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Blom, Alderik H., “Celtic studies, scholarly networks, and Modernekritik: Jan de Vries after the Second World War”, Amsterdamer Beiträge zur älteren Germanistik 83:2 (Sept., 2023): 250–284.

abstract:

This study is concerned with the contribution of Jan de Vries (1890–1964), a controversial Dutch scholar of Germanic and Old Norse philology, folklore, and comparative religion, to the discipline of Celtic studies. First, therefore, his work is located within the context of De Vries’ biography and of his scholarly network of the post-war era, notably his correspondence with likeminded colleagues such as Dumézil, Höfler, Wikander, and Eliade. Subsequently, his theories of Celtic and Germanic ethnogenesis are examined, as well as his ideas about the connections between the Celtic and Germanic pre-Christian religions and traditions of heroic saga. Finally, the relatively limited impact of De Vries’s Celtic studies is elaborated on.

Mees, Bernard, “Nehalennia and the Marsaci”, Amsterdamer Beiträge zur älteren Germanistik 83:1 (2023): 1–25.

abstract:

The goddess Nehalennia is known principally from two sanctuaries in Zeeland that have been dated to the late second and early third centuries. Variously explained as a Celtic or Germanic theonym, Nehalennia may best be understood in terms of the evidence of other names associated with Roman Zeeland. The Nehalennia sanctuaries are both situated in an area that seems likely to have fallen within the Roman civitas named for the Belgic Menapi, but the cult of Nehalennia appears likely to have been an originally Germanic development before it became more widely adopted by all manner of merchants who traded through the ports in the area. The theonym appears to record similar phonological developments to names recorded of Marsacian soldiers stationed in Roman Britain and Nehalennia accordingly appears to have been a goddess of the Marsaci.

Quak, Arend, “Korrespondenz zwischen A. G. van Hamel und drei isländische Gelehrten”, Amsterdamer Beiträge zur älteren Germanistik 78:2–3 (2018): 336–372.

abstract:

The University Library in Utrecht holds photocopies of 19 letters by the Dutch celtologist A. G. van Hamel (1886–1945) to Icelandic friends. The originals lay in the Landsbókasafn in Reykjavík. The first letter is written in English and concerns the preparations of van Hamel’s second trip to Iceland in 1929. All other letters are in Icelandic. A few letters concern the poem van Hamel composed in commemoration of Iceland’s 1000th birthday in 1930. The other letters (from 1929 to 1937) concern van Hamel’s membership of the Íslenzkt Bókmenntafélag and the exchange of scholars and books between the universities of Utrecht and Reykjavík. The last letter contains a report about the situation in Holland after the liberation in 1945.

Toorians, Lauran, “ [Review of: Egeler, Matthias, Celtic influences in Germanic religion: a survey, Münchner Nordistische Studien, 15, Munich: Herbert Utz Verlag, 2013. 156 pp.]”, Amsterdamer Beiträge zur älteren Germanistik 72 (2014): 321–322.

Hebing, Rosanne, “The textual tradition of Heavenly Letter charms in Anglo-Saxon manuscripts”, Amsterdamer Beiträge zur älteren Germanistik 69 (2012): 203–222.

Zanten, Arwen van, “Going berserk in Old Norse, Old Irish and Anglo-Saxon literature”, Amsterdamer Beiträge zur älteren Germanistik 63 (2007): 43–64.

Toorians, Lauran, “Keltisch *kagjo-; kaai, kade, Cadzand, Seneucaega en Zennewijnen”, Amsterdamer Beiträge zur älteren Germanistik 56 (2002): 17–22.

abstract:

Schrijver 1999 argues that the Dutch word kaai, kade was borrowed into Dutch directly from a Celtic language which must have survived in the coastal areas of Flanders and the Netherlands into the early Middle Ages. Through Dutch is was later spread into French (quai) and other languages. Here it is pointed out that this argument can be strengthened by taking into account the place-name Cadzand (The Netherlands, province of Zeeland). The earliest attestation of this name dates from 1111-1115, two centuries before the earliest attestations of the etymon in French. The name of the goddess SENEUCAEGA is brought into the discussion. This occurs on a Roman altar from the early third century A.D., found near Zennewijnen (near Tiel along the river Waal). When analyzed as SENEU-CAEGA this name may contain the same etymon (the first member being similar to the River-Name Zenne). This not only explains the name of the goddess as 'River-Name' + Celtic *kagja (fem. of *kagjo- 'hedge, fence, enclosure', hence something like 'Deity of the Zenne-en-closure'?), but also makes it possible to explain the modem name Zennewijnen as a partial translation of this Divine Name, with Germanic *winjö- 'meadow, field' replacing Celtic *kagjo-. For the Celtic language spoken in the Flemish and Dutch coastal areas, the name North Sea Celtic has been proposed, as a parallel to North Sea Gerrnanic (Toorians 2001). As Schrijver (1999) showed, North Sea Germanic was shaped on a substratum of North Sea Celtic, a language close1y similar (and most probably related) to the British Celtic from which Welsh, Cornish and Breton were derive

Schrijver, Peter, “De etymologie van de naam Cannenefaten”, Amsterdamer Beiträge zur älteren Germanistik 41 (1995): 13–22.

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