken from popular novels or dramas, or merely from their sound. Zephyrine, Coralie, Zaidée, Zénobie, Malvine, Séraphine, prevail not only among the ladies, but among the maid-servants of Paris; and men have, latterly, been fancifully named by appellations brought in from other countries, never native to France—Gustave, Alfred, Ernest, Oswald, &c. Moreover, the tendency to denude words 457of their final syllable is being given up. The names in us and in a are let alone, in spelling, at least; and some of our feminine English contractions, such as Fanny, have been absolutely admitted.

The Revolution reduced everyone to their true names, and it was unfortunate for those with names that sounded or meant anything aristocratic. From then on, French naming among the educated and those they influence became mostly a matter of personal preference. Devotion, where it exists, is shown by adding Marie, and whatever is currently trendy is tagged on. Josephine was popular in the early Bonaparté days; however, Napoléon was deemed too imperial and unique to be used without special permission from the owner; politically-inspired names aren't very common. More often, names come from popular novels or plays or just from their sound. Zephyrine, Coralie, Zaidée, Zénobie, Malvine, Séraphine are common among women as well as among the housemaids of Paris; and recently, men have been whimsically named using names borrowed from other countries that aren't originally French—Gustave, Alfred, Ernest, Oswald, etc. Furthermore, the trend of dropping the last syllable of words is fading away. Names that end in us and a are being kept intact in spelling, at least; and some of our feminine English nicknames, like Fanny, have been fully accepted.

All this, however, very little affects the peasantry, or the provinces. Patron saints and hereditary family names, contracted to the utmost, are still used there; and a rich harvest might be gathered by comparison of the forms in Keltic, Latin, Gascon, or German, in France.

All of this, however, hardly impacts the rural population or the provinces. Patron saints and family names, shortened to the extreme, are still being used there; and a rich harvest of information might be gathered by comparing the forms in Celtic, Latin, Gascon, or German in France.

Section 6.—Great Britain.

The waning space demands brevity; otherwise, the appellations of our own countrymen and women are a study in themselves; but they must here be treated of in general terms, rather than in detail.

The limited space requires us to be concise; otherwise, the names of our fellow countrymen and women would be a topic in themselves; however, we will address them here in general terms rather than in detail.

The Keltic inhabitants of the two islands bore names that their descendants have, in many instances, never ceased to bear and to cherish. The Gael of Ireland and Scotland have always had their Niel and Brighd, their Fergus and Angus; Aodh, Ardh, and Bryan, Eachan, Conan, the most ancient of all traditional names, continuing without interval on the same soil, excepting a few of the more favoured Greek and old Italian.

The Celtic inhabitants of the two islands carried names that their descendants have often continued to hold and value. The Gaelic people of Ireland and Scotland have always had their Niel and Brighd, their Fergus and Angus; Aodh, Ardh, and Bryan, Eachan, Conan, the oldest of all traditional names, persisting without interruption on the same land, except for a few of the more favored Greek and ancient Italian names.

The Cymry, in their western mountains, have a few equally permanent. Caradoc, Bronwen, Arianwen, Llud, and the many forms of Gwen, are extremely ancient, and have never dropped into disuse. In both branches of the race there was a large mass of poetical and heroic myth to endear these appellations to the people; and it is one of the peculiar features of our islands to be more susceptible than any other nation to these influences on nomenclature. Is it from the under-current of the imaginative Kelt that this tendency has been derived?

The Welsh, in their western mountains, have a few equally enduring names. Caradoc, Bronwen, Arianwen, Llud, and the various forms of Gwen are very old and have never fallen out of use. In both branches of the race, there is a rich tradition of poetry and heroic myths that endear these names to the people. One of the unique features of our islands is that we are more influenced than any other nation by these factors in naming. Could this tendency come from the deep-rooted imagination of the Celts?

Rome held England for four hundred years; and though Welsh survived her grasp and retained its Keltic character, instead of becoming a Romance tongue, it was considerably imbued with Latin phraseology; and the assumption of Latin names by the British princes, with the assimilation of their own, has left a peculiar class of Welsh classic names not to be paralleled elsewhere, except, perhaps, in Wallachia. Cystenian, Elin, Emrys, Iolo, Aneurin, Ermin, Gruffydd, Kay, are of these; and there are many more, such as March, Tristrem, Einiawn, Geraint, which lie in doubt between the classic and the Cymric, and are, probably, originally the latter, but assimilated to those of their Latin models and masters. It was these Romanized Kelts who supplied the few martyrs and many saints of Britain; whose Albanus, Aaron, and Julius left their foreign names to British love, and whose Patricius founded the glorious missionary Church of Ireland, and made his name the national one. His pupils, Brighde and Columba, made theirs almost equally venerated, though none of these saintly titles were, at first, adopted in the Gadhaelic 458Churches without the reverent prefix Gille, or Mael, which are compounded with all the favourite saintly names of the Keltic calendar.

Rome ruled over England for four hundred years; and while Welsh managed to survive its influence and maintained its Celtic identity, instead of becoming a Romance language, it was heavily mixed with Latin vocabulary. The adoption of Latin names by British princes, alongside their own names, has resulted in a unique variety of Welsh classic names that can't be found anywhere else, except maybe in Wallachia. Names like Cystenian, Elin, Emrys, Iolo, Aneurin, Ermin, Gruffydd, and Kay are some examples; there are also many others, such as March, Tristrem, Einiawn, and Geraint, which are uncertainly positioned between classic and Cymric origins, and likely began as the latter but were influenced by their Latin counterparts. It was these Romanized Celts who provided the few martyrs and numerous saints of Britain; Albans, Aaron, and Julius left their foreign names as a gift to British devotion, and Patricius established the esteemed missionary Church of Ireland, making his name a national one. His students, Brighde and Columba, also attained near-equal reverence, although none of these saintly names were initially used in the Gaelic Churches without the respectful prefix Gille or Mael, which are combined with popular saintly names from the Celtic calendar.

Again, the semi-Roman Kelts were the origin of the Knights of the Round Table. Arthur’s own name, though thorough Keltic, is claimed by Greek. Lancelot is probably a French version of the Latin translation of Maelgwn; and the traces of Latin are here and there visible in the nomenclature of the brave men who, no doubt, aimed rather at being Roman citizens than mediæval knights.

Again, the semi-Roman Celts were the origin of the Knights of the Round Table. Arthur’s own name, although thoroughly Celtic, is also claimed by the Greeks. Lancelot is likely a French version of the Latin translation of Maelgwn; and hints of Latin can be seen here and there in the names of the brave men who, without a doubt, aimed more at being Roman citizens than medieval knights.

The great Low German influx made our island English, and brought our veritable national names. An immense variety existed among the Anglo-Saxons, consisting of different combinations, generally with some favourite prefix, in each family—Sige, Æthel, Ead, Hilde, Cuth, Ælf, and the terminations, generally, beorht, red, volf, veald, frith, or, for women, thrythe, hilde, gifu, or burh. The like were in use in the Low German settlements on the Continent, especially in Holland and Friesland.

The significant influx of Low German made our island English and introduced our true national names. There was a huge variety among the Anglo-Saxons, made up of different combinations, usually featuring a popular prefix in each family—Sige, Æthel, Ead, Hilde, Cuth, Ælf, with common endings like beorht, red, volf, veald, frith, or, for women, thrythe, hilde, gifu, or burh. Similar names were used in the Low German settlements on the Continent, particularly in Holland and Friesland.

Christianity, slowly spreading through the agency of the Roman Church on the one hand and the Keltic on the other, did not set aside the old names. It set its seal of sanctity on a few which have become our genuine national and native ones. Eadward, Eadmund, Eadwine, Wilfrith, Æadgifu, Æthelthryth, Mildthryth, Osveald, and Osmund, have been the most enduring of these; and Æthelbyrht we sent out to Germany, to come back to us as Albert.

Christianity, gradually spreading through the Roman Church on one side and the Celtic Church on the other, didn't discard the old names. Instead, it added a sense of holiness to a few, which have become truly national and native to us. Eadward, Eadmund, Eadwine, Wilfrith, Æadgifu, Æthelthryth, Mildthryth, Osveald, and Osmund have been the most enduring of these; and Æthelbyrht was sent out to Germany, returning to us as Albert.

The remains of the Danish invasions are traceable rather in surnames than Christian names. The permanent ones left by them were chiefly in insular Scotland and Ireland. Torquil, Somerled, Ivor, Ronald, Halbert, are Scottish relics of the invaders; and in Ireland, Amlaidh, Redmond, Ulick.

The evidence of the Danish invasions is more noticeable in surnames than in first names. The lasting ones they left behind were primarily in insular Scotland and Ireland. Torquil, Somerled, Ivor, Ronald, and Halbert are Scottish reminders of the invaders; in Ireland, there are Amlaidh, Redmond, and Ulick.

But it was the Normans, Norsemen in a French dress, that brought us the French rather than Frank names that are most common with us. Among the thirty kings who have reigned since the Conquest, there have been ten Christian names, and of these but two are Saxon English, three are Norman Frank, two French Hebrew, one French Greek, one French, one Anglicized German Greek. Strictly speaking, Richard is Saxon, and began with a native English saint; but it was its adoption by Normans that made it popular after the Conquest; and it came in company with William, Henry, Robert, Walter, Gilbert, all in perpetual use ever since. Alberic, Bertram, Baldwin, Randolf, Roger, Herbert, Hubert, Reginald, Hugh, Norman, Nigel, and many others less universally kept up, came at the same time; and Adelheid and Mathilda were imported by the ladies; but, in general, there were more men’s names than women’s then planted, probably on account of William’s policy of marrying Normans to English women.

But it was the Normans, Norsemen dressed in French style, who brought us the French names that are more common to us today instead of Frank names. Among the thirty kings who have ruled since the Conquest, there have been ten Christian names, and of these, only two are Saxon English, three are Norman Frank, two French Hebrew, one French Greek, one French, and one Anglicized German Greek. Strictly speaking, Richard is Saxon and started with a native English saint; however, it was its adoption by the Normans that made it popular after the Conquest. It came alongside names like William, Henry, Robert, Walter, and Gilbert, all of which have remained in use ever since. Alberic, Bertram, Baldwin, Randolf, Roger, Herbert, Hubert, Reginald, Hugh, Norman, Nigel, and many others that are less commonly used came at the same time, and Adelheid and Mathilda were introduced by the ladies. Overall, there were more men's names than women's names introduced, likely due to William's strategy of marrying Normans to English women.

Scripture names were very few. There are only two Johns in Domesday Book, and one is a Dane; but the saints were beginning to be somewhat followed; Eustace was predominant; Cecily, Lucy, Agnes, Constance, were already in use; and in the migration, Brittany contributed Tiffany, in honour of the Epiphany. At the same time 459she sent us her native Alan, Brian, and Aveline; and vernacular French gave Aimée and afterwards Algernon.

Scripture names were pretty limited. There are only two Johns in the Domesday Book, and one of them is a Dane; but saints were starting to gain some popularity. Eustace was widely favored; Cecily, Lucy, Agnes, and Constance were already in use; and during the migration, Brittany added Tiffany, in honor of the Epiphany. At the same time, 459 it introduced us to its native names Alan, Brian, and Aveline; and the French language contributed Aimée and later Algernon.

It was a time of contractions. Between English and French, names were oddly twisted; Alberic into Aubrey, Randolf into Ralph, Ethelthryth into Awdry, Eadgifu into Edith, Mathilda into Maude, Adelheid into Alice.

It was a time of changes. Between English and French, names were strangely altered; Alberic became Aubrey, Randolf turned into Ralph, Ethelthryth changed to Awdry, Eadgifu was transformed into Edith, Mathilda morphed into Maude, and Adelheid became Alice.

Saint and Scripture names seem to have been promoted by the crusading impulse, but proceeded slowly. The Angevins brought us the French Geoffrey and Fulk, and their Provençal marriages bestowed on us the Provençal version of Helena—Eleanor, as we have learnt to call their Alienor, in addition to the old Cymric form Elayne. Thence, too, came Isabel, together with Blanche, Beatrice, and other soft names current in poetical Provence. Jehan, as it was called when Lackland bore it, and its feminine Jehanne, seem to have been likewise introductions of our Aquitanian queen.

Saint and Scripture names appear to have been influenced by the crusading spirit, but their spread was slow. The Angevins brought us the French names Geoffrey and Fulk, and their marriages in Provence gave us the Provençal version of Helena—Eleanor, as we now call their Alienor, along with the old Welsh form Elayne. From there came Isabel, along with Blanche, Beatrice, and other gentle names popular in poetic Provence. Jehan, as it was known when Lackland used it, and its feminine Jehanne, also seem to have been introduced by our Aquitanian queen.

The Lowland Scots had been much influenced by the Anglo-Saxons, whose tongue prevailed throughout the Lothians; and after the fall of Macbeth, and the marriage of Malcolm Ceanmore, English names were much adopted in Scotland. Cuthbert has been the most lasting of the old Northumbrian class. The good Queen Margaret, and her sister Christian, owed their Greek names, without a doubt, to their foreign birth and Hungarian mother, and these, with Alexander, Euphemia, and George, forthwith took root in Scotland, and became national. Probably Margaret likewise brought the habit, then more eastern than western, of using saintly names, for her son was David; and from this time seems to have begun the fashion of using an equivalent for the Keltic name. David itself, beloved for the sake of the good king, is the equivalent of Dathi, a name borne by an Irish king before the Scottish migration. David I., nearly related to the Empress Maude, and owning the earldom of Northumbria in right of his wife, was almost an English baron; and the intercourse with England during his reign and those of his five successors, made the Lowland nobles almost one with the Northumbrian barons, and carried sundry Norman names across the border, where they became more at home than even in England; such as Alan, Walter, Norman, Nigel, and Robert.

The Lowland Scots were heavily influenced by the Anglo-Saxons, whose language dominated the Lothians. After Macbeth's defeat and Malcolm Ceanmore's marriage, many English names were adopted in Scotland. Cuthbert has remained the most enduring of the old Northumbrian names. Good Queen Margaret and her sister Christian likely got their Greek names from their foreign birth and Hungarian mother, and these names, along with Alexander, Euphemia, and George, quickly took root in Scotland and became national. It's probable that Margaret also introduced the custom of using saintly names, which was more common in the east than the west at the time, since her son was named David. From this point on, it seems there began a trend of using equivalents for Celtic names. David, loved because of the good king, is the equivalent of Dathi, a name held by an Irish king prior to the Scottish migration. David I, closely related to Empress Maude and holding the earldom of Northumbria through his wife, was practically an English baron. The interactions with England during his reign and that of his five successors made the Lowland nobles nearly indistinguishable from the Northumbrian barons and brought various Norman names across the border, where they became more common than even in England, such as Alan, Walter, Norman, Nigel, and Robert.

Henry II. was taking advantage of the earl of Pembroke’s expedition to Ireland, and the English Pale was established, bringing with it to Erin the favourite Norman names, to be worn by the newly-implanted nobles, and Iricized gradually with their owners. Cicely became Sheelah; Margaret, Mairgreg; Edward, Eudbaird; and, on the other hand, the Irish dressed themselves for civilization by taking English names. Finghin turned to Florence, and Ruadh to Roderick, &c.

Henry II was taking advantage of the earl of Pembroke’s expedition to Ireland, and the English Pale was established, bringing with it popular Norman names for the newly settled nobles, which gradually became Irishized along with their owners. Cicely became Sheelah; Margaret, Mairgreg; Edward, Eudbaird; and, on the other hand, the Irish adapted to civilization by adopting English names. Finghin turned into Florence, and Ruadh became Roderick, etc.

Henry III. had been made something like an Englishman by his father’s loss of Normandy; and in his veneration for English saints, he called his sons after the two royal saints most beloved in England, Edward and Edmund; and the death of the elder children of Edward I. having brought the latter a second time to the throne, it was thenceforth in honour. Thomas owed its popularity to Becket, who 460was so christened from his birth on the feast of the Apostle, St. Thomas, and, in effect, saintly names were becoming more and more the fashion. Mary was beginning to be esteemed as the most honourable one a woman could bear; and legends in quaint metrical English rendered Agnes, Barbara, Katharine, Margaret, and Cecily well known and in constant use.

Henry III had become something like an Englishman due to his father losing Normandy; in his respect for English saints, he named his sons after the two royal saints most loved in England, Edward and Edmund. After the death of Edward I's older children, the latter ascended to the throne again, and from then on, it was held in honor. Thomas gained popularity because of Becket, who was named after his birth on the feast of the Apostle, St. Thomas. As a result, saintly names were increasingly in vogue. Mary was starting to be seen as the most honorable name a woman could have, and legends in quaint metrical English made names like Agnes, Barbara, Katharine, Margaret, and Cecily well-known and commonly used.

The romances of chivalry began to have their influence. Lionel and Roland, Tristram, Ysolda, Lancelot, and Guenever, were all the produce of the revival of the tales of Arthur’s court, arrayed in their feudal and chivalrous dress, and other romances contributed a few. Diggory is a highly romantic name, derived from an old metrical tale of a knight, properly called D'Egaré, the wanderer, or the almost lost, one of the many versions of the story of the father and unknown son. Esclairmonde came out of Huon de Bourdeaux; Lillias, such a favourite in Scotland, came out of the tale of Sir Eger, Sir Graham, and Sir Graysteel; Lillian out of the story of Roswal and Lillian; and Grizel began to flourish from the time Chaucer made her patience known.

The romances of chivalry started to make their mark. Lionel and Roland, Tristram, Ysolda, Lancelot, and Guenever were all born from the revival of tales from Arthur’s court, dressed in their feudal and chivalric attire, along with a few other romances contributing to the mix. Diggory is a highly romantic name, coming from an old metrical tale of a knight, properly called D'Egaré, the wanderer, or the almost lost, one of the many versions of the story about the father and his unknown son. Esclairmonde emerged from Huon de Bordeaux; Lillias, a beloved figure in Scotland, came from the tale of Sir Eger, Sir Graham, and Sir Graysteel; Lillian from the story of Roswal and Lillian; and Grizel began to gain popularity from the time Chaucer revealed her patience.

The Scots, by their alliance with France, were led to import French terminations, such as the diminutives Janet and Annot; also the foreign Cosmo, and perhaps likewise Esmé.

The Scots, through their alliance with France, started to adopt French endings, like the diminutives Janet and Annot; they also imported the foreign name Cosmo, and maybe even Esmé.

Meantime we obtained fresh importations from abroad. Anne came with the Queen of Richard II.; Elizabeth from the German connections of Elizabeth Woodville’s mother, Jaquetta of Luxemburg; Gertrude was taken from Germany; Francis and Frances caught from France; and Arthur was revived for his eldest son by the first Tudor; Jane instead of Joan began, too, in the Tudor times.

Meanwhile, we received new arrivals from overseas. Anne came with Richard II's queen; Elizabeth came from the German ties of Elizabeth Woodville’s mother, Jaquetta of Luxemburg; Gertrude was brought over from Germany; Francis and Frances were taken from France; and Arthur was revived for his eldest son by the first Tudor; Jane, instead of Joan, also started during the Tudor period.

But when the Reformation came, the whole system of nomenclature received a sudden shock. Patron saints were thrown to the winds; and though many families adhered to the hereditary habits, others took entirely new fashions. Then, Camden says, began the fashion of giving surnames as Christian names; as with Guildford Dudley, Egremont Ratcliffe, Douglas Sheffield; and in Ireland, Sidney, as a girl’s name, in honour of the lord deputy, Sir Henry, the father of Sir Philip, from whom, on the other hand, Sydney became a common English boy’s name.

But when the Reformation happened, the entire naming system took a sudden hit. Patron saints were abandoned; while many families stuck to their traditional names, others adopted completely new ones. Then, Camden notes, the trend of using surnames as first names began; like Guildford Dudley, Egremont Ratcliffe, Douglas Sheffield; and in Ireland, Sidney became a girl’s name in honor of the lord deputy, Sir Henry, father of Sir Philip, while Sydney turned into a common boy’s name in England.

Then, likewise, the classical taste came forth, and bestowed all manner of fanciful varieties; Homer, Virgil, Horatius, Lalage, Cassandra, Diana, Virginia, Julius, &c., &c., all are found from this time forward; and here and there, owing to some ancestor of high worth, specimens have been handed on in families.

Then, similarly, classical taste emerged and provided all sorts of imaginative variations; Homer, Virgil, Horace, Lalage, Cassandra, Diana, Virginia, Julius, etc., etc., all began to be seen from this time on; and here and there, thanks to some esteemed ancestor, examples have been passed down through families.

The more pious betook themselves to abstract qualities; Faith, Hope, Charity, Prudence and Patience, Modesty, Love, Gift, Temperance, Mercy, all of which, even to the present day, sometimes are used, but chiefly by the peasantry, or in old Nonconformist families.

The more religious people focused on abstract qualities like Faith, Hope, Charity, Prudence, Patience, Modesty, Love, Giving, Temperance, and Mercy. Even today, these qualities are sometimes used, but mainly by rural folks or in traditional Nonconformist families.

Between the dates 1500 and 1600 began the full employment of Scripture names, chosen often by opening the Bible at haphazard, and taking the first name that presented itself, sometimes, however, by juster admiration of the character. Thus began our use of Abraham and Sarah, Isaac and Rebecca, Rachel, Joseph, Benjamin, 461Josiah, Gershom, Gamaliel, &c.; and others more quaint and peculiar. The Puritan clergy absolutely objected to giving unedifying names. A minister was cited before Archbishop Whitgift for refusing to christen a child Richard. The Bible was ransacked for uncommon names only found in the genealogies, and parish registers show the strangest varieties, such as Hope still, Dust and Ashes, Thankful, Repent, Accepted, Hold-the-Truth, &c. These were chiefly given at the baptisms in the latter days of Elizabeth and the reign of James I. They were the real, not assumed, names of the Ironsides, but they were not perpetuated. A man called Fight-against-Sin would have too much pity for his son to transmit such a name to him. Original is, however, a family name still handed on in Lincolnshire. Probably it was at first Original Sin. The most curious varieties of names were certainly used in the 17th century. The register of the scholars admitted to Merchant Taylors' school between 1562 and 1699 shows Isebrand, Jasper, Jermyn, Polydore, Cæsar, Olyffe, Erasmus, Esme, Ursein, Innocent, Praise, Polycarpe, Tryamour, and a Sacheverell, Filgate, admitted in 1673.

Between 1500 and 1600, people started using names from the Bible more frequently, often just by randomly opening it and picking the first name they saw. Sometimes, though, they picked names because they admired the character. This is how we began using names like Abraham, Sarah, Isaac, Rebecca, Rachel, Joseph, Benjamin, Josiah, Gershom, Gamaliel, and others that are more unique. The Puritan clergy strongly disapproved of giving names that weren’t edifying. A minister was brought before Archbishop Whitgift for refusing to baptize a child named Richard. They combed through the Bible for unusual names that were only found in genealogies, and parish records show some truly odd choices like Hope Still, Dust and Ashes, Thankful, Repent, Accepted, Hold-the-Truth, and others. These names were mainly given during baptisms in the later days of Elizabeth's reign and during James I's time. They were genuine names, not made up, used by the Ironsides, but they didn’t carry on through generations. A man named Fight-Against-Sin would likely feel too sorry for his son to pass down such a name. However, Original is still a family name seen in Lincolnshire, likely derived from Original Sin. The 17th century definitely had some of the most peculiar names. The register of students admitted to Merchant Taylors' school from 1562 to 1699 includes names like Isebrand, Jasper, Jermyn, Polydore, Cæsar, Olyffe, Erasmus, Esme, Ursein, Innocent, Praise, Polycarpe, Tryamour, and a Sacheverell, Filgate, who was admitted in 1673.

Comparatively few of these Puritan names were used in Scotland; but several were for sound’s sake adopted in Ireland as equivalents; Jeremiah for Diarmaid; Timothy for Tadhgh; Grace for Graine.

Compare to Scotland, not many of these Puritan names were used; however, several were adopted in Ireland for their sounds as equivalents: Jeremiah for Diarmaid; Timothy for Tadhgh; Grace for Graine.

Charles was first made popular through loyalty to King Charles I., who had received it in the vain hope that it would be more fortunate than the hereditary James, itself brought into Scotland seven generations back by a vow of Annaple Drummond, mother of the first unfortunate James. English registers very scantily show either Charles or James before the Stuart days, but they have ever since been extremely popular. Henrietta, brought by the French queen, speedily became popular, and with Frances, Lucy, Mary, Anne, Catherine, and Elizabeth, seem to have been predominant among the ladies; but all were contracted, as Harriet, Fanny, Molly, Nanny, Kitty, Betty. The French suppression of the Christian name considerably affected the taste of the Restoration; noblemen dropped it out of their signature; the knight’s wife discarded it with the prefix Dame; married daughters and sisters were mentioned by the surname only; young spinsters foolishly adopted Miss with the surname instead of Mistress with the Christian; but the loss was not so universal as in France, for custom still retained the old titles of knights and of the daughters and younger sons of the higher ranks of the nobility. The usual fashion was, in imitation of the French, for ladies to call themselves and be addressed in poetry by some of the Arcadian or romantic terms, a few of which have crept into nomenclature; Amanda, Ophelia, Aspasia, Cordelia, Phyllis, Chloe, Sylvia, and the like.

Charles became popular thanks to his loyalty to King Charles I, who had received the name in the hope that it would bring him better fortune than the hereditary James, which had been brought to Scotland seven generations earlier by a vow of Annaple Drummond, mother of the first unfortunate James. English records show very little about either Charles or James before the Stuart era, but they have been extremely popular ever since. Henrietta, introduced by the French queen, quickly gained popularity, and with Frances, Lucy, Mary, Anne, Catherine, and Elizabeth, they seemed to dominate among women; all of them were also shortened to Harriet, Fanny, Molly, Nanny, Kitty, and Betty. The French suppression of the Christian name significantly influenced preferences during the Restoration; noblemen excluded it from their signatures; knights' wives dropped it along with the prefix Dame; married daughters and sisters were referred to by their surnames only; young single women foolishly adopted Miss with their surnames instead of Mistress with their Christian names; however, this loss wasn’t as widespread as in France, as customs still retained the old titles for knights and for the daughters and younger sons of the higher ranks of nobility. It was common, in a nod to the French, for women to refer to themselves and be addressed in poetry with some of the Arcadian or romantic names, a few of which have made their way into naming conventions: Amanda, Ophelia, Aspasia, Cordelia, Phyllis, Chloe, Sylvia, and so on.

The love of a finish in a was coming in with Queen Anne’s Augustan age. The soft e, affectionate ie or y, that had been natural to our tongues ever since they had been smoothed by Norman-French, was twisted up into an Italian ia: Alice must needs be Alicia; Lettice, Letitia; Cecily, Cecilia; Olive, Olivia; Lucy, Lucinda; and no heroine could be deemed worthy of figuring in narrative without 462a flourish at the end of her name. Good Queen Anne herself had an a tacked on to make her ‘Great Anna’; Queen Bess must needs be Great Eliza; and Mary was erected into Maria; Nassau had lately been invented for William III.’s godchildren of both sexes; and Anne, after French precedent, made masculine for his successor’s godsons. Belinda, originally the property of the wife of Orlando, was chosen by Pope for his heroine of Rape of the Lock; Clarissa was fabricated out of the Italian Clarice by Richardson; and Pamela was adopted by him out of Sir Philip Sidney’s Arcadia, as a recommendation to the maid-servant whom he made his heroine; and these, as names of literature, all took a certain hold. Pamela is still not uncommon among the lower classes.

The trend of finishing names with an -a was emerging during Queen Anne’s Augustan age. The soft -e, affectionate -ie or -y, that had been natural to our speech since the Norman-French influence, was transformed into an Italian -ia: Alice had to become Alicia; Lettice, Letitia; Cecily, Cecilia; Olive, Olivia; Lucy, Lucinda; and no heroine could be considered worthy of being included in a story without a flourish at the end of her name. Good Queen Anne herself added an -a to become ‘Great Anna’; Queen Bess was made Great Eliza; and Mary was turned into Maria; Nassau was recently created for both male and female godchildren of William III; and

In the mean time the House of Brunswick had brought in the regnant names of German taste—George, of which, thanks to our national patron, we had already made an English word, Frederick, Ernest, Adolphus—a horrible English Latinism of good old German, Augustus, an adoption of German classic taste; and, among the ladies, generally clumsy feminines of essentially masculine names—Caroline, Charlotte, Wilhelmina, Frederica, Louisa, together with the less incorrectly formed Augusta, Sophia, and Amelia.

In the meantime, the House of Brunswick introduced popular German names—George, which we already turned into an English word thanks to our national patron, Frederick, Ernest, Adolphus—an awkward English version of a classic German name, Augustus, which reflects German classical taste; and among the women, there were generally clumsy feminine versions of essentially masculine names—Caroline, Charlotte, Wilhelmina, Frederica, Louisa, along with the more properly formed Augusta, Sophia, and Amelia.

This ornamental taste flourished, among the higher classes, up to the second decade of the nineteenth century, when the affectations, of which it was one sample, were on the decline, under the growing influence of the chivalrous school of Scott, and of the simplicity upheld by Wordsworth. The fine names began to grow vulgar, and people either betook themselves to the hereditary ones of their families, or picked and chose from the literature then in fashion.

This decorative style thrived among the upper classes until the 1820s, when the pretensions it represented started to fade, influenced by the romantic ideals of Scott and the simplicity promoted by Wordsworth. The elegant names became commonplace, and people either returned to their family's traditional names or selected from the literature that was popular at the time.

Two names, for the sake of our heroes by sea and land, came into prominence—Horatio and Arthur, the latter transcending the former in popularity in proportion to the longer career and more varied excellences of its owner. Womankind had come back to their Ellen, Mary, and Lucy; and it was not till the archaic influence had gone on much longer that the present crop sprang up, of Alice and Edith, Gertrude, Florence, and Constance, copied again and again, in fact and in fiction, and with them the Herbert and Reginald, Wilfrid and Maurice, formerly only kept up in a few old families. It is an improvement, but in most cases at the expense of nothing but imitation, the sound and the fashion being the only guides. After all, nomenclature cannot be otherwise than imitative, but the results are most curious and interesting, when it is either the continuation of old hereditary names, like the Algernon of the Howards or the Aubrey of the de Veres, or else the record of some deeply felt event, like the Giustina of Venice, in honour of the battle of Lepanto, or our own Arthur, in memory of the deeds of our great duke.

Two names, representing our heroes by sea and land, became notable—Horatio and Arthur, with the latter becoming more popular due to a longer career and a wider range of achievements. Women returned to their Ellen, Mary, and Lucy; and it wasn't until the old-fashioned influence lingered for quite a while that we saw the rise of names like Alice, Edith, Gertrude, Florence, and Constance, repeated time and again, in reality and fiction, alongside Herbert, Reginald, Wilfrid, and Maurice, which were previously found only in a few old families. It's an improvement, but often at the cost of nothing more than imitation, with the sound and style being the main factors. After all, naming is inherently imitative, but the outcomes are quite fascinating, whether it's the continuation of traditional family names, like the Algernon of the Howards or the Aubrey of the de Veres, or an acknowledgment of a significant event, like Giustina of Venice, honoring the battle of Lepanto, or our own Arthur, in remembrance of the achievements of our great duke.

Names are often an index to family habits and temper. Unpretending households go on for generations with the same set, sometimes adopting one brought in by marriage, but soon dropping it out if it is too fine. Romantic people reflect the impressions of popular literature in their children’s names; enthusiastic ones mark popular incidents,—Navarino, Maida, Alma, have all been inflicted in honour 463of battles. Another class always have an assortment of the fashionable type—Augusta, Amelia, and Matilda, of old; Edith and Kate at present.

Names often reflect family traditions and personalities. Simple families carry on for generations with the same names, sometimes adopting one through marriage but quickly dropping it if it feels too posh. Romantic people often choose names for their kids inspired by popular literature; enthusiastic ones pick names influenced by notable events—Navarino, Maida, and Alma have all been used to honor battles. Another group usually has a mix of trendy names: Augusta, Amelia, and Matilda in the past, and now Edith and Kate.

Nonconformity leaves its mark in its virtue names and its Scripture names, the latter sometimes of the wildest kind. Talithacumi was the daughter of a Baptist. A clergyman has been desired to christen a boy ‘Alas,’ the parents supposing that ‘Alas! my brother,’ was a call on the name of the disobedient prophet. There is a floating tradition of ‘Acts’ being chosen for a fifth son, whose elder brothers had been called after the four Evangelists; and even of Beelzebub being uttered by a godfather at the font.

Nonconformity makes a statement with its unique names and its biblical references, which can sometimes be quite unusual. Talithacumi was the daughter of a Baptist minister. There was a clergyman who was asked to name a boy 'Alas,' as the parents believed that 'Alas! my brother' was referencing the name of the disobedient prophet. There's a common story about the name 'Acts' being chosen for a fifth son when his older brothers were named after the four Evangelists; and even the name Beelzebub was reportedly mentioned by a godfather during the baptism.

Among other such names may be mentioned ‘Elibris,’ which some people persisted belonged to their family, for it was in their grandfather’s books: and so it was, being e libris (from the books), the old Latin manner of commencing an inscription in a book. Sarsaparilla was called from a scrap of newspaper. ‘Valuable and serviceable’ is also said to have been intended for a child, on the authority of an engraving in an old watch; and an unfortunate pair of twins were presented for the imposition of Jupiter and Orion, because their parents thought them pretty names, and ‘had heard on them.’

Among other names mentioned is ‘Elibris,’ which some people claimed belonged to their family since it was in their grandfather’s books: and it did, as it comes from e libris (from the books), the old Latin way to start an inscription in a book. Sarsaparilla was named after a piece of newspaper. ‘Valuable and serviceable’ is also said to have been meant for a child, based on an engraving in an old watch; and an unfortunate pair of twins were given the names Jupiter and Orion because their parents thought those were pretty names and ‘had heard of them.’

Double names came gradually in from the Stuart days, but only grew really frequent in the present century; and the habit of calling girls by both, now so common among the lower classes in towns, is very recent.

Double names started to come in during the Stuart era, but they only became really common in this century. The practice of calling girls by both names, which is now so widespread among the lower classes in cities, is a very recent trend.

With many families it is a convenient custom to christen the sons by the mother’s maiden name in addition to their first individual name; but the whole conversion of surnames into Christian names is exclusively English, and is impossible on the Continent, as state and church both refuse to register what is not recognized as in use. Of English surnames we need say nothing; they have been fully treated of in other works, and as any one may be used in baptism, at any time, the mention of them would be endless.

For many families, it’s common to give sons their mother’s maiden name along with their first name. However, changing surnames into first names is a practice unique to England and can't happen on the Continent, since both the state and the church won’t register names that aren’t recognized. We don’t need to discuss English surnames here; they've been thoroughly covered in other works, and since any of them can be used at baptism, talking about them would be never-ending.

In speaking of England we include not only our colonies but America. There our habits are exaggerated. There is much less of the hereditary; much more of the Puritan and literary vein. Scripture names, here conspicuous, such as Hephzibah, Noah, Obadiah, Hiram, are there common-place. Virtues of all kinds flourish, and coinages are sometimes to be found, even such as ‘Happen to be,’ because the parents happened to be in Canada at the time of the birth.

In talking about England, we include not just our colonies but also America. There, our habits are taken to the extreme. There's a lot less tradition and much more of a Puritan and literary influence. Names from the Bible that stand out here, like Hephzibah, Noah, Obadiah, and Hiram, are pretty common there. All sorts of virtues thrive, and you can even find unique names like ‘Happen to be,’ because the parents happened to be in Canada at the time of birth.

‘Peabody Duty perhaps keeps a store,
With washing tubs, and wigs, and wafers stocked;
And Dr. Quackenbox proclaims the cure
Of such as are with any illness docked:
Dish Alcibiades holds out a lure
Of sundry articles, all nicely cooked;
And Phocion Aristides Franklin Tibbs,
Sells ribbons, laces, caps, and slobbering-bibs.’

The Roman and Greek influence has been strong, producing Cato, Scipio, Leonidas, &c.; but the habit of calling negroes by such 464euphonious epithets has rather discouraged them among the other classes, and the romantic, perhaps, predominates with women, the Scriptural with men. The French origin of many in the Southern States, and the Dutch in New England, can sometimes be traced in names.

The influence of the Romans and Greeks has been significant, producing figures like Cato, Scipio, and Leonidas; however, the tendency to use such flattering terms for Black people has discouraged their acceptance among other groups. Additionally, romantic ideals may be more prevalent among women, while men tend to lean towards Scriptural references. The French roots of many in the Southern states and the Dutch presence in New England can sometimes be seen in names.

Section 7.—Germany.

What was said of Frankish applies equally to old High German, of which Frankish was a dialect, scarcely distinguishable with our scanty sources of information.

What is said about Frankish also applies to Old High German, of which Frankish was a dialect, hardly distinguishable with our limited sources of information.

We have seen Frankish extinguished in Latin in the West; but in the East we find it developing and triumphing. The great central lands of Europe were held by the Franks and Suevi, with the half civilized Lombards to their south, and a long slip of Burgundians on the Rhine and the Alps, all speakers of the harsh High German, all Christians by the seventh century, but using the traditional nomenclature, often that of the Nibelungenlied. The Low Germans, speaking what is best represented by Anglo-Saxon literature, were in the northerly flats and marshes, and were still heathens when the Franks, under Charlemagne conquered them, and the Anglo-Saxon mission of Boniface began their conversion.

We’ve seen the Frankish language fade away in Latin-speaking Western Europe, but in the East, it’s developing and thriving. The central regions of Europe were dominated by the Franks and Suevi, with the semi-civilized Lombards to the south and a stretch of Burgundians along the Rhine and the Alps, all of whom spoke the rough High German, and were Christians by the seventh century, yet still using traditional names, often from the Nibelungenlied. The Low Germans, who spoke what’s best represented by Anglo-Saxon literature, lived in the northern plains and marshes, and they were still pagans when the Franks, under Charlemagne, conquered them, and the Anglo-Saxon mission of Boniface began their conversion.

The coronation of Charles by the pope was intended to establish the headship of a confederacy of sovereigns, one of them to be the Kaisar, and that one to be appointed by the choice of the superior ones among the rest. This chieftainship remained at first with the Karlingen; but after they had become feeble it remained, during four reigns, with the house of Saxony, those princes who established the strange power of the empire over Italy, and held the papal elections in their hands. It was under them that Germany became a confederation, absolutely separate from her old companion France.

The pope's coronation of Charles was meant to establish him as the leader of a group of sovereigns, with one of them being the Kaiser, who would be chosen by the more powerful among the others. Initially, this leadership was held by the Carolingians, but when they grew weak, it shifted to the House of Saxony for four reigns. These princes established the unusual power of the empire over Italy and controlled the papal elections. Under their rule, Germany became a confederation, completely independent from its former ally, France.

There is not much to say of German nomenclature. She little varied her old traditional names. Otto, Heinrich, and Konrad, constantly appeared from the first; and the High German, as the literary tongue, has had the moulding of all the recognized forms.

There isn't much to say about German naming conventions. She rarely changed her old traditional names. Otto, Heinrich, and Konrad consistently showed up from the start; and High German, as the literary language, has shaped all the accepted forms.

The Low German continued to be spoken, and became, in time, Dutch and Frisian, as well as the popular dialect of Saxony and West Prussia. The Frisian names are, indeed, much what English ones would be now if there had been no external influences.

The Low German continued to be spoken and eventually evolved into Dutch and Frisian, along with the common dialects of Saxony and West Prussia. The Frisian names are actually quite similar to what English names would be today if there hadn’t been any outside influences.

In spite of being the central empire, the German people long resisted improvement and amalgamation. The merchant cities were, indeed, far in advance, and the emperors were, of necessity, cultivated men, up to the ordinary mark of their contemporary sovereigns; but the nobility continued surly and boorish, little accessible to chivalrous ideas, and their unchanging names—Ulrich, Adelbert, Eberhard, marking how little they were affected by the general impressions of Europe. A few names, like Wenceslav, or Boleslav, came in by marriage with their Polish, Bohemian, and Hungarian neighbours; and Hungary, now and then, was the medium of the introduction of 465one used at Constantinople, such as Sophia, Anne, Elisabeth, which, for the sake of the sainted Landgraffinn of Thuringia, became a universal favourite. Friedrich came in with the Swabian dynasty; Rudolf and Leopold, with the house of Hapsburg.

Despite being the central empire, the German people long resisted progress and unity. The merchant cities were, indeed, quite advanced, and the emperors were, of necessity, educated men, meeting the standard of their contemporary rulers; however, the nobility remained grumpy and uncouth, largely indifferent to noble ideals, and their unchanged names—Ulrich, Adelbert, Eberhard—showed how little they were influenced by the broader trends across Europe. A few names, like Wenceslav and Boleslav, came in through marriage with their Polish, Bohemian, and Hungarian neighbors; and Hungary, occasionally, was the channel for names from Constantinople, like Sophia, Anne, and Elisabeth, which, due to the sainted Landgraffinn of Thuringia, became widely popular. Friedrich was introduced with the Swabian dynasty; Rudolf and Leopold came with the House of Hapsburg.

Holland and the cluster of surrounding fiefs meanwhile had a fluctuating succession, with lines of counts continually coming to an end, and others acceding who were connected with the French or English courts. The consequence was, that the gentlemen of these territories gained a strong French tinge of civilization, especially in Flanders, where the Walloons were a still remaining island of Belgæ. The Flemish chivalry became highly celebrated, and, under the French counts of Hainault and Flanders, and dukes of Burgundy, acquired a tone, which made their names and language chiefly those of France, and tinctured that of the peasantry and artisans, so as to distinguish them from the Hollanders. Andreas, Adrianus, Cornelius, saints imported by the French dukes, were both in Holland and the Netherlands, however, the leading names, together with Philip, which was derived from the French royal family. The Dutch artificers and merchants had their own sturdy, precise, business-like character—their German or saintly names, several of which are to be found among our eastern English, in consequence of the intercourse which the wool trade established, and the various settlements of Dutch and Flemish manufacturers in England.

Holland and the nearby territories experienced a shifting succession, with families of counts frequently coming to an end while new ones connected to the French or English courts took their place. This resulted in the local nobility adopting a strong French influence, especially in Flanders, where the Walloons remained a distinct group of Belgæ. The Flemish knights gained significant fame, and under the French counts of Hainault and Flanders, as well as the dukes of Burgundy, they developed a culture that was predominantly French, affecting the language and customs of the common people and craftsmen, setting them apart from the Hollanders. Names like Andreas, Adrianus, Cornelius—saints brought over by the French dukes—became prominent in both Holland and the Netherlands, along with Philip, which came from the French royal family. Meanwhile, the Dutch artisans and merchants maintained their own robust, precise, and business-oriented character, featuring German or saintly names, many of which can be found in eastern England due to trade connections established through the wool industry and the various settlements of Dutch and Flemish manufacturers in England.

The revival of classical scholarship in the fifteenth century was considerably felt in the great universities of the Netherlands and of Germany, and its chief influence on nomenclature is shown in the introduction of classical names; namely, Julius and Augustus, and the Emperior Friedrich’s notable compound of Maximus Æmilianus into Maximilian, but far more in finishing every other name off with the Latin us. Some were restorations to the original form; Adrianus, Paulus, and the ever memorable Martinus; but others were adaptations of very un-Latin sounds. Poppo turned to Poppius; Wolf to Wolfius; Ernst to Ernestus; Jobst, instead of going back to Justinus, made himself Jobstius; Franz, Franciscus. The surnames were even more unmanageable, being often either nicknames or local; but they underwent the same fate; Pott was Pottus; Bernau, Bernavius; while others translated them, as in the already-mentioned instance of Erasmus, from Gerhardson, and the well-known transformation of Schwarzerd into Melancthon. The Danish antiquary Broby (bridge town), figures as Pontoppidan; Och became Bos; Heilman, Severtus; Goldmann, Chrysander; Neumann, Neander; and as to the trades, Schmidt was Faber; Müller, Molitor; Schneider, Sartorius; Schuster, Sutorius; Kellner, Cellarius.

The revival of classical scholarship in the 15th century was strongly felt in the major universities of the Netherlands and Germany, and its main influence on naming conventions is shown in the adoption of classical names, such as Julius and Augustus, and Emperor Friedrich’s remarkable combination of Maximus Æmilianus into Maximilian, but even more in ending every other name with the Latin us. Some were restorations to the original form; Adrianus, Paulus, and the memorable Martinus; but others were adaptations of very non-Latin sounds. Poppo became Poppius; Wolf turned into Wolfius; Ernst was changed to Ernestus; and Jobst, instead of going back to Justinus, made himself Jobstius; Franz became Franciscus. The surnames were even more difficult, often being either nicknames or local names; but they faced the same transformation; Pott became Pottus; Bernau turned into Bernavius; while others were translated, like the earlier-mentioned Erasmus, from Gerhardson, and the well-known change of Schwarzerd into Melancthon. The Danish antiquary Broby (bridge town) appears as Pontoppidan; Och became Bos; Heilman turned into Severtus; Goldmann became Chrysander; Neumann became Neander; and regarding trades, Schmidt was Faber; Müller became Molitor; Schneider was Sartorius; Schuster turned into Sutorius; Kellner became Cellarius.

The German Christian names did not permanently retain this affectation; but the Netherlanders, owing probably to the great resort to their universities, retained it long and in popular speech, so that in many Dutch contractions, the us is still used, as in Janus for Adrianus; Rasmus for Erasmus; and almost always the full baptismal name includes the classical suffix. The surnames, of course, adhered, and are many of them constantly heard in Germany 466and Holland, while others have come to England chiefly with the fugitives from the persecution that caused the revolt of the Netherlands. The Latin left in Dacia and long spoken in Hungary must have assisted to classicalize the Germans even on their Slavonic side.

The German Christian names didn't keep this style permanently; however, the Dutch, probably due to the frequent visits to their universities, maintained it for a long time in everyday language. As a result, many Dutch short forms still use the us ending, like Janus for Adrianus, Rasmus for Erasmus, and almost always the complete baptismal name includes the classical suffix. Surnames, of course, stuck around, and many are still commonly heard in Germany and Holland, while others made their way to England, mainly with the refugees from the persecution that sparked the Dutch revolt. The Latin influence left in Dacia and long used in Hungary likely helped to make the Germans more classical, even on their Slavic side.

The Reformation did not so much alter German as English nomenclature. The Lutherans, following their master’s principle of altering only what was absolutely necessary, long retained their hereditary allegiance to their saints, and did not break out into unaccustomed names, though they modified the old Gottleip into Gottlieb. Some of their sects of Germany however, invented various religious names; Gottseimitdir, Gottlob, Traugott, Treuhold, Lebrecht, Tugendreich, and probably such others as Erdmuth and Ehrenpreis were results of this revival of native manufacture. A few Scriptural names came up among the Calvinists, but do not seem to have taken a firm hold.

The Reformation didn’t change German naming conventions as much as it did English ones. The Lutherans, following their leader's guideline of changing only what was absolutely necessary, mostly kept their traditional ties to the saints and didn’t adopt unusual names, although they did tweak the old Gottleip into Gottlieb. Some German sects, however, created a variety of religious names like Gottseimitdir, Gottlob, Traugott, Treuhold, Lebrecht, Tugendreich, and likely others like Erdmuth and Ehrenpreis, which came from this revival of local naming. A few Biblical names emerged among the Calvinists, but they didn’t seem to gain much popularity.

This was the land of the double Christian name. It was common among the princes of Germany, before the close of the fifteenth century, long before France and Italy showed more than an occasional specimen. It was probably necessitated, by way of distinction, by the large families all of the same rank in the little German states. They seem to have set the fashion which has gradually prevailed more and more in Europe; indeed, there are some double names that have so grown together as to be recognized companions, such as Annstine for Anne Christine, Anngrethe for Anne Margarethe. At present it is the custom in almost all royal families to give the most preposterous number of Christian names, of which one, or at most two, is retained as serviceable, &c.

This was the land of double Christian names. It was common among the princes of Germany before the end of the fifteenth century, long before France and Italy showed more than an occasional example. This was likely necessary for distinction due to the large families of the same rank in the small German states. They seem to have set the trend that has gradually spread across Europe; indeed, there are some double names that have become so combined that they are recognized as pairs, such as Annstine for Anne Christine, Anngrethe for Anne Margarethe. These days, it's customary in almost all royal families to give an absurd number of Christian names, of which one or at most two are kept as practical, etc.

A few Slavonic names crept in; chiefly Wenzel from Bohemia; Kasimir from the Prussian Wends; Stanislas from Poland; and the house of Austria, when gaining permanent hold of the empire, spread the names derived from their various connections; the Spanish Ferdinand, and Flemish Karl and Philipp, besides their hereditary Leopold and Rudolf, and invented Maximilian.

A few Slavic names slipped in; mainly Wenzel from Bohemia; Kasimir from the Prussian Wends; Stanislas from Poland; and when the House of Austria secured a lasting influence over the empire, they introduced names from their various ties; the Spanish Ferdinand, and Flemish Karl and Philipp, along with their hereditary Leopold and Rudolf, and they created Maximilian.

The counter-reformation brought the Jesuit Ignaz and Franz into the lands where the Reformation was extinguished, and canonized Stanislav. Under the horrors of the Thirty Years' War, Germany retrograded in every respect; and when she began to emerge from her state of depression, the brilliance of the French court rendered it her model, which she followed with almost abject submission. Every one who could talked French, and was called by as French a name as might be; the royal Fritz became Fédéric, and little Hanne, Jeannette, the French ine and ette were liberally tacked to men’s names to make them feminine, and whatever polish the country possessed was French.

The Counter-Reformation brought the Jesuits Ignaz and Franz into areas where the Reformation had been suppressed, and canonized Stanislav. During the horrors of the Thirty Years' War, Germany declined in every way, and as it started to recover from that period of despair, the brilliance of the French court became its model, which Germany followed with almost complete submission. Everyone who could spoke French and was given as French a name as possible; the royal Fritz became Fédéric, and little Hanne was changed to Jeannette, with the French ine and ette added to men’s names to make them feminine, and whatever refinement the country had was French.

This lasted till the horrors of the Revolution, and the aggressions that followed it, awoke Germany to a sense of her own powers and duties as a nation. Her poets and great men were thoroughly national in spirit; and though, after the long and destructive contest, she emerged with her grand Holy Roman Empire torn to shreds, her electoral princes turned into petty kings, her noble Hanse towns 467mostly crushed and absorbed in the new states, her Kaisar merely the Markgraf of Austria, enriched by the spoils of Lombardy and the Slavonic kingdoms, yet she had recovered the true loyalty to the fatherland and its institutions, cared again for her literature and her language, and had an enthusiasm for her own antiquities, a desire to develop her own powers.

This lasted until the horrors of the Revolution and the aggressions that followed it awakened Germany to a sense of her own strengths and responsibilities as a nation. Her poets and great figures were genuinely national in spirit; and although, after the long and destructive conflict, she emerged with her grand Holy Roman Empire in ruins, her electoral princes turned into small kings, and her noble Hanse towns mostly crushed and absorbed in the new states, with her Kaiser reduced to merely being the Markgraf of Austria, enriched by the spoils of Lombardy and the Slavic kingdoms, she had regained a true loyalty to the homeland and its institutions. She began to care again for her literature and her language, and developed a passion for her own history and a desire to harness her own potential.

German names, to a degree, reflect this. They have ceased to ape Latin or French. So far as any are literary, they come from their own national literature; but as in most of the states only ordinary names are registered, the variety is not great. More and more German names pass to England in each generation, and become naturalized there; but the same proportion of English do not seem to be returned.

German names somewhat reflect this trend. They've stopped imitating Latin or French. When they are literary, they originate from their own national literature; however, since only common names are usually registered in most states, the variety isn’t extensive. More and more German names are being adopted in England with each generation, becoming naturalized there, but a similar number of English names don’t seem to be coming back.

Bavaria, having been always Roman Catholic, has more saintly names than most other parts of Germany, and, in particular, uses those of some of the less popular apostles, who probably have been kept under her notice by the great miracle plays.

Bavaria, always Roman Catholic, has more saintly names than most other places in Germany and particularly uses some of the less well-known apostles' names, likely because they've been highlighted in the great miracle plays.

Switzerland, once part of the empire, though free for five hundred years back, is a cluster of varying tongues, races, languages, and religions,—Kelt and Roman, Swabian and Burgundian, Romanist, Lutheran, Calvinist, German, French, Italian. Names and contractions must vary here; but only those on the German side have fallen in my way, those about Berne, which are chiefly remarkable for the Ours and Ursel, in honour of the bears, and Salome among the women; the diminutive always in li.

Switzerland, once part of the empire but independent for five hundred years, is a mix of different languages, races, and religions—Celtic and Roman, Swabian and Burgundian, Catholic, Lutheran, Calvinist, German, French, and Italian. Names and their variations differ here; however, I’ve only encountered those on the German side, particularly around Bern, which are mainly known for Ours and Ursel, named after bears, and Salome among the women; the diminutives always end in li.

Section 8.—Scandinavia.

Grand old Northmen! They had their own character, and never lost it; they had their own nomenclature, and kept it with the purity of an unconquered race.

Grand old Northmen! They had their own identity and never lost it; they had their own names and maintained them with the authenticity of an unconquered people.

The few influences that affected their nomenclature were, in the first place, in some pre-historic time, the Gaelic. Thence, when Albin and Lochlinn seem to have been on friendly terms, they derived Njal, Kormak, Kylan, Kjartan, Mælkoln, and, perhaps, Brigitte. Next, in Denmark, a few Wend names were picked up; and, in fact, Denmark being partly peopled by Angles, and always more exposed, first to Slavonic, and then to German influences, than the North, has been less entirely national in names.

The few influences that shaped their naming were, first of all, the Gaelic from some prehistoric time. When Albin and Lochlinn seemed to be on good terms, they got names like Njal, Kormak, Kylan, Kjartan, Mælkoln, and maybe Brigitte from there. Then, in Denmark, they picked up a few Wend names; actually, since Denmark was partly populated by Angles and was generally more exposed to Slavonic and later German influences than the North, it has had a less completely national character in names.

In the great piratical days the Northmen and Danes left their names and patronymics to the northern isles, from Iceland to Man, and even in part to Neustria and Italy. Oggiero and Tancredi, in the choicest Italian poems, are specimens of the wideness of their fame. Our own population, in the north-east of England, is far more Scandinavian than Anglian, and bears the impress in dialect in manners, and in surnames, though the baptismal ones that led to them are, in general, gone out of use.

In the great days of piracy, the Norse and Danes left their names and family ties in the northern islands, from Iceland to the Isle of Man, and even partly in Neustria and Italy. Oggiero and Tancredi, found in the finest Italian poems, showcase the extent of their fame. Our own population in the northeastern part of England is much more Scandinavian than Anglian, and you can see this influence in our dialect, customs, and surnames, although the original first names that gave rise to them have mostly fallen out of use.

Christianity did not greatly alter the old northern names, though it introduced those of the universally honoured saints. But the 468clergy thought it desirable—and chiefly in Denmark—to take more ecclesiastical names to answer to their own; so Dagfinn was David; Sölmund, Solomon; Sigmund, Simon; and several ladies seem to have followed their example, so that Astrida and Griotgard both became Margarethe, and Bergliot Brigitte.

Christianity didn’t change the old northern names much, but it did introduce the names of widely respected saints. However, the 468clergy believed it was important—especially in Denmark—to adopt more ecclesiastical names that matched their own; so Dagfinn became David, Sölmund became Solomon, Sigmund became Simon, and several women seemed to follow suit, so Astrida and Griotgard both became Margarethe, and Bergliot became Brigitte.

The popular nomenclature has included all the favourite saints with the individual contractions of the country. The royal lines have been influenced by the dynasties that have reigned. Gustaf grew national in Sweden after the disruption of the union of Calmar, and Denmark alternated between Christiern and Friedrich; but the main body of the people are constant to Olaf and Eirik, Ingeborg and Gudrun; and in the Norwegian valleys the old immediate patronymic of the father is still in use. Linnea as a feminine from Linnæus, the Latinism of their great natural historian’s surname is a modern invention. Linne itself means a lime tree.

The common names have included all the favorite saints along with the unique variations from the country. The royal families have been shaped by the dynasties that have ruled. Gustaf became a national name in Sweden after the breakup of the Kalmar Union, and Denmark shifted between Christiern and Friedrich; however, the majority of the people remain loyal to Olaf and Eirik, Ingeborg and Gudrun. In the Norwegian valleys, the traditional patronymic from the father is still used. Linnea, a feminine name derived from Linnæus, is a modern creation based on the Latin form of the name of their famous natural historian. Linne itself means a lime tree.

The Northmen have hitherto been the most impressing, and least impressed from without, of all the European nations; and thus their names are the great key to those of the South.

The Northmen have been the most impressive and least influenced by outsiders of all the European nations, and because of this, their names are the key to understanding those of the South.

Section 9.—Comparative Nomenclature.

Before entirely quitting our subject, it may be interesting to make a rapid comparison of the spirit of nomenclature, and the significative appellations that have prevailed most in each branch of the civilized family which we have been considering.

Before we completely leave this topic, it might be interesting to quickly compare the naming conventions and the meaningful names that have been most common in each part of the civilized world we've been discussing.

For instance—of religious names, the Hebrew race alone, and that at a comparatively late period, assumed such directly Divine appellations, as Eli, Elijah, Adonijah, Joel. The most analogous to these in spirit would be the heathen Teutonic ones, Osgod, Asthor, Aasir; but these were, probably, rather assertions of descent than direct proclamations of glory.

For example, among religious names, only the Hebrew people, and that at a relatively late date, adopted such directly Divine names as Eli, Elijah, Adonijah, and Joel. The ones that are most similar in spirit would be the pagan Teutonic names, Osgod, Asthor, Aasir; but these were likely more claims of lineage than direct declarations of glory.

The very obvious and appropriate Gift of God is in all branches save the Keltic.

The clear and fitting gift from God exists in all areas except the Keltic.

Hebrew. Greek. Teutonic. Persian.
Jonathan Theodoros Godgifu Megabyzus
Elnathan Dorotheus Gottgabe i.e.
Nathanael Latin.      (late) Bagabukhsha
Mattaniah Adeodatus Slavonic.  
Nethaniah (late) Bogdan  

Servant of God is everywhere but among Latins and the Slaves.

Servant of God is everywhere except among Latins and the Slaves.

Hebrew. Greek. Teutonic. Keltic. Sanscrit.
Obadiah Theodoulas Gottschalk Giolla-De Devadasa

469Greek and Gaelic likewise own the Service of Christ, by Christopheros (Christbearer), Gilchrist, and Malise; and the Arabic has Abd-Allah, and Abd-el-Kadir, servant of the Almighty. The name of the late Sultan, Abdul Medschid, signified the servant of the All-Famed.

469Greek and Gaelic also acknowledge the Service of Christ, through Christopheros (Christbearer), Gilchrist, and Malise; and Arabic includes Abd-Allah and Abd-el-Kadir, servant of the Almighty. The name of the late Sultan, Abdul Medschid, meant the servant of the All-Famed.

THE LOVE OF GOD, OR BELOVED OF GOD.
Greek. Latin. Teutonic Slavonic. Persian.
Theophilus Amadeus Gottlieb Bogomil Bagadaushta
Philotheus   (late)    
HONOURING GOD.
Greek. Slavonic. Persian.
Timotheus Çastibog Megabazus
GOD'S JUDGMENT.
Heb. Greek.
Daniel Theokritus
Jehoshaphat  
Jehoiachim  
GOD'S GLORY.
Greek. Slavonic.
Theokles Bogoslav
GOD'S GLORY.
Hebrew. German.
Eleazar Gotthilf

The Greek and Slavonic have by far the most directly religious names, next to the Hebrew, from having been less pledged to hereditary names, and the time of the conversion. The Gaelic devotion was almost all expressed in the Giolla and Mael prefix.

The Greek and Slavic names are by far the most religious, right after Hebrew, since they were less tied to family names and were influenced by the timing of their conversion. Gaelic devotion was mostly shown through the prefixes Giolla and Mael.

Idol names are of course numerous, but comparison between them is not easy, as they vary with different mythologies. One point is remarkable, that the Supreme God, whether Zeus, Jupiter, Divas, or Woden, never has so many votaries as his vassal gods. Zeno, Jovius, and, perhaps, the Grim of the North, are almost exceptions. The Phœnician Baal had, indeed, many namesakes, and the Persian Ormuzd, giver of life, had several, of whom the pope, called Hormisdas, was one. In general, Ares, Mars, Thor, and Ranovit, the warlike gods, or the friendly Demeter and Gerda, the beneficent Athene, the brilliant Artemis, and Irish Brighde, the queens of heaven, Hera, Juno, Frigga, are chosen for namesakes. Mithras in Persia, and Apollo in Greece, have their share; but, in general, the sun is not very popular, though Aurora and Zora honour the dawn; and the North has various Dags.

Idol names are obviously numerous, but comparing them is not easy since they differ across various mythologies. One notable point is that the Supreme God—whether Zeus, Jupiter, Divas, or Woden—never attracts as many followers as his subordinate gods. Zeno, Jovius, and maybe the Grim from the North are almost exceptions. The Phoenician Baal indeed had many namesakes, and the Persian Ormuzd, the giver of life, had several, including the pope known as Hormisdas. In general, Ares, Mars, Thor, and Ranovit, the warrior gods, or the nurturing Demeter and Gerda, the benevolent Athene, the radiant Artemis, and the Irish Brighde, along with the queens of heaven, Hera, Juno, and Frigga, are commonly chosen as namesakes. Mithras in Persia and Apollo in Greece also have their followers; however, overall, the sun is not particularly popular, though Aurora and Zora celebrate the dawn, and the North has various Dags.

Of animals the choice is much smaller than would have been 470expected. The lion’s home is, of course, the East, and Sinha, his Sanscrit title, is represented by the Singh, so familiar in the names of Hindu chiefs. The Arabs have Arslan in many combinations; the Greeks introduced Leo, which has been followed by the Romans, and come into the rest of Europe; but many as were the lion names of Greece and later Rome, Leonard, and, perhaps, Lionel, alone are of European growth.

Of animals, the selection is much smaller than one might expect. The lion's natural habitat is, of course, the East, and his Sanskrit title, Sinha, is represented by Singh, which is commonly found in the names of Hindu leaders. The Arabs have Arslan in various forms; the Greeks introduced Leo, which the Romans adopted and it spread throughout the rest of Europe. Although there were many lion names in Greece and later Rome, only Leonard, and possibly Lionel, have their origins in Europe.

The elephant is utterly unrepresented, unless we accept the tradition, that the cognomen of Cæsar arose from his African name. Persia has a few leopards, such as Chitratachna.

The elephant is completely unrepresented, unless we accept the idea that the name Cæsar came from his African name. Persia has a few leopards, like Chitratachna.

The bear does not show himself in favourable colours in the South, and Ursus and Ursula are more likely to be translations of the northern Biorn—so extremely common—than original Latin names. The Erse, however, owns him as Mahon.

The bear doesn't look great in the South, and Ursus and Ursula are probably more like translations of the common northern name Biorn than original Latin names. However, in Erse, he's known as Mahon.

The wolf is the really popular animal. Even the Hebrews knew Zeeb through the Midianites, the Greeks used Lycos in all sorts of forms, the Romans had many a Lupus, the Teutons have Wolf in every possible combination, the Slaves Vuk; the Kelts alone avoid the great enemy of the fold, whose frequency is almost inexplicable. The Kelts are, however, the namesakes of the dog, the Cu and Con, so much loathed in other lands, that only a stray Danish Hund, Italian Cane, and the one Hebrew Caleb, unite in bearing his name in honour of his faithful qualities.

The wolf is a really popular animal. Even the Hebrews recognized Zeeb through the Midianites, the Greeks used Lycos in various forms, the Romans had many names like Lupus, the Teutons have Wolf in every possible combination, the Slavs use Vuk; the Celts, however, avoid the great enemy of the flock, whose prevalence is almost inexplicable. The Celts are, however, the namesakes of the dog, the Cu and Con, which are so disliked in other regions that only a stray Danish Hund, Italian Cane, and one Hebrew Caleb, share the name in honor of his loyal qualities.

The horse is, of course, neglected in Judea, where his use was forbidden; but in Sanscrit was found Vradaçva, owning great horses; and the horse flourished all over Persia. Aspamithras, horse’s friend, Aspachava, rich in horses, Vishtaspa, and many more, commemorate the animal; and in Greece, Hippolytus, Hippodamos, Hippomedon, Hipparchus, and many more, showed that riding was the glory of the Hellenes. Rome has no representative of her equus, except in Equitius, a doubtful name, more likely to be named in honour of the equestrian order, than direct from the animal. Marcus may, however, be from the word that formed the Keltic March, which, with Eachan and Eochaid, and many more, represent the love of horses among the Kelts, answering to the Eporedorix, mentioned by Cæsar. The Slaves have apparently no horse names; but many of our modern Roses are properly horses, and Jostein, Rosmund, and various other forms, keep up the horse’s fame in northern Europe.

The horse is, of course, neglected in Judea, where its use was forbidden; but in Sanskrit, we find Vradaçva, owner of great horses; and the horse thrived all over Persia. Aspamithras, horse’s friend, Aspachava, wealthy in horses, Vishtaspa, and many more celebrate the animal; and in Greece, Hippolytus, Hippodamos, Hippomedon, Hipparchus, and many others showed that riding was the pride of the Hellenes. Rome has no representative of her equus, except for Equitius, a questionable name, more likely named in honor of the equestrian order than directly from the animal. Marcus may, however, derive from the word that formed the Keltic March, which, along with Eachan and Eochaid, and many others, illustrates the love of horses among the Celts, corresponding to the Eporedorix mentioned by Caesar. The Slavs apparently have no horse names; but many of our modern Roses are actually names for horses, and Jostein, Rosmund, and various other forms help maintain the horse's reputation in northern Europe.

Rome dealt, to a curious degree, in the most homely domestic names; Mus, the surname of the devoted Decius, was, probably, really a mouse; for while the swine of other nations never descend below the savage wild boar of the forest—Eber, Baezan, Bravac, the Romans have indeed one Aper, but their others are but domestic pigs, Verres, Porcius, Scrofa.

Rome had a surprisingly casual approach when it came to familiar domestic names; Mus, the last name of the loyal Decius, likely meant "mouse." While the pigs of other cultures remain wild, like the savage boar—Eber, Baezan, Bravac—the Romans have one wild one, Aper, but their others are simply domestic pigs: Verres, Porcius, Scrofa.

Goats flourished in Greece in honour of the Ægis, and of Zeus goats, and Ægidios, with others, there arose; but Sichelgaita, and a few northern Geits, alone reflect them. The chamois, or mountain goat, named Tabitha or Dorcas, and is paralleled by an occasional masculine Hirsch, or stag, in Germany.

Goats thrived in Greece in honor of the Ægis, as well as Zeus goats and Ægidios, among others; however, only Sichelgaita and a few northern Geits resemble them. The chamois, or mountain goat, is called Tabitha or Dorcas, and is sometimes compared to a male Hirsch, or stag, in Germany.

The sheep appears to be solely represented by Rachael, for though 471the lamb has laid claim to both Agnes and Lambert, it is only through a delusion of sound.

The sheep seems to be entirely represented by Rachael, since although the lamb has attached itself to both Agnes and Lambert, it's only due to a misunderstanding of what they hear.

Serpents, as Orm and Lind, are peculiar to the North.

Serpents, like Orm and Lind, are unique to the North.

The eagle figures in Aias, Ajax, Aquila, the Russian Orlof, and many an Arn of the Teutons. It is rather surprising not to find him among the Gael; but the raven, like the wolf, is the fashionable creature, as an attendant upon slaughter—Oreb, Corvus, Morvren, Fiachra, Rafn, he croaks his name over the plunderer everywhere but among the Greeks and Slaves.

The eagle appears in Aias, Ajax, Aquila, the Russian Orlof, and many names of the Teutons. It's quite surprising that it's not found among the Gaels; instead, the raven, like the wolf, is the popular creature associated with slaughter—Oreb, Corvus, Morvren, Fiachra, Rafn. It croaks its name over the plunderer everywhere but among the Greeks and Slavs.

The swan has Gelges in Ireland, Svanwhit in the North; the dove named Jonah, Jemima in Palestine, Columba in Christian Latinity, Golubica in Illyria; but gentle birds are, in general, entirely neglected, unless the Greek Philomela, which properly means loving honey, were named after the nightingale. The Latin Gallus may possibly be a cock; but Genserich is not the gander king, as he was so long supposed to be.

The swan is called Gelges in Ireland, Svanwhit in the North; the dove is named Jonah, Jemima in Palestine, Columba in Christian Latin, Golubica in Illyria; but gentle birds are generally overlooked, except for the Greek Philomela, which actually means loving honey and is thought to be named after the nightingale. The Latin Gallus might refer to a rooster; however, Genserich is not the gander king as he was long believed to be.

The bee had Deborah in Hebrew, and Melissa in Greek; but, in general, insects are not popular, though Vespasian is said to come from a wasp; and among fishes, the dolphin has the only namesakes in Romance tongues, probably blunders from Delphi.

The bee was called Deborah in Hebrew and Melissa in Greek; however, in general, insects aren’t very popular, although it’s said that Vespasian comes from a wasp; and among fish, the dolphin is the only one with namesakes in Romance languages, likely errors from Delphi.

Plants were now and then commemorated; Tamar, a palm tree, Hadassah, a myrtle, are among the scanty eastern examples. Rome had a Robur, and Illyria Dobruslav, in honour of the oak; but the Slaves have almost the only genuine flower names. Rhoda is, indeed, a true Greek Rose, but the modern ones are mistakes for hross, a horse. Violet, probably, rose out of Valens, and Lilias from Cæcilius, Oliver from Olaf. Primrose, Ivy, Eglantine, &c., have been invented in modern books at least, and so has Amaranth.

Plants were occasionally honored; Tamar, a palm tree, and Hadassah, a myrtle, are among the few eastern examples. Rome had a Robur, and Illyria had Dobruslav, in honor of the oak; however, the Slavs seem to have most of the genuine flower names. Rhoda is indeed a true Greek rose, but the modern ones are mistakenly thought to come from hross, which means horse. Violet likely comes from Valens, and Lilias from Cæcilius, while Oliver comes from Olaf. Names like Primrose, Ivy, Eglantine, and others have been created in modern literature, including Amaranth.

Passing to qualities, goodness is found in many an Agathos of the Greeks, with his superlative Aristos, but early Rome chiefly dealt in Valens, leaving Bonus and Melior for her later inventors to use. The goods of the Teutons are rather doubtful between the names of the Deity and of war, but in passing them, the relation between Gustaf and Scipio should be observed. The Slaves have many compounds of both Dobry and Blago, and the Irish, Alma.

Passing to qualities, goodness is found in many an Agathos of the Greeks, with his superlative Aristos, but early Rome mainly used Valens, leaving Bonus and Melior for later creators to adopt. The goods of the Teutons are somewhat ambiguous between the names of the Deity and war, but in discussing them, the connection between Gustaf and Scipio should be noted. The Slavs have many combinations of both Dobry and Blago, and the Irish, Alma.

Love is everywhere. David represents it in Hebrew, Agape and Phile in Greek; but the grim Roman never used the compounds of his amo, only left them to form many a gentle modern name—Amabel, Aimée, Amy. Caradoc was the old Cymric, and Aiffe the Gadhaelic, beloved; and Wine and Leof in the German races, Ljubov, Libusa, Milica in the Slavonic, proved the warm hearts of the people. Indeed, the Slavonic names are the tenderest of all, owning Bratoljub and Çedomil, fraternal and parental love, unparalleled except by the satirical surnames of the Alexandrian kings.

Love is everywhere. David expresses it in Hebrew, Agape and Phile in Greek; but the cold Roman never used the variations of his amo, leaving them to inspire many gentle modern names—Amabel, Aimée, Amy. Caradoc was the old Welsh term, and Aiffe the Gaelic one for beloved; then there are Wine and Leof in the Germanic languages, Ljubov, Libusa, Milica in the Slavic, which showcase the warm hearts of the people. In fact, the Slavic names are the most tender of all, like Bratoljub and Çedomil, representing brotherly and parental love, unmatched except by the satirical surnames of the Alexandrian kings.

Purity—a Christian idea—is found in Agnes and Katherine, both Greek; perhaps, too, Devoslava, or maiden glory, with the Slaves. Holiness is in the Hieronymus and Hagios of heathen Greece, meaning a holy name, and in the northern Ercen and Vieh, at the beginning and end of names, the Sviato of the Slavonians.

Purity—a Christian concept—is seen in Agnes and Katherine, both Greek; maybe also in Devoslava, or maiden glory, among the Slavs. Holiness is present in the Hieronymus and Hagios of ancient Greece, meaning a holy name, and in the northern Ercen and Vieh, at the beginning and end of names, the Sviato of the Slavs.

Peace, always lovely and longed-for, names both Absalom and 472Solomon, and after them many an eastern Selim and Selima. Greece had Irene and Irenæus, but not till Christian days, and the Roman Pacificus was a very modern invention; but the Friedrich, &c., of the North, and Miroslav of the Slav, were much more ancient.

Peace, always beautiful and desired, is associated with both Absalom and 472Solomon, and after them many Eastern figures like Selim and Selima. Greece had Irene and Irenæus, but only in Christian times, and the Roman Pacificus was a fairly recent creation; however, the Friedrichs, etc., of the North, and Miroslav of the Slavs, were much older.

The soul is to be found in Greece, as Psyche, and nowhere else but in the Welsh Enid. Life, however, figured at Rome, as Vitalis, and in the Teutonic nations as the prefix fjor; and the Greek Zoë kept it up in honour of the oldest of all female names, Eve.

The soul is found in Greece, as Psyche, and nowhere else but in the Welsh Enid. Life, however, appeared in Rome as Vitalis, and in the Teutonic nations as the prefix fjor; and the Greek Zoë continued it in honor of the oldest of all female names, Eve.

Grace is the Hebrew Hannah or Anna, and the charis in Greek compounds. Eucharis would not answer amiss to the Adelheid, or noble cheer, of Teuton damsels. Abigail, or father’s joy, Zenobia, father’s ornament, are in the same spirit.

Grace is the Hebrew name Hannah or Anna, and the charis in Greek forms. Eucharis would fit well with the Adelheid, or noble cheer, of German maidens. Abigail, meaning father's joy, and Zenobia, meaning father's ornament, reflect the same sentiment.

Eu, meaning both happy and rich, wealthy in its best sense, is exactly followed by the Northern ad and Anglo-Saxon ead. Eulalia and Eulogios are the same as Edred, Euphrasia would answer to Odny, Eucharis and Aine likewise have the same sense of gladness. Eugenois is, perhaps, rather in the sense of Olaf, or of the host of Adels and Ethels. Patrocles and Cleopatra, both meaning the father’s fame, have nothing exactly analogous to them in the Teuton and Keltic world.

Eu, which means both happy and rich, representing wealth in its best form, is closely associated with the Northern ad and Anglo-Saxon ead. Eulalia and Eulogios are equivalent to Edred, while Euphrasia corresponds to Odny. Eucharis and Aine also share the same meaning of joy. Eugenois may relate more to Olaf or the group of Adels and Ethels. Patrocles and Cleopatra, both signifying the father's fame, have no exact equivalents in the Teutonic and Celtic worlds.

Royalty is found in the Syriac Malchus, the Persian Kshahtra, or Xerxes, the Malek of the Arab, the early Archos, Basileus, and Tyrannos of the late Greek; even the Roman Regulus, with Tigearnach among the Kelts, and Rik in its compounds in the Teutonic world. The loftiness and strength of the royal power is expressed in the Persian prefix arta, first cousin to our Keltic Art and Arthur, akin to the root that forms Ares, Arius, Arteinus, and many more familiar names from the superlative Aristos. It is the idea of strength and manhood, perhaps akin to the Latin vir and Keltic fear. Boleslav is the Wendic name, filling up the cycle of strength and manly virtue.

Royalty is found in the Syriac Malchus, the Persian Kshahtra, or Xerxes, the Malek of the Arab, the early Archos, Basileus, and Tyrannos of the late Greek; even the Roman Regulus, with Tigearnach among the Celts, and Rik in its compounds in the Teutonic world. The loftiness and strength of royal power is expressed in the Persian prefix arta, closely related to our Celtic Art and Arthur, similar to the root that forms Ares, Arius, Arteinus, and many more familiar names derived from the superlative Aristos. It embodies the idea of strength and manhood, perhaps resembling the Latin vir and Celtic fear. Boleslav is the Wendic name, completing the theme of strength and manly virtue.

Majesty and greatness are commemorated by closely resembling words—the Persian Mathista or Masistes, Megas and Megalos in their Greek compounds, Latin Magnus and Maximus, Keltic Mor, Teutonic Mer; it is only the Velika of the Slav that does not follow the same root. The crown names Stephanas and Venceslas, or crown glory.

Majesty and greatness are celebrated by similar words—the Persian Mathista or Masistes, Megas and Megalos in their Greek forms, Latin Magnus and Maximus, Keltic Mor, Teutonic Mer; the only exception is the Velika of the Slavs, which doesn't share the same root. The crown names Stephanas and Venceslas represent crown glory.

Justice and judgment are the prevalent ideas in the Hebrew Dan and Shaphat, Greek Archos, Dike, and Krite, Latin Justinus, Northern Ragn; perhaps, too, in the Irish Phelim and Slavonic Upravda. Damo, to tame, is in many Greek names; and ward, or protection, answers to the Latin Titus.

Justice and judgment are the main concepts in the Hebrew Dan and Shaphat, Greek Archos, Dike, and Krite, Latin Justinus, Northern Ragn; possibly also in the Irish Phelim and Slavonic Upravda. Damo, meaning to tame, appears in many Greek names; and ward, or protection, corresponds to the Latin Titus.

Venerable is the Persian Arsaces, with Augustus and Sebastian. Power figures in Vladimir and Waldemar, and the many forms of wald; and, on the other hand, the people assert themselves in the Laos and Demos of Greece, the leutfolk and theod of the Teuton, and even the ljud of the Slave. The lover of his people may be found under the various titles of Demophilos, Publicola, Theodwine, and the Slavonic feminine Ludmila; their ruler, as Democritus, or Archilaus, or Theodoric; their tamer, as Laodamos; their justice, as Laodike.

Venerable is the Persian Arsaces, along with Augustus and Sebastian. Powerful figures include Vladimir and Waldemar, along with the various forms of wald; on the other side, the people assert themselves in the Laos and Demos of Greece, the leutfolk and theod of the Teutons, and even the ljud of the Slavs. You can find the lover of his people under different titles like Demophilos, Publicola, Theodwine, and the Slavic feminine name Ludmila; their ruler is seen as Democritus, or Archilaus, or Theodoric; their tamer, as Laodamos; their justice, as Laodike.

473Boulos, council, finds a parallel in the Teuton raad; but Sophia, wisdom, is far too cultivated for an analogy among the name-makers of the rude North.

473Boulos, council, sees a similarity in the Teuton raad; but Sophia, wisdom, is much too sophisticated for a comparison with the name-makers of the rough North.

But fame and glory were more popular than wisdom and justice. Slava rings through the names of the Wends, and klas through the Greeks; while hluod and hruod form half the leading names of Germanized Europe.

But fame and glory were more admired than wisdom and justice. Slava resonates through the names of the Wends, and klas through the Greeks; while hluod and hruod make up half of the prominent names in Germanized Europe.

Clara is the late Latin name best implying fame, but answering best to Bertha, bright, like the Phlegon of Greece, and Barsines of Persia, which are all from one root. Lucius, light, translates some of these.

Clara is the late Latin name that best represents fame, but it aligns best with Bertha, meaning bright, similar to the Phlegon of Greece and Barsines of Persia, all of which come from the same root. Lucius, meaning light, translates some of these.

Conquest, that most desired of events to a warlike nation, is the Nike of the Greeks. Nikias, Victor, Sige, Cobhflaith, are all identical in meaning; and the Greek and Teuton have again and again curiously similar compounds. Nicephorous and Sigebot, Nikoboulous and Sigfred, Stratonice would perhaps be paralleled by Sighilda. Nicolas has not an exact likeness, because the Teutons never place either sige or theod at the end of a word.

Conquest, the most sought-after outcome for a warlike nation, is the Nike of the Greeks. Nikias, Victor, Sige, Cobhflaith, all share the same meaning; and both the Greeks and Teutons have created remarkably similar names. Nicephorous and Sigebot, Nikoboulous and Sigfred, Stratonice might be compared to Sighilda. Nicolas doesn't have a direct equivalent, as the Teutons never end a word with either sige or theod.

War itself has absorbed the Teuton spear, and is ger in our Teuton lands. But the Greek mache, and Teuton hadu, the Kelt cath, and the Slav boj or voj, all are in common use. Telemachus, or distant battle, is best represented by Siroslav, or distant glory. Stratos, meaning both army and camp, Kleostralos and Stratokles, answer to Stanislav; and Cadwaladyr, in sound as well as sense, to Haduvald.

War itself has taken on the Teuton spear, and is ger in our Teuton lands. However, the Greek mache, and Teuton hadu, the Kelt cath, and the Slav boj or voj, are all commonly used. Telemachus, or distant battle, is best represented by Siroslav, or distant glory. Stratos, meaning both army and camp, Kleostralos and Stratokles, correspond to Stanislav; and Cadwaladyr, in both sound and meaning, to Haduvald.

Cathair, the Irish battle-slaughter, has likeness in the Teutonic derivatives of Val, but the North stands alone in honouring the Thiof with namesakes.

Cathair, the Irish battle-slaughter, is similar to the Teutonic derivatives of Val, but the North uniquely honors the Thiof with namesakes.

The hero, the warrior himself, the Hero as he really is of Greece, the Landnama-bok of our Teutons, the Landnama-bok and Landnama-bok and Landnama-bok of Ireland, the Landnama-bok of the Roman, has namesakes in hosts. Herakles himself was not far removed from Herbert, Robert, or Lothaire, in meaning; and Sigeher is the conquering warrior, as Nikostratos is the victorious army.

The hero, the warrior himself, the Hero as he truly is in Greece, the Landnámabók of our Teutons, the Landnama Book and Landnama Book and Landnama-bok of Ireland, the Landnama-book of Rome, has many namesakes. Herakles himself is not far off from Herbert, Robert, or Lothaire in meaning; and Sigeher is the conquering warrior, just as Nikostratos means the victorious army.

In fact, warlike names are exhausting in similarity and multitude, and our readers will discover many more for themselves. The peaceful ones are far more characteristic.

In fact, warlike names are overwhelming in their similarity and number, and our readers will find many more on their own. The peaceful ones are much more distinctive.

See how the ocean figures in Pelagios, in Morvan, Muircheartash, Haflide,—all the formation of maritime nations, while the Slaves have no sea names at all, and the Latin Marina is mere late coinage. It is the Welsh, however, who have the most sea names: Guenever, Bronwen, Dwynwen, &c.

See how the ocean plays a role in Pelagios, in Morvan, Muircheartash, Haflide—all part of the formation of maritime nations, while the Slavs don't have any sea-related names at all, and the Latin Marina is just a later invention. However, it's the Welsh who have the most sea names: Guenever, Bronwen, Dwynwen, etc.

The earth makes Georgos and Agricola, and its cultivators have in Greece commemorated their harvest with Eustaches and Theresa; in Illyria, their vintage with Grozdana; but though the old farmer citizens of Rome were called Faber, Lentulus, Cicero, and the like, produce of their fields, these were much too homely for our fierce Teuton ancestry.

The earth produces Georgos and Agricola, and its farmers in Greece have celebrated their harvest with Eustaches and Theresa; in Illyria, they've toasted their vintage with Grozdana; but while the old farmer citizens of Rome were known as Faber, Lentulus, Cicero, and others like them, the products of their fields were way too plain for our fierce Teutonic roots.

Gold is not in much favour; Chryseis, Aurelia, Orflath, and Zlata, just represent it; and silver is to be found in Argyro, Argentine, and Arianwen; but iron nowhere but with the Germanic races, Eisambart, 474&c., in accordance with the weapon names in which they alone delight. Nor are jewels many,—Esmeralda, Jasper (perhaps), Margaret, Ligach, are almost their only representatives. Spices we have as Kezia, Muriel, and strangest of all, Kerenhappuch, a box of stibium for the eyes. Whether the Stein of the North is to be regarded as a jewel does not seem clear, but it is more according to the temper of the owners to regard it as answering to Petros, a rock. Veig, Laug, and Øl, represent liquors, and are one of the peculiarities of the North.

Gold isn't very popular; Chryseis, Aurelia, Orflath, and Zlata just symbolize it; silver is found in Argyro, Argentine, and Arianwen; but iron is only with the Germanic tribes, Eisambart, 474&c., in line with the weapon names they prefer. There aren't many jewels—Esmeralda, Jasper (possibly), Margaret, and Ligach are almost their only ones. Spices are represented by Kezia, Muriel, and oddly enough, Kerenhappuch, a box of stibium for the eyes. It's unclear whether the Stein of the North counts as a jewel, but its owners tend to see it as corresponding to Petros, a rock. Veig, Laug, and Øl represent drinks and are one of the unique features of the North.

Beauty is less common than might have been expected. Kallista is the leading owner of the word in Greece, but the Latin bella must not be claimed for it, and, in spite of the ny and fridhr of the North, it is the Kelts who deal most in names of beauty,—Findelbh, Graine, and more than can here be specified.

Beauty is less common than one might think. Kallista is the main owner of the term in Greece, but we can't claim the Latin word bella for it, and despite the ny and fridhr of the North, it's the Celts who have the most names for beauty—Findelbh, Graine, and many others that can’t be listed here.

Indeed, complexion names are chiefly found among the Kelts and Romans. The white, Albanus and Finn, (which last Finn passed to the North,) with Gwenn in Wales and Brittany; the light-haired, Flavius, Rufus, Ruadh, and Dearg. Fulvius, Niger, and Dubh, with the answering Swerker, paralleled only by the late Greek Melania have very few answering names in other lands, though the Bruno of Germany corresponds to Don, and the Blond, now Blount, of England is said to be meant to translate Fulvius.

Indeed, names related to complexion are primarily found among the Celts and Romans. The white ones, Albanus and Finn (the latter of which went north), along with Gwenn in Wales and Brittany; the light-haired ones, Flavius, Rufus, Ruadh, and Dearg. Fulvius, Niger, and Dubh, with the corresponding Swerker, matched only by the later Greek Melania, have very few equivalent names in other countries, although Bruno from Germany corresponds to Don, and the Blond, now Blount, from England is said to translate Fulvius.

On exceptional names, from the circumstances of the birth, we have not here dwelt. They were accidental, and never became national, except from the fame of some bearer of one. The names derived from places are almost all Latin, at first cognomina, then taken at baptism by converts. The number names are likewise Latin. Those of high Christian ideas, like Anastasius, Ambrosius, Alethea, are generally Greek; and when Latins as Benedictus, the blessed, and Beatrix, the blesser, are apt to be renderings of the Greek. The early Latin names are the least explicable, and the least resembling those of other nations; the Keltic are the most poetical; the Slavonic either tender or warlike; the Greek and the Teutonic are the most analogous to one another in sense, and are the most in use, except the more endeared and wide-spread of the Hebrew,—John and Mary deservedly have the pre-eminence in the Christian world above all others.

We haven't focused on exceptional names that come from the circumstances of birth. They were random and never became popular nationally, except through the fame of someone who had one. Place names are mostly Latin, initially as family names, and then adopted at baptism by converts. Number names also come from Latin. Names with strong Christian meanings, like Anastasius, Ambrosius, and Alethea, are usually Greek; whereas Latin names like Benedictus (the blessed) and Beatrix (the blesser) tend to be translations of the Greek. Early Latin names are the hardest to explain and least similar to names from other cultures; Celtic names are the most poetic; Slavonic names are either tender or warlike; and Greek and Teutonic names are the most similar in meaning and the most commonly used, aside from the more beloved and widespread Hebrew names—John and Mary rightfully hold the top spot in the Christian world above all others.

THE END.
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Transcription Note

The author seems to distinguish between ‘Slave’ and ‘Slavonic’ (usually abbreviated as ‘Slav’). ‘Slave’ seems to indicate ethnic rather than language groups.

The author appears to differentiate between ‘Slave’ and ‘Slavonic’ (commonly shortened to ‘Slav’). ‘Slave’ seems to refer to ethnic groups rather than language groups.

Please consult the author’s note about the typographical conventions she observes there.

Please check the author’s note for the typing rules she follows there.

The lengthy index of names (the Glossary) at the beginning of the text appears to be a work in progress, and few pains were taken to perfect it here.

The long list of names (the Glossary) at the start of the text seems to be unfinished, and not much effort was made to refine it here.

  • Many names are out of alphabetic order and remain so here.
  • The punctuation in the Glossary is somewhat haphazard or unclear, and has been regularized without further notice.
  • There are incomplete entries, which may skip the meaning, page references, or both. Missing page references may or may not indicate that they do or do not appear in the text.
  • Some entries include a question mark, indicating some uncertainty in the author or editor’s mind.

Each entry is given as printed, save where there are obvious discrepancies between the Glossary and the referenced text. These are resolved based on the context, as noted below.

Each entry is provided as printed, except where there are clear inconsistencies between the Glossary and the referenced text. These are addressed based on the context, as noted below.

Notes
xxv.45 As an example, ‘Anuerin’, which has no page reference, is mentioned multiple times as a Welsh bard, and the name appears once in a list of Welsh names, but is not otherwise remarked upon.
 
xliii.5 The entry for ‘Coralie’ ends with a comma, without a page reference. The name appears on p. 456.
 
xlv.27 In the Glossary, ‘Darius’ includes a page number (followed by a question mark) which refers to a section on Persian names, where only ‘Cyrus’ is discussed.
 
lxii.6 There are two entries for ‘Gandolf’, once as a ‘primary form’ (capitalized) and once in ‘Roman type’ as a form ‘since assumed’.
 
lxxxiii.31 The Lusatian name ‘Jjewa’ is not on p. 11 of the text, which mentions only ‘Hejba or Hejbka’.
 
xciii.15 Loiseach appears only on p. 133, and not on p. 405, as printed. The page reference was corrected.
 
cxviii.23 An out-of-order entry for ‘Marl’ is duplicated in the proper order.
 
78.50 The reference to ‘his’ father seems incorrect, since his wife would be grateful to Phillip II of Spain (husband of Queen Mary, and hence ‘King Consort’)for interceding in the life of her father.
 
100.19 The epsilon in Θεκλα (Thekla) on p. 100 was printed with an invalid circumflex (~).
 
290.26 The Anglo-Saxon O character in ‘Ocscetyl’ is printed, seemingly intentionally, with an interior triangular mark Odd Anglo-Saxon O.
 
305.43 The author gives a rune as ‘thorn’ resembling a capital Greek lambda (Λ). The thorn rune is actually thorn.

Other errors deemed most likely to be the printer’s have been corrected, and are noted here. The references are to the page and line, or indicates that the issue appears in a footnote in the original.

Other errors that are probably the printer’s have been fixed and are mentioned here. The references point to the page and line, or indicate that the issue shows up in a footnote in the original.

Corrections
vi.32 far greater difficulties[.] for Removed.
xxi.1 Teu[,/.] elf ruler, Replaced.
xxiii.4 Sl[o/a]v. Gr. helper Replaced.
xxiii.52 Fr. with w[h]iskers Inserted.
xxiv.5 Ama[ oe/deo], Corrupted.
xxv.35 Andreze[k/j] Replaced (probable).
xxxi.14 Baldetrud, [m/f]. Replaced.
xxxiv.19 Bérang[erè/ère] Replaced.
lx.32 Fra[ncy/cyn]tje Transposed.
lx.44 Fran[z/s]je Replaced.
lxxiii.2 Netherland[s] Added.
lxxiv.15 H[e/é]lène Replaced.
lxxix.22 I[ñ]igo Restored.
lxxxiii.9 Jo[a]qui[n/m]a From p. 37.
xci.47 Le[a/o]nhardine Replaced.
cxiii.12 Radegunda Replaced.
cxxvi.18 Swanh[wite/vit] Replaced.
cxxxii.7 Tone[e]k Removed.
cxlii remembrance of the [Lord] Restored.
cxliii.8 Zlatibor Replaced.
cxliii.11 Zlatolju Replaced.
13.12 Atalik, [(]fatherlike or paternal,) Removed.
14.42 Rebekah’s two daughters-in-law[s] Removed.
27.23 is used els[e]where Inserted.
29.34 are men[it/ti]oned in the pedigree Transposed.
30.35 N[eu/ue]stra Señora del Pilar Transposed.
30.41 a vision of N[eu/ue]stra Señora Transposed.
36.note German Mythology Replaced.
43.9 pa[rt/tr]iarch St. Joannes the Silent Transposed.
60.23 a maiden[)] Added.
65.17 still more magnific[i]ent Removed.
65.40 the deacon[n]ess Removed.
67.46 the hateful A[c]quitanian grandmother Removed.
72.19 and ὄρνυμ[υ/ι] (to raise) Replaced.
86.14 Andreje[e]k Removed (probable).
88.14 [Feminine] Presumed.
88.44 Ε[ὔ/ὐ]στᾶθηος (steadfast) Diacritic removed.
93.41 Attalus Phila[l]dephus Inserted.
95.14 feminine Λα[ό/ο]δ[α/ά]μεία Misplaced diacritics.
95.31 Κλ[έ/ε]οπ[α/ά]τρα Misplaced diacritics.
138.36 merged this unwield[l]y title Removed.
167.48 that[.] after having served Removed.
187.note Michaelis[,/.] Replaced.
191.40 and to France, a[t/s] St. Hilaire. Replaced.
222.note German Mythology Replaced.
227.12 to interp[r]et his Keltic speech Inserted.
231.39 Lear and [Mananàn/Mănănnán] Replaced.
256.35 mild-tempered or peac[e]able man Inserted.
275.47 one of the kings of Ireland[,/.] Replaced.
277.13 who had quar[r]elled about Added.
285.30 and thus passed away[.] Added.
295.26 Freygerdur [ö/o]f the North Replaced.
314.45 drawn from Wil[eh/he]lm Transposed.
328.12 the Thuringian Irmanfrit, or Ir[u/n]vrit Replaced.
334.12 rime or frost [name/mane] Transposed.
367.5 by the Markgraf Rudiger[.] Added.
368.42 the same whose de[s]cendant Inserted.
377.37 ‘the Confessor[’] Added.
378.26 Ric[k/h] kettle Replaced.
379.30 in the Nibelungenlied Added.
405.28 Eri[e/c] Probable.
407.note Merging Time Tales Added.
408.18 that which i[n]dentifies his appellation Removed.
413.note Turn[n]er Removed.
426.5 a border wolf[.] Added.
444.23 [B/D]ear peace Replaced.
446.24 by the l[e]ast remarkable one Inserted.

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