32
[1996]: 11, 266), Jeramy Dodds (2014: 33),
and Jackson Crawford (2015: 52).
The identification of
Hlín with
Frigg is not
restricted to English language translations of
the
Poetic Edda. For example, Karl Gjellerup’s
1895 Danish translation (2001 [1895]: 309, 2),
and Barend Sijmons and Gísli Sigurðsson’s
1998 Icelandic translation (1999 [1998]: 350,
18) both identify
Hlín as a synonym for
Frigg
in their indices. Translation aids and secondary
sources reinforce these rendering choices. For
example, based on Hans Kuhn’s
Kurzes
Wörterbuch, Beatrice la Farge and John
Tucker’s
Glossary of the Poetic Edda
straightforwardly identifies the names as
synonyms (1992: 115). The
Íslensk orðsifjabók
outright says “
gyðjunafn; eitt af heitum
Friggjar” [‘goddess name; one of Frigg’s
names’] (Ásgeir Blöndal Magnússon n.d.).
Hlín: ‘Protector’, ‘Maple Tree’, ‘Warmth’?
As discussed above, in explaining
Hlín’s
name
and function, the
Prose Edda appears to invoke
a folk etymology derived from an otherwise
unknown and obscure proverb
sá er forðask
hleinir [‘he who
escapes hleinir’] (cf. de Vries
1970: 326–329). Today, most scholars who
mention Hlín either accept the
Prose Edda’s
derivation or at least appear to raise no
objections to it. For example, in the glossary of
his edition of
Gylfaginning, Anthony Faulkes
observes that Old Norse
hleina appears
nowhere else in the Old Norse corpus and, like
others before him, provides an (uncertain)
semantic value of ‘lie low, take refuge?’ for the
hapax legomenon. Faulkes compares the term
to Old English
hlinian and
hlænan, precursors
to
modern English lean (Faulkes 2005: 107), a
derivation that, for example, yields the above
discussed
Prose Edda translations of Anthony
Gilchrist Brodeur and Jean Young.
On the other hand, 19
th
-century scholars
also raised a number of derivational
possibilities that have since rarely been the
subject of discussion. For example, some have
linked
Hlín to the rare Old Norse noun
hlynr
[‘maple tree’].
2
In a section of his
Deutsche
Mythologie titled
Personifications, Jacob
Grimm breaches the topic: “The Name of
Hlîn
the âsynja is echoed back in AS.
hlîn, Cod.
Exon. 437, 17, as the name of a tree”
(Grimm
1888: 1,573). Elsewhere Grimm ventures a
line of development for the figure, comparing
Hlín, viewed through the semantics of ‘maple
tree’, to a variety of female-gendered tree
entities found in the modern
folklore record of
northwestern Europe:
Forest worship […] could not fail to
introduce directly a deification of sacred
trees, and most trees are regarded as female;
we saw […] how the popular mind even in
recent times treated the ‘frau
Hasel’ [‘hazel’],
frau
Elhorn [‘elder’], frau
Wacholder
[‘juniper’] as living creatures […] Hlín is
apparently [named after] our leinbaum,
leinahorn, lenne (acer, maple) […] (Grimm
1883: 884.)
Grimm also approaches the question from
another angle:
Frigg had even […] a special handmaid,
herself a divine being, whom she appointed
to the defence (til gætslu) of such foster-sons
against all dangers; this personified Tutela
was named
Hlîn, as if the couch,
κλίνη, OHG.
Hlîna […] on which one leans (root hleina
hláin, Gr.
κλίνω, Lat. clīno). We find ‘harmr
Hlînar,’ […] and there went a proverb ‘sâ er
forðaz hleinir’, he that is struggling leans for
help.
Hlîn (Goth. Hleins?) shelters and
shields, the gothic hláins is a hill [Germ. berg,
a hill, is from bergen, to hide], the OHG.
hlinaperga,
linaperge
=
fulcrum,
reclinatorium. (Grimm 1883: 874.)
3
However, Grimm appears to ultimately express
frustration when attempting to reconcile the
matter:
From hlîna to slant,
κλίνειν, inclinare, Goth.
hleinan, comes the causative hleina to lean,
Goth. hláinjan. Hláins in Gothic is collis,
[slanting or] sheltering hill? I do not see how
to reconcile with this the sense attributed to
hlîn of a (sheltering?) tree […] (Grimm 1883:
889.)
4
A potential connection between the Old Norse
theonym
Hlín and the Old Norse common noun
hlynr [‘elm tree’] may deserve further consider-
ation, particularly in light of a potential
connection between the Old Norse theonym
Ilmr
and the Old Norse common noun
almr [‘elm
tree’], the cultural implications of the historic
deforestation of Iceland, and (as
mentioned by
Grimm) numerous tree-associated goddess-
like figures in North and West Germanic
33
folklore (also discussed in a previous article in
this series:
Hopkins 2014: 36–37).
Additionally, the potential of a protective
tree goddess brings to mind a mysterious
passage in the
Prose Edda involving the
rowan, in which the tree is referred to as Þórr’s
bjǫrg [‘aid, help, salvation, rescue’] (cf.
Faulkes 1998: 25). Gabriel Turville-Petre saw
in this a potential link to the goddess Sif as
reflected in borrowings into Sámi religion
surrounding
the
Sámi
thunder
god
Hovrengaellies [‘Old Man Þórr’] (
Hovre- <
Old Norse
Þórr
5
):
[…] the Lappish thunder-god preserves
archaic features which have been obscured in
the Norse literary records. While Snorri and
the Norse poets give Thór a wife, Sif, the
Lapps gave Hora galles [
sic] a wife,
Ravdna.
This, it seems, is no other than the Norwegian
raun, Swedish
rönn and Icelandic
reynir,
‘rowan, mountain ash’. It was said that the
red berries of the tree were sacred to Ravdna.
In the myth of Thór and the giant Geirrǫðr
[…] Thór saved himself in a torrent by
clinging to a rowan, and thus arose the
proverb, ‘the rowan is the salvation of Thór’
… Probably the wife of Thór was once
conceived in the form of a rowan, to which
the god clung. The rowan was a holy tree in
many lands, but nowhere more than in
Iceland, where it has been revered from the
settlement to the present day”. (Turville-Petre
1975 [1964]: 98.)
Another etymological possibility is mentioned
by Benjamin Thorpe, a proposed link between
Hlín and Old Norse
hlýn [‘warmth’]: “Hlín or
Hlyn (from hly, at hluá, at hlyna,
calescere),
the mild,
refreshing warmth” (Thorpe 1851:
168, cf. 167). I have not yet been able to
identify the origin of this proposed etymology
with certainty, but it appears to have seen some
level of currency in the 19
th
century,
occurring
in English clergyman George Frederick
Maclear’s history of the Christianization of the
English, for example (Maclear 1893: 12).
From a comparative perspective, this
derivation seems less well-founded. No similar
deity name appears to occur in the corpus,
whereas the concept of a tree-associated
goddess-like entity features both modern and
potentially ancient precedent. The notion of a
Germanic protector goddess, as discussed
below, appears to have significant foundation
as well. That said, phonetic resemblance may
have yielded any or all of these associations
among Old Norse speakers. The relation
between
Hlín and
hlein (and their respective
etymologies) deserve further consideration and
discussion beyond the scope of the present
piece.
Hlín and the Early Germanic Mothers
Although Simek identifies
Hlín as a name for
Frigg in one entry in his handbook (Simek
2007: 153, as cited above), a second entry in
the same work offers an entirely contradictory
identification:
[Sága,] Hlín, Sjǫfn, Snotra, Vár, [and] Vǫr
[…] should probably be seen as female
protective goddesses. These goddesses were
all responsible for specific areas of the private
sphere, and yet clear differences were made
between them so that they are in many ways
similar to the matrons. (Simek 2007: 274.)
Simek’s entry is correct in that the female-
gendered protector deity recalls historic
precedent in the Germanic ‘mothers’, who
appear depicted with, for example, diapers,
vegetation, and fruit in the distant past of the
continental Germanic peoples. Regarding
iconography
surrounding
the
Germanic
‘mothers’, Simek writes:
Apart from fruit baskets already mentioned
on reliefs of the matrons there are sacrificial
scenes, with burning of incense and sacrifice
bowls filled with fruit; pigs and fish as
sacrificial animals are also represented. Other
decorations depict fruit, plants and trees.
Snakes […] as well as children and nappies
are other attributes which indicate not only
their general protective function over the
family, but also their special function as
midwives (a suggestion which is party
supported by etymologies of some of the
names). (Simek 2007: 206.)
The cult of the Germanic ‘mothers’ appears to
continue into the pagan Old English period
(extending to the Old English
mōdraniht) and
into the North Germanic record as the
dís-
valkyrja-norn complex (cf. Simek 2007: 206–
207).
The scholarly interpretation of
Hlín as
another name for Frigg, like so many other
interpretations in
Old Norse studies, hinges on
a scholar’s response to the
Prose Edda.