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


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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

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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.


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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

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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

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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
;

Forum # 20 (feb. 10 - 29, 2012)

Posted 10 February 2012 - 10:33 AM
Knul, on 09 February 2012 - 06:40 PM, said:
The books for his library have initially been bought by his compagnon Stadermann in Amsterdam and were later advised by Ottema.

There is no proof for any contact between Over de Linden and Stadermann, other than in the year they were neighbors (1845).

### Posted 11 February 2012 - 08:50 AM
Knul, on 11 February 2012 - 01:23 AM, said:
They were not just neighbours, but also colleagues and friends.

I know they were neighbors in 1845 only, according to L.F. Over de Linden.
Three questions:
Do you know from when till when Stadermann worked for the Marine in Den Helder?
Do you have any indication that they were 'friends', other than the trip to Enkhuizen they would have made together in 1845?
Have you read the letters between H.A. Stadermann and A. Heyting (1917-1934)?

### Posted 12 February 2012 - 09:02 AM
Otharus, on 11 February 2012 - 08:50 AM, said:
Three questions:

Your answer was:
"Just read the reports of one of his colleagues and of Berk. s. http://rodinbook.nl/olbbrieven.html. ref: Voorgeschiedenis. Zie ook: http://www.dbnl.org/...801_01_0001.php"

From these links I conclude that:
1. No, you don't know the time frame in which Stadermann worked for the Royal Marine in Den Helder.
2. The only 'information' about the supposed friendship between Stadermann and Over de Linden is speculation by others.
3. No you have not read any letters from Stadermann's son.

### Posted 12 February 2012 - 06:25 PM
Letter from Cornelis Over de Linden to Dr. Ottema, dated Den Helder 11-6-1872 (translation, original at Tresoar, Ljouwert).

"Honorable and very learned Sir!

A request for revision, says W. de L. in Spectator magazine of 21 October 1871 # 42, the same I ask you, and all who reject the so-called 'RUN-SKRIFT' as of younger date.

In your translation I read: "Oh dear, never let the eyes of a monk gaze upon this script, they speak sweet words, but... etc."

From this fear of monks I dare conclude, that they had already captured many of our old manuscripts. I also dare believe dat the Over de Lindens have not been the only ones, who possessed the book of Adela Follistar. When I follow the history of the manuscript, I dare assume that the Romans, the Phoenicians, the Greeks and all Mediterranean peoples learned the letter-script from us.

Not copied from the geometric lines of the Jol, but from less neatly produced Frisian manuscripts.

In the times when I tortured myself trying to read the handwriting, someone said to me that they might be Phoenician letters. So I looked for a book about the Phoenician language and found one with the title: "Paläographische Studien über phönizische und punische Schrift - Herausgegeben von D. Wilhelm Gesenius. Mit 6 lithographirten tafelen. Leipzig 1835."

The letters in that book are very different, but many of them are similar to the STAND and the RUN-SKRIFT as presented in the manuscript. Many or most of the prints of tokens with letters, depict women's heads, that reminded me of the Frisian honorary Mothers. The author says that every Phoenician colony had its own letter-script. But I could not follow him, because he compared the letters with Hebrew ones, which I don't know.

If my notion is right, we have been the lettergivers of all Mediterranean peoples. As the Nordic peoples always have been - and still are - the real sea dogs, the French with all their elevated theories not excluded, they were also most in need of letters and ciphers.
That the monks, who have invented their own letter-script, stifled ours to make it unreadable, lies in their nature. But who knows how many Copies of the book of Adela's Folstar remain here and elsewhere with kings or in Rome. Now that more than a thousand years have passed, they may have introduced the walking script as capitals, because they are similar to our capitals.

If you are so weak as to reject the walking script, out of fear for some barkers, than it is as if you want to duel with the sheath, while passing the sword to them.

For in the manuscript it says: "When Fàsta was Mother of honor, she made the running or walking script out of it. The Witking, that is seaking Godfried... etc." So, if the runscript was added more recently, then the above fragment was also added, and then anything can have been added. So I keep protesting against the mutilation.
[...]

After affable greetings, also to your Niece,
Yours,
C. Over de Linden"

### Posted 13 February 2012 - 05:34 PM
Dr. Ottema to L.F. Over de Linden (translated from letter in Dutch, dated 17-3-1876, from Tresoar collection):

Dear Sir!

I will answer both your questions shortly.
First, where does the story (or statement) come from, that we (the Western peoples) would have borrowed our ciphers from the Arabs?


It is not a story, and not based on any historical fact, but a wild guess, that has been parroted by the gullible crowds for three centuries now. Much was written about that. When scholars asked the question, where our ciphers had originated, they tacitly assumed, that they had to come from abroad; because it was out of the question that the peoples of Middle and Western Europe had invented anything by themselves. Therefore one of them guessed that the Hebrews, another that the Phoenicians, and yet another that the Egyptians would be the inventors of our ciphers. Each argued his opinion with erudition. The ones who claimed it had been the Arabs were most successful, because the latter were known to use a decimal system. But one forgot, that if we had learned our ciphers from the Arabs, we would also have adopted the shape of those Arabic ciphers. And that's how this guess was accepted as a prevailing truth.


Concerning your other question, what proof there is for my statement, that the figures in the Alhambra decorations were derived from the Fryan script, I can only say this. There is no positive evidence, only a negative one. Namely, they could not have been derived from anything else. 


Apparently they are not random phantasy shapes, but deliberate imitations of figures that one has seen somewhere. And where else can they have seen them than in the shapes of the western ciphers?
Who finds this statement somewhat bold, may answer the question differently, and show where else these figures were found.


It would please me to learn from you what rev. Grottendiek will reveal of his research. But always remember, that no-one can measure the spirit of the book, who does not completely understand the language, and can observe and consider all nuances in variety of language form, spelling, and style in all parts that are collected in the book.

With kind greetings


### Posted 13 February 2012 - 10:16 PM
(To Abramelin:) Compliments, you have been creative.
It nicely shows that the Alhambra version is more complex than the Jol version.
In evolution, complexity increases.
Therefore, if one has evolved out of the other, it makes more sense (IMO) that the Alhambra one was inspired by the Jol-one, and not the other way around.
(Yes, I have thought about the digital 8, out of which all numbers can be made as well, and which is less complex than the Jol, but not all letters can be made out of it, and it's not in a circle.)

### Posted 14 February 2012 - 08:51 AM
Knul, on 13 February 2012 - 09:30 PM, said:
Westland is called former, because it has been lost to the Gols and Franks. The Westland you have in mind stayed Frisian.

I agree with Knul.
In the fragment, the author explains how big their territory once was (before the bad times came).
If the Frisian Middelsea was meant (as Abe insists), Westergo and Westfriesland would not have been part of the original territory.
Westfriesland was not lost until the late 13th century AD.

### Posted 14 February 2012 - 09:07 AM
Abramelin, on 13 February 2012 - 10:49 PM, said:
These guys were at their best many ages ago, and it is because of them - and no one else - that we now know about the classics... and chemistry... and astronomy....and ancient Egypt, and mathematics ... and... and.. and.

I can imagine that before the big deforestation of Holland (Holt-, Holz-, Houtland), the Peoples here must have been artists with oak wood; buildings, ships, sculptures, etc. (some left from theMiddle Ages).
Nothing material left of those Golden (Wooden) ages BC.

### Posted 14 February 2012 - 10:41 AM
Knul said:
"The so called Arab ciphers came into use during the reign of Charles the Great (ca. 800).
Before the Roman ciphers were used."


We don't know when the so-called Arab ciphers came into use, only what is the oldest known (accepted) document that was saved in which they were used.
This is a common misunderstanding in this thread; that the oldest known source of something defines the age of that something.
Example: The oldest known mention of an "uilenbord" in the archives is from 1669. That does not mean they were invented in that year.


### Posted 14 February 2012 - 11:23 AM
Fragment of letter from Dr. Ottema to L.F. Over de Linden, dated 3-3-1877 (translation).

About a letter he had received from E. Leyte, editor of the German Correspondent in Baltimore, dated 6-2-1877.

The author informed me that in the wide mouth of the Amazon River, a group of islands is located, known as 'Inkas Islands', and inhabited to date by a human race with blue eyes and blond hair.

This information was of great value to me, because until now I had found nothing, that I could use to determine with some probability, a spot where Inka might have landed. I always expected that he would have ended up somewhere at the north-coast of Brasil, but now it has become clear to me, that the name of these islands keep a memory to Inka, and prove that he sailed and settled there with his fleet. The descendants of this colony of Frisians and Fins (specially the latter) will have moved land-inwards along the coasts of the Amazon River during many centuries, until they arrived at the westcoast of America, where they were found back in Chile and Peru, 3500 years later.

Isn't it remarkable that someone in Baltimore is motivated to send me a message that unexpectedly explains such a great mystery?

And isn't it remarkable as well that on those Inka Islands the Frisian type was preserved, and in Peru and Chile the Finnish type is found?


In a quick search, I could not find anything about those "Inka Islands".
If it's true, it would be quite interesting.

### Posted 14 February 2012 - 11:52 AM
Abramelin, on 14 February 2012 - 11:37 AM, said:
I have shown you in this thread an old source with a legend that says it were Frisians who first discovered South America and made a colony there (Chile).

But what about "Inka Islands" in the mouth of Amazon River, with a blue eyed tribe, that would have been known in the late 18-seventies?

### Posted 14 February 2012 - 11:58 AM
Abramelin, on 14 February 2012 - 11:39 AM, said:
The have discoverd remnants of wooden ships, houses and artifacts dating from many thousands of years ago. I have posted about those too.

That's only a fragment of what once existed.
99.99% or more will have been burnt or rotten away, specially in our cold and wet climate.
Even more so for our ancient writing materials (felt and pomp-leaves?).

### Posted 14 February 2012 - 12:08 PM
Abramelin, on 14 February 2012 - 12:03 PM, said:
And what about those citadels made of bricks and stone? These must have been all over Europe too?

Who says they were made of bricks and stone?
They tend to be recycled anyway.
Even in the last few hundred years there have been palaces and castles of which no trace can be found now.

### Posted 14 February 2012 - 12:28 PM
[109/14] Apol-lánja's writings
BOPPA THÉRE RÉNA TWISK THET BERCHTA. THÉR HÀV IK MÁR.SÁTA SJAN.
THA MÁR.SÁTA THÀT SEND MÀNNISKA THÉR INVPPA MÁRA HÉMA.
HJARA HUSA SEND VP PÀLUM BUWAD.
THÀT IS VRET WILDE KWIK ÀND BOSE MÀNNISKA.
THÉR SEND WOLVA BÁRA ÀND SWÁRTE GRISLIKA LÁWA.
ÀND HJA SEND THA SWETSAR JEFTHA PÀLENGGAR FON DA HÉINDE KRÉKA LANDER THÉRA KÀLTA FOLGAR ÀND THA VRWILDE RE. TWISKAR. ALLA GÍRICH NÉI RÁV ÀND BUT.


Fragment of letter from Dr. Ottema to L.F. Over de Linden, dated 16-3-1877 (translation).

But now for something of great importance. The black lions of Apollonia with the Marsaten have been found in Switzerland! They had always bothered me, although I for myself was confident, that they someday would show up; because the OLB does not lie!

Mr. J. Dirks namely informed the meeting that he had received a letter from Switzerland, from one of his prehistoric congress friends, about archaeological finds there. In a collection of bones of various species (including humans), the remains had been found of lions of a special species, that is now extinct. For us this is a colossal discovery!


### Posted 14 February 2012 - 01:02 PM
Abramelin, on 14 February 2012 - 12:40 PM, said:
?? How did they know those lions were black??

They didn't

Quote
And oh wow, Ottema finally found out there were indeed lions!

Footnote in his 1876 edition: "Leeuwen in Europa, Herodotus, VII, 125."

The archaeological find in Switzerland was still relevant.
In any case, those letters and fragments I posted recently may give us some insight into the minds of Ottema and the Over de Lindens.
It's the first time they are being published in English.

### Posted 14 February 2012 - 09:37 PM
Remarkable

As you make your bed, so must you lie in it
(Dutch: Wie zaait, zal oogsten)

1) Publication (1854) by J.G. Ottema about a publication (1854) from M. de Haan Hettema

Title:
Het meer Flevo en de Middelzee, of Blikken op de wartaal van Jhr. Mr. M. de Haan Hettema, in zijn geschrift: "Over de oudere geschiedenis van Friesland, met betrekking tot haren vroegeren en tegenwoordigen waterstaat"

(Lake Flevo and the Middle-Sea, or views upon the gibberish of M. de Haan Hettema, in his publication: "About the older history of Friesland, concerning her earlier and present waters")

2) Publication (1876) by J.B. Vinckers about the OLB (published 1872 and 1876 by J.G. Ottema)

Title:
De onechtheid van het Oera Linda-Bôk, aangetoond uit de wartaal waarin het is geschreven
(The inauthenticity of the OLB, indicated by the gibberish in which it was written)

### Posted 14 February 2012 - 10:04 PM
Fragment of letter from dr. Ottema to L.F. Over de Linden, dated 4-5-1877 (Tresoar collection; translated);

These days I realised something concerning Beckering Vinckers' accusation of a cunningly devised plan.

Your father did not have a plan to have the manuscript printed or made public. Under pressure of Verwijs, and when the content was still unknown to him, he had initially agreed, but when he got disappointed that Verwijs did not keep his promise
[to translate the manuscript], your father believed he was no longer bound to the permission he had given. Please read our letters from early 1871 (I think), and you will see how he resisted with tooth and nail against my plan for publication. Someone who wants to mislead the world would not do that, he would have grabbed the opportunity to carry out his deception with both hands. Kuipers [the printer] and I almost had to force him, and harsh words were exchanged.

### Posted 14 February 2012 - 11:24 PM
Abramelin, on 14 February 2012 - 10:15 PM, said:
I really have not the faintest clue to what you are hinting at.

I underlined the relevant part.
Ottema in 1854 used the term "wartaal" (gibberish, nonsense) in the title of his his article about de Haan Hettema's publication.
22 Years later Vinckers used that term (also in the title of an article) to burn down Ottema's love of his life, the OLB.
I don't think Ottema will have been the first, but appearantly, 19th century scholars used harsh terms to 'critisize' each others publications.

### Posted 14 February 2012 - 11:33 PM
Letter from dr. Ottema to L.F. Over de Linden, dated 19-5-1877 (Tresoar collection; translated);

Dear Sir!

The publication of your defence was well received. Whoever I asked thought the booklet was well written and had read it with pleasure. I sent a copy to Dr. Vitringa, trusting that he will mention it in the Deventer Newspaper, just like he discussed Beckering Vinckers' brochure.

As always busy researching, rethinking and collecting, I have elaborated a comment these days, that I will explain to you. Concerning the manuscript it is important, specially because Suffridus Petrus, de Scriptoribus Frisiae mentions in his introduction, that Friso left several writings, one of them a travel diary and biography; that he had written them in the Frisian language and with Greek characters, and that his successors wrote just like that, until the times that the Roman script became current in Germania.

He did not mention how or where he had learned about that (as was not his habit), but he can not have sucked that out of his thumb.

Something must have come to his knowledge of Frisian notes, from the times in which the Ovira Lindas wrote, and that travel diary (about the journey from India to Friesland) may be related to

Ljudgert's diary
.

Informations like this from Suffridus used to be considered as fabulations, but among those fabulations there may turn out to be more truth than was presumed. It is also acknowledged that Suffridus Petrus never lied, but that he would have copied from earlier sources.

Recieve this letter in good health and be friendly greeted.

P.S. I may have an immodest request: can I keep the copy of Volney, as a souvenir to your father?


### Posted 14 February 2012 - 11:46 PM
Abramelin, on 14 February 2012 - 11:38 PM, said:
You forgot this Suffridus Petrus was also known for his limitless imagination?

On the contrary, he was known to never lie, but some believe he copied fabulations.
I have a different feeling about this, but would indeed like to read a good translation of SP's work, before I have a judgement.

### Posted 16 February 2012 - 10:56 AM
That website vikinginfrance.com is surely interesting.
So the name Askar/ Ascon was still in use in the 9th century, I'm not that surprised.
Nice to see another alternative historian challenge the historical establishment with good arguments.

### Posted 16 February 2012 - 06:38 PM
"Minerva", or: "Minerva as personification of wisdom"
Hendrick Goltzius, 1611 - Frans Halsmuseum, Haarlem

### Posted 16 February 2012 - 06:53 PM
Aphrodite is being surveyed by Paris, while Athena (the leftmost figure) and Hera stand by. El Juicio de Paris by Enrique Simonet, ca. 1904


### Posted 16 February 2012 - 07:05 PM
Urteil des Paris/ The Judgment of Paris
painting by Anton Raphael Mengs,
now in the Eremitage, St. Petersburg.
Oil on canvas, 226 x 295 cm.

Paris is awarding the apple to Aphrodite, while Athena makes a face.

Anton Raphael Mengs (1728–1779), ca. 1757

### Posted 18 February 2012 - 09:06 AM
Abramelin, on 16 February 2012 - 10:47 PM, said:
I really hope this thread never ends.
OK, sometimes we are not serious and fooling around a bit, but next day we 'sharpen our knives' and are back in business.
I can truelly honestly - and whatever adverb I should add to show my appreciation - say this: this gigantic thread has become something I really love.



### Posted 18 February 2012 - 09:39 AM
Abramelin, on 16 February 2012 - 11:19 PM, said:
I must be a descendant of those OLB guys who pronounced "Aldland" as "Atland", LOL.
That would be a thing from people living in The Hague.


New-Frisian also has the silent "l" in words like âld, kâld, sâlt, hold, silst, wolst.
Similarly a silent "f" in ôfsmite, "h" in hja, "r" in swart, "t" in kastke, "d" in wurdst.
(Source: Basiscursus Frysk, Afûk)

### Posted 18 February 2012 - 09:13 PM
Abramelin, on 18 February 2012 - 06:58 PM, said:
"Fin" appears to have been at one time a not uncommon name, whatever its etymology and that of "Fian" may be. [...] If Fin of the Fians, therefore, was a typical Fian, they were little people.

Interesting.
Fian = vijand (enemy)

Oudnederlands Woordenboek:

fīunt
Woordsoort: znw., m.
Modern lemma: VIJAND
Oudste attestatie: 901-1000
Frequentie: totaal: 26, appellatieven: 26
Etymologie: Cognaten: Oudfries fiānd, fiūnd.
Morfologie: ongeleed. Oorspronkelijk het tegenwoordig deelwoord van het ww. dat overeenkomt met Ohd. fīēn, Got. fijan 'haten', dat in het Ndl. niet meer bekend is.

http://gtb.inl.nl/iWDB/search?actie=article&wdb=ONW&id=ID3660&lemmodern=vijand

### Posted 18 February 2012 - 09:35 PM
Van Gorp, on 18 February 2012 - 07:16 AM, said:
Menapii -> Me-Na-By -> Mee Nabij -> onze buren die met ons zijn -> Allied Neighbours (Doornik region)
Chauci -> Ga-Houck -> Hoekig gaan, binnenvallen -> Tsjokken (to shock, see Choques in Frans Vlaanderen) -> to be shocked

And to make the movie complete we have
Germani -> Geer-mannen -> Samenkomen (vergaren, vergaderen, guerre)
Alemani -> Hale-mannen -> Allemant is a village in Frans Vlaanderen
Gaulen -> Ga-Halen -> We gaan het halen, wat ze ons hebben afgepakt!


Thank you VG, good to see you're busy with some older pages of the thread.
OLB provides an etymology for GERMANI and ALEMANI, I wonder if CHAUCI can be related to this fragment:

"MEN KAVCH IS ÁK WAN FRYAS ÀND MOT KÁP WÉSA" (p.146).

Gaules are called GOLA in OLB, but the meaning is not clear.
It is suggested that was the name of the sent priests from Sion. (p.60).

### Posted 18 February 2012 - 09:52 PM
Abramelin, on 18 February 2012 - 11:22 AM, said:
And then there are those 2 letters, -W- and -GS- , that are left out of the Yule wheel table on page 46 of the manuscript.

Although usually written as if it is one letter, I think W was officially seen as double V. COdL also explains this in one of his diaries (things he had learnt from his father, appearantly), and in

English the letter is also called double-U.
Why GS (or Gz) is missing, I don't know. Maybe the letter was 'modern' and not official.

### Posted 18 February 2012 - 09:59 PM
Abramelin, on 18 February 2012 - 03:25 PM, said:
I have been very busy with ancient North-Frisian legends I found a 19th century online account of. It was copied with OCR (Optical Character Reading) and thus contained a multitude of errors.
The legend (or the interpretation thereof) talks about what can only be Three Goddesses (but no names), a supreme spirit called The Old One, or "Uald", and some 'lost race'.


This surely sounds interesting, but what is said about the source of this info?

### Posted 19 February 2012 - 11:16 AM
Otharus, on 18 February 2012 - 09:35 PM, said:
Gaules are called GOLA in OLB, but the meaning is not clear.
It is suggested that was the name of the sent priests from Sion. (p.60).


GOLA, Sidon priests (OLB) Golem (Jewish folklore)

In Jewish folklore, a golem (ɡoʊləm/ goh-ləm; Hebrew: גולם‎) is an animated anthropomorphic being, created entirely from inanimate matter. The word was used to mean an amorphous, unformed material in Psalms and medieval writing. [...] The word golem occurs once in the Bible in Psalm 139:16, which uses the word גלמי, meaning "my unshaped form". http://en.wikipedia.org/wiki/Golem

Dutch Wiki (translated):
"Golem (Jewish legend)" was an anthropomorphic figure made of clay and animated by a rabbi [priest].
The word golem is probably derived from the Hebrew word 'gelem'(גלם), which means raw material.



OLB, translation Sandbach p.139:
"Among Finda's people there are false teachers, 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. 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."

### Posted 19 February 2012 - 12:33 PM
Abramelin, on 19 February 2012 - 12:29 PM, said:
The word "GOLA" dates from about the 6th century BC, while "GOLEM" is from medieval times, but anyway, centuries more recent then GOLA.

The oldest sources for the word "golem" may be from medieval times, but the folklore may have been much older. Anyway, a relationship with "GOLA" (as used in OLB) makes sense.

### Alewyn Raubenheimer posted 19 February 2012 - 01:36 PM
Otharus, on 18 February 2012 - 09:35 PM, said:
Gaules are called GOLA in OLB, but the meaning is not clear.
It is suggested that was the name of the sent priests from Sion. (p.60).


Some thoughts on the Gola from Sidon in Phoenicia:

OLB: The book of Adela’s followers (Chapter 25):

The Gola, as the missionary priests from Sidon were called, had noticed that the land there (Southern France) was sparsely populated and far from the Mother. In order to make themselves look good, they had themselves called in our language “truth devotees” (trowe widena); but they had better have been called “truth avoiders” (trowe wendena) or in short, “Triuwenden,” as our seafaring people afterwards called them.

Survivors of the Great Tsunami (Second Edition), Chapter 3, page 127:

The "Gola" called themselves "Trowe Widena" or "Treow-Wits" (Adherents or knowers of the Truth). The Frisians did not trust them at all and nicknamed them "Trowe Wendena" (truth avoiders) or "Truiwenden" in short.

The pagan religions from the East now had the Fryan Federation in a pincher with the Magy and his Magyarar priests in the north and north-east and the Treowit priests with their Gola missionaries in the south and west. The "Gola" later become known as the "Gauls" and the name "Treowits" evolved into "Druids" – the mysterious leaders in ancient Gaul that destroyed Fryan monotheism and held sway over the people in Gallic religion.

(Druids: From Treow+Wit, literally meaning Knower of the truth.
See: Treow (Old English, Anglo Saxon), Triuwi (Old Frisian) = Truth, and
Wit (Old English and Old Frisian) = Knowledge, understanding)

The Golan Heights, bordered by present-day Israel, Syria, Lebanon and Jordan, sounds suspiciously as though it may have been the origin of the ancient Gola priests (the Gola from Golan?) in nearby Sydon. "Golan" means "Captive" in Hebrew. The refuge town Golan is mentioned in the Bible in Deuteronomy 4:41-43 (RSV). If this supposition is correct, it would mean that the ancient Gauls had ties with the Golan Heights, which was annexed by Israel in 1981.


### Posted 19 February 2012 - 06:18 PM
Work in progress

JRTHA - OLB
earth - english
aarde - dutch
erde - german
ierde - frisian
jord - danish, swedish, norwegian
jörð - icelandic

JRTHA - OLB
erz - german
erts - dutch, frisian
ore - english
or - french
oro - italian, spanish
ouro - portuguese
aurum - latin
gold - english
goud - dutch, frisian
guld - danish, swedish
gull - norwegian, icelandic
GOLD - OLB
gelem (גלם) - (raw material) hebrew
GÉL - OLB
gult - icelandic
gul - danish, swedish, norwegian
geel - dutch
gelb - german
yellow - english
giallo - italian
giel - frisian
gol - frisian
gul - dutch
generous - english
geld - dutch, german (dutch pre-euro currency was "gulden")
jild - frisian
money - english
penge - danish
pengar - swedish
penger - norwegian
peningar - icelandic
monnaie/ argent - french
monnaie/ argent - french
penningen/ munten - dutch
münzen - german
mønter - danish
mynt - icelandic, swedish
mynter - norwegian
coins - english

argent - french
argento - italian
argentum - latin
argentino - spanish
silver - english, swedish
zilver - dutch
silber - german
sølv - danish, norwegian
silfur - icelandic
SULVER/ SILVER - OLB
sulver - frisian
zulver - westfrisian dialect

Gaul - english
Gaule - french
Gallia - latin, norwegian
Gallía - icelandic
Gallië - dutch
Gallien - german, danish, swedish

~ ~ ~ ~ ~ ~
Golan-mountains: ore- or gold-mining?

Golem/ golum: anthropomorph statue, idol (religious), made of (precious) raw material (gelem) or gold?
GOLA (OLB): priests from Sídon (near Golan-mountains) who introduced idol-worship in (nowaday) France?

Gauls, originally followers of the GOLA, later people from Gaul (Latin: Gallia).

Gollum (Tolkien)

### Posted 22 February 2012 - 05:03 PM
Criticism of religions in OLB
Worship of "BYLDON" (statues or images) - fragment 1 of 14

==>> see seperate post for all 14 fragments.

### Posted 23 February 2012 - 08:43 AM
Otharus, on 22 February 2012 - 05:03 PM, said:
Sandbach p.55

Comparing the translation of Sandbach (1876) to that of Raubenheimer (2011; 2nd edition, based on Sandbach), it can be concluded that Raubenheimer's version indeed seems to be an improvement.

However, in the following example, an important detail was missed, namely, that the Greek priests did not only erect statues of Minerva on their altars, but also that they sold statues of Minerva to the people; they commercialised her popularity!

Original fragment:

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


Here's in italic Sandbach's and in normal script Raubenheimer's version:

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


Now everyone would think that they would have called everywhere on the people
to drive us all out of the land.
(But) no, instead of defaming her, they went everywhere,
also to Heinde Krekaland (Italy) right up 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.


that it had pleased the highest god
to send his wise daughter Minerva, surnamed Nyhellenia,
amongst the people from over the sea on a cloud to give people good counsel,
and that all who listened to her should become rich and happy,
and in the end masters 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 erected statues of her on their altars
to beguile the stupid people.

They attributed all kinds of advice to her that she had never given,
and told of 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.


By cunning they made themselves masters of our laws and customs
and by fallacies they wished to explain everything and expand thereon.

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;


They appointed matrons under their own authority,
who were ostensibly under the authority of Fasta, our first Honorary Mother,
to watch over the sacred 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.


That lamp, however, they lit themselves
and instead of imbuing the priestesses with wisdom,
and then sending them
amongst the people to nurse 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.


They were also employed as advisers,
but they only pretended that the advice came from their mouths;
they were nothing more than the mouth pieces through which the priests announced their desires.

### Posted 23 February 2012 - 02:30 PM
Abramelin, on 23 February 2012 - 02:08 PM, said:
"I the LORD thy God am a jealous God" (King James Bible, Exodus 20:4,5).
"I am the LORD: that is my name" —Isaiah 42:8


Interestingly, nowhere in the OLB is it suggested that Wralda would speak to people in any way, it is not even suggested Wralda is anything humanlike.

It is typical for the sort of priests that were so much hated by the OLB-Fryans, to suggest they knew what "God" would think or say.

According to the OLB, Wralda is all (the whole), and humans are only a part of it.

### Posted 23 February 2012 - 02:53 PM
Abramelin, on 23 February 2012 - 02:39 PM, said:
Btw, these Fryans did indeed suggest they 'knew' what Wralda wanted and desired; it's all over the OLB.

You mean things like:

[012/10] Tex Frya's
5. FJUWER THINGA SEND TO JVWE NOT JÉVEN. MITH NÁMA. LÔFT. WÉTER. LÁND ÀND FJUR.
MEN WR.ALDA WIL THÉR ALLÉNA BÍSITTAR OF WÉSA.


It's merely suggested that Wralda controls the elements (air, water, land, fire).
Nothing like "I am your god, you have to serve and obey me."
Or can you give an example of what you mean?

### Posted 23 February 2012 - 06:03 PM
Abramelin, on 23 February 2012 - 02:58 PM, said:
I don't mean to say Wralda speaks anywhere, only that people assume that Wralda approves of this or doesn't appove of that, or that something is not according to the will of Wralda... as though they know what Wralda wants and so on.

Here's two OLB-fragments about Wralda.

The first initially did not make sense to me, and I didn't like it,
until I realised that those 'books' have to be ment metaphorically.

The second fragment makes a lot of sense and is one of my favorite fragments.
I think it pretty much sums up how the Fryans related themselves to Wralda.

1) From: Form-lére (Apol-lánja) p.[099/07]
WR.ALDA IS THJU WISHÉD
ÀND THA ÉWA THÉR HJU TAVLIKT HETH.
SEND THA BOKA WÉRUT WY LÉRA MÜGE.
ÀND THÉR NIS NÉNE WISHÉD TO FINDANDE
NER TO GARJANDE BUTA THAM.


2) From: Other part of Form-lér (Apol-lánja) p.[103/05]
WY FRYA.S BERN SEND FORSKINSLA THRVCH WR.ALDA.S LÉVA.
~
BY T.ANFANG MIN ÀND BLÁT.
THACH IMMER WÀRTHANDE ÀND NÁKANDE TO FVLKVMENLIKHÉD.
SVNDER Á SA GOD TO WRDA AS WR.ALDA SELVA.
~ ~ ~ ~ ~
VSA GÁST NIS NAVT WR.ALDAS GÁST.
HI IS THÉRFON ALLÉNA EN AFSKINSLE.
~
THA WR.ALDA VS SKOP HETH ER VS IN THRVCH SINE WISHÉD.
BRYN. SINTÚGA. HÜGJA ÀND FÉLO GODA AINSKIPA LÉNAD.
HÍRMÉI MUGON WY SINA SKEPSELA ÀND SIN ÉWA BITRACHTA.
THÉROF MÜGON WY LÉRA ÀND THÉRVR MÜGON WY RÉDA.
ELLA ÀND ALLÉNA TO VS AIN HELD.
HÉDE WR.ALDA VS NÉNE SINNA JÉVEN
SA NE SKOLDE WY NARNE OF NÉTA
ÀND WY SKOLDE JETA REDDALASER AS EN SÉ.KWALE WÉSA.
THÉR FORTH DRYVEN WÀRTH.
THRVCH EBBE ÀND THRVCH FLOD.


### Posted 26 February 2012 - 08:12 AM
Abramelin, on 25 February 2012 - 11:51 PM, said:
I will bet there are Germans, Dutch, Scots, Brits, South Africans, Americans, and even Chinese who know what I am hinting at.

Let's be more specific, as the theological aspect of the dossier is actually interesting.
Jensma wrote his thesis for the theological faculty, and 3 'suspects' (not IMO) had studied theology: Haverschmidt, Verwijs and Halberstsma.
OLB was known in Germany as 'Himmler's Bible'.
People have suggested it was written to challenge the authority of the Bible, or to parody a 19th C. religious conflict.
So, what in your opinion are the most 'dangerous' fragments of the OLB?

### Posted 26 February 2012 - 02:40 PM
The Swedish word for "queen" - "drottning" - is related to the Oldfrisian word "drochten".
http://sv.wikipedia.org/wiki/Drottning
http://en.wikipedia.org/wiki/Druhtinaz

http://gtb.inl.nl/iW...modern=drochten
http://gtb.inl.nl/iW...lemmodern=drost ("drochsate")

In OLB, DROCHTNE or DROCHTEN means (false) gods or idols, but it is also used for Wralda (once, I think).
Our "gedrocht" (creature) and "bedrog" (fraud) may be derived from it as well, but it would be etymological 'cousins' (not 'ancestors') of drost (Swedish: "drots") and drottning (queen).

### Posted 26 February 2012 - 05:28 PM
Abramelin, on 26 February 2012 - 04:04 PM, said:
Well, this Meijer said we should not confuse these words, and that is what you are doing now it seems. The word that means lord/queen is not related to the word that means monstrosity/deceite.

No, I (initially) said nothing about gedrocht/ bedrog (but it's possible that they're related; I don't take 'official' etymologists too seriously).
In Oldfrisian, 'Drochten', (also) meant lord or god, as you could have seen in the links I added.

07 March 2012

Mothers


My mother's mother's mother and her mother:

standing, second from right:
Dina Maria Kistemaker (1881-1949) Oudesluis (NH), married 1902 to Klaas Paarlberg (1876-1972)
and
sitting, second from right:
Maartje Dekker (1847-1937) Schagen (NH), married 1868 to Klaas Kistemaker (1844-1932),
daughter of
Maartje Eriks (1813-1890) Schagen,
daughter of
Trijntje Floris Krabman (c.1787-1823) Schagen, Sint Maarten (NH),
daughter of
Maartje Jacobs Bras (c.1750-1800) Barsingerhorn, Kreil (NH)
daughter of
Trijn Jans Kuijper (c.1720-1766) Barsingerhorn, Kreil (NH)
daughter of
Maertje Jans Grin, (c.1690-1773) Barsingerhorn, Kreil (NH)

Maartje Bras was also the g-g-g-g-g-g-g-mother of Angelina Jolie (1975)

Angelina Jolie, born 1975 Los Angeles (California)
daughter of
Marcheline Bertrand, born 1950 Riverdale (Illinois)
daughter of
Lois June Gouwens, born 1928 Cook County (Illinois)
daughter of
Royal Gerrit Gouwens, born 1906 (Illinois)
son of
Annie Koedijker, born 1872 Sint Maarten (North-Holland)
daughter of
Grietje Delver, born c.1845 Zijpe (North-Holland)
daughter of
Trijntje Krabman, born c.1816 Sint Maarten (North-Holland)
daughter of
Dirk Krabman, born c.1785 Schagen (Westfriesland)
son of
Floris Krabman & Maartje Bras, Barsingerhorn (Westfriesland)

(source: http://www.wargs.com/other/voight.html)