Yngvi, Yngvin, Ingwine, Inguin are names that relate to an older theonym Ing and which appears to have been the older name for the god Freyr ( originally an epithet, meaning " lord ").

The Old Norse name Yngvi is a hypocoristic form of an older and rarer Yngvin ( OHG: Inguin, OE: Ingwine ), which is derived from the theonym Ing-and means " worshiper or friend of Ing ".

Some scholars have doubted that they were known outside Scandinavia ; however, there is evidence that the god Freyr is the same god as the Germanic deity Ing ( reconstructed as Proto-Germanic * Ingwaz ), and that, if so, he is attested as having been known among the Goths.

In the legendary prehistory of the Germanic peoples Ing was one of the three sons of Mannus and the ancestor of the Ingaevones.

The big wooden idol represents god Frey ( Ing ), the picture in front of it goddess Freya ( Walpurgis ), and the small red idol god Thor.

It is derived from Ing, an alternative name for the norse god Freyr.

It was also used in an Anglo-Saxon runic poem describing the first appearance of the god Frey ( called Ing, see Yngvi ):

Tewin is known to have been settled by the Angles in 449 AD ; the name being a derivative of the Old English words for the Norse god Týr (“ Tiw ”) and meadow (“ Ing ”).

* The Ingwaz, or Ing rune, runic symbol possibly referring to Yngvi

The theonym ernunnos appears on the Pillar of the Boatmen, a Gallo-Roman monument dating to the early 1st century CE, to label a god depicted with stag's antlers in their early stage of annual growth.

* PA-DE: a theonym ( name for a god ), appearing on Linear B tablets as well ( as pa-de / pa-ze ); Cf.

The autonomy of Semo Sancus from Jupiter and the fact that Dius Fidius is an alternate theonym designating Semo Sancus ( and not Jupiter ) is shown by the name of the correspondent Umbrian god Fisus Sancius which compounds the two constituent parts of Sancus and Dius Fidius: in Umbrian and Sabine Fisus is the exact correspont of Fidius, as e. g. Sabine Clausus of Latin Claudius.

The complexity of the theonym and the multiple relationships of the god with other divine figures shall be better examined in a systematic wise here below.

The first part of the theonym defines the god as belonging to the category of the Semones or Semunes, divine entities of the ancient Romans and Italics.

In the ancient Celtic pantheon, Camulus or Camulos was a theonym for a god whom the Romans equated with Mars by interpretatio romana.

The exact interpretation of the inscription is debated, but the phrase " to Luguei " ( where the theonym appears in the dative singular following the preposition to " to, for ", thus " to / for Lugus ") clearly indicates a dedication to the god Lugus.

The theonym Shiva originates as an epithet of Rudra, the adjective shiva " kind " being used euphemistically of the god who in the Rigveda also carries the epithet ghora " terrible ".

Usage of the epithet came to exceed the original theonym and by the post-Vedic period ( in the Sanskrit Epics ), and the name Rudra has been taken as a synonym for the god Shiva and the two names are used interchangeably.

The theonym would originally have been Proto-Germanic * Inguz, and it appears in Old Norse Ingvifreyr and Ingunarfreyr, as well as in OE fréa inguina, and which mean " Lord of the Inguins ", i. e. the god Freyr.

The identity of the last has been understood as corresponding to Roman gods Quirinus or Liber, the former from an IE root * leudh-meaning people, the latter either directly from the Italic theonym Loifer or through the intermediary of the Italic or Etruscan interpretation of Greek god ( Dionysos ) Eleutheros, recorded also in the Etruscan theonym Tin Luth (= Iuppiter Liber ) of the Piacenza Liver.

There is no agreement among scholars on the meaning of the epithet Çerfios and as to whether this is also a theonym, i. e. Çerfos Martios is a god different from Mars or not.

* theonym: a name of a god.

A theonym, from classical Greek theos ( god ) and-onym ( name ), is a form of proper noun that refers to a deity.

The known Cimbri chiefs have names that look Celtic, including Boiorix ( which may mean " King of the Boii " or, more literally, " King of Strikers "), Gaesorix ( which means " Spear King "), and Lugius ( which may be named after the Celtic god Lugus ), although this may not mean that they are Celtic as the elements could work in Germanic ( compare the name of the Vandalic king Gaiseric, which is likely identical to Gaesorix ).

The noun goddess is a secondary formation, combining the Germanic god with the Latinate-ess suffix.

Grimm says that Hel is an example of a " half-goddess ;" " one who cannot be shown to be either wife or daughter of a god, and who stands in a dependent relation to higher divinities " and that " half-goddesses " stand higher than " half-gods " in Germanic mythology.

In this neopagan concept, the god is also referred to as Bran, a Welsh mythological figure, Wayland, the smith in Germanic mythology, and Herne, a horned figure from English folklore.

Here is also worth noting what Tacitus stated in his work Germania about capital punishment amongst the Germanic folk ; that none could be flogged, imprisoned or executed, not even on order of the warlord, without the consent of the priest ; who was himself required to render his judgement in accordance with the will of the god they believe accompanies them to the field of battle In the same source this god is stated being the chief deity.

In early Germanic paganism, * Wulþuz (" glory "; Old Norse Ullr ) appears to have been a major god, or an epithet of an important god, in prehistoric times.

* " uu ", an old way of spelling the letter " w " in certain Germanic languages ( e. g. the Merseburg Incantations spell the name of the god Woden as Uuôdan ).

Davidson adds, on the other hand, that it is attested that the Germanic peoples worshiped their deities in open forest clearings and that a sky god was particularly connected with the oak tree, and therefore " a central tree was a natural symbol for them also ".

Scholars have connected the month event and Yule time period to the Wild Hunt ( a ghostly procession in the winter sky ), the god Odin ( who is attested in Germanic areas as leading the Wild Hunt and, as mentioned above, bears the name Jólnir ), and increased supernatural activity, such as the aforementioned Wild Hunt and the increased activities of draugar — undead beings who walk the earth.

Romans associated Mercury with the Germanic god Wotan, by interpretatio Romana ; 1st-century Roman writer Tacitus identifies him as the chief god of the Germanic peoples.

Æsir is the plural of áss, óss " god " ( gen. āsir ) which is attested in other Germanic languages, eg., Old English ōs ( gen. pl.

The English word " god " comes from Anglo-Saxon ; similar words are found in many Germanic languages ( e. g. the German " Gott " — " god ").

Since the Roman god Jupiter was identified with Thunor ( Norse Thor in northern Europe ), most Germanic languages name the day after this god: Torsdag in Danish, Norwegian, and Swedish, Hósdagur / Tórsdagur in Faroese, Donnerstag in German or Donderdag in Dutch.

The name is a calque of the Latin dies Mercurii " day of Mercury ", reflecting the fact that the Germanic god Woden ( Wodanaz or Odin ) during the Roman era was interpreted as " Germanic Mercury ".

" Davidson says that it appears that from " early times " the Germanic peoples " believed in fierce female spirits doing the command of the war god, stirring up disorder, taking part in battle, seizing and perhaps devouring the slain.

" Ingo " means " protected by Yngvi ", who is the main god for the Ingvaeones, and is probably a different name for the Germanic god Freyr.

Gaut was one of Odin's names and the name forms are thought to be echoes of an ancient ancestry tradition among Germanic tribes, such as that of Yngvi, Freyr and the Ingaevones.

Inga is a Germanic first name for females, meaning " protected by Yngvi " ( Germanic God of fertility etc .).