04 April 2012

Forum # 21 (mar. 2 - apr. 1, 2012)

Posted 02 March 2012 - 06:44 PM
"For Friso's inheritance ~ 175 years Frisian Society"
by Goffe Jensma, published in
"Het Fries Genootschap 1827-2002" (2002).
(translation, for original see attached scan; p.61-62)

The Oera Linda-book, that surfaced in 1867 as one of the many manuscripts that were discussed in the meetings of the Fries Genootschap (Frisian Society), for many years in bursts dominated the discussions within the Frisian Society, as well as outside. The manuscript seemed to agree with all Frisian fantasies and exaggerated them. The Frisians did not descend from Friso, who would have come from India to Friesland, they were much older: Friso was a descendant from a colony of Frisians that had already moved from Friesland to India in the fifteenth century BCE, led by the daughter of Great Pier [(c.1480 – 1520 CE)], would you believe. The book did make use of the new methods to approach ancient history; it referred to theories about the qualities of races, as explained by Quatrefages, and it suggested that the history of the European white race equalled that of the Free Frisians.

The reputation of the Frisian Society suffered a lot from this history, not so much because of the book itself, but mostly because a prominent board member of the Society, Jan Gerhardus Ottema believed in it, and published it (independently from the Society) in 1871.

François Haverschmidt - vicar ànd member of the Society - and his friend Eelco Verwijs - working member of the Society -, who created and brought it into the world respectively, demonstrated in other works by their hands, that they rejected the fantastic historiography. By choosing the form of a mystification, this remained implicit, and the discussion did not come to an end, neither about the OLB, nor about the Frisian myth. It would take another generation before the Society would start discussing the myth not only as a form of literature, but also scientifically.



This was 2 years BEFORE Jensma published his THEORY about Haverschmidt and Verwijs.
To translate GÉRT.PIRE.HIS TOGHATER with the daughter of Great Pier is very daring.
In this forum we concluded that it makes no sense at all.
It is a very liberal interpretation by Jensma, but he does not present it here as such.

When Jensma wrote this, he was 'doctorandus' (master of arts) in history and philosophy.

Even in my first year at university (I am a master of science), I would not have gotten away with presenting my theories as if they are facts.

The board members of the Frisan Society, who were about to celebrate their 175th jubilee must have wanted him (and paid him) to finally silence the OLB debate, to leave no doubt about it being fake and mystery solved.

I have read and heard enough by now to understand that the OLB is the worst pain in their arses. Thinking about the book means having sleepless nights and headaches... or worse.

And I know too well (also from personal experiece) that scientists of every generation are paid to 'prove' whatever their patrons want them to 'scientifically' prove.


### Posted 02 March 2012 - 09:16 PM
Otharus, on 02 March 2012 - 06:44 PM, said:
Jensma: "[...] Jan Gerhardus Ottema believed in it, and published it (...) in 1871."

Ottema published the first OLB-transcription & -translation in 1872!

### Posted 03 March 2012 - 11:02 AM
Otharus, on 06 February 2012 - 10:51 AM, said:
"Over den loop der Rivieren door het land der Friezen en Batavieren in het Romeinsche Tijdperk" by Dr. J.G. Ottema in De Vrije Fries 4 (1846) p.125.

Not published online before (as far as I know):
Jan Ottema´s pre-OLB Land der Friezen (1851)
(reconstruction of ca. year zero)

p. 49 of "Het Fries Genootschap 1827-2002" (2002)

### Posted 03 March 2012 - 12:00 PM
Even professional liars leave traces that make it possible - for people who read between the lines - to reconstruct some truth.

Here is another reveiling fragment of
"Om de erfenis van Friso ~ 175 jaar Fries Genootschap" by Goffe Jensma, published in "Het Fries Genootschap 1827-2002" (2002), from chapter 3: "Voorgeschiedenis, 1750-1827"
(translation, for original see attached scan; p.26)

The Frisian Society (Fries Genootschap) might not have been founded, if king Willem I [(1772–1843)] would not have convoked all 'fatherlandic historians and linguists' by Royal Order of 23 December 1826, to submit proposals for the concoction of a 'General Netherlandic History'.

Until then an enterprise like that had not been undertaken, despite of 'the great importance of such a history, that aims at cultivating love for the fatherland, stimulating civic virtue and maintaining the national character'.

At this occasion he had also promised money for plausible proposals, even if they would not be awarded.

Binkes
[(founding secretary)] in his report referred to this Royal Order, which proves that the orientation of the Frisian Society at its own Frisian history, primarily has to be seen as a contribution to Netherlandic nation building.

The members of the Frisian Society considered the scientific Frisian historiography as part of a more comprehensive Netherlandic historiography, just like they saw Friesland as an integral part of the 'Kingdom of the Netherlands'.



### Posted 05 March 2012 - 10:34 AM
To understand the OLB and its reception history, one needs to understand a bit more than average about the Dutch.

Jonathan Israel on Dutch culture




### Posted 05 March 2012 - 02:49 PM
More Dutch history by non-Dutch historians, essential for a better understanding of this thread.




### Posted 06 March 2012 - 05:28 PM
Two examples of far-fetched (and needlessly confusing) spelling in new-Frisian (ny-Frysk)

example 1
WIND - old-frisian (Richthofen dictionary) and OLB-language
wind - dutch, english, german
vind - danish, swedish, norwegian
vindur - icelandic
vent - french
vento - italian, portuguese
viento - italian
ventus - latin

wyn - new-frisian (note: same spelling as for wine!)

----- compare:
WIN - old-frisian (Richthofen dictionary) and OLB-language
wine - english
wein - german
wijn - dutch
vin - danish, swedish, norwegian, french
vín - icelandic
vino - italian, spanish
vinho - portuguese
vinum - latin

wyn - new-frisian (same spelling as for wind)

----------
example 2

taxis - english, german, french, spanish
taxi - italian
táxis - portuguese
taxi's - dutch
taxier - danish
taxibilar - swedish

taksys - new-frisian (pronounced the same as in dutch)

### Posted 06 March 2012 - 10:56 PM
Otharus, on 06 March 2012 - 05:28 PM, said:
Example of far-fetched (and needlessly confusing) spelling in new-Frisian (ny-Frysk)

WIND - old-frisian (Richthofen dictionary) and OLB-language
wind - dutch, english, german
wyn - new-frisian (same spelling as for wine)
vind - danish, swedish, norwegian
vindur - icelandic
vent - french
vento - italian, portuguese
viento - italian
ventus - latin


In the quoted example above, Dutch, English and German use exactly the same spelling for "wind" as Old-Frisian, and the Scandinavian languages have almost the same spelling; the only difference is that they use V where we have W.

Affected (artificial) spell-Frisian has changed the I into a Y and has left out the D or T at the end.

Now I will give another, even more obvious example of how modern Frisian spelling (since the late 19th century) is designed to be different.

LAND - old-frisian and OLB-language
land - english, dutch, german, danish, swedish, norwegian, icelandic
lân - new-frisian
- - -
pays - french
país - spanish, portuguese
paese - italian

There are a few fragments in the OLB about the bastardisation of language.
History and language are political tools to unite or seperate peoples.
The silent readers of this thread who know more about the OLB and Frisian cultural history, will know exactly what I mean.

They may also start to understand why professor doctor Jensma got zero new students to study Frisian language and literature with him last year.

Because one of the most important reasons to reject the OLB as authentic was, that the language would be too modern, it is most relevant to think about the evolution of language and spelling.

### Posted 08 March 2012 - 08:39 AM
Knul, on 07 March 2012 - 12:48 PM, said:
... the author used the characteristics of Oldfrisian grammar for modern Dutch words and expressions.

What "modern words and expressions"? You don't know how "modern" they are.
Oral language is much older than our accepted written records of it.

### Posted 09 March 2012 - 09:23 AM
Knul, on 09 March 2012 - 12:53 AM, said:
Who knows the meaning of ULK ?

Check any Oldfrisian dictionary.
VLKE, ULKE = wolk (dutch), wolke (german), cloud (english)
And ofcourse it does make sense; the priests were creating a supernatural myth about her.

### Posted 11 March 2012 - 07:46 AM
Van Gorp, on 11 March 2012 - 12:43 AM, said:
Serious, I don't have much to do with Hebrew/Phoenicians, so I don't know much about it/them.
But I know not every single people/language on earth is a deravation of them.
I admit, in that sense I'm a heretic and non-believer.
As long as official etymology can't give a good explanation of the meaning and origin of 'Rome' i don't bother too much with all their other fairy tales.


### Posted 12 March 2012 - 11:57 AM
Before I continue with other things, I will post some translated fragments from "Het Geheim van het Oera-Linda-Boek" (the secret of the OLB) by Murk de Jong (1927).

Page 34, a quote from F. Binkes in "De Vrije Fries" (the free Frisian) #1 (1839):
"There are two kinds of people, that are most harmful for the practice of history: those who believe everything and those who believe nothing. The first present us anything they find, without sifting, ripe and green, plausible and improbable; but the second reject anything that at their own first sight seems to have no historical certainty. They cut all this out with a so-called skeptical trimming knife, that is often very blunt, or used very awkwardly by them."

To this M. de Jong adds the following comment:
The author [Binkes] does not hesitate to declare, that the unbelievers have harmed old Frisian history infinitely more than the naive believers.

On the same page dr. de Jong gives a similar quote from J.H. Halbertsma in "De Vrije Fries" #11 (1868):
"Frisian history to her great misfortune has mostly fallen in the hands of ultras, who either rigorously rejected the old sagas as worthless fiction, or accepted them as historical truth".

### Posted 12 March 2012 - 12:45 PM
Another fragment from "Het Geheim van het Oera-Linda-Boek" (the secret of the OLB) by Murk de Jong (1927).

Page 74:
The only megalithic tomb ['hunebed'] of Friesland, that - as a memory of the Stone Age - would be much older than Adela, on the Van Swinderen estate in Rijs (Gaasterland), was destroyed immediately after its discovery in 1849, even before the archaeologist Dr. Jansen had heard about it.

And (paraphrased):
Dr. J.H. Halbertsma explained the phenomenon, that in Friesland so little antiquities are found:
The glory-addiction, that results in erecting monuments for oneself and others, was unknown to the sober and solid nature of the Frisians, as they chose to BE great, rather than APPEAR great.


### Posted 13 March 2012 - 02:39 PM
The language of the OLB is either an ancestor of English, Dutch, German and Swedish,
or an inconceivably good reconstruction of it.
The following is just a reading (ex)sample to demonstrate this.

Letter of copyist Hidde Oera Linda to his son Okke (first unnumbered page of OLB):

OKKE MIN1 SVN2.
THISSA3 BOKA4 MOT5 I MITH6 LIF7 ÀND8 SÉLE9 WÁRJA10.
SE VMBIFATTATH THJU SKÉDNISSE FON VS ÉLE FOLK11
ÁK FON VSA ÉTHLUM.
VRLÉDEN JÉR12 HÀB IK13 THAM UT14.ER FLOD15 HRED
TOLIK MITH THI ÀND THINRA MODER16.
THA HJA WÉRON WET WRDEN.
THÉRTHRVCH GVNGON HJA ÀFTERNEI VRDARVA.
VMBE HJA NAVT TO VRLYSA
HÀB IK RA VP WRLANDISK PAMPÍER17 VVRSKRÉVEN.
SAHWERSA THV SE ERVE.
MOT THU SE ÁK WRSKRÍVA.
THIN BÀRN ALSA TILTHJU HJA NIMMERTHE WÉI NAVT NE KVMA.
SKRÉVVEN TO LJUWERT.
NÉI ÁTLAND SVNKEN IS.
THÀT THRJA18 THÚSOND19.FJVWER20 HVNDRED21 ÀND NJUGON22 ÀND FJVWERTIGOSTE JÉR.
THÀT IS NEI KERSTEN RÉKNONG
THAT TVELF23.HVNDRED.SEX24 ÀND FIFTIGOSTE JÉR. ~
HIDDE TOBINOMATH25 OERA LINDA. ~
WÁK26. ~


e = english
d = dutch
g = german
s = swedish

1 MIN - e My/ Mine, d Mijn, g Mein, s Min
2 SVN - e Son, d Zoon, g Sohn, s Son
3 THISSA - e These, d Deze, g Diese, s Detta
4 plural of BOK - e Book, d Boek, f , g Buch, s Bok
5 MOT - e Must, d Moet, g Muss, s Måst
6 MITH - e With, d Met, g Mit, s Med
7 LIF - e Life, d Lijf/ Leven, g Leib/ Leben, s Liv
8 ÀND - e And, d En, g Und, s Och
9 SÉLE - e Soul, d Ziel, g Seele, s Själ
10 WÁRJA - e Beware, d Bewaren, g Bewahren, s Bevara
11 FOLK - e Folk, d Volk, g Volk, s Folk
12 JÉR - e Year, d Jaar, g Jahr, s År
13 IK - e I, d Ik, g Ich, s Jag
14 UT - e Out, d Uit, g Aus, s Ut
15 FLOD - e Flood, d Vloed, g Flut, s Flod
16 MODER - e Mother, d Moeder, g Mutter, s Mor
17 PAMPÍER - e Paper, d Papier, g Papier, s Papper
18 THRJA - e Three, d Drie, g Drei, s Tre
19 THÚSOND - e Thousand, d Duizend, g Tausend, s Tusen
20 FJVWER - e Four, d Vier, g Vier, s Fyra
21 HVNDRED - e Hundred, d Honderd, g Hundert, s Hundra
22 NJUGON - e Nine, d Negen, g Neun, s Nio
23 TVELF - e Twelve, d Twaalf, g Zwölf, s Tolv
24 SEX - e Six, d Zes, g Sechs, s Sex
25 NOMA - e Name, d Naam, g Nahme, s Namn
26 WÁK - e Wake/ Watch, d Waak/ Wacht, g Wache, s Vak

### Posted 13 March 2012 - 05:22 PM
Some agreements and differences between OLB and known Frisian myths, sagas or legends.

(based on p.145-150 of "Het Geheim van het Oera-Linda-Boek" by M. de Jong, 1927)

1. Myth: Friso arrived in 313 BC (Scarlensis: 299 BC), marking the start of Frisian history.
OLB: [p.119] He arrived in 303 BC, ca. 1900 years after oldest described historical event (big flood).

2. Myth: Friso arrived in a desolate, uninhabited land.
OLB: He returned in a land that had suffered much of a flood, but still had inhabitants and cities, as well as a high culture.

3. Myth: Friso was a prince from India.
OLB: [p.74] Friso was a descendant from a Fryan colony in Athens that had resettled in India ca. 1550 BC.

4. Myth: Friso had two brothers, Saxo and Bruno.
OLB: Friso had two brothers-in-law, Hetto and Bruno. The 'Saxmen' were much older than Friso.

5. Myth: Bruno is founder of Brunswijk.
OLB: [p.151] Bruno goes to 'Mannagarda-wrda', Munster according to Ottema (Medieval name: 'Minnegarte-wrta').

6. Myth: Hetto is a son of Friso.
OLB: [p.150] Hetto (meaning: the hot one) is a brother-in-law and goes to 'Kattaburch' (Kassel) in the Saxmarks, which suggests an etymology for 'Hessen'.

7. Myth: Friso had served in the army of Alexander the Great.
OLB: [p.125] He also served under Demetrius (son of Antigonus), who kidnapped his son and daughter. Friso remarried in Stavia.

8. Myth: Friso was a great king and primal father of the Frisians.
OLB: [p.145] He was kind of an usurper, hostile towards the ancient polity of matriarchs and burgladies. He tried to win followers with gold and did not allow that a new Mother was chosen [p.151-153]. He tried to connect with one of the oldest and noblest clans, the Oera-Lindas or Adelinga, by having his youngest daughter Konrnhélja marry Háchgána, son of Wiljo and Fréthorik, brother of Koneréd Oera Linda [p.146]. To please the Oera Lindas he also named his son (from his new wife Swéthirte) 'Adel'. Friso did NOT become king [p.154].

9. Myth: Friso's father was named 'Adel', king of 'Phresia' or 'Pharrosia' (at Ganges river), and some of the later kings after Friso (his descendants) were named 'Adel'. One of his granddaughters was named 'Adela'.
OLB: Inspired by the 'book of Adelinga', Friso named his son 'Adel' (see 8.).

10. Myth: Adel (son of Friso) married Swob, daughter of the Sueban king.
OLB: [p.155] Adel (son of Friso) married Jfkja (nicknamed Svôbene) from Svôbaland.

11. Myth: Another son of Friso was named 'Vitho' or 'Jotho'. He married the daughter of the Cimbrian king and became principal of Jutland (suggesting that Jutland was named after him). In Frisian myth, the Cimbrian king and his daughter had different names than in OLB.
OLB: [p.150] In OLB he is named just 'Witto' (the white). He saved 'Sjuchtherte', daughter of 'Wilhim' (principal of the Juttar) from the Sélanders, became her husband and the successor of her father.

12. Myth: Friso had one wife only, named Hilla, from Asian descent. They had seven sons and one daughter, being the youngest. The daughter was named 'Vimoda' ('weemoed' means melancholy), because her mother had died at giving birth.
OLB: Friso remarried with the Fryan 'Swéthirte', daughter of 'Wilfréthe' (gréva of Staveren). They had two sons and two daughters. The oldest daughter was named 'Wémod'; she married 'Kavch', son of 'Wichhirte', king of the Gértmànna [p.146]. Her name suggests the origin of the area Wimodia or Vigmodia in lower-Elbe. The name Kauch suggests an origin for the name of the Kauchen or Chauken tribe in East-Friesland.

13. Myth: The successors of Friso's son Adel were 'Ubbo' (namegiver of the Ubii), and 'Asinga Ascon', who was in his 71st reigning year in the year zero.
OLB: The four successors of Friso were all named 'Adel'; the fourth was nicknamed 'Black Adel' or 'Asega Askar' (which in the OLB language means something like claimant of the law) [p.195].

###Posted 15 March 2012 - 09:16 AM
Otharus, on 14 October 2010 - 04:49 PM, said:
Goffe Th. Jensma wrote a thesis about the OLB and is generally accepted to be the 'official authority' on the subject. He is now professor of Frisian language and literature at the University of Groningen.
http://www.rug.nl/staff/g.t.jensma

At a public discussion on the occasion of his promotion, none of the speakers agreed with his conclusion that François Haverschmidt must have been the genius behind OLB. (see below)

Source: Leeuwarder Courant, friday 10 december 2004

Translation of relevant fragment:
"Although the speakers without exception praised Jensma's work, he had not been able to convince any of them of his truth that François Haverschmidt is the main author of the OLB."

Original fragment in Dutch:
"Hoewel de sprekers zonder uitzondering vol lof waren over het werk van Jensma, had hij niemand kunnen overtuigen van zijn waarheid dat François Haverschmidt de belangrijkste auteur van het Oera Linda-boek is."


The panel members that unanimously disagreed with Jensma's conclusion, in the debate held at 6 december 2004 (Leeuwarden), were:
- dr. Eric Cossee, professor Dutch church history at Groningen University
- dr. Marita Mathijsen, professor Dutch linguistics and literature (specialised in 19th century) at Amsterdam University
- dr. Henk D. Meijering, emeritus professor Oldfrisian and Oldsaxon at the Free University (Amsterdam)

Source: "Jûn oer de dissertaasje fan Goffe Jensma" ('evening about Jensma's dissertation') in "Fryslân" 2004 #3, p.12.

###Posted 15 March 2012 - 10:32 AM
The following is copied from:

"Negen Eeuwen Friesland-Holland ~ geschiedenis van een haat-liefde verhouding"
('nine centuries Friesland-Holland ~ history of a hate-love affair')
by Breuker & Janse (editors), published 1997 by the Fryske Akademy.

This post (in parts) is for those who can read Dutch.
I intend to translate the most relevant fragments later.

"Het ontstaan van het Fries en het Hollands"
('the emergence of the Frisian and the Dutch language')
by Rolf H. Bremmer jr.

==>> see on U.M.-forum

### Posted 15 March 2012 - 07:36 PM
Abramelin, on 15 March 2012 - 07:18 PM, said:
Btw, not the spoil the fun, but you have been posting many scans from Rolf Bremmer's Dutch article..... and I think I recognize here and there parts I have read online... but in English. I know I have posted links to online English books by his hand. You might want to check these online books first, and before you start translating.

OK thanks, I hadn't started translating yet.
Have a good read of the last part, "Besluit".
The map about "twisken" (fig.4) is very interesting too.

### Posted 17 March 2012 - 01:13 PM
Chapter 1 of "Hir is eskriven ~ lezen en schrijven in de Friese landen rond 1300" ('reading and writing in the Frisian lands ca. 1300'), by Rolf H. Bremmer jr. (Fryske Akademy, 2004).
Title: "Zoveel geschreven, zo weinig gebleven" ('so much written, so little saved')
(sorry no translation yet)
==>> see on U.M.-forum

### Posted 22 March 2012 - 02:09 PM
Three maps from "Frieslands Oudheid" by H. Halbertsma (2000)

1) page 16 ~ Frisia and surrounding peoples in Drusus' time (38-9 BC)

Tribe name on map and possible alternative spelling
what would have been the meaning of the tribe-names?
Friezen - FRYAS (OLB)
Chauken - KAVCH?
Longobarden - 'LONGBEARDS'?
Chamaven - KAMAV?
Bructeren - BRVKTER?
Cherusken - KERVSK?
Sugambriërs - SVGAMBRI?
Sueben - SVÔBA (OLB)
Chatten - KATTEN (cats, lions; after coat of arms)?

2) page 28 ~ Living areas of indigenous tribes in Roman times
with:
a. supposed borders
b. borders of civitas with the newly founded capitals, where seat and governement of civitas was located
c. the 'limes' or Roman Emperial border

3) page 21 ~ Coastal area of North-Holland; left circa 300 BC, right Roman times (circa 0 AD)

###Posted 23 March 2012 - 11:06 AM
Knul, on 23 March 2012 - 10:30 AM, said:
TO ÐЄRE FLЄTE JEFTA BEDRUM
ÆND ÐЄRVR SWЄFDE -N BLAWE LONGHA


1. Richthofen: "flet" = huis; 'flet' in German dialect ('Platduits') is the place where the beds are.
2. The manuscript has "LOGHA", not "LONGHA". Logha = flame ('tongue' of fire)

### Posted 24 March 2012 - 09:09 AM
Knul, on 24 March 2012 - 05:33 AM, said:
Just a simple line for those who still doubt, that the OLB has been written by J.H. Halbertsma, or even think that the OLB is authentic medieaval prose:
[MS 031] [p. 44-46]
POGA BLESAÐ HJARA SELVA VPPA ...
FORSKA HROPAÐ WÆRK - WÆRK
Halbertsma: "as in frosk, dy him fen greatskens opbliest"


OLB: Toads (POGA) blow up themselves, frogs (FORSKA) say "work, work".
Halbertsma (when did he write that?): a frog (FROSK) that blows up himself

How is this 'proof' that Halbertsma made the OLB?

### Posted 24 March 2012 - 09:39 AM
Van Gorp, on 24 March 2012 - 01:31 AM, said:
Lat-in as the opposite twisted letters of Ni-tal, which means a 'new language' in Dietsch (ny tael). But so far was clear i think :-)

For me the true meaning behind this view is that the Latin/Greek/All other Babylonian languages are indeed new languages, and intentionaly brought to live to bring people in chaos by means of disrupting the words in use from their original meaning leaving a language with meaningless words and thus meaningless talks in the truth sense about the history of mankind.

Mostly done in late middleages by unpious Monks paid by the wicked rulers of the people (even now, even now people just believe what they are being told or what is written down by authority)
...
The same as we are talking french when children are not considered to follow our conversation, the inventors of Latin knew more about it's deceitfull compositions than their fellowman.
And said f.e. to the people that Aristoteles was an ancient sage from Greece. While in fact it was a contemporary and pedantic entity to give ancient background for a new and twisted worldvision. Many people have a clue about the impossible 'intellectual' but materialistic inspired truths coming from 'it', few have a clue that the name is pronounced as 'Erwisthetalles' (beter) and that this really makes sense as it says 'He knew it all, better than the rest' -> so better live according our sage's views and all that follows :-)
...
Unless we attach again the guts to the words, meaning not talking about Liberty as Liber-ties (something where -tig books are being written) but the rebeluous spirit to break free from bondage (we have accomplished on material level, now on spiritual -> by means of the common 'sense', wat zin heeft het, the is-sens, dat maakt sense).


Very interesting! This material is hard to explain, but I think I see what you mean and I basically agree.

### Posted 24 March 2012 - 11:19 AM
Knul, on 24 March 2012 - 10:51 AM, said:
There is no better proof than 1:1.

So what is your proof?
Jean de La Fontaine (1621 - 1695) wrote a fable about a frog, that wanted to be as big as an ox, and blew up himself.
With your logic, I just 'proved' that La Fontaine wrote the OLB.

### Posted 24 March 2012 - 01:35 PM
Otharus, on 24 March 2012 - 09:09 AM, said:
OLB: Toads (POGA) blow up themselves, frogs (FORSKA) say "work, work".

In fact, the fragment is interesting, because it points to the solution of a mystery that 'official' etymology never explained:

The etymology of "pochen" (dutch for 'to bluff'), the origin of the word 'poker'.

[031/18]
POGA BLÉSATH HJARA SELVA VPPA.
ÀND HJA NE MÜGATH NAWET THÀN KRUPA.
FORSKA HROPATH WÀRK - WÀRK.
ÀND HJA NE DVATH NAWET AS HIPPA ÀND KLUCHT MÁKJA.


Oldfrisian dictionary Wiarda (1786):
Pogge - Frosch (frog)
(no frosk or forsk)

Oldfrisian dictionary Hettema (1832):
Pogge - kikvorsch (frog)
(no frosk or forsk)

Oldfrisian dictionary Richthofen (1840):
(no frosk, forsk or pogge)

Newfrisian dictionary (1896):
Froask, frosk - frog
Pod, podde - padde (toad)
Pogge, pôge - as podde, west-Dutch for frog

Westfrisian dictionary (1984):
Pog - 1) bladder or bag that precedes the birth of a calf. Compare 'voetpog' en 'waterpog'. 2) bag under the eyes; "wat kroigt ze toch lilleke pogge onder d'r ouge".
Voetpog - membrane filled with liquid and slime that brakes after the 'waterpog' at the birth of a calf.
Waterpog - membrane filled with water that precedes the 'voetpog' at the birth of a calf.

It seems as if the word "pog" is no longer used in the modern NW-European languages (maybe still in some dialects):

frog - english
kikker, kikvors - dutch
frosch - german
frosk - norwegian, icelandic
Frøer - danish
groda - swedish
froask, kikkert - newfrisian

toad - english
kröte - german
kört - icelandic
pad - dutch
padde - danish, norwegian
padda - swedish
podde - newfrisian

### Posted 24 March 2012 - 02:16 PM
Knul, on 24 March 2012 - 01:50 PM, said:
Nl. vorsch, old Eng. frosk, currently bastardised in frog, Sf. frósk, Lf. froásk ...
So Halbertsma knew the word from Stadfries (Sf) and Landfries (Lf).


Now you're contradicting yourself.

You have stated before that Halbertsma loved old-English and he obviously loved Frisian.
He did not think much of Dutch (Hollandic or Netherlandic).

In your quote, Halbertsma mentions varieties in language for "frog":

Old-english: frosk, bastardised into frog
City-Frisian: frósk
Land-Frisian: froásk
(not mentioned; German: frosch)
Dutch: vorsch

Note that (19th century) Dutch ('Netherlandic') is the only variety where R is placed after O!

Also note that the Oldfrisian dictionaries from 1786, 1832 and 1840 did not include "frosk" or "forsk".

Now look at the spelling in OLB: "FORSKA".

This spelling suggests that the Dutch spelling is more authentic than Old-english, German and (both city- and land-) Frisian.

This (using Knul's own 'logic') is proof against Halbertsma's supposed involvement in the supposed creation of the OLB.

### Posted 24 March 2012 - 02:38 PM
Knul, on 24 March 2012 - 02:14 PM, said:
The word might be related to boha

Could be, but the OLB spelling "BÁHÉI" does not suggest this.

POG = bag, bladder
POGA, POGGA = blow up, bluff (dutch: pochen), exaggerate
POHA, BOHA = exaggeration

Most probably related too: "pokken" (pox).

### Posted 24 March 2012 - 02:59 PM
Abramelin, on 24 March 2012 - 02:50 PM, said:
The OLB "POGA" is a frog.

So what would be the difference between POGA (in other fragment spelled as POGGA) and FORSKA? IMO it makes more sense that POGA means toads (padden) here.

### Posted 24 March 2012 - 06:26 PM
Knul, on 24 March 2012 - 05:31 PM, said:
Halbertsma wrote the OLB in DUTCH and then tranlated it into Oldfrisian using both Dutch and Frisian words and expresions.

Following your train of thoughts, I imagine Halbertsma translating his Dutch version into (a reconstruction of) Oldfrisian.

You have argued before that he was a Frisian nationalist who loved Old-english.
Now why would he spell FORSK (like Dutch 'vorsch') and not FROSK, as in Frisian and Old-english?

There are many more examples in the OLB where words are more similar to Dutch, when an obvious Frisian version was also available. Within your 'theory', this does not make sense at all.

### Posted 24 March 2012 - 06:36 PM
Knul, on 24 March 2012 - 05:31 PM, said:
That the Dutch spelling would be more authentic is purely nonsens.

I said that the OLB-spelling (FORSK) "suggests that the Dutch spelling is more authentic than Old-english, German and (both city- and land-) Frisian."

Halbertsma would not have wanted to suggest that!!!

### Posted 24 March 2012 - 07:51 PM
Abramelin, on 24 March 2012 - 07:37 PM, said:
The Old English "forsc" is almost exactly the same as the Dutch "vorsch". This is of course no proof of Halbertsma writing/composing the OLB, but it could have given a guy like him the idea that FORSK would be quite close to the original and oldest spelling.

The point is, that Halbertsma thought the Old-english spelling was "frosk".
From Knul's post:

Knul, on 24 March 2012 - 01:50 PM, said:
Dr. J.H. HALBERTSMA to Dr. L.A. te Winkel:
"Nl. vorsch, old Eng. frosk, currently bastardised into frog"


### Posted 24 March 2012 - 07:55 PM
Knul, on 24 March 2012 - 07:50 PM, said:
P.A.F. van Veen en N. van der Sijs (1997), Van Dale Etymologisch woordenboek:
vors* [amfibie] {vorsch(e), versch 1201-1250} met metathesis, net als oudengels forsc, vgl. oudhoogduits frosk (hoogduits Frosch), oudnoors froskr, verwant met engels froth [schuim], betekenis dus ‘het slijmige dier’.

So, why wouldn't Halbertsma use the Oldenglish variant ?


Halbertsma (1789 - 1869) did not have access to your 1997 dictionary.
He thought the correct Old-english spelling was "frosk", according to your very own quote.

### Posted 25 March 2012 - 05:22 PM
As we have noticed several times, Ottema made quite a few mistakes transcribing and translating the OLB.

In the following example, he left out a fragment, probably by mistake.
It could have been on purpose, as it is a good example of a fragment that the ruling elite of his time would not have liked, for obvious reasons.

Page 22, laws for kings and wars #8.

Original:

Transcription Ottema (1876):

Translation Ottema (1876):
Geen koning mag langer dan drie jaren koning blijven,
opdat hij niet bestendig moge worden.


Translation Sandbach (1876):
No king may be in office more than three years,
in order that the office may not be permanent.


Translation Raubenheimer (2011):
No king may remain king for longer than three years
lest he becomes entrenched.


New transcription:
ANNEN KÉNING NE MÉI NAVT NI LÔNGER AS THRÉ JÉR KÉNING BILÍWA.
TILTHJU HI NAVT BIKLÍWA NE MÉI VSA FRYDOM TO SKADANE.


Translation Jensma (2006):
Een koning mag niet langer dan drie jaar koning blijven,
omdat hij niet beklijven mag tot schade van onze vrijheid.


Translation of underlined part:
damaging our freedom

### Posted 26 March 2012 - 09:25 AM
The Puzzler, on 26 March 2012 - 02:05 AM, said:
http://en.wikipedia....basque_mythology

I'm fascinated by something I read on that Basque wiki-page:

Mythological creatures and characters [...]
Erge is an evil spirit that takes men's lives. [...]


In Dutch and (old-) Frisian, "erg" or "arg" (OLB: "ÀRG") means bad or evil.
"Erge" can literally be translated as "evil one".

### Posted 26 March 2012 - 10:49 PM
TÉJA - this verb, that appears three times in the OLB (see below) was translated with help of the context;
the word is NOT known in Dutch or (old-) Frisian, and as far as I know also not in English or German. [At second thought... the English verb "to tie" will be related!]

I suspect that the Spanish (!) "tejer" = to weave is the closest and most likely relative.
This word would also be related to the word "textile".

1. [040/19]
ALLE ELTE MINNISKA WERTHAT DRONGEN A BÀRN TO TÉJANDE

[Jensma p.151]
Alle gezonde mensen worden gedrongen om kinderen te verwekken

[Ottema p.59] note: transcription error "têlande"
Alle volwassen [gezonde] menschen worden gedrongen kinderen te verwekken

[Sandbach p.59]
All men [healthy people] have a natural desire to have [make] children

2. [073/03]
WI HÉDON VSA STÉNE BURCH.WAL MITH TWAM HORNUM OMTÉJEN ALTO THA SÉ

[Jensma p.217]
wij hadden onze stenen burchtwal met twee hoornen omtrokken tot aan de zee

[Ottema p.103]
wij hadden onze steenen burgtwal met twee hoornen omgebogen tot aan de zee

[Sandbach p.103]
we had built our stone city wall with two horns down to the sea

3. [148/24]
FON HJARA STORESTE TOGHTERA VMB THÉR BÍ BERN TO TÉJANDE

[Jensma p.367]
van hun sterkste dochters (om daarbij kinderen te telen)

[Ottema p.201]
van hunne grootste dochters, om bij deze kinderen te verwekken

[Sandbach p.201]
of their finest [largest] daughters to have [make] children by



But ofcourse!!!
Dutch: "touw" = rope

Oldfrisian (Hettema dictionary, 1832):
"Tawa, taauje, bereiden, maken, touwen." (= prepare, make)

### Posted 27 March 2012 - 08:45 AM
Knul, on 27 March 2012 - 04:15 AM, said:
So two different words: tejen = geteeld ; om tejen = omtrokken.

No. Just one word with a variety.

TÉJA = touwen (very oldfashioned dutch) = maken (to make)
OM-TÉJA = om-touwen = om-maken (to make-around)

### Posted 27 March 2012 - 08:58 AM
Knul, on 27 March 2012 - 04:15 AM, said:
Hettema (Idioticon Frisicum, 1874)

This dictionary appeared 2 years after the first OLB-publication.
I bet he used the OLB as a source for these two entries, based on Ottema's translations.

### Posted 27 March 2012 - 09:53 AM
Abramelin, on 27 March 2012 - 09:43 AM, said:
I think the word you are looking for is "tuien" = to tether (vastsjorren).

"Tuien" might be related to "touwen", but its meaning "to tether" does not make sense in the 3 OLB-fragments.

### Posted 27 March 2012 - 10:16 AM
Abramelin, on 27 March 2012 - 09:58 AM, said:
http://www.etymologi...trefwoord/tuien

It looks like the Dutch touwen, tuien, tooien, the Spanish tejer and the English to tie are all related.
Weaving, attaching with rope(s), making, preparing, etc.

### Posted 27 March 2012 - 11:32 AM
Abramelin, on 27 March 2012 - 10:44 AM, said:
We still have a Dutch saying, "geboren en getogen" = born and raised/bred.

getogen = getooid = getouwd = gemaakt
(in the expression 'geboren en getogen' it means raised, not conceived, but to raise a child just means to make it into an adult)

Quote
ALLE ELTE MINNISKA WERTHAT DRONGEN A BÀRN TO TÉJANDE
Alle gezonde mensen worden gedrongen om kinderen op te voeden
All healthy people have the urge to raise kids.
-
FON HJARA STORESTE TOGHTERA VMB THÉR BÍ BERN TO TÉJANDE
Van haar sterkste dochters om daarbij kinderen op te voeden
Of her strongest daughters to raise kids with them


IMO 'to make kids' makes more sense. (What would urge you more, to make a child or to raise one?)

BTW 'STOR' still means big, large in Swedish.
They chose the largest women, because they wanted tall and strong sons.

Quote
WI HÉDON VSA STÉNE BURCH.WAL MITH TWAM HORNUM OMTÉJEN ALTO THA SÉ
We hadden onze stenen burchtwal met twee hoornen opgetrokken tot aan de zee
We had raised our stone city wall with two horns down to the sea


To raise a wall = to make a wall

### Posted 27 March 2012 - 05:31 PM

These varieties can be added on the right side:

τείνω (teino) - greek (origin of tendon and tension!)
to tow - english
tegne - danish, norwegian
ziehen - german
tijgen - (oldfashioned) dutch (past tense: toog, getogen)
tiigje, tije, tsjen - frisian

Oldflemmish, -frisian, -dutch, -german:
tiën, thien, tijen, tia(n), tion, tien, tyen, tihen, tigen, ziohan, zihen

The number of varieties and meanings of this word indicate a very old age.

### Posted 27 March 2012 - 06:06 PM
Abramelin, on 27 March 2012 - 12:03 PM, said:
Yes, I made a mistake with STORESTE. It should be "STOERSTE" in Dutch or 'sturdiest' in English.
Sturdy also means 'robuust', 'fors', 'potig', and 'ferm'. I think 'sturdiest' is a better translation for STORESTE than just 'large'. It's also etymologically closer to the OLB word.


In Danish, Swedish, Norwegian and Icelandic, "stor" or "stór" means big, large.

In the following fragment it is used for a ship, so it can still mean 'big' as well as 'strong' or 'sturdy' (usually the same anyway), but just 'big' makes most sense IMO.

[075/11]
NÉI HAT WI IN TWILIF JÉR TID NÉN KRÉKA LÁNDAR TO ÁLMANLÁND SJÁN HÉDE
KÉMON THÉR THRJU SKÉPA SA SÍRLIK AS WI NÉN HÉDON
ÀND TO FARA NIMMER NÉDE SJAN.
VPPET STOROSTE THÉRA. WÉRE.N KÉNING THÉRA JHONHIS É.LANDUM.


Wiarda (1786)
Stor = stark, gross, ganz, viel

Hettema (1832)
Stor = stoer, sterk, groot, veel

Richthofen (1840)
Stor = gross

Anyway, I usually also like to stay as close to the original word as possible.
So no debate here, just a FYI.

### Posted 29 March 2012 - 09:27 AM
Knul, on 28 March 2012 - 01:37 PM, said:
ALDA FON DЄGUM - Ouden van Dagen (MS 102, r. 23),
which in your opinion is Oldfrisian,
but in my opinion modern Dutch.
If you don't agree please show me an Oldfrisian text for this.


In my opinion, the expression could be Oldfrisian.
It is obvious that the accepted sources we have, will not give a complete record of all old words and expressions.

The expression is actually known from Old-Greek "Παλαιός Ημερών", usually translated as "ancient of days", referring to God in the Aramaic tradition (reminds me of WR-ALDA: "over-old one"), but it just means "old of days" (Dutch: "oude van dagen", Oldfrisian "ALDA FON DÉGUM").

We may have gotten it from the Greeks, or vice versa.

### Posted 29 March 2012 - 09:53 AM
Knul, on 28 March 2012 - 10:02 AM, said:
I told you that it is known to be Oldfrisian and gave Hettema's Idioticon Frisicum as a source.
Yet you claim, that it is not in the dictionaries. Here is a next source: Koebler [...]


Hettema's Idioticon Frisicum is from 1874, and Köbler's Altfriesisches Wörterbuch is from 2003.
My point was (and is) that the word "TÉJA" was not to be found in any Oldfrisian dictionary, when OLB was supposed to have been concocted (that is, before 1867).
Surely, we can find words that are related (I am finding more already), but that is a different story.

My main question is this:
1) Is OLB merely based on knowledge and phantasies that were available in the mid-19th century,
or:
2) Does OLB contain information that can help our current knowledge about language (and history) evolve?

My answer:
1) No, it went way too much against the 19th C. paradigm
2) YES!

### Posted 29 March 2012 - 11:25 AM

OLB versions of "tawa", "touwen" (to make, create, prepare), only used in the context of making laws, rules, morals (ÉWA, SETMA):

[021/24]
HÍR FOLGATH THA ÉWA THÉR THÉR.UT TAVLIKT SEND
[025/07]
SAHWERSA THÉR ÉWA VRWROCHT WRDE. JEFA NÉJA SETMA TAVLIKT
[031/07]
THA ÉWA THÉR THÉRNÉI TAVLIKT SEND
[033/02]
IS THÉR ENG KWÁD DÉN HWÉRVR NÉN ÉWA TAVLIKT SEND
[098/31]
THÉR NE SEND NÉN GODE SETMA JEFTHA HJA MOTON THÉR NÉI TAVLIKT WÉSA
[99/08]
THA ÉWA THÉR HJU TAVLIKT HETH

### Posted 29 March 2012 - 11:34 AM
This is how Doctor Jensma (2006) explained "TAVLIKT" (p.113):

"van toeflikken, samenflikken = samenflansen, samenlappen; grappig bedoeld"
("from to-flick, flick-together = fudge, botch, patch, jumble; meant to be funny")



All three 19th C. Oldfrisian dictionaries; Wiarda (1786), Hettema (1832) and Richthofen (1840) had TAULIK or TAULIC (man-made, in context of laws).

### Posted 30 March 2012 - 12:17 PM
FRYA. FÀSTA. MÉDÉA. THJANJA. HELLÉNJA ÀND FÉLO ÔTHERA
~ another example of a discrepancy between 'official' etymology and that suggested by OLB ~


In the OLB, the following varieties of the word THJANJA (to serve) are found.
Dutch and English meaning as well as fragment numbers (see below) are added.

THJANJA - name (=> Diana?) [18]

THJANJA - dienen - to serve [1,2,8,10,11,15,19,22]
TO THJANJANDE - te dienende - serving, to serve [4]
THJANATH - (hij) dient - (he) serves [6,13]
THJANATH - gediend (wezen, hebben) - (to be, to have) served [12,14]
THJANJATH - gediend (worden) - (to be) served [21]
THJANADE - (hij) diende - (he) served [20]

THJANEST - dienst - service [7b]
THJANIST - dienst - service [7a]
THJANESTA - diensten - services [3,16]

THJANJAR - dienaars - servants [17]
THJANRA - dienaars - servants [5]
THJANSTERUM - diensters, dienaressen - female servants [9]

Oldfrisian dictionaries (pre-OLB)

Wiarda (1786)
tinia, tyena, thiania - to serve
thianst, thianest - service
thianster - witch (!)

Hettema (1832)
thiania, tjaenje - to serve
thiansta, tjaenst - service, servant
thianster, tjaonster - witch (!)

Richthofen (1840)
thiania, tienia - to serve
thianer, tiener - servant
thianost, thianest, thianst, tienst - service

(!) note that in OLB the spelling for witch is "THJONSTER", and no relation to "THJANJA" (to serve) is suggested.
[034/15]
AS THV THÀN NÉN THJONSTER NE BISTE

Varieties in modern languages

to serve (verb):
dienen - dutch, german
tsjinje - frisian
tjene - danish, norwegian
tjäna - swedish
þjóna, thjóna - icelandic

Old-English, -German, -Norse
The term thegn (or thane or thayn in Shakespearean English), from OE þegn, ðegn "servant, attendant, retainer", is commonly used to describe either an aristocratic retainer of a king or nobleman in Anglo-Saxon England, or as a class term, the majority of the aristocracy below the ranks of ealdormen and high-reeves. It is also the term for an early medieval Scandinavian class of retainers.
Etymology: Old English þeg(e)n "servant, attendant, retainer" is cognate with Old High German degan and Old Norse þegn ("thane, franklin, freeman, man").

http://en.wikipedia.org/wiki/Thegn

'Official' etymology of Diana
Diana is an adjectival form developed from an ancient *divios, corresponding to later 'divus', 'dius', as in Dius Fidius, Dea Dia and in the neuter form dium meaning the sky. It is rooted in Indoeuropean *d(e)y(e)w, meaning bright sky or daylight, from which also derived the name of Vedic god Dyaus and the Latin deus, (god) and dies (day, daylight).
On the Tablets of Pylos a theonym δι(digamma)ια is supposed as referring to a deity precursor of Artemis. Modern scholars mostly accept the identification.
The ancient Latin writers Varro and Cicero considered the etymology of Dīāna as allied to that of dies and connected to the shine of the Moon.

http://en.wikipedia.org/wiki/Diana_(mythology)
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

1. [008/20]
FON HJARA SUSTERUM LÉTON HJA.RA THJANJA
2. [015/19]
FÁMNA THÉR VPPA ORA BURGUM AS MODER THJANJA
3. [016/09]
FAR THISSA THJANESTA SKILUN HJA LÉRA FRYA.S TEX
4. [017/06]
IS THÉR ÀMMAN KÉREN VMBE VPPA BURGUM TO THJANJANDE
5. [034/05]
JVWAR HÉROGA THJANRA WISA HEL.LÉNJA
6. [034/24]
HWÉRTO THJANATH THENE HVND
7.a/b [034/28]
HWAT THENE HVND IS INNA THJANIST THES SKÉP.HÀRDER.
BIN IK IN FRYA.S THJANEST

8. [057/26]
VMBE THA KÀNINGAR FON FINDA.S. FOLK TO THJANJA
9. [061/24]
THISSA MANGHÉRTNE WÉRON HJARA THJANSTERUM
10. [093/15]
SA SKOLDE HJRA BODA SINA WICHAR TO WÉI.WÍSER THJANJA
11. [095/29]
HWÉRTO SKOLDE HJA THJANJA
12. [100/29]
GÍRIGA DROCHTNE [...] THAM ÉRATH ÀND THJANATH WILLATH WÉSA
13. [107/24]
THET FJELD THJANATH TO KÀMP ÀND TO WÉDE
14. [110/13]
MÀNNISKA THÉR THJANATH HÉDE TO ROJAR
15. [121/15]
IK WIL BLÁT THÀT STV MY THJANJA SKOLSTE VMB LÁN
16. [127/05]
TO LÁNJA HIM TOFÁRA SINA THJANESTA
17. [130/07]
THA JOHNJAR SEND AFGODA THJANJAR
18. [132/26]
FRYA. FÀSTA. MÉDÉA. THJANJA. HELLÉNJA ÀND FÉLO ÔTHERA
19. [135/02]
ELLA MOSTE THJANJA VMBE THA FORSTA ÀND PRESTERA JETA RIKER ÀND WELDIGER TO MÁKJANE
20. [137/04]
ÀND FRYA.S.STJÛRAR THÉR AS SLÁV THJANADE
21. [204/29]
TO THA LESTA WÀRTH HJU THRVCH HJAM FOLGATH ÀND THJANJATH
22. [207/21]
THÀT STORA FOLK [...] MOS RA AS SLÁVONA THJANJA


To my own surprise, I am the first (as far as I know) who interprets Thjanja as Diana.
Checked: Ottema (1872/1876), Sandbach (1876), Wirth (1933), Overwijn (1941/1951), Jensma (2006), de Heer (2008), Raubenheimer (2011), Knul (2012)

### Abramelin, on 01 April 2012 - 06:52 PM, said:
Otharus, I just now had this crazy idea (...).
You want to make a series of YouTube videos about the whole OLB narrative, like you told us.

But why don't you try to contact Paul Verhoeven, and ask him if he is interested in making a movie about the OLB. Then you tell him about the OLB, give him a link to Sandbach's or Ottema's translation and of course a link to this huge thread. The guy is meticulous, and I will bet he will read this whole thread, even if it takes him a week to complete reading it.

You could ask of course, "Why don't you do it yourself, Rob?", but I have no experience in making videos. YOU have.
And hoax/falsification or not, I think it could turn out into a great movie.

They made movies about the Odyssey, the Ilias, Vikings, "The 13th Warrior", and so on. The text of the OLB could be just as great a script for a movie as any ancient Greek manuscript had to offer.

What I think I know about Verhoeven is that he loves to make movies about controversial books and ideas.
Try it. Your command of English is better than mine.

Genealogy of Dutch Royal Family

For the information of whoever is interested, here is some Dutch Royal genealogy, highlighting the Frisian connection.

Explanation:
* = birth, + = death
the parents of person X are always the number of X doubled (father) and doubled plus 1 (mother);
example: parents of
7 child
are:
14 father
15 mother

~ ~ ~ ~ ~ ~

generation 1
1. Willem-Alexander C.G.F. von Amsberg, crown prince of the Netherlands *Utrecht 27.04.1967

generation 2
2. Klaus-Georg W.O.F.G. von Amsberg *Hitzacker 06.09.1926 +Amsterdam 06.10.2002
3. Beatrix W.A. van Lippe-Biesterfeld, queen of the Netherlands *Den Haag 31.01.1938

generation 3
4. Klaus F.F.L.G.A.J.A. von Amsberg *Rehna 01.09.1890 +Jasebeck 19.12.1953
5. Gösta J.A.M.M. von dem Bussche *Doberan 26.01.1902 +Hitzacker 13.06.1996
6. Bernhard L.F.E.J.K.K.G.P. zur Lippe von Biesterfeld *Jena 28.06.1911 +Utrecht 01.12.2004
7. Juliana L.E.M.W. von Mecklenburg, queen of the Netherlands *Den Haag 30.04.1909 +Soestdijk 20.03.2004

generation 4
8. Wilhelm K.F.A.L. von Amsberg *15.01.1856 Rostock PL +Bad Doberan 25.02.1929
9. Elise H.A. von Vieregge *21.01.1866 Steinhausen D +
10. Georg von dem Bussche Haddenhausen *Wien 11.05.1869 +Hitzacker 23.02.1923
11. Gabriele M.A.L. von dem Bussche-Ippenburg *Dresden 24.02.1877 +Hitzacker 28.06.1973
12. Bernhard K.F.G.H.W.E. zur Lippe-Biesterfeld *Oberkassel 26.08.1872 +München 19.06.1934
13. Armgard K.A.A.Oda von Cramm *Driburg 18.12.1883 +Diepenheim 27.04.1971
14. Heinrich V.A. von Mecklenburg *Schwerin 19.04.1876 +Den Haag 03.07.1934
15. Wilhelmina H.P.M. van Oranje-Nassau, queen of the Netherlands *Den Haag 31.08.1880 +Apeldoorn 28.11.1962

generation 5
24. Ernst K.F.K.E. zur Lippe-Biesterfeld *Oberkassel 09.06.1842 +Lopshorn 26.09.1904
25. Karoline F.C.K. von Wartensleben *Mannheim 06.04.1844 +Detmold 10.07.1905
26. Aschwin von Cramm *Löhndorf 29.03.1846 +Reckenwalde 14.10.1909
27. S.B.L.F. Hedwig von Sierstorpff *Münster 22.11.1848 +Hannover 10.01.1900
28. Friedrich F. zu Mecklenburg Schwerin *Ludwigslust 28.02.1823 +Schwerin 15.04.1883
29. Marie K.A. von Schwarzburg-Rudolstadt *Raben Steinfeld 29.01.1850 +Den Haag 22.04.1922
30. Willem Alexander P.F.L. van Oranje-Nassau, king of the Netherlands *19.02.1817 Brüssel +23.11.1890 Apeldoorn
31. A.Emma W.T. von Waldeck-Pyrmont *Arolsen 02.08.1858 +Den Haag 20.03.1934

generation 6
56. Paul F. von Mecklenburg * 15.09.1800 Ludwigslust †07.03.1842 Schwerin
57. Friederike W.A.M.H. von Preußen, *Potsdam 23.02.1803 +Schwerin 21.04.1892
58. Adolf von Schwarzburg-Rudolstadt (1801-1875)
59. Mathilda von Schönburg-Waldenburg (1826-1914)
60. Willem F.G.L. van Oranje-Nassau, king of the Netherlands *Den Haag 06.12.1792 +Tilburg 17.03.1849
61. Anna Paulowna van Rusland *Sint-Petersburg 18.01.1795 +Den Haag 01.03.1865
62. George V. von Waldeck-Pyrmont *Arolsen 14.01.1831 +Mariënbad 12.05.1893
63. Helena W.H.P.M. von Nassau-Weilburg *Wiesbaden 12.08.1831 +Arolsen 27.10.1888

generation 7
120. Willem F. van Oranje-Nassau, king of the Netherlands *Den Haag 24.08.1772 +Berlijn 12.12.1843
121. Frederica L.W. von Preußen *Potsdam 18.11.1774 +Den Haag 12.10.1837
122. Paul Petrovitsj, tsar of Russia *St.Petersburg 01.10.1754 +St.Petersburg 23.03.1801
123. Sophia D.A.L. von Württemberg *Szczecin 25.10.1759 +St.Petersburg 05.11.1828
124. Georg H. von Waldeck-Pyrmont *20.09.1789 Weil-am-Rhein +15.05.1845 Arolsen
125. Emma von Anhalt-Bernburg-Schaumburg-Hoym *20.05.1802 Schaumburg +01.08.1858 Pyrmont
126. G.Willem A.H.B. von Nassau-Weilburg *Kirchheimbolanden 14.06.1792 +Kissingen 30.08.1839
127. Pauline F.M. von Württemberg *Stuttgart 25.02.1810 +Wiesbaden 07.07.1856

generation 8
240. Willem "Batavus" van Oranje-Nassau, stadtholder of the Republic of United Netherlands *Den Haag 08.03.1748 +Brunswijk 09.04.1806
241. Frederica S.W. von Preußen *Berlijn 07.08.1751 +Apeldoorn 09.06.1820
242. Frederik W. von Preußen *Berlijn 25.09.1744 +Potsdam 16.11.1797
243. Frederika L. van Hessen-Darmstadt *Prenzlau 16.10.1751 +Berlijn 14.08.1805
244. Sergej Saltykov, lover of tsarina
245. Catharina Aleksejevna, tsarina of Russia *Stettin 02.05.1729 +Selo 17.11.1796)
246. Frederik E. van Württemberg *Stuttgart 21.01.1732 +Hohenheim 23.12.1797
247. Friederike D.S. van Brandenburg-Schwedt *Schwedt 18.12.1736 +Stuttgart 09.03.1798
[...]
252. Frederik W. van Nassau-Weilburg *Den Haag 25.10.1768 +Weilburg 09.01.1816
253. L.Isabelle A.A. Sayn-Hachenburg-Kirchberg *Hachenburg 19.04.1772 +Wenen 06.01.1827

generation 9
480. Willem K.H.Friso van Oranje-Nassau, stadtholder of the Republic of United Provinces *Leeuwarden 01.09.1711 +Den Haag 22.10.1751
481. Anna von Hannover *Hannover 02.11.1709 +Den Haag 12.01.1759
482. August W. von Preußen *Berlijn 09.08.1722 +Oranienburg 12.06.1758
483. Louise A. von Brunswijk-Wolfenbüttel *Bevern 29.01.1722 +Berlijn 23.01.1780
484. = 482.
485. = 483.
486. Lodewijk van Hessen-Darmstadt *Darmstadt 15.12.1719 +Pirmasens 06.04.1790
487. Henriëtte C.C.L. van Palts-Zweibrücken *Straatsburg 09.03.1721 +Darmstadt 30.03.1774
[...]
504. Karel C. van Nassau-Weilburg *Weilburg 16.01.1735 +Münster-Dreissen 28.11.1788
505. Carolina van Oranje-Nassau *Leeuwarden 28.02.1743 +Kirchheimbolanden 05.03.1787

generation 10
960. Johan W.Friso von Nassau-Dietz, stadtholder of Friesland and Groningen *Dessau 04.08.1687 +Strijensas 14.07.1711
961. Maria Louise von Hessen-Kassel *Kassel 07.02.1688 +Leeuwarden 09.04.1765
962. George August von Hannover, king of Great Brittain *Hannover 10.11.1683 +Londen 25.10.1760
963. Wilhelmina Charlotte Caroline von Brandenburg-Ansbach *Ansbach 01.03.1683 +Londen 20.11.1737
964. Frederik Willem von Preußen *Berlijn 14.08.1688 +Potsdam 31.05.1740
965. Sophia Dorothea von Hannover *Hannover 16.03.1687 +Berlijn 28.06.1757
966. Ferdinand Albrecht von Brunswijk-Wolfenbüttel *Bevern 29.05.1680 +Salzdahlum 13.09.1735
967. Antoinette Amalia von Brunswijk-Wolfenbüttel *22.04.1696 +06.03.1762
[...]
1 008. Karel A. van Nassau-Weilburg *Weilburg 17.09.1685 +Weilburg 09.11.1753
1 009. Augusta F. van Nassau-Idstein *27.08.1699 +1750 Weilburg
1 010. = 480.
1 011. = 481.

generation 11
1 920. Hendrik C. van Nassau-Dietz, stadtholder of Friesland and Groningen *Den Haag 18.01.1657 +Leeuwarden 25.03.1696
1 921. Henriëtte A.M. von Anhalt-Dessau *Kleef 16.08.1666 +Oraniënstein 18.04.1726
1 922. Karel von Hessen-Kassel *Kassel 03.08.1654 +Kassel 23.03.1730
1 923. Maria A. von Koerland (1653-1711)
1 924. George L. von Hannover, king of Great Brittain *Hannover 28.03.1660 +Osnabrück 10.06.1727
1 925. Sophia D. de Celle *Celle 15.09.1666 +Ahlden 13.11.1726
1 926. Johan F. von Brandenburg-Ansbach *Ansbach 08.10.1654 +Ansbach 22.03.1686
1 927. Eleonora E.L. von Saksen-Eisenach *Friedewald 13.04.1662 +Pretzsch 09.09.1696
[...]
2 016. Johan E. van Nassau-Weilburg *Weilburg 13.06.1664 +Heidelberg 27.02.1719
2 017. Maria Polyxena van Leiningen-Dachsburg-Hartenburg
2 018. George A.S. van Nassau-Idstein *Idstein 26.02.1665 +Biebrich 26.10.1721
2 019. Henriette D. van Oettingen-Oettingen

generation 12
3 840. Willem F. van Nassau-Dietz, stadtholder of Friesland, Groningen and Drenthe *Arnhem 07.08.1613 +Leeuwarden 31.10.1664
3 841. Albertine A. van Nassau *Den Haag 09.04.1634 +Oranjewoud FR 24.05.1696
3 842. Johan G. von Anhalt-Dessau *Dessau 17.11.1627 +Berlijn 07.08.1693
3 843. Henriëtte C. van Nassau *Den Haag 10.02.1637 +Oranienbaum 03.11.1708
3 844. Willem von Hessen-Kassel *Kassel 23.05.1629 +Haina 16.07.1663
3 845. Hedwig S. von Brandenburg *Berlijn 14.07.1623 +Schmalkalden 26.06.1683
3 846. Jacob Kettler *Goldingen 28.10.1610 +Mitau 01.01.1682
3 847. Louise C. von Brandenburg *Berlijn 13.09.1617 +Mitau 29.08.1676
3 848. Ernst August van Brunswijk-Lüneburg (von Hannover) *Herzberg am Harz 20.11.1629 +Herrenhausen 23.01.1698
3 849. Sophia Dorothea van de Palts *Den Haag 14.10.1630 +Herrenhausen 08.06.1714
[...]
4 032. Frederik van Nassau-Weilburg *Metz 26.04.1640 +08.09.1675
4 033. Christina E. van Sayn-Wittgenstein-Homburg
[...]
4 036. Johan van Nassau-Idstein *Saarbrücken 24.11.1603 +Idstein 22.05.1677
4 037. Anna van Leiningen-Dagsburg (1625-1688)

generation 13
7 680. Ernst C. von Nassau-Dietz, stadtholder of Friesland, Groningen and Drenthe *Dillenburg 22.12.1573 +Roermond 02.06.1632
7 681. Sophia H. von Brunswijk-Wolfenbüttel *Wolfenbüttel 20.02.1594 +Arnhem 23.01.1642
7 682. Frederik H. van Oranje, Stadhouder of Holland, Zeeland, Utrecht, Gelderland, Overijsel and Groningen *Delft 29.01.1584 +Den Haag 14.03.1647
7 683. Amalia von Solms *Braunfels 31.08.1602 +Den Haag 08.09.1675
7 684. Johan C. von Anhalt-Dessau *Dessau 07.12.1596 +Dessau 15.07.1660
7 685. Agnes von Hessen-Kassel (1606-1650)
7 686. = 7682.
7 687. = 7683.
[...]
7 698. Frederik van de Palts *Oberpfalz 26.08.1596 +Mainz 29.11.1632
7 699. Elizabeth Stuart *Fifeshire Schotland 19.08.1596 +Londen 13.02.1662
[...]
8 064. Ernst C. van Nassau-Weilburg *Saarbrücken 15.11.1607 +Weilburg 1655
8 065. Maria van Sayn-Wittgenstein (1610-1656)
[...]
8 072. Lodewijk van Nassau-Weilburg *Weilburg 09.058.1565 +Saarbrücken 08.11.1627
8 073. Anna M. van Hessen-Kassel (1567-1626)

generation 14
15 360. Jan von Nassau *Dillenburg 22.11.1536 +Dillenburg 08.10.1606
15 361. Elisabeth von Leuchtenberg *1537 +Dillenburg 06.07.1579
15 362. Hendrik J. von Brunswijk-Wolfenbüttel *Wolfenbüttel 15.10.1564 +Praag 20.07.1613
15 363. Elisabeth van Denemarken (1573-1625)
15 364. Willem van Oranje, stadtholder of Holland, Zeeland and Utrecht *Dillenburg 24.04.1533 +Delft 10.07.1584
15 365. Louise de Coligny *Châtillon-sur-Loing 23.09.1555 +Fontainebleau 13.11.1620
15 366. Johan A. von Solms-Braunfels
15 367. Agnes von Sayn-Wittgenstein
[...]
15 396. Frederik van de Palts *Amberg 05.03.1574 +Heidelberg 19.09.1610
15 397. Louise Juliana van Nassau *Delft 31.03.1576 +Königsberg 15.03.1644
[...]
16 128. = 8 072.
16 129. = 8 073.
[...]
16 144. Albrecht van Nassau-Weilburg-Saarbrücken *Weilburg 26.06.1537 +Ottweiler 11.11.1593
16 145. Anna van Nassau-Dillenburg *Dillenburg 21.09.1541 +Weilburg 12.02.1616

generation 15
30 720. Willem von Nassau *Dillenburg 10.04.1487 +Dillenburg 06.10.1559
30 721. Juliana zu Stolberg *Stolberg 15.02.1506 +Dillenburg 18.06.1580
30 722. Georg von Leuchtenberg *13.12.1502 +21.05.1555
30 723. Barbara von Brandenburg-Ansbach-Kulmbach *24.09.1495 Ansbach +23.09.1552 Karlsbad
30 724. Julius von Brunswijk-Lüneburg *Wolfenbüttel 29.06.1528 +Wolfenb. 03.05.1589
30 725. Hedwig von Brandenburg (1540-1602)
30 726. Frederik, king of Denmark *Haderslev 01.07.1534 +Antvorskov 04.04.1588
30 727. Sophia von Mecklenburg-Güstrow *04.09.1557 +14.10.1631
30 728. = 30720.
30 729. = 30721.
[...]
30 794. = 15 364.
30 795. Charlotte de Bourbon *ca.1546 +Antwerpen 5.05.1582
[...]
32 288. Filips van Nassau-Weilburg *Weilnau 20.09.1504 +Weilburg 04.10.1559
32 289. Anna van Mansfeld (1520-1537)
32 290. = 30 720.
32 291. = 30 721.

generation 16
61 440. Jan van Nassau *Breda 09.11.1455 +Dillenburg 30.07.1516
61 441. Elisabeth von Hessen-Marburg *Marburg 1466 +Keulen 1523
61 442. Botho von Stolberg-Wernigerode *Stolberg 04.01.1467 +Stolberg 12.06.1538
61 443. Anna von Eppstein-Königstein *Königstein 1481 +Stolberg 07.08.1538
61 444. Johann von Leuchtenberg *1470 Pfreimd +01.09.1531 Grünsfeld
61 445. Margareta von Schwarzburg +1518
61 446. Friedrich von Brandenburg *08.05.1460 Ansbach +04.04.1536 Ansbach
61 447. Sofia Jagiellonica of Poland *06.05.1464 Krakau Poland +05.10.1512
[...]
64 576. Lodewijk van Nassau-Weilburg *1473 +28.05.1523
64 577. Margaretha van Nassau-Wiesbaden (1487-1548)

generation 17
122 880. Jan von Nassau *Dillenburg 01.08.1410 +Dillenburg 03.02.1475
122 881. Maria von Loon-Heinsberg *1426 +20.04.1502
122 882. Hendrik von Hessen *ca.1440 +13.01.1483 Marburg
122 883. Anna von Katzenelnbogen *05.09.1443 +16.02.1494
122 884. Hendrik von Stolberg
122 885. Margaretha von Mansfeld
122 886. Filips von Eppenstein
122 887. Louise de la Marck
[...]
129 152. Johan van Nassau-Weilburg *27.06.1441 +15.07.1480
129 153. Elisabeth de Schone
129 154. Adolf van Nassau-Wiesbaden-Idstein *10.11.1443 +06.07.1511
129 155. Margaretha van Hanau-Lichtenberg

generation 18
245 760. Engelbrecht von Nassau *Dillenburg ca.1375 +Breda 03.05.1442
245 761. Johanna van Polanen *10.01.1392 +Breda 15.05.1445
245 762. Johan van Loon-Heinsberg *1360 +24.01.1438
245 763. Anna Margarethe von Solms-Braunfels *1390 +25.11.1433
245 764. Lodewijk von Hessen (1402-1458)
245 765. Anna von Saksen
245 766. Philipp von Katzenelnbogen (1402-1479)
245 767. Anna von Württemberg (1408-1471)
[...]
258 304. Filips van Nassau-Weilburg *14.03.1418 +Mainz 19.03.1492
258 305. Margaretha van Loon
[...]
258 308. Johan van Nassau-Wiesbaden-Idstein *1419 +09.05.1480
258 309. Maria van Nassau-Dillenburg (1418-1472)

generation 19
491 520. Johan von Nassau *1339 +Herborn 04.09.1416
491 521. Margaretha van der Marck *ca.1345 +29.09.1409
491 522. Jan van Polanen *1340 +10.08.1394
491 523. Odilia von Salm-Ravenstein *ca.1370 +22.06.1428
491 524. Godfried van Loon-Heinsberg (1325-1395)
491 525. Filippa van Gulik *1320 +24.08.1390
491 526. Otto van Solms *1340 +15.03.1409
491 527. Agnes van Falkenstein *1355 +01.09.1409
[...]
516 608. Filips van Nassau-Weilburg-Saarbrücken *Saarbrücken 1368 +Wiesbaden 02.07.1429
516 609. Isabella van Lotharingen (1397-1455)
[...]
516 616. Adolf van Nassau-Wiesbaden-Idstein *1386 +16.07.1426
516 617. Margaretha van Baden-Baden (1404-1442)
516 618. = 245 760.
516 619. = 245 761.

generation 20
983 040. Otto von Nassau (1305-1350)
983 041. Adelheid van Vianden *Grimbergen 1309 +1376
983 042. Adolf van der Mark (?-1347)
983 043. Margaretha van Kleef (?-1341)
983 044. Jan van Polanen *ca.1325 +Breda 03.11.1378
983 045. Oda van Horne-Altena (1318-1353)
983 046. Johan II von Salm Obersalm Ardennen (1310-1381)
983 047. Philippa van Valkenburg *1340 Sittard +28.08.1355 Sittard
[...]
1 033 216. Johan van Nassau-Weilburg (1309 - 1371)
1 033 217. Johanna van Saarbrücken (?-1390)
[...]
1 033 232. Walram van Nassau-Wiesbaden *1354 +07.11.1393
1 033 233. Bertha van Westerburg

generation 21
1 966 080. Hendrik von Nassau (ca.1270-1343)
1 966 081. Adelheid van Heisburg en Blankenberg (1280-1347)
1 966 082. Filips van Vianden *Vianden ca.1280 +ca.1315
1 966 083. Lucia van de Neuerburg (1275-?)
1 966 084. Engelbert van der Mark (1275-1328)
1 966 085. Mathildis van Aremberg
1 966 086. Diederik van Kleef (1291-1347)
1 966 087. Margaretha van Gelre (?-1333)
[...]
2 066 432. Gerlach van Nassau * before 1288 +07.01.1361
2 066 433. Agnes van Hessen
[...]
2 066 464. Adolf van Nassau-Wiesbaden-Idstein *1307 +17.01.1370
2 066 465. Margaretha van Hohenzollern-Neurenberg *ca.1315 +München 19.09.1377

generation 22
3 932 160. Otto von Nassau (ca.1225-1289)
3 932 161. Agnès von Leiningen-Saarbrücken? *ca.1232 +1299 Altenberg
[...]
3 932 164. Godfried van Vianden (?-1310)
3 932 165. Aleidis van Oudenaarde
[...]
4 132 864. Adolf van Nassau, king of the 'holy' Roman empire *1250 +Göllheim 02.07.1298
4 132 865. Imagina van Isenburg-Limburg *ca. 1255 +Wiesbaden 29.09.1318
[...]
4 132 928. = 2 066 432.
4 132 929. = 2 066 433.

generation 23
7 864 320. Hendrik von Nassau (ca.1190-ca.1247)
7 864 321. Machteld van Gelre (1190-1247)
7 864 322. Emich von Leiningen (ca.1215-1281)
7 864 323. Elisabeth d'Aspremont (ca.1218-ca.1264)
[...]
8 264 328. Walram van Nassau (ca.1220-ca.1276)
8 264 329. Adelheid van Katzenelnbogen
8 264 330. Gerlach van Isenburg-Limburg
8 264 331. Imagina van Blieskastel

generation 24
15 728 640. Walram von Nassau (ca.1146 +01.02.1198)
15 728 641. Kunigunde van Ziegenhain
15 728 642. Otto van Gelre *ca.1150 +25.08.1207
15 728 643. Richarda von Wittelsbach *Kelheim 1173 +Roermond 07.12.1231
15 728 644. Friedrich von Leiningen (1185-1237)
15 728 645. Agnes von Eberstein (ca.1180-1251)
15 728 646. Gottfried d'Apremont (?-1250)
15 728 647. Laurette of Saarbrücken *1238 Saarbrücken +24.09.1271
[...]
16 528 656. = 7 864 320.
16 528 657. = 7 864 321.
16 528 658. Diether von Katzenelnbogen +1245
16 528 659. Hildegunde von Eberstein
16 528 660. Heinrich von Isenburg (?-1227)

03 April 2012

Criticism of religions in OLB

Worship of "BYLDON" / "BILDON" (statues or images) of "DROCHTNE" / "AFGODA" (idols or false gods)

fragment 1 of 14


- - - - -

OLB p.[037/26] - [038/30]: from Minno's notes about Minerva (ca. 1600 BC)

NV SKOLDE ÀJDER WÁNA THÀT HJA VRAL.ET FOLK TO HÁPE HWOPN HÉDE
VMBE VS ALGADUR TO.T.LAND UT TO DRIWANDE.
NÉAN AN STÉDE FON HJA TO BIHLÛDA GVNGON HJA ALLERWÉIKE.S.
AK TO THA HÉINDA.KRÉKA.LANDA TIL THA ALPA. UT TO KÉTHANE.

THÀT.ET THENE ALLERVRSTE DROCHTEN HÁGTH HÉDE
SIN WISA TOGHATER MIN.ERVA. TO NÔMTH NY.HEL.LÉNJA
ÉMONG THA MÀNNISKA TO SENDANE INOVERA SÉ MITH.EN ULK.
VMBE THA MÀNNISKA GODE RÉD TO JÉVANE.
ÀND THAT ALLERMANNALIK THÉR HJA HÉRA WILDE RIK ÀND LUKICH SKOLDE WERTHA.
ÀND ÉNIS BÁS SKOLDE WERTHA OVIR ALLE KÉNINGKRIK JRTHA.S

HJRA BYLDNESE STÀLDON HJA VPPA HJARA ÀLTÀRUM
JEFTHA HJA VRSELLADE.T ANDA DVMA MÀNNISKA.

HJA KÉTHON ALLERWÉIKES RÉDJÉVINGA.
THÉR HJU NIMMER JÉVEN HÉDE.
ÀND TÀLADON WONDERA.
THÉR HJU NÀ DÉN HÉDE.

THRVCH LESTA WISTON HJA.RA SELVA MASTER TO MÁKJANDE FON VSA ÉWA ÀND SETMA
ÀND THRVCH WAN KÉTHINGA WISTON HJA ALLE TO WISA ÀND TO VRBRUDA.

HJA STÀLDON ÁK FÁMNA VNDER HJARA HODE.
THA SKINBÉR VNDERE HODA FON FÀSTA VSA FORMA ÉRE.MODER.
VMBE OVER THÀT FRÁNA LJUCHT TO WÁKANE.

MEN THÀT LJUCHT HÉDE HJA SELVA VPSTOKEN.
ÀND INSTÉDE FON THA FÁMKES WIS TO MÁKJANDE.
ÀND AFTERNÉI ÉMONG THÀT FOLK TO SENDA.
THA SJAKA TO LÉVANDE.
ÀND THA BÀRN TO LÉRANDE.
MÁKADON HJA.RA DVM ÀND DIMME BI.T LJUCHT
ÀND NE MACHTON HJA NÁ BUTA NE KVMA.

ÁK WRDON HJA TO RÉDJÉVSTARE BRUKATH.
THACH THI.RÉD WAS BY SKIN UT HJARA MVLUN.
HWAND HJARA MVLA WÉRON NAVT OWERS AS THA HROPAR.
HWÉRTHRVCH THA PRESTERA HJARA GÉRTA UTKÉTHON.


- - - - -

Ottema p.55

Nu zoude ieder wanen dat zij overal het volk te hoop geroepen hadden,
om ons allen te zamen het land uit te drijven.
Neen, in plaats van haar te beschimpen gingen zij allerwegen,
ook naar het heinde Krekaland tot aan de Alpen uitroepen:

dat het den Oppersten God behaagd had
zijne verstandige [wijze] dochter Minerva, bijgenaamd Nyhellenia,
onder de menschen te zenden van over zee met eene wolk,
om de menschen goede raad te geven,
en opdat alle menschen die haar hooren wilden rijk en gelukkig zouden worden,
en eens meester zouden worden over alle koningrijken der aarde.

Zij stelden haar beeld op hunne altaren,
zij verkondigden of verkochten [het] aan de domme menschen

[zij verkondigden] allerwegen raadgevingen
die zij nimmer gegeven had,
en vertelden wonderen
die zij nooit gedaan had.

Door list wisten zij zich meester te maken van onze wetten en inzettingen
en door listen en drogredenen wisten zij alles te bewijzen en te verbreiden.

Zij stelden ook priesteressen onder hunne hoede,
die schijnbaar onder de hoede van Festa onze eerste eeremoeder (waren)
om over het heilige licht te waken,

maar dat licht hadden zij zelve ontstoken,
en in plaats van de priesteressen wijs te maken
en naderhand onder het volk te zenden
om de zieken te verplegen
en de jeugd te onderwijzen,
maakten zij ze dom en duister,
en zij mochten nimmer buiten komen.

Ook werden zij als raadgeefsters gebezigd,
maar die raad was voor den schijn uit hare monden,
want hare monden waren niet anders dan de roepers,
waardoor de priesters hunne begeerten uitspraken.

- - - - -

Sandbach p.55

one would have thought that they would have called all the people together
to drive us out of the land;
but no, in place of abusing her they went all about
from the heathenish [near] Krekaland to the Alps, proclaiming

that it had pleased the Almighty God
to send his clever [wise] daughter Min-erva, surnamed Nyhellenia,
over the sea in a cloud to give people good counsel,
and that all who listened to her should become rich and happy,
and in the end governors of all the kingdoms of the earth.

They erected statues to her on all their altars,
they announced and [or] sold [them] to the simple [dumb] people

[they announced] advice that she had never given,
and related miracles
that she had never performed.

They cunningly made themselves masters of our laws and customs,
and by craft and subtlety were able to explain and spread them around.

They appointed priestesses under their own care,
who were apparently under the protection of Festa, our first Eeremoeder [Mother of Honour],
to watch over the holy lamp;

but that lamp they lit themselves,
and instead of imbuing the priestesses with wisdom,
and then sending them
to watch the sick
and educate the young,
they made them stupid and ignorant,
and never allowed them to come out.

They were employed as advisers,
but the advice which seemed to come from them
was but the repetition of the behests of the priests.


============

fragment 2 of 14

- - - - -

OLB p.[050/31]-[052/22]: from the Waraburch at Aldegamude, about the arrival of the Magí (ca. 2100 BC)

100 ÀND 1 JÉR NÉI THAT ÁLD.LAND SVNKEN IS.
KÉM THÉR UT.ET ÁSTA EN FOLK WÉI.
[...]
NW WI HJAM HÀVON KÀNNA LÉRED.
SÁ WILLATH WI OVIR HJARA SÉDA SKRIWA.
ÀFTERNÉI HO.T VS MITH HJAM FORGUNGON IS.
~
THÀT FOLK NAS NAVT NE WILD
LIK FÉLO SLACHTA FINDA.S
MEN É.LIK ANDA ÉGIPTA.LANDAR.
HJA HÀVATH PRESTERA LIK THAM.
ÀND NW HJA KÀRKA HÀVE. ÁK BYLDON.


THA PRESTERA SEND THA ENGOSTA HÉRA
HJA HÉTON HJARA SELVA MÁGJARA.
HJARA ALLER OVIRSTE HÉT MAGÍ.
HI IS HÁVED.PRESTER ÀND KENING MITH ÉN.
ALLET ÔRE FOLK IS NUL IN.T SIFFER ÀND ÉLLIK
ÀND AL VNDER HJARA WELD.

THÀT FOLK NETH NAVT ÉNIS EN NÔME.
THRVCH VS SEND HJA FINNA HÉTEN.
HWAND AFSKÉN HJARA FÉRSTA ALGADUR DROV ÀND BLODICH SEND.
THACH SEND HJA THÉR ALSA FIN VP
THAT WI THÉRBI ÀFTER STÁNE.

FORTH NE SEND HJA NAVT TO BINYDANE.
HWAND HJA SEND SLÁVONA FON THA PRESTERUM
ÀND JETA FÜL ÀRGER FON HJARA MÉNINGA.
HJA MÉNATH THAT ELLA FVL KVADA GÁSTON IS.
THÉR INDA MÀNNISKA ÀND DJARA GLUPPE.
MEN FON WR.ALDA.S GÁST NÉTON HJA NAWET.

HJA HÀVATH STÉNE WÉPNE. THA MÁGJARA KÁPRA.
THA MÁGJARA TELLATH
THAT HJA THA ÀRGE GÁSTON BANNA ÀND VRBANNA MÜGON.
THÉR.VR IS.T FOLK ÔLAN IN ANGE FRÉSE
ÀND VPPERA WÉSA NIS NINMER NÉN BLÍDSKIP TO BISJAN.
~ ~ ~
THÁ HJA GOD SÉTEN WÉRON
SOCHTON THA MAGJARA ATHSKIP BI VS.
HJA BOGADON VP VSA TÁL ÀND SÉDUM.
VP VS FJA ÀND VPPA VS ÍSERE WÉPNE.
THÉR HJA GÉRN TOFORI HJARA GOLDUN ÀND SULVERE SÍRHÉDUM WANDELA WILDE.
ÀND HJARA TJOTH HILDON HJA IMMERTHE BINNA THA PÉLON.
~
MEN THAT VRSKALKTON VSA WÁKENDOM.


- - - - -

Ottema p.73

100 en 1 jaar nadat Aldland gezonken is,
kwam uit het oosten een volk weg.
[...]
Nu wij hen hebben leeren kennen,
willen wij over hunne zeden schrijven,
en daarna hoe het ons met hen vergaan is.

Het volk was niet woest,
gelijk vele geslachten van Finda;
maar het is gelijk de Egyptelanders,
zij hebben priesters, even als deze,
en in de [nu zij] kerken hebben zij ook beelden.


De priesters zijn de eenigste heeren,
zij noemen zich zelf Magyaren,
hun opperste heet Magy,
hij is hoofdpriester en koning met een;
al het andere volk is nul in ’t cijfer en gelijk,
en allen zijn onder hun geweld.

Het volk heeft niet eens een naam;
door ons worden zij Finnen genoemd;
want ofschoon hunne feesten allemaal treurig en bloedig zijn,
zijn zij daar toch zoo fijn op,
dat wij daarbij achterstaan.

Voorts zijn zij niet te benijden,
want zij zijn slaven van hunne priesters,
maar nog veel meer van hunne meeningen.
Zij meenen, dat alles vol is van booze geesten,
die in de menschen en dieren sluipen;
maar van Wraldas geest weten zij niets.

Zij hebben steenen wapenen, de Magyaren koperen.
De Magyaren verhalen,
dat zij de booze geesten kunnen bannen en verbannen,
daarover is het volk steeds in bange vrees,
en op hun gelaat is nimmer vrolijkheid te zien.

Toen zij goed gezeten waren,
zochten de Magyaren vriendschap bij ons,
zij roemden onze taal en zeden,
ons vee en onze ijzeren wapenen,
die zij gaarne voor hunne gouden en zilveren sieraden wilden ruilen,
en hun volk hielden zij altoos binnen de palen,
en dat verschalkte onze waakzaamheid.

- - - - -

Sandbach p.73

One hundred and one years after the submersion of Aldland
a people came out of the East.
[...]
Now that we have learned to know them,
we will describe their customs,
and after that how matters went between us.

They were not wild people,
like most of Finda's race;
but, like the Egyptians,
they have priests [like them]
and also statues in their [now that they have] churches [they also have statues].


The priests are the only rulers;
they call themselves Magyars,
and their headman Magy.
He is high priest and king in one.
The rest of the people are of no account,
and in subjection to them.

This people have not even a name;
but we call them Finns,
because although all the festivals are melancholy and bloody,
they are so formal
that we are inferior to them in that respect.

But still they are not to be envied,
because they are slaves to their priests,
and still more to their creeds.
They believe that evil spirits abound everywhere,
and enter into men and beasts,
but of Wr-alda's spirit they know nothing.

They have weapons of stone, the Magyars of copper.
The Magyars affirm
that they can exorcise and recall the evil spirits,
and this frightens the people,
so that you never see a cheerful face.

When they were well established,
the Magyars sought our friendship,
they praised our language and customs,
our cattle and iron weapons,
which they would willingly have exchanged for their gold and silver ornaments,
and they always kept their people within their own boundaries,
and that outwitted our watchfulness.


============

fragment 3 of 14

- - - - -

OLB p.[055/16]-[056/17]: from the Waraburch at Aldegamude, about the deification of Wodin (ca. 2000 BC)

AS WODIN NW TOBÀK KÉM
JAV THENE MÁGí HIM SIN TOGHATER TO.N WIF.

ÀFTENÉI WÀRTH.I MITH KRÚDON BIRÉKAD.
MEN THÉR WÉRON TAWER.KRÚDON MONG.
HWAND WODIN WARTH BI GRÁDUM ALSA SÉR VRMÉTEN.
THAT.I FRYA ÀND WR.ALDAS GÁST MIS.KÀNA ÀND SPOTA THVRADE.
THAWÍLA HI SIN FRYA HALS BOG TOFARA FALSKA DROCHTEN.LIKANDE BYLDUM.

SIN RIK HILDE SJVGUN JÉR
THÁ VRDWIND.ER.
THENE MÁGI SÉIDE THAT.ER EMONG HJARA GODON VPNIMETH WÉRE.
ÀND THAT HI FON THÉR OVER HJAM WELDA.
MEN VS FOLK LAKTON VMBE SIN TÁL.

THÁ WODIN EN STÚT WÉI WÉST HÉDE
KÉM THÉR TWISPALT.
WI WILDON EN ÔRA KÀNING KJASA.
MEN THAT NILDE THENE MÁGÍ NAVT NE HENGJA.

HI WÉRDE THAT ET EN RJUCHT WÉRE.
HIM THRVCH SINA DROCHTNE JÉVEN.
BUTA ÀND BIHALVA THISSA TWIST.
SA WAS THÉR JET.ÉN EMONG SIN MÁGJARA ÀND FINNA.
THÉR FRYA NER WODIN ÉRA NAVT NILDE.

MEN THI MÁGÍ DÉDE AS.T IM SINDE
HWAND SIN TOGHATER HÉDE EN SVN BI WODIN WVNEN.
ÀND NW WILDE THENE MÁGÍ THAT THISSE FON EN HÁGE KOM.OF WÉSA SKOLDE.

THAHWÍLA ALLE SÁNADE ÀND TWISTA.
KRÔNADE HI THENE KNÁP TO KÀNING
ÀND STÀLADE HIN SELS AS FOGED ÀND FORA.MOND JEFTA RÉD.JÉVAR AN.

THÉRA THÉR MÁR HILDON FON HJARA BALG AS FON THÀT RJUCHT.
THAM LÉTON HINI BIDOBBA.
MEN THA GODA BRÚDON WÉI.


- - - - -

Ottema p.79

Toen Wodin nu terug kwam,
gaf de Magy hem zijne dochter tot vrouw.

Daarop werd hij met kruiden berookt,
doch er waren tooverkruiden onder;
want Wodin werd trapsgewijze zoo zeer vermetel,
dat hij Frya en Wraldas geest durfde miskennen en bespotten,
terwijl hij zijn vrije hals boog voor de valsche gedrochtelijke [op afgoden lijkende] beelden.

Zijn rijk duurde zeven jaren,
toen verdween hij.
De Magy zeide dat hij onder hunne goden was opgenomen,
en dat hij van daar over hen heerschte,
maar ons volk lachte om zijne taal.

Toen Wodin eene poos weg geweest was,
kwam er tweespalt;
wij wilden een anderen koning kiezen,
maar dat wilde de Magy niet gedoogen.

Hij beweerde dat het een recht was,
hem door zijne afgoden gegeven.
Maar buiten en behalve deze twist,
was nog eene tusschen de Magiaren en Finnen,
die Frya noch Wodin wilden eeren,

doch de Magy deed zoo als hem goed dacht,
want zijne dochter had bij Wodin een zoon gewonnen,
en nu wilde de Magy dat deze zoon van hooge afkomst wezen zoude.

Terwijl allen keven en twisten,
kroonde hij den knaap tot koning
en stelde zich zelven tot voogd of raadgever aan.

Zij die meer hielden van hun lijf [pens], dan van het recht,
lieten hem tobben [zich bedelven],
maar de goeden trokken weg.

- - - - -

Sandbach p.79

When Wodin returned,
Magy gave him his daughter to wife.

Whereupon he was incensed with herbs;
but they were magic herbs,
and by degrees he became so audacious
that he dared to disavow and ridicule the spirits of Frya and Wr-alda,
while he bent his free head before the false and deceitful [idol-like] images.

His reign lasted seven years,
and then he disappeared.
The Magy said that he was taken up by their gods
and still reigned over us,
but our people laughed at what they said.

When Wodin had disappeared some time,
disputes arose.
We wished to choose another king,
but the Magy would not permit it.

He asserted that it was his right
given him by his idols.
But besides this dispute
there was one between the Magyars and Finns,
who would honour neither Frya nor Wodin;

but the Magy did just as he pleased,
because his daughter had a son by Wodin,
and he would have it that this son was of high descent.

While all were disputing and quarrelling,
he crowned the boy as king,
and set up himself as guardian and counsellor.

Those who cared more for themselves [their stomach] than for justice
let him work his own way [themselves be overwhelmed],
but the good men took their departure.


============

fragment 4 of 14

In the following fragment, statues/ images are not explicitly mentioned, but there are to references to idol-worship of the Sídon priests; festivals with wine & wanton women (orgies?), and child-sacrifice.

The term used for idols here is DROCHTEN (miss-spelled as DROCTEN)/ DROCHTNE.

Two other fragments are underlined: about trade of jewelry and the kidnapping of girls.

- - - - -

OLB p.[060/23]-[061/27]: copied 600 BC from Waraburg or Stavia, about Gola and child-sacrifice (after Tunis' travels)

THA GOLA. ALSA HÉTON. THA SÀNDALINGA.PRESTERA SÍDON.IS.
THA GOLA HÉDON WEL SJAN THET ET LAND THÉR SKÀRES BIFOLKAD WAS
ÀND FÉR FON THÉR MODER WÉRE.

VMB IRA SELVA NW EN GODE SKIN TO JÉVANE.
LÉTON HJA RA SELVA IN VSA TÁL AN.A.TROW E.WÍDENA HÉTA.
MEN THAT WÉRE BÉTRE WÉST.
AS HJA RA SELVA FON THÉRE TROW E.WENDENA NÔMATH HÉDE.
JEFTA KIRT WÉI TRJV.WENDNE
LIK VSA STJURAR LÉTER DÉN HÀVE.

THÁ HJA WEL SÉTON WÉRON
THA WANDELDON HJARA KÁPLJUDA SKÉNE KÁPRE WÉPNE
ÀND ALLERLÉJA SÍRHÉDON TOFARA VSA ÍSERE WÉPNE ÀND WILDE DIARA HUDA
.
WÉRFON IN VSA SÛDER LANDA FÉLO TO BIKVMA WÉRON.

MEN THA GOLA FÍRADON ALLERHÁNA WLA DROCTEN LIKA FÉRSTA
ÁND TO TÍANDE THA KÁDHÉMAR THÉRA THRVCH TODVAN HJARAR HORIGA MANGHÉRTNE
ÀND THA SWÉT.HÉD FON HJARA FININNIGE WIN.

WAS THÉR HWA FON VS FOLK THÉR.ET ALSA ÀRG VRBRUD HÉDE
THAT SIN LIF IN FRÉSE KÉM
THAN LÉNADON THA GOLA HIM HUL ÀND SKUL
ÀND FORADON HIM NÉI PHONISJA. THAT IS PALM.LAND.

WAS HI THÉR SÉTEN
THÀN MOST.I AN SINA SIBBA ÀND FRIANDA ÀND ÁTHA SKRIWA
THAT.ET LAND SÁ GOD WÉRE ÀND THA MÀNNISKA SÁ LUKLIK
AS NINMÀN HIN SELVA MOCHT FORBYLDE.

A BRITTANJA WÉRON RJU FÉLO MANNA THA LITH WIVA.
THÁ THA GOLA THAT WISTON.
LÉTON HJA ALWÉIS MANGHÉRTNE SKÁKA
ÀND THESSA JAVON HJA THA BRITNE VMB NAWET.

THACH AL THISSA MANGHÉRTNE WÉRON HJARA THJANSTERUM
THÉR THA BERN FON WR.ÁLDA STOLON
VMBAR AN HJARA FALSKE DROCHTNE TO JÉVANE
.


- - - - -

Ottema p.85

De Golen, zoo heetten de zendeling-priesters van Sydon,
hadden wel gezien dat het land daar schaars bevolkt was
en ver van de Moeder was.

Om nu zich zelven een goeden schijn te geven,
lieten zij zich zelve in onze taal aan de trouw gewijden heeten,
maar dat was beter geweest,
als zij zich zelve van de trouw gewenden genoemd hadden
of kort weg Triuwenden,
gelijk onze zeelieden later gedaan hebben.

Toen zij wel gezeten waren,
ruilden hunne kooplieden schoone koperen wapenen
en allerlei sieraden tegen onze ijzeren wapenen en huiden van wilde dieren
,
die in onze zuidelijke landen in menigte te bekomen waren,

maar de Golen vierden allerhande vuile gedrochtelijke feesten,
en dan dienden de Kadheimers die door toedoen van hunne wulpsche [hoerige] meisjes
en de zoetheid van hunne vergiftige wijn.

Was er iemand van ons volk die het zoo erg verbruid had,
dat zijn leven in gevaar kwam,
dan verleenden de Golen hem heul en schuilplaats,
en voerden hem naar Phonisia, dat is Palmland.

Was hij daar gezeten,
dan moest hij aan zijne bloedverwanten, vrienden en aanverwanten schrijven,
dat het land zoo goed was en de menschen zoo gelukkig,
als niemand zich konde verbeelden.

In Brittania waren zeer vele mannen, doch weinig vrouwen,
toen de Golen dat wisten,
lieten zij allerwege meisjes schaken,
en deze gaven zij aan de Britten om niet.

Doch al deze meisjes waren hunne dienaren
die kinderen van Wralda stalen
om ze aan hunne valsche afgoden te geven
.

- - - - -

Sandbach p.85

The Golen, as the missionary priests of Sidon were called,
had observed that the land there was thinly peopled,
and was far from the mother.

In order to make a favourable impression,
they had themselves called in our language followers of the truth [or: dedicated to loyalty];
but they had better
have been called abstainers from the truth [or: avoiding loyalty],
or, in short, "Triuwenden,"
as our seafaring people afterwards called them.

When they were well established,
their merchants exchanged their beautiful copper weapons
and all sorts of jewels for our iron weapons and hides of wild beasts
,
which were abundant in our southern countries;

but the Golen celebrated all sorts of vile and monstrous ['idol-like'] festivals,
which the inhabitants of the coast promoted with their wanton women
and sweet poisonous wine.

If any of our people had so conducted himself
that his life was in danger,
the Golen afforded him a refuge,
and sent him to Phonisia, that is, Palmland.

When he was settled there,
they made him write to his family, friends, and connections
that the country was so good and the people so happy
that no one could form any idea of [imagine] it.

In Britain there were plenty of men, but few women.
When the Golen knew this,
they carried off girls everywhere
and gave them to the Britons for nothing.

So all these girls served their purpose
to steal children from Wr-alda
in order to give them to [their] false gods [idols]
.


============

fragment 5 of 14

- - - - -

OLB p.[072/22]-[073/02]: from Fryasburg, Texland, about the Gértmanna leaving Athens, ca. 1550 BC (after Minerva had died)

AS THA PRESTERA SAGON
THAT THJA HJARA HERING NAVT VP VSA FJVR BRÉDA NE MACHTON.
THÁ GVNGON HJA BUTA ÁTHENJA
ÀND SÉIDON THAT WI MINERVA NAVT TO.NE GODENE BIKÀNA NILDE UT NÍD
VMBE THAT HJU THA INHÉMAR SÁ FÚL LIAFDE BIWÉSEN HÉDE

FORTH JAVON HJA THAT FOLK BYLDNISSE FON HIRA LIKNESS
TJÚGANDE THAT HJA THÉRAN ELLA FRÉJA MACHTE
ALSANAKA HJA HÉROCH BILÉWON.


THRVCH AL THISSA TELLINGA
WARTH THÀT DVMA FOLK FON VS OFKÉRAD.
ÀND TO THA LESTA FÍLON HJA VS TO LIF.


- - - - -

Ottema p.101

Als de priesters zagen,
dat zij hunne haring op ons vuur niet mochten braden,
gingen zij buiten Athene
en zeiden, dat wij Minerva niet als eene Godin wilden bekennen uit nijd,
omdat zij de inlanders zooveel liefde had bewezen.

Daarop gaven zij het volk beeldtenissen van hare gelijkenis,
betuigende dat zij daaraan alles mochten vragen,
zoo lang zij gehoorzaam bleven.


Door al deze verhalen
werd het domme volk van ons afkeerig gemaakt,
en ten laatsten vielen zij ons te lijf.

- - - - -

Sandbach p.101

When the priests saw
that they could not fry their herrings on our fire (have everything their own way),
they left Athens,
and said that we refused to acknowledge Min-erva as a goddess out of envy,
because she had shown so much affection to the natives.

Thereupon they gave the people statues of her,
declaring that they might ask of them whatever they liked,
as long as they were obedient to her.


By these kinds of tales
the stupid [dumb] people were estranged from us,
and at last they attacked us;


============

fragment 6 of 14

- - - - -

OLB p.[077/22]-[079/10]: written on wall Fryasburg 1200 BC (copied 600 BC), about Athénia's decline

TOFÁRA WRDON ALLE SÉKUM BINN ÁTHÉNJA IN VSA TÁL BITHONGON
ÀFTERNÉI MOSTET IN BÉDE TÁLA SKÉN
ÀND TO LESTA ALLÉNA INTHA LANDIS TAL.

IN THA ÉROSTA JÉRA NAM THAT MANFOLK TO ÁTHÉNJA ENKEL WIVA FON VS AJN SLACHT
MEN THAT JONGKFOLK VPWOXEN MITHA MANGÉRTA THÉR LANDSÁTON NAMON THÉR ÁK FON.

THA BÁSTERA BERN THAM THÉROF KEMON
WÉRON THA SKÉNSTA ÀND SNODSTA JN WRALDA
MEN HJA WÉRON ÁK THA ÀRGSTA.
~
TO HINKANDE VR BYDE SÍDA.
TO MÁLANDE HER VM SÉDA NER VM PLÉGA
HIT NE SY THAT ET WÉRE FOR HJARA AJNE HELD.

ALSA NÁKA THÉR JETA.N STRÉL FON FRYA.S GÁST WELDANDE
WÉRE WÀRTH AL ET BVW.SPUL TO MÉNA WERKA FORWROCHTEN
ÀND NIMMÀN NE MACHT EN HUS TO BVWANDE
THÀT RUMER ÀND RIKKER WÉRE AS THÀT SINRA NÉSTUM.

THA THÁ SVME VRBASTERE STÉDJAR RIK WÉRON
THRVCH VS FÁRA ÀND THRVCH ET SULVER
THÀT THA SLÁVONA UTA SULVER.LÔNA WNNON
THÁ GVNGON HJA BUTA VPPA HELLINGA JEFTA INDA DÉLA HÉMA.

THÉR BEFTHA HÁGA WALLUM FON LÁF THA FON STÉN
BVWADON HJA HOVA MITH KESTLIK HUSARK.
ÀND VMBE BY THA WLA PRESTRUM INEN GODA HROP TO WÉSANDE
STÀLDON HJA THÉR FALSKA DROCHTEN LIKANDA ÀND VNTUCHTIGA BILDA IN
.

BY THA WLA PRESTRUM ÀND FORSTUM
WRDON THA KNÁPA ALTOMET MÁRA GÉRT AS THA TOGHATERA.
ÀND FÁKEN THRVCH RIKA JEFTA THA THRVCH WELD
FON ET PAD THÉRE DÜGED OF HLÉID
.

NÉIDAM RIKDOM BY THÀT VRBRÚDE ÀND VRBASTERDE SLACHT FÉR BOPPA DÜGED ÀND ÉRE JELDE.
SACH MÀN ALTOMET KNÁPA THAM HJARA SELVA MITH RUMA RIKA KLÁTAR SÍRADON
.
HJARA ALDRUM ÀND FÁMNA TO SKÔNDA ÀND HJARA KUNNA TO SPOT.
~
KÉMON VSA ÉNFALDA ALDERA TO ÁTHÉNJA VPPE THÉRE MÉNA ACHT
ÀND WILDON HJA THÉRVR BÁRE SÁ WARTH THER HROPEN

HARK - HARK THÉR SKIL EN SÉ.MOMMA KÉTHA.

ALSA IS ÁTHÉNJA WRDON
É.LIK EN BROKLAND ANDA HÉTE LANDA.
FOL BLODSÚGAR POGGA ÀND FENINIGA SNÁKA.
HWÉR IN NÉN MÀNNISK FON HERDE SÉDUM SIN FOT NAVT WÁGA NE MÉI.


- - - - -

Ottema p.109

Te voren werden alle zaken binnen Athene in onze taal bepleit,
naderhand moest het in beide talen geschieden,
en ten laatste alleen in de landstaal.

In de eerste jaren nam het manvolk te Athene enkel vrouwen van ons eigen geslacht,
maar het jongvolk opgewassen met de meisjes der landzaten namen daar ook van.

De basterd kinderen die daarvan kwamen,
waren de schoonste en schranderste van de wereld,
maar zij waren ook de slechtste.

Hinkende over beide zijden,
zich bekreunende noch om wet, noch om gewoonte,
tenzij dat het was voor hun eigen belang.

Alzoo lang er nog een straal van Fryas geest opwelde,
werd al de bouwstof tot gemeene werken verarbeid,
en niemand mocht een huis bouwen,
dat ruimer en rijker was als dat van zijn buurman.

Doch toen sommige verbasterde stedelingen rijk waren
door onze zeevaart en door het zilver,
dat de slaven uit de zilverlanden wonnen,
gingen zij buiten op de hellingen (der bergen) of in de dalen wonen.

Aldaar achter hooge wallen van loof of van steen,
bouwden zij hoven (paleizen) met kostbaar huisraad,
en om bij de vuile priesteren in een goeden dunk te wezen,
plaatsten zij daar op valsche goden gelijkende en ontuchtige beelden in
.

Bij de vuile priesteren en vorsten
werden soms de knapen meer begeerd, als de dochteren,
en vaak door rijke giften of door geweld
van het pad der deugd afgeleid
.

Naardien rijkdom bij het verwende en verbasterde geslacht ver boven deugd en eere gold,
zag men altemet knapen, die zich met wijde prachtige kleederen versierden
,
hunne ouders en de maagden tot schande en hunne sekse ten spot.

Kwamen onze eenvoudige ouders te Athene op de algemeene volksvergadering,
en wilden daar zich beklagen, dan werd er geroepen:

hoor, hoor, daar zal een zeegedrocht spreken.

Zoo is Athene geworden,
gelijk een moeras in de heete landen
vol bloedzuigers, padden en vergiftige slangen,
waarin geen mensch van strenge zeden zijn voet kan wagen.

- - - - -

Sandbach p.109

Formerly all the cases in Athens were pleaded in our language,
but afterwards in both languages,
and at last in the native language only.

At first the men of Athens only married women of our own race,
but the young men as they grew up with the girls of the country took them to wife.

The ba$t@rd children of this connection
were the handsomest and cleverest in the world;
but they were likewise the wickedest,

wavering between the two parties,
paying no regard to laws or customs
except where they suited their own interests.

As long as a ray of Frya's spirit existed,
all the building materials were for common use,
and no one might build a house
larger or better than his neighbours;

but when some degenerate townspeople got rich
by sea-voyages and by the silver
that their slaves got in the silver countries,
they went to live out on the hills or in the valleys.

There, behind high enclosures of trees or walls,
they built palaces with costly furniture,
and in order to remain in good odour with the nasty priests,
they placed there likenesses of false gods and unchaste statues
.

Sometimes the dirty priests and princes
wished for the boys rather than the girls,
and often led them astray from the paths of virtue
by rich presents or by force
.

Because riches were more valued by this lost and degenerate race than virtue or honour,
one sometimes saw boys dressed in splendid flowing robes
,
to the disgrace of their parents and maidens, and to the shame of their own sex.

If our simple parents came to a general assembly at Athens
and made complaints, a cry was raised,

Hear, hear! there is a sea-monster going to speak.

Such is Athens become,
like a morass in a tropical country
full of leeches, toads, and poisonous snakes,
in which no man of decent habits can set his foot.


============

fragment 7 of 14

- - - - -

OLB p.[100/02] - [101/20]: Appollanja's book; 2nd part of Formlér

EMONG FINDA.S FOLK SEND WAN.WÍSA.
THÉR THRVCH HJARA OVER.FINDINGRIKHÉD AL SA ÀRG SEND EWERDEN
THÀT HJA HJARA SELVA WIS MÁKJA ÀND THA INEWIDA BITJUGA
THÀT HJA THET BESTA DÉL SEND FON WR.ALDA.
THET HJARA GÁST THET BESTE DÉL IS FON WR.ALDA.S GÁST
ÀND THET WR.ALDA ALLÉNA MÉI THÀNKJA THRVCH HELPE HJAR.IS BRYN.
~ ~ ~ ~ ~ ~ ~ ~ ~ .
THÀT AIDER SKEPSLE EN DÉL IS FON VVR.ALDA.S VNENDLIK WÉSA
THÀT HÀVON HJA FON VS GÁBAD.
~
MEN HJARA FALXE RÉDNE ÀND HJARA TÀMLÁSE HÁCH.FAREN HÉD
HETH RA VPPEN DWÁLWÉI BROCHT.

WÉRE HJARA GÁST WR.ALDA.S GÁST
SÁ SKOLDE WR.ALDA ÉL DVM WÉSA
IN STÉDE FON LICHT AND WIS.

HWAND HJARA GÁST SLÁVTH HIM SELVA IMMER OF VMBE SKÉNE BYLDA TO MÁKJANDE
THÉR Y ÀFTERNÉI ANBID.

~
MEN FINDAS FOLK IS EN ÀRG FOLK.
HWAND AFSKÉN THA WAN.WÍSA THÉRA. HJARA SELVA WIS MÁKJA
THÀT HJA DROCHTNE SEND.
SA HÀVON HJA TO FÁRA THA VN.EWIDA FALXA DROCHTNE.ESKÉPEN.
TO KÉTHANDE ALLER WÉIKES
THÀT THISSA DROCHTNE WRALDA ESKÉPEN HÀVE.
MITH AL HWAT THÉR INNE IS.
~
GÍRIGA DROCHTNE FVL NÍD ÀND TORN.
THAM ÉRATH ÀND THJANATH WILLATH WÉSA.
THRVCH THA MÀNNISKA.
THÉR BLOD ÀND OFFER WILLA ÀND SKÁT ASKJA
.
~
MEN THI WAN.WISA FALXA MANNA
THAM HJARA SELVA GODIS SKALKA JEFTHA PRESTERA NOMA LÉTA.
BÜRATH ÀND SÁMNATH ÀND GETTHATH ALDAM TOFARA DROCHTNE
THÉRER NAVT NE SEND
VMBET SELVA TO BIHALDANDE.

ALDAM BIDRÍWATH HJA MITH EN RUM EMOD.
THRVCHDAM HJA HJARA SELVA DROCHTNE WÁNE
THÉR AN NINMAN ANDERT SKELDICH NE SEND.

SEND THÉR SVME THAM HJARA RENKA FRODA ÀNDET BÁR MAKJA
ALSA WRDON HJA THRVCH HJARA RAKKERA FÀT ÀND VMBIRA LASTER VRBARNAD
ELLA MITH FÉLO STÁTSKA PLÉGUM
HJARA FALXA DROCHNE TO.N ÉRE.
MEN IN TRVTH. ALLÉNA THÉRVMBE THÀT HJA.RA NAVT SKÁDA NE SKOLDE.
~
TILTHJU VSA BERN NW WÉPNED MÜGE WÉSA TOJENST HJARA DROCHTEN LIKA LÉRE
ALSA HÁGON THA FÁNNA HJAM FON BUTA TO LÉRANDE
HWAT HÍR SKIL FOLGJA.


- - - - -

Ottema p.139

Onder Findas volk zijn wanwijzen,
die door hunne overvindingrijkheid zoo boos zijn geworden,
dat zij zich zelven wijs maken en de ingewijden doen gelooven,
dat zij het beste deel zijn van Wralda;
dat hun geest het beste deel is van Wralda’s geest,
en dat Wralda alleen kan denken door hulp van hun brein.

Dat ieder schepsel een deel is van Wralda’s oneindig wezen,
dat hebben zij van ons gestolen.

Maar hunne valsche redeneering en hunne toomelooze hoovaardigheid
heeft hen op een dwaalweg gebracht.

Ware hun geest Wraldas geest,
dan zoude Wralda heel dom wezen,
in plaats van verstandig en wijs.

Want hun geest slooft zich altijd af om schoone beelden te maken,
die zij naderhand aanbidden.


Maar Findas volk is een boos volk,
want ofschoon de wanwijzen onder hen zich zelven wijsmaken,
dat zij goden zijn,
zoo hebben zij voor de oningewijden valsche goden geschapen,
en verkondigen allerwege
dat deze afgoden de wereld geschapen hebben,
met alles wat daar in is;

gierige afgoden vol nijd en toorn,
die gediend en geëerd willen wezen,
door de menschen;
die bloed en offer willen en schatting eischen.


Maar die wanwijze valsche mannen,
die zich zelf godsdienaren of priesteren laten noemen,
beuren en zamelen en vergaderen dat alles voor afgoden,
die niet bestaan,
om het zelf te behouden.

Dat alles bedrijven zij met een ruim gemoed,
naardien zij zich zelven goden wanen,
die aan niemand antwoord schuldig zijn.

Zijn er sommigen die hunne ranken bevroeden en openbaar maken,
zoo worden zij door hunne rakkers gevat en om hunnen laster verbrand,
alles met vele statelijke plegtigheden
ter eere der valsche goden.
Maar in trouwe, alleen opdat zij hun niet schaden zouden.

Opdat onze kinderen gewapend mogen wezen tegen hunne afgodische leer,
zoo behooren de maagden hen te doen van buiten leeren,
wat hier zal volgen.

- - - - -

Sandbach p.139

Among Finda's people there are false teachers [pseudo-wise],
who, by their over-inventiveness, have become so wicked
that they make themselves and their adherents believe
that they are the best part of Wr-alda,
that their spirit is the best part of Wr-alda's spirit,
and that Wr-alda can only think by the help of their brains.

That every creature is a part of Wr-alda's eternal being,
that they have stolen from us;

but their false reasoning and ungovernable pride
have brought them on the road to ruin [in a labyrynth].

If their spirit was Wr-alda's spirit,
then Wr-alda would be very stupid,
instead of being sensible and wise;

for their spirit labours to create beautiful statues,
which they afterwards worship.


Finda's people are a wicked people,
for although they [the pseudo-wise] presumptuously pretend among themselves
that they are gods,
they proclaim the unconsecrated false gods,
and declare everywhere
that these idols created the world
and all that therein is—

greedy idols, full of envy and anger,
who desire to be served and honoured
by the people,
and who exact [demand] bloody sacrifices and rich offerings;


but these presumptuous and false men,
who call themselves God's servants and priests,
receive and collect everything in the name of the idols
that have no real existence,
for their own benefit.

They do all this with an easy conscience,
as they think themselves gods
not answerable to any one.

If there are some who discover their tricks and expose them,
they hand them over to the executioners to be burnt for their calumnies,
with solemn ceremonies
in honour of the false gods;
but really in order to save themselves.

In order that our children may be protected against their idolatrous doctrine,
the duty of the maidens is to make them learn by heart
the following:


============

fragment 8 of 14

- - - - -

OLB p.[114/04]-[115/08]: Frethorik's book, ca. 300 BC; another bad time

IN MIN JÜGED HÉRD.IK GRÉDWIRD ALOMME.
ÀRGE TID KÉM
ÀRGE TID WAS KVMEN
~
FRYA HÉD.VS LÉTEN.
HJRA WÁK.FÁMKES HÉDE HJU ABEFTA HALDEN.
HWAND DROCHTEN-LIKANDA BYLDA WÉRON BINNA VSA LÁND.PÀLA FVNDEN.
~
IK BRÔNDE FON NYS.GÍR. VMBE THI BYLDA TO BISJAN.
~
IN VSA BÚRT STROMPELE EN ÔLD.FÁMKE TO THA HUSA UTA IN.
IMMER TO KÉTHANDE VR ÀRGE TID.
~
IK GÍRDE HJA LING.SÍDE.
HJU STRIK MI OMME KIN TO.

NW WRD.IK DRIST
ÀND FRÉJE JEF HJU MI ÀRGE TID ÀND THA BYLDA RÉIS WISA WILDE.
HJU LAKTE GODLIK
ÀND BROCHT MI VPPER BURCH.
~
EN GRÉVA.MÀN.FRÉJE MY JEF IK AL LÉSA ÀND SKRÍVA KV.
NÉ SÉID.IK.
THÀN MOST ÉROST TO GA ÀND LÉRA SÉIDER
OWERS NE MÉI.T JOW NAVT WYSEN NI WRDE.
~
DYSTIK GVNG IK BI THA SKRIWER LÉRA.
~
ACHT JÉR LÉTTER HÉRD.IK
VSA BURCHFÁM HÉDE HORDOM BIDRYVEN
ÀND SVME BURCH.HÉRA HÉDON VRRÉD PLÉGAD MITH THA MÁGÍ.

ÀND FÉLO MÀNNISKA WÉRON VP HJARA SÍDA.
VVRAL KÉM TWISPALT.
THÉR WÉRON BERN THÉR VPSTANDON AJEN HJARA ELDRUM.
~
INNA GLUPPA WRDON THA FRODA MÀNNISKA MORTH.
THET ALDE FÁMK THÊR ELLA BÁR MÁKADE
WÀRTH DÁD FVNDEN IN.EN GRUPE.

MIN TÁT THÉR RJUCHTER WÉRE
WILDE HJA WRÉKEN HÁ.
NACHTIS WÀRHT.ER IN SIN HUS VRMORTH.

THRJU JÉR LÉTTER WÉR THENE MÁGÍ BÁS. SVNDER STRID.
THA SAXMÀNNA WÉRON FROME ÀND FROD BILYWEN.
NÉI THAM FLJUCHTON ALLE GODE MÀNNISKA.


- - - - -

Ottema p.159

In mijne jeugd hoorde ik klachten alomme:
booze tijd kwam;
booze tijd was gekomen;

Frya had ons verlaten;
zij had hare waakmeisjes terug gehouden;
want gedrochtelijke (afgods)beelden waren binnen onze landpalen gevonden.

Ik brande van nieuwsgierigheid om die beelden te zien.

In onze buurt strompelde een oud vrouwtje de huizen uit en in,
altijd roepende over de booze tijd.
Ik draaide haar op zijde.
Zij streek mij om de kin.

Nu werd ik vrijmoedig
en vroeg haar of zij mij de booze tijd en de beelden eens wilde toonen.
Zij lachte goedaardig,
en bragt mij op de burgt.

Een grijsaard vroeg mij of ik al lezen en schrijven kon.
Neen, zeide ik.
Dan moet gij eerst heengaan en leeren, zeide hij,
anders mag het u niet getoond worden.

Dagelijks ging ik bij den schrijver leeren.

Acht jaren later hoorde ik,
dat onze burgtmaagd ontucht had bedreven
en dat sommige burgtheeren verraad gepleegd hadden met den Magy.

En vele menschen waren op hunne zijde.
Overal kwam tweespalt.
Er waren kinderen, die opstonden tegen hunne ouders.

In ’t geheim werden de brave menschen vermoord.
Het oude vrouwtje, dat alles openbaar maakte,
werd dood gevonden in een gruppel.

Mijn vader, die rechter was,
wilde haar gewroken hebben.
Bij nacht werd hij in zijn huis vermoord.

Drie jaren later was de Magy meester zonder strijd.
De Saxmannen waren vroom en braaf gebleven.
Naar hen vluchtten alle goede menschen.

- - - - -

Sandbach p.159

In my youth I heard complaints on all sides.
The bad time was coming;
the bad time did come —

Frya had forsaken us.
She withheld from us all her watch-maidens,
because monstrous idolatrous images had been found within our landmarks.

I burnt with curiosity to see those images.

In our neighbourhood a little old woman tottered in and out of the houses,
always calling out about the bad times.
I came to her;
she stroked my chin;

then I became bold,
and asked her if she would show me the bad times and the images.
She laughed good-naturedly,
and took me to the citadel.

An old man asked me if I could read and write.
No, I said.
Then you must first go and learn, he replied,
otherwise it may not be shown to you.

I went daily to the writer and learnt.

Eight years afterwards I heard
that our Burgtmaagd had been unchaste,
and that some of the burgtheeren had committed treason with the Magy,

and many people took their part.
Everywhere disputes arose.
There were children rebelling against their parents;

good people were secretly murdered.
The little old woman who had brought everything to light
was found dead in a ditch.

My father, who was a judge,
would have her avenged.
He was murdered in the night in his own house.

Three years after that the Magy was master without any resistance.
The Saxmen had remained religious and upright.
All the good people fled to them.


============

fragment 9 of 14

- - - - -

OLB p.[115/10] - [116/05]: Frethorik's book (ca. 300 BC); another flood disaster

THI MÁGÍ BOGADE VPPA SINRA SNÔDHÉD.
MEN JRTHA SKOLD.IM THÁNA
THÀT HJU NÉN MÁGÍ NER AFGODA TO LÉTA NE MACHTE TO THÉRE HÉLGE SÉTA
HWÉRUT HJU FRYA BÉRADE.
~ ~ .
ÉVIN SA THET WILDE HORS SINA MÀNNA SKED.
NÉI THÀT HETH SINA RIDDER GERS.FALLICH MÁKAD HETH.
ÉVIN SÁ SKEDDE JRTHA HJRA WALDA ÀND BERGA.

RIN.STRÁMA WRDON OVIRA FJELDA SPRÉD.
SÉ KOKADE.
BERGA SPYDON NÉI THA WOLKUM
ÀND HWAD HJA SPYTH HÉDE.
SWIKTON THA WOLKA WITHER VP JRTHA.
~
BY T.ANFANG THERE ARNE MÔNATH
NIGADE JRTHA NORTHWARD
HJU SÉG DEL.
ÔL LÉGOR ÀND LÉGOR.
~
ANNA WOLFA.MÔNATH
LÉIDON THA DÉNE MARKA FON FRYA.S LÁND VNDER NE SÉ BIDOBBEN.
THA WALDA THÉR BYLDA IN WÉRON
WRDON VPHÍVATH ÀND THÉR WINDUM SPEL.

THET JÉR ÀFTER KÉM FROST INNA HERDE MÔNATH
ÀND LÉID ÔLD FRYA.S.LÁND VNDER EN PLÔNKE SKUL.
~
IN SELLA MÔNATH
KÉM STORNE.WIND UT.ET NORTHA WÉI.
MITH FORANDE BERGA FON ISE ÀND STÉNUM.

THÁ SRING KÉM
HÍF JRTHA HJRA SELVA VP.
ISE SMOLT AWÉI.
EBBE KÉM
ÀND THA WALDA MITHA BYLDUM DRÉVON NÉI SÉ.


- - - - -

Ottema p.159

De Magy verhief zich op zijne slimheid.
Maar Irtha zoude hem toonen,
dat zij geen Magy noch afgoden mocht toelaten tot de heilige schoot,
waaruit zij Frya baarde.

Even als het wilde ros zijne manen schudt,
nadat het zijn berijder in het gras geworpen [grasvallig gemaakt] heeft,
even zoo schudde Irtha hare wouden en bergen.

Rivieren werden over de velden gespreid.
De zee kookte.
Bergen spuwden vuur naar de wolken,
en wat zij gespuwd hadden,
slingerden de wolken weder op aarde.

Bij den aanvang van Arnemaand (oogstmaand)
neigde de aarde noordwaarts
en zeeg neder,
al lager en lager.

In de Wolvenmaand (wintermaand)
lagen de lage marken van Fryasland onder de zee bedolven.
De wouden, daar beelden in waren,
werden opgeheven en een spel der winden.

Het jaar daarop kwam vorst in de Hardemaand (louwmaand)
en legde oud Fryasland onder een plank (ijsveld) verscholen.

In Sellemaand (sprokkelmaand)
kwam stormwind uit het noorden weg,
mede voerende bergen van ijs en steenen.

Toen springvloed kwam,
hief de aarde zich op.
Het ijs smolt weg.
Ebbe kwam
en de wouden met de beelden dreven naar zee.

- - - - -

Sandbach p.159

The Magy prided himself upon his cunning,
but Irtha made him know
that she would not tolerate any Magy or idol on the holy bosom
that had borne Frya.

As a wild horse tosses his mane
after he has thrown [made] his rider [grass-falling],
so Irtha shook her forests and her mountains.

Rivers flowed over the land;
the sea raged;
mountains spouted fire to the clouds,
and what they vomited forth
the clouds flung upon the earth.

At the beginning of the Arnemaand (harvest month)
the earth bowed towards the north,
and sank down
lower and lower.

In the Welvenmaand (winter month)
the low lands of Fryasland were buried under the sea.
The woods in which the images were,
were torn up and scattered by the wind.

The following year the frost came in the Hardemaand (Louwmaand, January),
and laid Fryasland concealed under a sheet of ice.

In Sellemaand (Sprokkelmaand, February)
there were storms of wind from the north,
driving mountains of ice and stones.

When the spring-tides came
the earth raised herself up,
the ice melted;
with the ebb
the forests with the images drifted out to sea.


============

fragment 10 of 14

- - - - -

OLB p.[132/21] - [133/13]: Frethorik's book (ca. 300 BC); observation about superstition

HWERSA IMMAN EN BYLD MÁKATH ÀFTER ÉNNEN VRSTURVEN
ÀND THET LIKT
SÁ LÁWATH HJA
THÀT THENE GÁST THES VRSTURVENE THÉR INNE FÁRATH
.

THÉRVR HÀVATH HJA ALLE BYLDA VRBURGEN.
FON FRYA. FÀSTA. MÉDÉA. THJANJA. HELLÉNJA ÀND FÉLO ÔTHERA
.

HWERTH THÉR EN BERN EBERN
SÁ KVMATH THA SIBBA ET SÉMNE
ÀND BIDDATH AN FRYA
THÀT HJU HJARA FÁMKES MÉI KVMA LÉTA
THÀT BERN TO SÉENANDE.

HÀVON HJA BÉDEN.
SA NE MÉI NIMMAN HIM RORA NI HÉRA LÉTA.

KVMT ET BERN TO GRÁJANDE.
ÀND HALT THIT EN STVNDE AN
ALSA IS THÀT EN KWÁD TÉKEN
ÀND MAN IS AN FORMODA
THÀT THJU MÀM HORDOM DÉN HETH.

THÉRVR HÀV IK AL ÀRGE THINGA SJAN.
~
KVMT ET BERN TO SLÉPANDE
SÁ IS THÀT EN TÉKEN
THÀT THA FÁMKES VRET KVMEN SEND.

LAKT ET INNA SLÉP
SÁ HÀVON THA FÁMKES
THÀT BERN LUK TO SÉIT.

ÔLON LÁWATH HJA AN BOSA GÁSTA.
HEXNA. KOLLA. ULDERMANKES. ÀND ELFUN

AS JEF HJA FON THA FINNA WEI KÉMEN.


- - - - -

Ottema p.181

Wanneer iemand een beeld maakt naar een afgestorvene
en het gelijkt,
dan gelooven zij,
dat de geest des overledene daarin vaart
.

Daarom hebben zij alle beelden verborgen
van Frya, Fâsta, Medea, Thiania [Diana], Hellenia en vele andere
.

Wordt er een kind geboren,
dan komen de nabestaanden te zamen,
en bidden tot Frya,
dat zij hare dienaressen mag laten komen,
om het kind te zegenen.

Als zij gebeden hebben,
mag niemand zich verroeren noch laten hooren.

Begint het kind te schreijen
en houdt dat eene poos aan,
dan is dat een kwaad teeken,
en men is in vermoeden,
dat de moeder overspel [hoerdom] bedreven heeft.

Daarvan heb ik al erge dingen gezien.

Begint het kind te slapen,
dan is dat een teeken,
dat de dienaressen gekomen zijn.

Lacht het in den slaap,
dan hebben de dienaressen
het kind geluk toegezegd.

Vervolgens gelooven zij aan booze geesten,
heksen, kollen, aardmannetjes en elfen
,
alsof zij van de Finnen afstammen.

- - - - -

Sandbach p.181

When they make a statue of a dead person
they believe
that the spirit of the departed enters into it
;

therefore they have hidden their statues
of Frya, Fâsta, Medea, Thiania [Diana], Hellenia, and many others
.

When a child is born,
all the relatives come together
and pray to Frya
to send her servants
to bless the child.

When they have prayed,
they must neither move nor speak.

If the child begins to cry,
and continues some time,
it is a bad sign,
and they suspect
that the mother has committed adultery [whoredom].

I have seen very bad things come from that.

If the child sleeps,
that is a good sign—
Frya's servants are come.

If it laughs in its sleep,
the servants
have promised it happiness.

Moreover, they believe in bad spirits,
witches, sorcerers, dwarfs, and elves
,
as if they descended from the Finns.


============

fragment 11 of 14

- - - - -

OLB p. [138/29] - [140/18]: writings from Dela a.k.a. Hellénja, about Jes-us (ca. 600 BC) added by Wiljo (ca. 300 BC)

THAHWILA JES.US LÉRE VR JRTHA FOR.
GVNGON THA FALXA PRESTERA NÉI.T LÁND SINRA BERTA
SIN DÁD AVBÉRA.

HJA SÉIDON THÀT HJA FON SINUM FRIUNDUM WÉRON.
HJA BÁRADON GRÁTE ROWA.
TO RENNANDE HJARA KLÁTHAR TO FLARDUM
ÀND TO SKÉRANDE HJARA HOLA KÁL.

INNA HÔLA THÉRA BERGA GVNGON HJA HÉMA.
THACH THÉRIN HÉDON HJA HJARA SKÀT BROCHT.
THÉR BINNA MÁKADON HJA BYLDON ÀFTER JES-US.

THESSA BYLDON JÁVON HJA ANTHA VNÀRG THÀNKANDA LJUDA
.
TO LONGA LERSTA SÉIDON HJA THÀT JES-US EN DROCHTEN WÉRE.
THÀT.I THÀT SELVA AN HJAM BILÉDEN HÉDE.
ÀND THÀT ALLE THÉR AN HIM. ÀND AN SINA LÉRA LÁWA WILDE
NÉIMELS IN SIN KÉNINGKRIK KVME SKOLDE.
HWÉR FRÜ IS ÀND NOCHTA SEND ~

VRMITES HJA WISTON THÀT JES-US ÀJEN THA RIKA TO FJELDA TÁGEN HÉDE.
SÁ KÉTHON HJA ALLERWÉIKES
THAT ÀRMODE HÁ. ÀND ÉNFALD SÁ.
THJU DÜRE WÉRE VMBE IN SIN RIK TO KVMANE.
THÀT THÉRA THÉR HÍR VP IRTHA THÀT MÁSTE LÉDEN HÉDE.
NÉIMELS THA MÁSTA NOCHTA HÀVA SKOLDE.

THAHWILA HJA WISTON THÀT JES-US LÉRAD HÉDE
THÀT MÀN SINA TOCHTA WELDA ÀND BISTJURA MOSTE.
SÁ LÉRDON HJA THÀT MÀN ALLE SINA TOCHTA DÉJA MOSTE.
ÀND THÀT THA FVLKVMINHÉD THÉRA MÀNNISKA THÉRIN BISTANDE
THÀT ER ÉVIN VNFORSTOREN WRDE SÁ THÀT KALDE STÉN.

VMBE THÀT FOLK NW WIS TO MÁKJANDE.
THÀT HJA ALSA DÉDON
ALSA BÉRADON HJA ÀRMODE OVERA STRÉTA
ÀND VMB FORTH TO BIWISANE
THÀT HIA AL HJARA TOCHTA DÁD HÉDE
NAMON HJA NÉNE WIWA.

THACH SA HWERSA EN TOGHATER EN MISSTAP HÉDE
SÁ WÀRTH HJA THAT RING FORJÁN.
THA WRAKKA SÉIDON HJA MOST MÀN HELPA
AND VMBE SIN ÀJN SÉLE TO BIHALDANE
MOST MÀN FÜL ANDA CHERKE JÁN
.

THUS TO DVANDE HÉDE HJA WIV ÀND BERN SVNDER HÚSHALDEN
ÀND WRDON HJA RIK SVNDER WERKA.
MEN THÀT FOLK WÀRTH FÜL ÀRMER ÀND MÁR É.LÁNDICH AS Á TOFÁRA.
~
THAS LÉRE
HWÉRBI THA PRESTERA NÉN ORE WITSKIP HOVA
AS DROCHT.LIK RÉDA.
FRÁNA SKIN ÀND VNRJUCHTA PLÉGA
.
BRÉD HIRI SELVA UT FON.T ÁSTA TO.T WESTA
ÀND SKIL ÁK VR VSA LANDA KVMA.


- - - - -

Ottema p.189

Terwijl de leer van Jessos over de aarde zich uitbreidde,
gingen de valsche priesters naar het land zijner geboorte,
om zijn dood bekend te maken;

zij zeiden dat zij van zijne vrienden waren,
zij veinsden eene groote droefheid
door hunne kleederen in stukken te scheuren
en hun hoofd kaal te scheeren.

Zij gingen in de holen der bergen wonen,
doch hierin hadden zij hunne schatten gebracht,
daar binnen maakten zij beelden van Jessos.

Deze beelden gaven ze aan de onergdenkende lieden
;
ten langen laatste zeiden zij dat Jessos een godheid was,
dat hij zelf dit aan hun had beleden,
en dat allen die aan hem en zijne leer gelooven wilden,
hiernamaals in zijn koningrijk zouden komen,
waar vreugde is en genietingen zijn.

Vermits zij wisten dat Jessos tegen de rijken was te velde getrokken,
verkondigden zij allerwegen,
dat armoede lijden en eenvoudig zijn
de deur was om in zijn rijk te komen,
dat degene die op aarde het meeste geleden hadden,
hier namaals de meeste vreugde hebben zouden.

Ofschoon zij wisten, dat Jessos geleerd had,
dat men zijne hartstochten overmeesteren en besturen moest,
zoo leerden zij dat men alle zijne hartstochten dooden moest
en dat de volkomenheid des menschen daarin bestond,
dat hij even gevoelloos werd als de koude steen.

Ten einde nu het volk wijs te maken,
dat zij zelve zoo deden,
veinsden zij armoede op straat,
en om voorts te bewijzen,
dat zij al hunne zinnelijke lusten gedood hadden,
namen zij geene vrouwen.

Doch zoo ergens eene jonge dochter een misstap gedaan had,
werd haar dat spoedig vergeven;
de zwakken, zeiden zij, moest men helpen,
en om zijne eigene ziel te behouden,
moest men veel aan de kerk geven
.

Dusdoende hadden zij vrouw en kinderen zonder huishouding,
en werden zij rijk zonder werken;
maar het volk werd veel armer en meer ellendig als ooit te voren.

Deze leer,
waarbij de priesters geen andere wetenschap noodig hebben,
als bedriegelijk te redeneren,
een vrome schijn en ongerechtigheden [plegen]
,
breidde zich zelve van ’t oosten naar het westen,
en zal ook over ons land komen.

- - - - -

Sandbach p.189

While the doctrine of Jessos was thus spreading over the earth,
the false priests went to the land of his birth
to make his death known.

They said they were his friends,
and they pretended to show great sorrow
by tearing their clothes
and shaving their heads.

They went to live in caves in the mountains,
but in them they had hid all their treasures,
and they made in them images of Jessos.

They gave these statues to simple people
,
and at last they said that Jessos was a god,
that he had declared this himself to them,
and that all those who followed his doctrine
should enter his kingdom hereafter,
where all was joy and happiness.

Because they knew that he was opposed to the rich,
they announced everywhere
that poverty, suffering, and humility
were the door by which to enter into his kingdom,
and that those who had suffered the most on earth
should enjoy the greatest happiness there.

Although they knew that Jessos had taught
that men should regulate and control their passions,
they taught that men should stifle their passions,
and that the perfection of humanity consisted
in being as unfeeling as the cold stones.

In order to make the people believe
that they did as they preached,
they pretended to outward poverty;
and that they had overcome all sensual feelings,
they took no wives.

But if any young girl had made a false step,
it was quickly forgiven;
the weak, they said, were to be assisted,
and to save their souls
men must give largely to the Church
.

Acting in this way, they had wives and children without households,
and were rich without working;
but the people grew poorer and more miserable than they had ever been before.

This doctrine,
which requires the priests to possess no further knowledge
than to speak deceitfully,
and to pretend to be pious while acting unjustly
,
spreads from east to west,
and will come to our land also.


============

fragment 12 of 14

- - - - -

OLB p. [163/29] - [165/18]: notes from Gértman Ljudgért about Pangab, added by Koneréd (ca. 270 BC)

VNDER THA HINDOS ÀND ÔTHERA UT.A LÔNDUM
SIND WELKA LJUDA MANK THÉR AN STILNISE BÍ MALKORUM KVMA.

SE GELÁVATH THET SE VNFORBASTERE BERN FINDA.S SIND.
SE GELÁVATH THET FINDA FONUT.ET HIMMEL-LÀJA BERTA BERN IS.
HVANÁ SE MITH HJARA BERN NÉI THA DELTA JEFTHA LÉGTE TOGEN IS.
~
WELKE VNDER THAM GELÁVATH
THET SE MITH HJRA BERN VPPET SKUM THER HÉLIGE GONGG-À DEL GONGGEN IS.
THÉRVMBE SKOLDE THI RUN-STRÁME HÉLIGE GONGG-À HÉTA.

MÁR THA PRESTERA THÉR UT EN ÔR LÔND WECH KVMA
LÉTON THI LJUDA VP SPÉRA ÀND VRBARNA.
THÉR VMBE NE THURVATH SE FAR HJARA SÉK NIT ÔPENTLIK UT NI KVMA.
~
IN THET LÔND SIND ÔLLE PRESTERA TJOK ÀND RIK.
IN HJARA CHÀRKA WERTHAT ÔLLERLÉJA DROCHTENLIKA BYLDON FVNDEN.
THÉR VNDER SIND FÉLO GOLDEN MANK
.

BI WESTA PANG-AB THÉR SIND THA ÍRA JEFTHA WRANGA.
THA GEDROSTNE JEFTHA BRITNE. AND THA ORJETTEN JEFTHA VRJETNE.

ÔL THISA NÔMA SIND AR THRVCH THA NÍDIGE PRESTERA JÉVEN
THRVCHDAM HJA FON AR FLJUCHTE. VMB SÉDA ÀND GELÁV.
~
BI HJARA KVMSTE HÉDON VSA ÉTHLA HJARA SELVA ÁK AN THA ÁST-LIKA OWER FON PANG-AB DEL SET.
MEN VMB THÉRA PRESTAR WILLE SIND SE ÁK NÉI THER WESTER OWER FÁREN.

THÉRTHRVCH HÀVON WI THA ÍRA ÀND THA ÔTHERA KENNA LÉRTH.
THA ÍRA NE SIND NÉNE ÍRA MÁR GODA MINSKA
THER NÉNA BYLDON TOLÉTA NACH ÔNBIDDA.
ÁK WILLATH SE NÉNA CHÀRKA NACH PRESTAR DOGA
.
ÀND ÉVIN ALS WY.T FRÁNA LJUCHT FON FÀSTA VPHOLDA.
ÉVIN SÁ HOLDON SE ÔLLERWECHS FJUR IN HJARA HÚSA VP.

KVMTH MÔN EFTER ÉL WESTLIK
ÔLSÁ KVMTH MÔN BY THA GEDROSTNE

FON THA GEDROSTNE.
THISA SIND MITH ÔRA FOLKRUM BASTERED
ÀND SPRÉKATH ÔLLE AFSVNDERLIKA TÁLA.
~
THISA MINSKA SIND WÉRENTLIK ÍRA BONAR.
THÉR AMMER MITH HJARA HORSA VP OVERA FJELDA DWÁLA.
THÉR AMMER JÁGJA ÀND RÁWA
ÀND THÉR HJARA SELVA ALS SALT-ÁTHA FORHÉRA ANTHA OMHÉMMANDE FORSTA.
THER WILLE HWAM SE ALLES NITHER HÁWA
HWAT SE BIRÉKA MÜGE.


- - - - -

Ottema p.221

Onder de Hindos en andere uit die landen
zijn er sommige lieden die in stilte bij elkander komen.

Zij gelooven dat zij onverbasterde kinderen van Finda zijn.
Zij gelooven dat Finda van uit het Himmellaia gebergte geboren is,
van waar zij met hare kinderen naar de delte of de laagte getrokken is.

Sommigen onder hen gelooven,
dat zij met hare kinderen op het schuim van de heilige Ganges naar beneden gegaan is.
Daarom zoude die rivier de heilige Ganges heeten.

Maar de priesters die uit een ander land weg komen
lieten die menschen opsporen en verbranden;
daarom durven zij voor hunne zaak niet openlijk uitkomen.

In dit land zijn alle priesters dik en rijk.
In hunne kerken worden allerlei gedrochtelijke [afgods-gelijkende] beelden gevonden,
daaronder zijn vele van goud.


Bewesten Pangab zijn de Yren (Iraniers) of wrangen (Drangianen),
de Gedrosten (Gedrosiers) of weggeloopenen, en de Urgetten of vergetenen.

Al deze namen zijn hun door de nijdige priesters gegeven,
omdat zij hen ontvlieden wegens de zeden en het geloof.

Bij hunne komst hadden onze voorouders zich ook aan den oostelijken oever van den Pangab neergezet,
maar om der priesteren wille zijn zij ook naar den westelijken oever gevaren.

Daardoor hebben wij de Yren en anderen leeren kennen.
De Yren zijn geen wilden, maar goede menschen,
die geen beelden toelaten noch aanbidden:
ook willen ze geen kerken noch priesteren dulden [gedogen]
,
en even als wij het heilige licht van Fasta aanhouden,
zoo houden zij allerwege vuur in hunne huizen brandende.

Komt men later heel westelijk,
zoo komt men bij de Gedrosten.

Van de Gedrosten:
deze zijn met andere volken verbasterd,
en spreken alle afzonderlijke talen.

Deze menschen zijn wezenlijk wilde moordenaren,
die altijd met hunne paarden over de velden dwalen,
die altijd jagen en rooven,
en die zich als soldaten verhuren aan de omwonende vorsten,
ter wier wille zij alles neder houwen,
wat zij kunnen bereiken.

- - - - -

Sandbach p.221

Among the Hindoos and others out of these countries
there are people who meet together secretly.

They believe that they are pure children of Finda,
and that Finda was born in the Himmellaia mountains,
whence she went with her children to the lowlands.

Some of them believe
that she, with her children, floated down upon the foam of the Ganges,
and that that is the reason why the river is called the Sacred Ganges.

But the priests, who came from another country,
traced out these people and had them burnt,
so that they do not dare to declare openly their creed.

In this country all the priests are fat and rich.
In their churches there are all kinds of monstrous [idol-like] images,
many of them of gold
.

To the west of the Punjab are the Yren (Iraniers), or morose (Drangianen),
the Gedrosten (Gedrosiers), or runaways, and the Urgetten, or forgotten.

These names are given by the priests out of spite,
because they fled from their customs and religion.

On their arrival our forefathers likewise established themselves to the east of the Punjab,
but on account of the priests they likewise went to the west.

In that way we learned to know the Yren and other people.
The Yren are not savages, but good people,
who neither pray to nor tolerate images;
neither will they suffer [permit] priests or churches
;
but as we adhere to the light of Fasta,
so they everywhere maintain fire in their houses.

Coming still further westward,
we arrive at the Gedrosten.

Regarding the Gedrosten:
They have been mixed with other people,
and speak a variety of languages.

These people are really savage murderers,
who always wander about the country on horseback
hunting and robbing,
and hire themselves as soldiers to the surrounding princes,
at whose command they destroy
whatever they can reach.


============

fragment 13 of 14

- - - - -

OLB p. [190/09] - [191/13]: Rika's letter (date unknown) about strange kings, added by unknown

THA POPPA KÀNINGGAR THAM NÉI WILKÉR LÉVA
STÉKATH VVRALDA NÉI THÉRE KRÔNE.
UT NÍD THAT VVR-ALDA AL-FÉDER HÉT,
SA WILDON HJA FÉDRUM THÉRA FOLKAR HÉTA.
~
NVV WÉT ALLERA MÀNNALIK THÀT-NE KÉNING NAVT OVIR-NE WAXDOM NE WELTH
ÀND THÀT-IM SIN FÉDING THRVCH THÀT FOLK BROCHT WARTH.
~
MEN THACH WILDON HJA FVLHERDJA BY HJARA FORMÉTENHÉD.
~
TILTHJU HJA TO.RA DOL KVMA MACHTE
ALSA HÀVON HJA THET FORMA NAVT FVLDÉN WÉST MITH THA FRYA JEFTA
MEN HÀVON HJA THÀT FOLK ÉNE TINS VPLÉID
.

FORI THENE SKÀT THAM THÉROF KÉM
HÉRADON HJA VRLANDISKA SALT-ÁTHA -
THAM HJA IN-OM HJARA HOVA LÉIDON.

FORTH NAMON HJA ALSA FÉLO WIVA AS-RA LUSTE,
ÀND THA LITHIGA FORSTA ÀND HÉRA DÉDON AL-ÉN.
~
AS TWIST ÀND TVÍSPALT ÀFTERNÉI INNA HÚSHALDNE GLUPTE
ÀND THÉRVR KLÁCHTA KÉMON
THÁ HÀVON HJA SÉID,

JAHWEDER MÀN IS THÉNE FÉDER FON SIN HÚSHALDEN
THÉRVMBE SKIL.ER ÁK BÁS ÀND RJUCHTER OVIR WÉSA.

THÁ KÉM WIL.KÉR
ÀND ÉVIN AS THAM MITHA MÀNNUM INOVIR THA HÚSHALDNE WELDE
GVNG.ER MITH THA KÀNINGGAR INOVIR HJARA STÁT ÀND FOLKAR DVAN.

THÁ THA KÀNINGGAR ET ALSA WÍD BROCHT HÉDE
THÀT HJA FÉDERUM THÉRA FOLKAR HÉTE
THÁ GVNGON HJA TO ÀND LÉTON BYLDON ÀFTER HJARA DÁNTNE MÁKJA.

THISSA BYLDON LÉTON HJA INNA THA CHERKA STALLA NÉST THA BYLDON THÉRA DROCHTNE
ÀND THI JENA THAM THÉR NAVT FAR BÚGJA NILDE
WARTH OM BROCHT JEFTHA AN KÉDNE DÉN
.


- - - - -

Ottema p.229

De vreemde koningen, die naar willekeur leven,
steken Wralda naar de kroon;
uit nijd dat Wralda Alvader [al-voeder] heet
wilden zij ook vaderen [voeders] der volken genoemd worden.

Nu weet iedereen dat een koning niet over den wasdom heerscht,
en dat hem zijne voeding door het volk gebracht wordt;

maar toch wilden zij volharden bij hunne vermetelheid.

Opdat zij tot hun doel mochten komen,
zoo zijn zij in het eerst niet voldaan geweest met de vrije giften,
maar hebben het volk eene schatting opgelegd
.

Voor de schat, die daarvan kwam,
huurden zij buitenlandsche soldaten,
die zij rondom hunne hoven legden.

Vervolgens namen zij zoo vele vrouwen, als hun lustte,
en de kleine vorsten en heeren deden eveneens.

Toen naderhand twist en tweespalt in de huishouding sloop,
en daarover klachten kwamen,
hebben zij gezegd:

ieder man is de vader (voeder) van zijn huisgezin,
daarom zal hij ook meester en rechter daarover wezen.

Toen kwam de willekeur,
en even als die met de mannen over het huisgezin heerschte,
ging zij ook met de koningen over de volken doen.

Toen de koningen het zoo ver gebracht hadden,
dat zij vaderen [voeders] der volken heetten,
gingen zij heen en lieten beelden naar hunne gedaante maken;

deze beelden lieten zij in de kerken stellen naast de beelden der afgoden,
en degene die daar niet voor buigen wilde,
werd omgebracht of in ketenen gedaan
.

- - - - -

Sandbach p.229

The foreign kings, who follow their own will,
place Wr-alda below the crown.
From envy that Wr-alda is called the universal father [feeder],
they wish also to be called fathers [feeders] of the people.

Now, everybody knows that kings do not regulate the productiveness of the earth;
and that they have their sustenance [feeding] by means of the people,

but still they will persist in their arrogance.

In order to attain their object
they were not satisfied from the beginning with free gifts,
but imposed a tax upon the people
.

With the tax [treasure] thus raised
they hired foreign soldiers,
whom they retained about their courts.

Afterwards they took as many wives as they pleased,
and the smaller princes and gentry did the same.

When, in consequence, quarrels and disputes arose in the households,
and complaints were made about it,
they said

every man is the father (feeder) of his household,
therefore he shall be master and judge over it.

Thus arose arbitrariness,
and as the men ruled over their households
the kings would do over their people.

When the kings had accomplished that,
they should be called fathers [feeders] of the people,
they had statues of themselves made,

and erected in the churches beside the statues of the idols,
and those who would not bow down to them
were either killed or put in chains
.


============

fragment 14 of 14

- - - - -

OLB p. [204/22] - [205/23]: Anonymous about Black Adel (a.k.a. Áskar) and Frétho-gunsta (ca. 50 BC)

BY THA TWISK-LANDAR SEND FÉLO TJODA PLÉGA FON THA TARTARUM ÀND MÁGJARA BINNA GLUPTH
MEN ÁK FÜL SEND THÉR FON VSA SÉDUM BILÉWEN.

THÉR THRVCH HÀVATH HJA JETA FÁMNA
THÉR THA BERN LÉRA ÀND THA ALDA RÉD JEVA.

BI T.ANFANG WÉRON HJA REINTJA NÍDICH
MEN TO THA LESTA WÀRTH HJU THRVCH HJAM FOLGATH ÀND THJANJATH ÀND ALLERWÉIKES BOGATH
HWÉR.ET NETTE ÀND NÉDLIK WÉRE.
~
ALSA RINGEN ÁSKAR FON RÉINTJA HJRA BODON FORNOM
HO THA JUTTAR NÍGATH WÉRON
SAND HI BISTONDA BODON FON SIN ANT WEGUM NÉI THA KÀNING FON HALS.

THÀT SKIP WÉR MITH THA BODON GVNGON
WAS FVL LÉDEN MITH FÁMNA SÍRHÉDUM
ÀND THÉR BÍ WÉR EN GOLDEN SKILD
HWÉRVPPA ÁSKAR HIS DÁNTE KUNSTA LIK WAS UT EBYLD
.

THISSA BODON MOSTON FRÉJA
JÉF ÁSKAR THES KÀNING HIS TOGHTER FRÉTHO-GUNSTA TO SIN WIF HÀVE MACHTE.
~
FRÉTHO-GUNSTA KÉM EN JÉR LÉTER TO STÁVEREN.
BI HJARA FOLGAR WÉRE ÁK ÉNEN MÁGÍ
HWAND THA JUTTAR WÉRON SUNT LÔNG VRBRUD.
~
KIRT AFTER THÀT ÁSKAR MITH FRÉTHO-GUNSTA BOSTIGJATH WAS
WÀRTH THÉR TO STÁVEREN ÉNE SCHERKE BVWED.
INNA THJU SCHERKE WRDON TJODA DROCHTEN LÍKANDA BYLDON STALTH.
MITH GOLD TRVCH WROCHTNE KLÁTHAR.

ÁK IS ER BIWÉRATH HAT ÁSKAR THÉR NACHTIS ÀND VNTÍDIS
MITH FRÉTHO-GUNSTA FÁR NITHER BUWGADE
.


- - - - -

Ottema p.245

Bij de Twisklanders zijn vele kwade gewoonten van de Tartaren en Magyaren binnengeslopen,
maar er zijn ook vele van onze zeden gebleven.

Daardoor hebben zij ook nog Maagden [Famna],
die de kinderen onderwijzen en de ouden raad geven.

In den beginne waren zij Reintja vijandig,
maar ten laatste werd zij door haar gevolgd en gediend en allerwege geprezen,
waar het nuttig en noodig was.

Zoodra Askar van Reintjas boden vernam,
hoe de Jutten gezind waren,
zond hij terstond boden van zijnentwege naar den koning van Hals.

Het schip, waarmede de boden gingen,
was vol geladen met vrouwen sieraden,
en daarbij was een gouden schild,
waarop Askars gedaante kunstig was afgebeeld
.

Deze boden moesten vragen
of Askar des konings dochter Frethogunsta tot zijne vrouw mocht hebben.

Frethogunsta kwam een jaar later te Staveren;
bij haar gevolg was ook een Magy,
want de Jutten waren sedert lang verdorven.

Kort nadat Askar met Frethogunsta getrouwd was,
werd er te Staveren eene kerk gebouwd;
in de kerk werden booze gedrochtelijke [afgoden-gelijkende] beelden gesteld,
met goud doorwevene kleederen.

Ook is er beweerd dat Askar bij nacht en bij ontijde
met Frethogunsta zich daar voor nederboog
.

- - - - -

Sandbach p.245

Among the Twisklanders many bad customs of the Tartars and Magyars have crept in,
but likewise many of our laws have remained.

Therefore they still have Maagden [Matrons],
who teach the children and advise the old.

In the beginning they were opposed to Reintja,
but at last she was followed, obeyed, and praised by them
where it was useful or necessary.

As soon as Askar heard from Reintja's messengers
how the Jutlanders were disposed,
he immediately, on his side, sent messengers to the King of Hals.

The ship in which the messengers went
was laden with women's ornaments,
and took also a golden shield
on which Askar's portrait was artistically represented
.

These messengers were to ask
the King's daughter, Frethogunsta, in marriage for Askar.

Frethogunsta came a year after that to Staveren.
Among her followers was a Magy,
for the Jutlanders had been long ago corrupted.

Soon after Askar had married Frethogunsta,
a church was built at Staveren.
In the church were placed monstrous [idol-like] images,
bedecked with gold-woven dresses.

It is also said that Askar, by night, and at unseasonable times,
kneeled to them with Frethogunsta
;