Synonyms for ailrun or Related words with ailrun

aigil              viridius              gotum              invehi              othala              hervard              assurr              trebaruna              cairpthech              osprem              geroplatanos              pallika              saivate              aeshma              ragnorok              anrita              jascar              achaz              weold              ngente              shaunakiya              sechnasach              chemnitii              sinthgunt              lethaeus              byri              eravallan              nortia              goechi              ampelaki              mbogaine              makrisia              colarni              kristr              dhareja              lasgerdi              waltharius              flandal              koitina              nancere              skylosophos              vattakkatan              grammeni              porrex              ilkorin              bjarkan              cenimagni              basileon              imdugud              ahattonnia             

Examples of "ailrun"
In Germanic mythology, Ailrun is the wife of Agilaz, the legendary archer. In the poem "Völundarkviða", Ölrun (possibly Old Norse "ale rune") is identified as a valkyrie, and as a daughter of Kiár of Valland.
Nedoma (2004) also sees the end of line 1 as ornament, yet reads the beginning of line 2 as a bind-rune composed of (íl), and the whole as "Áigil andi Áilrun" | "Íltahu gasōkun". This would translate as "Aigil and Ailrun fought at the Ilz river". This is seen as a reference to Egil, the heroic archer of Norse mythology, who is depicted on the lid of the Auzon Runic or Franks Casket together with his wife (presumably Ailrun) engaged in battle. The casket is thought to date to approximately the same time as the Pforzen buckle.
Alruna (Old Norse Ölrún, Old High German Ailrun, Modern German Alruna, Alraune) is a Germanic female personal name, from Proto Germanic "*aliruna" (or possibly "*agilruna"), which is formed from "runa" "secret, rune" and a debated prefix that may be "ali-", "agil-", or "alu-".
Düwel (2001) reads the end of line 1 as a simple ornament and the beginning of line 2 as a bind-rune formed of (el), producing the transliteration elahu, which would represent an acc. pl. of "elah(h)o" "elk, stag". The whole is then read as "Áigil andi Áilrun" | "élahu[n] gasókun". The verb "gasókun" is understood as an early form of Old High German "gasahhan" "forsake, deny, repent", and translated as “Aigil and Ailrun damned the stags (i.e. the stag masquerades)”. This is seen as a reference to the heathen tradition of dressing up in the skins of stags as part of New Year celebrations. Thus the inscription is to be understood as the record of the declaration of a couple (Aigil and Ailrun) to forsake participation in the celebration, possibly as a sign of their acceptance of Christianity.
Looijenga (2003) argues that the inscription shows evidence of scribal error. Assuming that the verse alliterates, she interprets the at the beginning of line 2 as indicative of an original [a]l. Her amended reading runs "Aigil andi Ailrūn" | "(a)l tahu gasokun", which she translates as "Aigil and Ailrun vigorously fought/condemned all". She also suggests that the text could be a quotation from a lost version of the Wieland story.
The Proto-Germanic form of the legend may only be guessed at, but it appears likely that Egil was a renowned archer who defended a keep together with his wife Aliruna, against numerous attackers. The testimony of the Pforzen buckle is uncertain beyond naming "Aigil" and "Ailrun", possibly adding that they fought a battle at the Ilz river. Similar to Heracles and Athena fighting off the giants from Olympus in the Gigantomachy the Franks Casket shows the scene of Aegil and his wife enclosed in the keep, with Aegil shooting arrows against attacking troops of giants.
Wagner (1995) reads the final ornament in line 1 as a bind rune consisting of (angi) and connects this directly with the beginning of line 2, producing angiltahu. He translates the inscription as "Aigil and Ailrun scolded Angiltah". However, this interpretation has been criticized (Düwel 2001) on the grounds that (1) the scribe had no apparent reason to resort to a complex bind-rune for part of the inscription and (2) a ‘scolding’ does not seem to be worthy of an inscription on an object interred with the remains of a warrior.