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{{short description|Figure in Germanic mythology}}
{{Redirect|Ēarendel|the Tolkien character|Eärendil|other uses|Earendel (disambiguation)}}
[[Image:Hardvendels Kamp med Koll.jpg|thumb|right|"For by his rain of blows he destroyed Koll's shield"]]

'''Aurvandill''' ([[Old Norse]]) is a figure in [[Germanic mythology]]. In [[Norse mythology]], the god [[Thor]] tosses Aurvandill's toe – which had frozen while the [[thunder god]] was carrying him in a basket across the [[Élivágar]] rivers – into the sky to form a star called ''{{lang|non|Aurvandils-tá}}'' ('Aurvandill's toe'). In wider medieval Germanic-speaking cultures, he was known as '''''{{lang|ang|Ēarendel}}''''' in [[Old English]], '''''{{lang|goh|Aurendil}}''''' in [[Old High German]], '''''{{lang|lng|Auriwandalo}}''''' in [[Lombardic language|Lombardic]], and possibly as '''''{{lang|got|𐌰𐌿𐌶𐌰𐌽𐌳𐌹𐌻}} (auzandil)''''' in [[Gothic language|Gothic]]. An [[Old Danish]] Latinized version, '''''Horwendillus''''' (Ørvendil), is also the name given to the father of ''[[Amleth]]us'' (Amleth) in [[Saxo Grammaticus]]' ''[[Gesta Danorum]]''.{{Sfn|de Vries|1962|p=20}}{{Sfn|Simek|1984|pp=31–32}}{{Sfn|Falluomini|2017|pp=288–291}}

[[Comparative mythology|Comparative studies]] of the various myths where the figure is involved have led scholars to reconstruct a [[Common Germanic deities|Common Germanic]] mythical figure named ''{{lang|gem-x-proto|*Auza-wandilaz}}'', meaning 'light-beam' or 'ray of light'. According to the Old English and Gothic sources, and to a lesser degree the Old Norse text (where a star is mentioned without additional details), this figure seems to have personified the 'rising light' of the morning, possibly the [[Phosphorus (morning star)|Morning Star]] ([[Venus]]). However, the German and Old Danish evidence remain difficult to interpret in this model.{{Sfn|de Vries|1957|pp=137–138}}{{Sfn|Dumézil|1970|p=1171}}{{Sfn|Simek|1984|pp=31–32}}{{Sfn|Lindow|2001|p=65}}{{Sfn|Schaffner|2021}}

==Name and origin==
=== Etymology ===
The [[Old Norse]] name ''{{lang|non|Aurvandill}}'' stems from a [[Proto-Germanic language|Proto-Germanic]] form reconstructed as ''{{lang|gem-x-proto|*Auza-wandilaz}}'',{{Sfn|de Vries|1962|p=20}} ''{{lang|gem-x-proto|*Auzi-wandalaz}}'',{{sfn|Hatto|1965|p=70}} or ''{{lang|gem-x-proto|*Auzo-wandiloz}}''.{{Sfn|Ström|Biezais|1975|p=139}} It is [[cognate]] with [[Old English]] ''{{lang|ang|Ēarendel}}'', [[Old High German]] ''{{lang|goh|Aurendil}}'' (≈ ''{{lang|goh|Orentil}}''), and [[Lombardic language|Lombardic]] ''{{lang|lng|Auriwandalo}}''.{{Sfn|de Vries|1962|p=20}}{{Sfn|Simek|1984|pp=31–32}}<ref name="Falluomini">{{harvnb|Falluomini|2017|ps=: "auzandil? (auzandil für auzandil‹s›?, Nom. Sing., M. a?; Bl. 2r, Z. 10; Wiedergabe von ἑωσφόρος) 'Luzifer'; vgl. ae. ēarendel 'Morgenstern' und ahd. PN Aurendil/Orentil (mit Varianten), vgl. auch an. Aurvandill/Örvandill und lang. Auriwandalo."}}</ref> The [[Gothic language|Gothic]] word ''{{lang|got|auzandil}}'', which can be read in the ''Gothica Bononiensia'' according to the interpretation of several experts, is probably another cognate.{{Sfn|Falluomini|2017|p=286}}{{sfn|Schuhmann|2016|p=56}}{{Sfn|Schaffner|2021}}

==== Main interpretation ====
The exact meaning of the Proto-Germanic name has been the subject of sustained scholarly discussion.{{Sfn|de Vries|1962|p=20}}{{Sfn|Dumézil|1970|p=1171}}{{Sfn|Simek|1984|pp=31–32}} Most scholars favour a connection with dawn-light imagery, making Aurvandill a figure associated with brightness, the morning star, or a celestial phenomenon.{{Sfn|Schaffner|2021}}

A commonly cited interpretation understands ''{{lang|gem-x-proto|Auza-wandilaz}}'' as a [[Compound (linguistics)|compound]] meaning 'light-beam' or 'ray of light', by deriving the [[prefix]] ''{{lang|gem-x-proto|auza}}''- from Proto-Germanic ''{{lang|gem-x-proto|auzom}}'' ('shiny [especially of liquids]'; cf. ON ''{{lang|non|aurr}}'' 'gold', OE ''{{lang|ang|ēar}}'' 'wave, sea'),{{Efn|From the [[PIE]] root ''{{lang|ine-x-proto|*h₂ews-}}'' 'to shine, glow (red)'; PGmc ''{{lang|gem-x-proto|*auzom}}'' is either cognate or borrowed from Lat. ''{{lang|la|aurum}}''.{{sfn|de Vries|1962|p=20}}{{sfn|Simek|1984|pp=31–32}}{{sfn|Beechy|2010|p=15}}|group=note}} and ''{{lang|gem-x-proto|-wandilaz}}'' from ''{{lang|gem-x-proto|*wanđuz}}'' ('rod, cane'; cf. Goth. ''{{lang|got|wandus}}'', ON ''{{lang|non|vǫndr}}'').{{Efn|1=Middle English ''{{lang|ang|wond}}'' (modern ''wand'' 'a stick or rod') was borrowed from Old Norse.<ref name="OED"/>|group=note}}<ref>{{harvnb|de Vries|1962|p=20}}; {{harvnb|Simek|1984|pp=31–32}}; {{harvnb|Beechy|2010|p=15}}.</ref> The latter probably stems from the root ''{{lang|gem-x-proto|*wanđ-}}'' ('to turn, wind'), carrying connotations of suppleness and flexibility, that is, something that bends or moves with ease.<ref name="OED">[[Oxford English Dictionary Online]], ''[https://www.oed.com/view/Entry/225430 wand, n.]''</ref>

On this basis, Proto-Germanic ''{{lang|gem-x-proto|*Auza-wandilaz}}'' may be interpreted as denoting the 'Morning Star' ([[Venus]]) or more broadly the 'rising light of the morning' ([[sunrise]]), a meaning that would be semantically parallel to Latin ''[[lucifer|lūcifer]]'' ('light-bringer, morning star').{{Sfn|Schaffner|2021|p=99–101}} Among its cognates, this theory is supported by the Old English figure ''Ēarendel'', whose name is associated with the concept of 'rising light'.<ref name="deVries">{{harvnb|de Vries|1962|p=20|ps=: "Die deutungen gehen weit aus einander. z.B. < *''Auza-wandilaz'' 'der glänzende Wandale’ so R. Much, Mitt, schles. ges. für Volksk. 27, 1926, 20ff; vgl. ''aurr'' (2) und ''austr'' (2) (aber weshalb dann kein R-umlaut?); aber derselbe forscher WS 4, 1912, 170-3 stellt -vandill zu vǫndr und deutet: ‘lichtstreif, lichtstrahl’ (ae ''Earendel'' also erst später als lichtheros aufgeffasst); wider anders F.R. Schröder GRM 26, 1938, 100 als 'sumpfgerte', also aus ''aurr'' (1) und ''vǫndr''. Alles nur unsichere vermutungen." cf. ''aurr'' (2): "Das wort wird auch gedeutet als ‘glanz’ und in diesem fall entweder aus urgerm. *''auzom'' 'glanz, glänzende flüssigkeit', verwandt mit oder oder entlehnt aus lat. ''aurum'' 'gold'."}}</ref><ref>{{harvnb|Cross|1964|pp=73–74|ps=: "Its precise translation into Modern English is, of course, not the concern of the critic who considers the poem in Anglo-Saxon, but some rendering to hold the equivalence – perhaps' rising light' – would be suitable."}}</ref><ref>{{harvnb|Beechy|2010|p=16|ps=: "The evidence from the early glossary tradition shows ''earendel'' to be a rare alternative for common words for the dawn/rising sun."}}</ref> ''Ēarendel'' has been variously translated as 'radiance, morning star',{{Sfn|Dumézil|1970|p=1171}}<ref name="Simek" /><ref name="Falluomini" /> or as 'dawn, ray of light',<ref name="Lindow" /> and is attested as a rendering of Latin ''lūcifer''.{{Sfn|Beechy|2010|p=6}}{{Sfn|Schaffner|2021|p=99–101}} Additional evidence may be provided by the Gothic word ''[[wikt:𐌰𐌿𐌶𐌰𐌽𐌳𐌹𐌻|auzandil]]'', which translates the [[Koine Greek]] word ''heōsphóros'' ('dawnbringer') from the [[Septuagint]], itself rendered in Latin as ''lūcifer''.{{Sfn|Falluomini|2017|pp=288–291}}{{Sfn|Schaffner|2021|p=99–101}} In Old Norse tradition, ''Aurvandill'' is likewise connected with a star, though its identity remains uncertain.{{Sfn|Schaffner|2021|pp=105–108}}

==== Alternative theories ====
Other etymologies have been suggested. One hypothesis derives the name from a Pre-Proto-Germanic form ''{{lang|gem-x-proto|*h₂au̯sro-u̯óndh-elo-s}}'' ('the one wandering in the early morning'), yielding translations such as 'shining wanderer' or 'wandering light'.{{Sfn|Gąsiorowski|2012|p=124}} However, this poses phonological difficulties, since Gothic sound laws would have produced **''aurawandils'' rather than ''auzandil(s)''.{{Sfn|Schaffner|2021|p=114}} Stefan Schaffner has alternatively posited an original form ''{{lang|gem-x-proto|*h₂au̯s-ont-eló-s}}'' ('the little one rising in the morning'), with a diminutive suffix -''eló''.{{Sfn|Schaffner|2021|pp=121–122}} 

A different line of interpretation takes the prefix ''{{lang|non|aur-}}'' from Proto-Germanic ''{{lang|gem-x-proto|*aura-}}'' ('mud, gravel, sediment'; cf. ON ''{{lang|non|aurr}}'' 'wet clay, mud', OE ''{{lang|ang|ēar}}'' 'earth'), rendering the name as 'gravel-beam' or 'swamp-wand'.{{Sfn|Schröder|1938|p=100}}{{Sfn|Orchard|1997|p=11}}{{Sfn|Fee|2004|pp=38–40}} According to philologist [[Christopher R. Fee]], this may imply the idea a phallic figure related to fertility, since the name of Aurvandill’s spouse in myth, ''[[Gróa]]'', literally meaning 'Growth'.{{Sfn|Fee|2004|pp=38–40}}

Less common proposals include deriving the second element from ''{{lang|gem-x-proto|*wanđilaz}}'' ('[[Vandals|Vandal]]'; i.e. 'the shining Vandal'),{{Sfn|Much|1926|pp=20–22}} or from a stem ''{{lang|gem-x-proto|*wandila-}}'' ('beard').{{Sfn|Birkhan|1974|p=34}}

=== Origin ===

Commentators since at least the time of [[Jacob Grimm]]'s ''[[Deutsche Mythologie]]'', first published in 1835, have emphasized the great age of the tradition reflected in the mythological material surrounding this name, without being able to fully reconstruct the motifs of a Common Germanic myth. The task is complicated because the mythical stories of Orendel and Horwendillus appear to be unrelated to those of Ēarendel and Aurvandill. However, some scholars, including [[Georges Dumézil]] and Stefan Schaffner, have attempted to demonstrate that Saxo's Horwendillus and Snorri's Aurvandill ultimately derive from the same archetypal myth.{{Sfn|Dumézil|1970|p=1171}}{{Sfn|Schaffner|2021|p=105}}

The apparent discrepancies may be partly explained by the occurrence of derivatives of ''{{lang|gem-x-proto|Auza-wandilaz}}'' as personal names in the Lombardic and German traditions, as attested by historical figures called ''{{lang|lng|Auriwandalo}}'' and ''{{lang|goh|Aurendil}}'' in the 8th century AD, which suggests cultural diffusion of the name beyond mythology.{{Sfn|de Vries|1957|pp=137–138}}{{Sfn|Schaffner|2021|p=110}} In this context, the ''[[Orendel]]'' of the [[Middle High German]] epic may represent an independent figure who merely bore the same name.{{Sfn|de Vries|1957|pp=137–138}} Although some scholars have also conjectured that he may constitute a saga-figure ultimately derived from the myth, they concede that no substantive correspondences with the Old Norse tradition can be established.{{Sfn|Schaffner|2021|p=110}}

Nevertheless, scholars [[Rudolf Simek]] and [[John Lindow]] contend that the linguistic relation between the Old Norse and Old English names may point to a Common Germanic origin of the myth, despite the absence of Aurvandill from the [[Poetic Edda]]. They maintain that Aurvandill was probably already associated with a star in the original myth, and that Snorri, in order to explain the name ''Aurvandils tá'' ('Aurvandill's Toe'), may have reshaped the narrative on the model of the tale in which the stars are formed from [[Þjazi]]'s eyes when Thor casts them into the sky.<ref name="Simek">{{harvnb|Simek|1984|pp=31–32|ps=: "Snorri hat wohl die Anekdote zur Erklärung des Namens Aurvandils tá (d.i. 'Auvandills Zehe') nach dem Muster der Erzählung von der Entstelrung der Sterne aus Thjazis Augen nachgebildet. Aurvandill hatte aber sicherlich schon früher mit einem Stern zu tun, denn die altengl. Entsprechung des Namens Aurvandill, Earendel, ist ein Name für 'Glanz, Morgenstern'."}}</ref><ref name="Lindow">{{harvnb|Lindow|2001|p=65|ps=: "Although the etymology of the name is unknown, it is cognate with Old English ''earendel'', "dawn, ray of light", so there may be a Germanic myth here, despite the absence of Aurvandil from the Norse poetic corpus. Thor also made stars out of Thjazi's eyes, and in my view we should read these acts as his contribution to cosmogony, an area in which he is otherwise absent."}}</ref>

== Attestations ==

=== Old Norse ===

The [[Old Norse]] ''{{lang|non|Aurvandill}}'' is mentioned once in [[Norse mythology]], in ''[[Skáldskaparmál]]'', a book of [[Snorri Sturluson]]'s 13th-century ''[[Prose Edda]]'', where he is described as the husband of the witch Gróa:<ref>[[Arthur Gilchrist Brodeur|A. G. Brodeur]]'s translation (New York: American-Scandinavian Foundation, 1916).</ref>

<blockquote>Thor went home to Thrúdvangar, and the [[Sharpening stone|hone]] remained sticking in his head. Then came the wise woman who was called [[Groa|Gróa]], wife of Aurvandill the Valiant: she sang her spells over Thor until the hone was loosened. But when Thor knew that, and thought that there was hope that the hone might be removed, he desired to reward Gróa for her leech-craft and make her glad, and told her these things: that he had waded from the north over Icy Stream and had borne Aurvandill in a basket on his back from the north out of Jötunheim. And he added for a token, that one of Aurvandill's toes had stuck out of the basket, and became frozen; wherefore Thor broke it off and cast it up into the heavens, and made thereof the star called Aurvandill's Toe. Thor said that it would not be long ere Aurvandill came home: but Gróa was so rejoiced that she forgot her incantations, and the hone was not loosened, and stands yet in Thor's head. Therefore it is forbidden to cast a hone across the floor, for then the hone is stirred in Thor's head.</blockquote>

This passage seems to be part of a larger story where Aurvandill is abducted by the [[Jötunn|jǫtnar]]; the thunder-god Thor confronts one of them ([[Hrungnir]] in Snorri's version) and eventually liberates Aurvandill, but leaves the scene with the weapon of the jǫtunn stuck in his head.{{Sfn|Dumézil|1970|p=1178}}

At the end of the story, Aurvandill's frost-bitten toe is made into a new star by Thor. However, it is not clear what celestial object is indicated in this passage. Guesses as to the identity of this star have included [[Sirius]] or the planet [[Venus]].{{sfn|Hostetter|1991|p=6}} ''Aurvandilstá'' ('Aurvandill's Toe') has also been identified with blue-white star [[Rigel]], which could be viewed as forming the foot of the constellation [[Orion (constellation)|Orion]] (the latter equated with Aurvandill itself).{{Sfn|Schaffner|2021|pp=105–108}}

=== ''Gothica Bononiensia'' ===

The oldest attestation of this name may occur in the ''[[Gothica Bononiensia]]'', a sermon from [[Ostrogothic Kingdom|Ostrogothic Italy]] written in the [[Gothic language]] not later than the first half of the 6th century, and discovered in 2009.{{Sfn|Falluomini|2017|p=286}}

On [[folio]] 2 [[Recto and verso|recto]], in the context of a quotation from [[Isaiah 14:12]], linguist P. A. Kerkhof suggested to see the word {{lang|got|𐌰𐌿𐌶𐌰𐌽𐌳𐌹𐌻}} (''[[wikt:𐌰𐌿𐌶𐌰𐌽𐌳𐌹𐌻|auzandil]]'') in a difficult-to-read part of the [[palimpsest]]. This reading has been accepted by various experts such as [[Carla Falluomini]],{{Sfn|Falluomini|2017|p=286}} Stefan Schaffner,{{Sfn|Schaffner|2021}} and Roland Schuhmann.{{sfn|Schuhmann|2016|p=56}} Some scholar have proposed emending the name to *''auzandils'' in order to account for its etymological connection with other Germanic names''.''{{Sfn|Falluomini|2017|p=291}}{{Sfn|Schaffner|2021|p=96}} It translates the [[Koine Greek]] word {{lang|grc|ἑωσφόρος}} (''[[eosphoros|heōsphóros]]'', 'dawnbringer') from the [[Septuagint]], which in Latin is rendered ''[[lucifer|lūcifer]]'' ('light-bringer, morning star').{{Sfn|Falluomini|2017|pp=288–291}} In this passage, ''auzandil'' exactly corresponds to Old English ''ēarendel'' ('morning star'), which also translates Latin ''{{lang|la|lūcifer}}.''{{Sfn|Schaffner|2021|p=99–101}}

<blockquote>''... {{transliteration|got|ƕaiwa usdraus us himina auzandil sa in maurgin urrinnanda}} ...''<br/>... how Lucifer did fall from heaven, he who emerges in the morning ... </blockquote>

=== Old English ===

The term ''{{lang|ang|ēarendel}}'' (≈ ''{{lang|ang|eorendel}}'', ''{{lang|ang|earendil}}'') appears seven times in the [[Old English]] corpus, where it is used in certain contexts to interpret the Latin ''{{lang|la|oriens}}'' ('rising sun'), ''{{lang|la|lucifer}}'' ('light-bringer'), ''{{lang|la|aurora}}'' ('dawn') or ''{{lang|la|iubar}}'' ('radiance').{{Sfn|Beechy|2010|p=6}} According to scholar J. E. Cross, textual evidence indicate that it originally meant 'coming or rising light, beginning of light, bringer of light', and that later innovations led to an extended meaning of 'radiance, light'.<ref>{{harvnb|Cross|1964|p=74|ps=: "For the total evidence stresses that OE. ''earendel'' has an area of meaning which allows it to represent Latin words describing varying concepts of 'light'; and on occasions, (''aurora'', ''lucifer'', ''dægrima'') this area is limited to permit equation with words meaning: 'coming or rising light, beginning of light, bringer of light'. It would appear from discussions of the etymology of ''earendel'' that the more limited meaning is the original one, and the meanings attested in equations with OE. ''leoma'' and Latin ''jubar'' are later extensions."}}</ref> Philologist Tiffany Beechy writes that "the evidence from the early glossary tradition shows ''earendel'' to be a rare alternative for common words for the dawn/rising sun."{{sfn|Beechy|2010|p=16}} According to her, the "Anglo-Saxons appear to have known ''{{lang|ang|earendel}}'' as a quasi-mythological figure who personified a natural phenomenon (sunrise) and an astrological/astronomical object (the morning star)."{{Sfn|Beechy|2010|p=9}}

==== ''Crist I'' ====

The lines 104–108 of the Old English poem ''[[Christ I|Crist I]]'' (''Christ I'') describe the coming of Ēarendel to the earth:
{|
| <small>Crist I (104–108):</small>{{Sfn|Cook|1900|p=5}}
: Eala Earendel, engla beorhtast,
: ofer middangeard monnum sended,
: ond soðfæsta sunnan leoma,
: torht ofer tunglas, – þu tida gehwane
: of sylfum þe symle inlihtes.
|<small>B. C. Row translation (1997):</small><ref>{{Cite book|last=Raw|first=Barbara C.|title=Trinity and Incarnation in Anglo-Saxon Art and Thought|year=1997|publisher=Cambridge University Press|isbn=978-0-521-55371-1|page=[https://books.google.com/books?id=NPXSH04ghiUC&pg=PA75 75 n. 102]}}</ref>
: Oh rising light, brightest of angels
: sent to men throughout the world,
: and true light of the sun,
: bright above the stars, you constantly enlighten
: all seasons by your presence.
|<small>T. Beechy translation (2010):</small>{{sfn|Beechy|2010|pp=3–4}}
: Eala earendel, brightest of angels,
: sent over the earth to mankind,
: and truest light of the sun,
: bright above the stars, all spans of time you,
: of yourself, enlighten always.
|}

The impetus of the poem comes from the Latin [[O Antiphons|Advent Antiphon]]: ''{{lang|la|O Oriens, splendor lucis aeternae et sol justitiae: veni et illumina sedentem in tenebris et umbra mortis}}'' ("O Orient/Rising One, splendour of eternal light and sun of justice: come and illuminate one sitting in darkness and the shadow of death"). Scholars agree that ''{{lang|ang|Ēarendel}}'' was chosen in ''Crist I'' as an equivalent of the Latin ''{{lang|la|Oriens}}'', understood in a religious-poetic context as the 'source of true light', 'the fount of light', and the 'light (which) rises from the Orient'.{{Sfn|Cook|1900|pp=88–91}}<ref>{{harvnb|Cross|1964|p=74|ps=: "In these explanations ''Oriens'' is seen to be the 'source of true light', 'the fount of light' and 'light (which) rises from the Orient'. In view therefore of the application of OE. ''earendel'', the explanations of Latin ''oriens'' and the OE. poet's close attention to the Latin ''antiphon'', it is reasonable to conclude that ''earendel'' was chosen as an equivalent of ''oriens''."}}</ref>{{Sfn|Beechy|2010|pp=2–3|ps=: "''Eala earendel'' in ''Christ I'', line 104, translates ''O Oriens'' from the Latin antiphon on which the Old English lyric is based."}}

Traditionally, Ēarendel in ''Crist I'' is taken to personify either [[John the Baptist]] or [[Christ]] himself, depicted as the rising sun, the morning star, or the dawn.<ref>{{Cite book |last=Beechy |first=Tiffanya |title=The Poetics of Old English |publisher=Ashgate |year=2010b |isbn=978-0-7546-6917-3 |pages=99–100}}</ref> In the poem, he is described as the "true(st) light of the sun" (''{{lang|ang|soðfæsta sunnan leoma}}'') and as the "brightest of angels [≈ messengers]" (''{{lang|ang|engla beorhtast}}''). This portrayal suggests the idea of a heavenly or divine radiance sent both physically and metaphorically over the earth for the benefit of mankind. The lines 107b–8 (''{{lang|ang|þu tida gehwaneof sylfum þe symle inlihtes}}''), translated as "all spans of time you, of yourself, enlighten always", or as "you constantly enlighten all seasons by your presence", may also imply that Ēarendel exists in the poem as an eternal figure existing outside of time, and as the very force that makes time and its perception possible.{{Sfn|Beechy|2010|p=11}}

Beechy argues that the expression ''{{lang|ang|Ēalā Ēarendel}}'' ('O {{lang|ang|Ēarendel|italic=unset}}') could be an Old English poetic stock formula, as it finds "phonetic-associative echoes" in the expressions ''{{lang|ang|eorendel eall}}'' and ''{{lang|ang|eorendel eallunga}}'' from the Durham Hymnal Gloss.{{Sfn|Beechy|2010|pp=18–19}}

==== ''Blickling Homilies'' ====

{{lang|ang|Ēarendel|italic=unset}} also appears in the ''[[Blickling Homilies]]'' (10th century AD), where he is explicitly identified with [[John the Baptist]]:

{|
|<small>Blickling Homilies XIV (30–35):</small>{{sfn|Morris|1880|pp=162–163}}
:... onđ nu seo Cristes gebyrd at his æriste, se niwa <u>eorendel</u> Sanctus Iohannes; and nu se leoma þære soþan sunnan God selfa cuman wille. Sylle se friccea his stefne; and forþon þe nu þæt is se dema Drihten Crist, seo beme Sanctus lohannes, and nu mid God selfa on þysne middangeard cuman wile, — gange se engel beforan him Sanctus Iohannis;
|<small>R. Morris translation (1880):</small>{{sfn|Morris|1880|pp=162–163}}
:... and now the birth of Christ [was] at his appearing, and the new [Ēarendel] was John the Baptist. And now the gleam of the true Sun, God himself, shall come; let the crier give out his voice. And because that the Lord Christ is now the Judge, Saint John will be the trumpet, and will therefore come with God himself upon this earth; — let the messenger i.e. Saint John go before him.
|}

The passage is based on a Latin sermon by the 5th-century Archbishop of Ravenna [[Petrus Chrysologus]]: ''{{lang|la|Sed si processurus est, iam nascatur Ioannes, quia instat nativitas Christi; surgat novus Lucifer, quia iubar iam veri Solis erumpit}}'' ("But since he is about to appear, now let John spring forth, because the birth of Christ follows closely; let the new Lucifer arise, because now the light of the true Sun is breaking forth"). Since the Old English version is close to the original Latin, ''{{lang|ang|ēarendel}}'' can be clearly identified in the ''Blickling Homilies'' with ''[[lucifer]]'', meaning in [[liturgical language]] the 'light bearer, the planet Venus as morning star, the sign auguring the birth of Christ'.{{sfn|Cross|1964|pp=72–74}}{{Sfn|Beechy|2010|pp=7–8}} In this context, ''{{lang|ang|ēarendel}}'' is to be understood as the morning star, the light whose rising signifies Christ’s birth, and whose appearance comes in the poem before the "gleam of the true Sun, God himself".{{Sfn|Beechy|2010|pp=7–8}}

==== Glosses ====

In the Durham Hymnal Gloss (early 11th century AD), the term ''{{lang|ang|ēarendel}}'' is used in specific contexts to gloss the Latin ''[[Aurora (goddess)|aurora]]'' ('dawn; east, orient') instead of the more commonly used equivalent ''dægrima'' ('dawn'). Hymns 15.8 and 30.1 imply that ''{{lang|ang|ēarendel}}'' appears ''with the dawn'', as the light that "quite suffuses the sky", rather than being the ''dawn itself'' ("the dawn comes up in its course, {{lang|ang|eorendel|italic=unset}} steps fully forth").{{Sfn|Beechy|2010|pp=16–17}}
{|
|<small>Durham Hymnal Gloss:</small>{{Sfn|Milfull|1996|pp=143, 173}}{{Sfn|Beechy|2010|pp=16–18}}
:<small>Hymn 15.8</small>
:''<u>aurora</u> cursus provehit—<u>aurora</u> tota prodeat''
:(the dawn in its course draws near—the dawn fully appears)
:<small>Hymn 30.1</small>
:''<u>aurora</u> iam spargit polum''
:(the dawn quite suffuses the sky)
|<small>Old English version:</small>{{Sfn|Milfull|1996|pp=143, 173}}{{Sfn|Beechy|2010|pp=16–17}}
:<small>Hymn 15.8</small>
:''<u>dægrima</u> rynas upalymþ – <u>eorendel</u> eall forðstæppe''
:(the dawn comes up in its course, eorendel steps fully forth)
:<small>Hymn 30.1</small>
:''<u>eorendel</u> eallunga geondstret heofon''
:(eorendel quite suffuses the sky)
|}

The Épinal Glossary, written in England in the 8th century, associates ''{{lang|ang|ēarendel}}'' with the Latin ''{{lang|la|iubar}}'' ('brightness, radiance' [especially of heavenly bodies]) as an alternative to the more frequent equivalent ''{{lang|ang|leoma}}'' (Old English: 'ray of light, gleam').{{sfn|Cross|1964|pp=73–74}}{{Sfn|Beechy|2010|pp=16–17}} Two copies of the Épinal Glossary were produced in the late 8th or early 9th century: the [[Épinal-Erfurt glossary|Épinal-Erfurt Glossary]], which gives the equation ''{{lang|ang|leoma vel earendiI}}'' (≈ ''{{lang|ang|leoma vel oerendil}}''), and the [[Corpus Glossary]], which was redacted from an archetype of the Épinal-Erfurt exemplar.{{Sfn|Beechy|2010|pp=16–17}}

=== German ===

The forms ''{{lang|goh|Aurendil}}'' (≈ ''{{lang|goh|Horindil}}'', ''{{lang|goh|Urendil}}''), dating from the 8th century, and ''{{lang|goh|Ōrendil}}'' (≈ ''{{lang|goh|Orentil}}''), dating from the 9th–10th century, are attested as personal names in [[Old High German]].<ref name=":1">{{Cite journal|last=Kitson|first=Peter R.|date=2000|title=Gawain/Gwalchmai and his Peers: Romance Heroes (and a Heroine) in England, the Celtic Lands, and the Continent|journal=Nomina|volume=23|pages=149–166}}</ref>{{Sfn|Schaffner|2021|p=110}}

The [[Middle High German]] epic poem ''[[Orendel]]'', written in the late 12th century, presents a fictional story of how the Holy Mantle of Christ arrived in the city of [[Trier]]. This narrative was likely inspired by the actual transfer of the Mantle to the main altar of [[Trier Cathedral]] in 1196. The poem's style, characterized by its "[[Parataxis|paratactic]] organization of episodes and the repetition of poetic formulas", suggests it may be rooted in an older oral tradition.{{Sfn|Gibbs|Johnson|2002|pp=112–113}}

The eponymous hero of the tale, Orendel, son of King Ougel, sets sail with a formidable fleet to reach the Holy Land and seek the hand of Bride, [[Queen of Jerusalem]]. After enduring a shipwreck, Orendel is rescued by a fisherman and eventually retrieves the lost Mantle from the belly of a whale. The coat grants him protection, enabling him to win Bride's hand in marriage. Together, they rule Jerusalem for a time and embark on numerous adventures. In the end, Orendel disposes of the Holy Coat after bringing it to Trier.{{Sfn|Gibbs|Johnson|2002|pp=112–113}}

The appendix to the ''[[Heldenbuch|Strassburger Heldenbuch]]'' (15th c.) names King Orendel (≈ ''{{lang|goh|Erentel}}'') of Trier as the first of the heroes that were ever born.{{Sfn|Grimm|1844|p=347}}<ref>{{Cite book|last1=Gerritsen|first1=Willem P.|title=A Dictionary of Medieval Heroes: Characters in Medieval Narrative Traditions and Their Afterlife in Literature, Theatre and the Visual Arts|last2=van Melle|first2=A. G.|date=2000|publisher=Boydell & Brewer|isbn=978-0-85115-780-1|pages=189}}</ref> The name also gave way to various toponyms found in modern Germany, including ''{{lang|de|Orendileshûs}}'' (in [[Grabfeld]]), ''{{lang|de|Orendelsall}}'' (now part of [[Zweiflingen]]), and ''{{lang|de|Orendelstein}}'' (in [[Öhringen]]).{{Sfn|Heinzel|1892|p=14}}

=== Lombardic ===

The [[Lombardic language|Lombardic]] form ''{{lang|lng|Auriwandalo}}'' appears twice as a personal name in the 8th century. According to [[Jan de Vries (philologist)|Jan de Vries]], these occurrences indicate the wide diffusion of the figure across the Germanic-speaking area by the [[Early Middle Ages]].{{Sfn|Schaffner|2021|p=110}}{{Sfn|de Vries|1957|pp=137–138}}

=== Danish ===

A Latinized version of the [[Old Danish]] name, ''Horwendillus'' (Ørvendil), appears in [[Saxo Grammaticus]]' ''[[Gesta Danorum]]'' (ca. 1200) as the father of ''[[Amleth]]us'' (Amlet):{{Sfn|Fischer|2015|pp=178–183}}

<blockquote>Now Ørvendil, after controlling the [Jutland] province for three years, had devoted himself to piracy and reaped such superlative renown that Koller, the king of Norway, wishing to rival his eminent deeds and widespread reputation, judged it would suit him very well if he could transcend him in warfare and cast a shadow over the brilliance of this world-famed sea-rover. He cruised about, combing various parts of the seas, until he lit upon Ørvendil's fleet. Each of the pirates had gained an island in the midst of the ocean and they had moored their ships on different sides. (...)

Both gave and accepted their word of honour on this point and fell to battle. They were not deterred from assailing each other with their blades by the novelty of their meeting or the springtime charm of that spot, for they took no heed of these things. Ørvendil's emotional fervour made him more eager to set upon his foe than to defend himself; consequently he disregarded the protection of his shield and laid both hands to his sword. This daring had its results. His rain of blows deprived Koller of his shield by cutting it to pieces; finally he carved off the other’s foot and made him fall lifeless. He honoured their agreement by giving him a majestic funeral, constructing an ornate tomb, and providing a ceremony of great magnificence. After this he hounded down and slew Koller's sister Sæla, a warring amazon and accomplished pirate herself and skilled in the trade of fighting.

Three years were passed in gallant military enterprises, in which he marked the richest and choicest of the plunder for Rørik, to bring himself into closer intimacy with the king. On the strength of their friendship Ørvendil wooed and obtained Rørik's daughter Gerutha for his bride, who bore him a son, Amleth.</blockquote>

In view of Saxo's tendency to [[Euhemerism|euhemerise]] and reinterpret traditional Scandinavian myths, philologist [[Georges Dumézil]] has proposed that his story was based on the same archetype as Snorri's Aurvandill. In what could be a literary inversion of the original myth, Horwendillus is portrayed as a warrior who injures and vanquishes his adversary, whereas Aurvandill was taken as a hostage by the [[Jotnar|jǫtnar]] and wounded during his deliverance. Dumézil also notes that, although the event does not take a cosmological turn in Saxo's version, Aurvandill's toe was broken off by Thor, while Collerus' (Koller's) entire foot is slashed off by Horwendillus.{{Sfn|Dumézil|1970|pp=1176–1178}}

According to scholar Stefan Schaffner, Koller (''Collerus'') may have originally meant 'the cold one', and the story could be based on an ancient myth of the battle between the seasons, in which the cold winter (''Collerus'') is defeated by spring or summer (''Horwendillus''). In this view, "Horwendillus, as the representative of summer, would fit very well with the identification of Aurvandill as Orion, the constellation that rises early in midsummer at the time of the grain harvest."{{Sfn|Schaffner|2021|p=105}}
{{Kings of Gesta Danorum family tree}}

==In popular culture==

=== Tolkien's ''The Silmarillion'' ===
{{Main|Eärendil}}
The English writer [[J. R. R. Tolkien]] discovered the lines 104–105 of Cynewulf's ''Crist'' in 1913.{{sfn|Hostetter|1991|p=5; see n. 4}} According to him, the "great beauty" of the name Ēarendel, and the myth he seems to be associated with, inspired the character of [[Eärendil]] depicted in ''[[The Silmarillion]]''.{{sfn|Tolkien|1981|p=385}} In 1914, Tolkien published a poem originally entitled "The Voyage of Earendel the Evening Star" as an account of Ēarendel's celestial course as the bright Morning-star.{{sfn|Hostetter|1991|p=6}} In a personal letter from 1967, Tolkien wrote:

<blockquote>When first studying A[nglo]-S[axon] professionally (1913) ... I was struck by the great beauty of this word (or name), entirely coherent with the normal style of A-S, but euphonic to a peculiar degree in that pleasing but not 'delectable' language ... it at least seems certain that it belonged to astronomical-myth, and was the name of a star or star-group. Before 1914, I wrote a 'poem' upon Earendel who launched his ship like a bright spark from the havens of the Sun. I adopted him into my mythology in which he became a prime figure as a mariner, and eventually as a herald star, and a sign of hope to men. ''Aiya Earendil Elenion Ancalima'' (II 329) 'hail Earendil brightest of Stars' is derived at long remove from ''Éala Éarendel engla beorhtast''.{{sfn|Tolkien|1981|p=385}}</blockquote>

Tolkien interpreted Ēarendel as a messenger, probably inspired by his association with the word {{lang|ang|engel}} ('angel, messenger') in both ''Crist I'' <small>(104)</small> and the ''Blickling Homilies'' <small>(21 & 35)</small>, and his identification with [[John the Baptist]] in the latter text.{{sfn|Hostetter|1991|p=6}} Tolkien's depiction of Eärendil as a herald also has echoes in the interpretation of the Old English Ēarendel as the Morning-star physically heralding the rising of the sun, which finds a figurative parallel in the ''Blickling Homilies'', where Ēarendel heralds the coming of the "true Sun", Christ.{{sfn|Hostetter|1991|p=7}} Another pervasive aspect of Tolkien's Eärendil is his depiction as a mariner. Carl F. Hostetter notes that, although "the association of Eärendil with the sea was for Tolkien a deeply personal one", the Danish Horvandillus and the German Orendel are both portrayed as mariners themselves.{{sfn|Hostetter|1991|p=7}}

=== Others ===
In 2022, a group of scientists led by astronomer Brian Welch named star [[WHL0137-LS]] "Earendel" from the Old English meaning.<ref>{{cite journal |last1=Welch |first1=Brian |last2=Coe |first2=Dan |last3=Diego |first3=José M. |last4=Zitrin |first4=Adi |last5=Zackrisson |first5=Erik |last6=Dimauro |first6=Paola |last7=Jiménez Teja |first7=Yolanda |last8=Kelly |first8=Patrick |last9=Mahler |first9=Guillaume |last10=Oguri |first10=Masamune |last11=Timmes |first11=F. X. |last12=Windhorst |first12=Rogier |last13=Florian |first13=Michael |last14=de Mink |first14=S. E. |last15=Avila |first15=Roberto J. |last16=Anderson |first16=Jay |last17=Bradley |first17=Larry |last18=Sharon |first18=Keren |last19=Vikaeus |first19=Anton |last20=McCandliss |first20=Stephan |last21=Bradač |first21=Maruša |last22=Rigby |first22=Jane |last23=Frye |first23=Brenda |last24=Toft |first24=Sune |last25=Strait |first25=Victoria |last26=Trenti |first26=Michele |last27=Sharma |first27=Soniya |last28=Andrade-Santos |first28=Felipe |last29=Broadhurst |first29=Tom |title=A highly magnified star at redshift 6.2 |journal=Nature |date=March 2022 |volume=603 |issue=7903 |pages=815–818 |doi=10.1038/s41586-022-04449-y |pmid=35354998 |arxiv=2209.14866 |bibcode=2022Natur.603..815W |s2cid=247842625 |display-authors=6}}</ref><ref>{{cite press release |last1=Gianopoulos |first1=Andrea |date=30 March 2022 |title=Record Broken: Hubble Spots Farthest Star Ever Seen |url=https://www.nasa.gov/feature/goddard/2022/record-broken-hubble-spots-farthest-star-ever-seen |type=Press release |publisher=NASA}}</ref>

In the 2022 revenge-thriller film ''[[The Northman]]'', written and directed by [[Robert Eggers]], Aurvandill is portrayed by [[Ethan Hawke]]. In the film Aurvandill is mentioned as the Raven King, who is the father of [[Amleth]], the protagonist of the film, portrayed by the Swedish actor [[Alexander Skarsgård]]. The film is based primarily on the medieval Scandinavian legend of [[Amleth]], which is the direct inspiration behind the character [[Hamlet]] from [[William Shakespeare]]'s 16th century tragedy of the same name.<ref>{{cite web |last=Zalutskiy |first=Artyom |date=10 July 2022 |title=Commitment to historical accuracy helps turn the Northman into a masterpiece  |url=https://filmdaze.net/commitment-to-historical-accuracy-helps-turn-the-northman-into-a-masterpiece/#:~:text=The%20Northman%20is%20loosely%20based,tale%20that%20inspired%20Shakespeare's%20Hamlet |website=FilmDaze}}</ref>

== See also ==

* [[Iubar]]
* [[Proto-Germanic folklore]]
* [[Lucifer]]

==Notes==

{{reflist|group=note}}

== References ==

=== Citations ===
{{reflist}}

=== Bibliography ===

'''Primary sources''':
{{refbegin|30em}}
*{{Cite book|last=Cook|first=Albert S.|title=The Christ of Cynewulf; a poem in three parts, The advent, The ascension, and The last judgment|year=1900|place=Boston|publisher=Ginn & Company|author-link=Albert S. Cook}}
*{{Cite book|last=Faulkes|first=Anthony|title=Edda|publisher=Everyman|year=1987|isbn=0-460-87616-3}}
*{{Cite book|last=Fischer|first=Peter|title=Gesta Danorum|date=2015|publisher=Clarendon Press|isbn=978-0-19-820523-4|volume=I}}
*{{Cite book|last=Milfull|first=Inge B.|title=The Hymns of the Anglo-Saxon Church: A Study and Edition of the 'Durham Hymnal'|year=1996|publisher=Cambridge University Press|isbn=978-0-521-46252-5}}
*{{Cite book|last=Morris|first=Richard|title=The Blickling homilies of the tenth century: From the Marquis of Lothian's unique ms. A.D. 971|year=1880|place=London|publisher=N. Trübner & Co|series=Early English Text Society|author-link=Richard Morris (philology)}}
{{refend}}

'''Secondary sources''':
{{refbegin|30em|indent=yes}}
*{{Cite journal|last=Beechy|first=Tiffany|year=2010|title=Eala Earendel : Extraordinary Poetics in Old English|journal=Modern Philology|volume=108|issue=1|pages=1–19|doi=10.1086/656221|s2cid=163399025 |issn=0026-8232}}
*{{Cite journal|last=Birkhan|first=Helmut|year=1974|title=Irisches im "Orendel"?|journal=Kurtrierisches Jahrbuch|volume=14|pages=33–45|author-link=Helmut Birkhan}}
*{{Cite journal|last=Cross|first=J. E.|year=1964|title=The 'Coeternal beam' in the O.E. advent poem (Christ I)ll.104–129|journal=Neophilologus|volume=48|issue=1|pages=72–81|doi=10.1007/BF01515526|s2cid=162245531 |issn=1572-8668}}
*{{Cite book|last=de Vries|first=Jan|title=Altgermanische Religionsgeschichte|year=1957|publisher=Walter De Gruyter|isbn=|edition=1970|volume=2|author-link=Jan de Vries (linguist)}}
*{{Cite book|last=de Vries|first=Jan|title=Altnordisches Etymologisches Worterbuch|year=1962|publisher=Brill|isbn=978-90-04-05436-3|edition=1977|author-link=Jan de Vries (linguist)}}
*{{Cite book|last=Dumézil|first=Georges|chapter=Horwendillus et Aurvandill|year=1970|title=Échanges et communications|pages=1171–1179|editor-last=Lévi-Strauss|editor-first=Claude|publisher=De Gruyter|isbn=978-3-11-169828-1|editor2-last=Pouillon|editor2-first=Jean|editor3-last=Maranda|editor3-first=Pierre|author-link=Georges Dumézil}}
*{{Cite journal|last=Falluomini|first=Carla|author-link=Carla Falluomini|year=2017|title=Zum gotischen Fragment aus Bologna II: Berichtigungen und neue Lesungen|journal=Zeitschrift für deutsches Altertum und deutsches Literatur|volume=146|issue=3|pages=284–294|doi=10.3813/zfda-2017-0012 |s2cid=217253695 }}
*{{Cite book|last=Fee|first=Christopher R.|title=Gods, Heroes, & Kings: The Battle for Mythic Britain|publisher=Oxford University Press|year=2004|isbn=978-0-19-029170-9|author-link=Christopher R. Fee}}
*{{Cite book |last=Gąsiorowski |first=Piotr |chapter= The Germanic reflexes of PIE *-sr- in the context of Verner’s Law |editor-last=Whitehead |editor-first=Benedicte Nielsen |title=The Sound of Indo-European: Phonetics, Phonemics, and Morphophonemics |date=2012 |publisher=Museum Tusculanum Press |isbn=978-87-635-3838-1|pages=117-128}}
*{{Cite book|last1=Gibbs|first1=Marion|title=Medieval German Literature: A Companion|last2=Johnson|first2=Sidney M.|date=2002|publisher=Routledge|isbn=978-1-135-95678-3}}
*{{Cite book|last=Hatto|first=Arthur T.|title=Eos: An enquiry into the theme of lovers' meetings and partings at dawn in poetry|year=1965|publisher=Walter de Gruyter|isbn=978-3-11-170360-2|author-link=Arthur T. Hatto}}
*{{Cite book|last=Heinzel|first=Richard|title=Über das Gedicht vom König Orendel|publisher=F. Tempsky. Akademie der Wissenschaften in Wien|year=1892|author-link=Richard Heinzel}}
*{{Cite journal|last=Hostetter|first=Carl F.|year=1991|title=Over Middle-earth Sent Unto Men: On the Philological Origins of Tolkien's Eärendel Myth|journal=Mythlore|volume=17|issue=3 (65)|pages=5–10|issn=0146-9339|jstor=26812595}}
*{{Cite book|last=Lindow|first=John|title=Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs|year=2001|publisher=Oxford University Press|isbn=978-0-19-983969-8|author-link=John Lindow}}
*{{Cite journal|last=Much|first=Rudolf|author-link=Rudolf Much|year=1926|title=Wandalische Götter|journal=Mitteilungen der schlesischen Gesellschaft für Volkskunde|volume=27|pages=20–41}}
*{{Cite book|last=Orchard|first=Andy|title=Dictionary of Norse Myth and Legend|year=1997|publisher=Cassell|isbn=978-0-304-34520-5|author-link=Andy Orchard}}
*{{Cite journal|last=Schröder|first=F. R.|author-link=Franz Rolf Schröder|year=1938|title=Der Ursprung der Hamletsage|journal=Germanisch-Romanische Monatsschrift|volume=26|pages=81–108}}
*{{Cite book|last=Simek|first=Rudolf|title=Lexikon der germanischen Mythologie|year=1984|publisher=A. Kröner|isbn=978-3-520-36801-0|author-link=Rudolf Simek}}
*{{Cite book |last=Schaffner |first=Stefan |title=Abhandlungen für die Kunde des Morgenlandes |date=2021 |publisher=Harrassowitz Verlag |volume=22 |pages=93–129 |chapter=Gotisch auzandil(s) ,ἑωσφόρος; Lucifer’ in dem gotischen Fragment von Bologna (Gothica Bononiensia)}}
*{{Cite book |last=Schuhmann |first=Roland |title=Le palimpseste gotique de Bologne. Études philologiques et linguistiques / The Gothic Palimpsest from Bologna. Philological and Linguistic Studies |date=2016 |publisher=Cahier de l’ILSL|volume=50 |pages=55–72|chapter=A linguistic analysis of the Codex Bononiensis}}
*{{Cite book|last1=Ström|first1=Åke V.|title=Germanische und baltische Religion|last2=Biezais|first2=Haralds|publisher=Kohlhammer|year=1975|isbn=978-3-17-001157-1|author-link1=Åke V. Ström|author-link2=Haralds Biezais}}
*{{Cite book|last=Tolkien|first=J. R. R|title=The Letters of J. R. R. Tolkien|title-link=The Letters of J. R. R. Tolkien|editor-last=Carpenter|editor-first=Humphrey|editor-link=Humphrey Carpenter|year=1981|publisher=Houghton Mifflin|isbn=978-0-395-31555-2|author-link=J. R. R. Tolkien}}
{{refend}}

== Further reading ==
*{{Cite book|last=Grimm|first=Jacob|title=[[Deutsche Mythologie]]|place=Göttingen|publisher=Dieterichsche Buchhandlung|year=1844|pages=[[iarchive:bub gb PxIVAAAAYAAJ/page/n399/|347–349]]|author-link=Jacob Grimm}}
* {{Cite journal|last=Laistner|first=Ludwig|author-link=Ludwig Laistner|year=1894|title=Der germanische Orendel|journal=Zeitschrift für deutsches Altertum und deutsche Literatur|volume=38|pages=113–135|issn=0044-2518|jstor=20651106}}
* {{Cite journal|last=Ker|first=W. P.|year=1897|title=Notes on Orendel and Other Stories|journal=Folklore|volume=8|issue=4|pages=289–307|doi=10.1080/0015587X.1897.9720426 |issn=0015-587X|jstor=1253421|url=https://zenodo.org/record/2437912 }}
* {{Cite book|last=Much|first=Rudolf|title=Festschrift H. Seger|year=1934|location=Breslau|chapter=Aurvandils tá|author-link=Rudolf Much}}
* {{Cite journal|last=Tarcsay|first=Tibor|year=2015|title=Chaoskampf, Salvation, and Dragons: Archetypes in Tolkien's Earendel|journal=Mythlore|volume=33|issue=2|pages=139–150|issn=0146-9339}}

{{Norse cosmology}}
{{Norse mythology}}

[[Category:Characters in Norse mythology]]
[[Category:Germanic given names]]
[[Category:Amleth]]
[[Category:Venusian deities]]
[[Category:Dawn gods]]