3. AKI, UOKI (OEGIR, HLÊR).  FÎFEL, GEOFON.   This Oegir, an older god of the giant kind, not ranked among the Ases, but holding peaceable intercourse with them, bears the name of "the terrible, the awful."  The root "aga ôg" had given birth to plenty of derivatives in our ancient speech:  Goth. agis φόβος, ôg φοβέομαι, OHG. akiso, egiso, AS. egesa horror, OHG. akî, ekî, AS. ege (êge? awe) terror, ON. œgja terrori esse, which can only be spelt with œ, not æ.  To the proper name Oegir would correspond a Goth. Ôgeis, AS. Êge, OHG. Uogi, instead of which I can only lay my hand on the weak form Uogo, Oago.  But œgir also signifies the sea itself: sôl gengr ì œginn, the sun goes into the sea, sets; œgi-siôr pelagus is like the Goth. mari-sáivs; the AS. eagor and êgor (mare) is related to êge, as sigor to sige.  I attach weight to the agreement of the Greek ὠκεανός, Ὡκεανός and Ὠγήν, whence the Lat. oceanus, Oceanus was borrowed, but aequor (mare placidum) seems not cognate, being related to aequus, not to aqua and Goth. ahva.^*
     The boisterous element awakened awe, and the sense of a god's immediate presence.  As Wôden was also called Wôma (p. 144), and Oðinn Omi and Yggr, so the AS. poets use the terms wôma, swêg, brôga and egesa almost synonymously for ghostly and divine phenomena (Andr. and El. pp. xxx-xxxii).  Oegir was therefore a highly appropriate name, and is in keeping with the notions of fear and horror developed on p. 207-8.
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* Oegir is also called Gymir, Saem. 59.  Gûmir, Sn. 125. 183 possibly epulator? but I know no other meaning of the ON. gaumr than cura, attentio, though the OHG. gouma, OS. gôma means both cura and epulae, the AS. gŷming both cura and nuptiae. (Teutonic Mythology, Grimm-Stallybrass, 1882)